Chapter V
Showing How A Man May Be Drawn To God; Also, Wherein Spiritual Poverty Consists; And, What The Degrees Of Humility Are.
He that humbleth himself shall be exalted.—LUKE 18:14.
Many are the means which men make use of to come to a union with God; 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 God. Yea, should it please God to inflict even the agony of hell upon him, he would acknowledge that he deserved it; and he would most cheerfully and contentedly submit, esteeming the will of God 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 God; 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 God. 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 God. 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 God, 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 God has thought him worthy to suffer shame for His name (Acts 5:41), so that God in his glory may enter into his soul in his misery. Hence the truest and safest way of coming to a union with God, 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 God, but by the low valley of humility and self-denial.
VI. The Seat Of God 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 God. 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 God; that night, in which the will rests in union with the will of God; 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 God. 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 God” (Rom. 8:38): meaning that love of God 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 nobility, 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 nobility 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 God 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 God 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 God delights to dwell, and he suffers no other being to dwell with him. God’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 God, in which he takes more delight than in the whole compass 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 God 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 God 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 nobler 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 God should bestow upon the soul anything less than himself, she would reject it as being too little. Now St. Paul tells us, “God 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 God, it follows that it is beloved by God 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 God has discovered this transcendent love to the soul, it follows that the soul ought to rest in God alone, and not to waste its love on any creature, at which it knows that God will be offended. So great is the loveliness, so great the beauty that is in God, 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 God, should be ashamed to fix its love upon any creature which is offensive to God. She ought to be heartily ashamed and afflicted if she has not preferred God before all creatures, proposed his glory in all things, and loved him above all things; this is the true contrition which is acceptable to God. The whole creation naturally loves God more than itself, and spends itself in the execution of his commands; but the miserable sinner loves himself better than his God. If thy sorrow, therefore, proceed merely from a sense of thy own loss, and not of thy sins and offences against God, thy contrition is not true, thy sorrow is not acceptable before God. Though there were no heaven to reward thee, nor hell to punish thee, yet thou oughtest to be grieved that thou hast offended and provoked thy God. For the love of God is very heaven, and his anger is hell. 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 God, let us perfectly resign ourselves. Whosoever rests in this, will be well pleased both with the justice and the mercy of God. For he that truly loves God, 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 hell with God, than in heaven without him.”
Chapter VIII
The Calling Of God Is Earnest And Sincere, And Directs Us To Come To Him.
He shall call to the heavens from above, and to the earth, that he may judge his people.—PS. 50:4. He hath called us with a holy calling.—2 TIM. 1:9.
God, our heavenly Father, by all the methods and arguments of love, is continually calling and drawing us to himself. So great is his love towards us, that it is as if his own essence and blessedness were affected by our wandering from him. Hence, all his works of creation, both in heaven and earth, all the wonders of his providence, tend to this one great end, namely, to recall and bring back fallen man to himself. All his words and all his actions, call to the soul to return to the love of God from which it fell, by hearkening to the tempting insinuations of Satan.
2. God invites us to believe in his Son, and to follow the steps of his meekness and patience, and by this means, to be reunited to himself, our chief Good. For as when God called to Elijah, and the fire passed by, and the strong wind that rent the mountains; yet God was not in them, but came at last in the still small voice (1 Kings 19:11, 12); so at this day he descends and manifests himself in humble, quiet, and peaceable souls. And as Ahasuerus sustained Esther when she fell down at his feet, for fear of his majesty (Esther 5:2; 8:3, 4); so God comforts and supports the humble man, who has a true sense of his own nothingness, and trusts not in his own strength. And were not God to support him with the everlasting arm of his omnipotence, he would sink under the apprehensions of his own unworthiness. Such a man is so humbled in his own eyes, that he would seem to sink below the vilest of all creatures. But no sooner does the mighty King of heaven cast a look upon such an humble soul, but it is strengthened and refreshed with the divine consolation. This is the consequence of true humility, when deeply rooted in the soul; the lower the soul sinks in its own esteem, the higher it rises in the sight of God. If to this there be added, external contempt and reproaches, they sink the soul yet more deeply into self-abasement, and by consequence bring her so much the nearer to God. This is the soil most fit to produce that peace of spirit “which passeth all understanding.” Phil. 4:7. This is the fruit of trials, injuries, and afflictions. By these God prepares and purifies thee for himself, that at length thou mayest return to him, and he return to thee, and dwell in thee. And this consummation is not to be obtained by fine words and airy speculations, but by manifold afflictions. It is not talking or thinking of humility, that makes a man humble; but bearing the cross with patience; without which thou hast only the appearance, and not the reality of virtue. Upon this account the man that treats thee with reproach and contempt, ought to be regarded as in truth thy benefactor. For these two virtues, meekness and patience, are not to be gained except by various conflicts and severe trials, which are very great and grievous to human nature. For how canst thou exercise these virtues, unless in the time of suffering? Meekness regards the ground of the soul, which is best tried in the hour of adversity. And patience respects the inner man, who is to go out with Christ, bearing his reproach. Heb. 13:13. And thus the man is conformed to the most holy and innocent life of Christ; and Christ, with his death and passion, lives and governs in him.
3. There is also another, namely, an inward calling of God: when he kindles in the devout soul the fire of his love. By this means he conveys himself to the soul, for he himself is love. For it is as impossible to possess God without a true perception of his love, as for a man to live without a soul. For that Christ doth “dwell in our hearts by faith” (Ephes. 3:17), is only to be discovered by love ruling in us. 1 John 4:16. And this divine love cannot rest in our hearts, until they are emptied of the love of the world (1 John 2:15), and entirely and absolutely fixed upon God. It will be, therefore, a very useful exercise for a man often to examine his own heart, and see what is uppermost in his affections, God, or himself, or any creature: whether he loves life or death: what it is that principally engages his affections, and engrosses his thoughts. If upon inquiry thou findest thy heart set upon anything but God, that thou hast any affection that does not ultimately centre and terminate in him, then God cannot enter into thy soul, though thou shed as many tears as there are drops in the ocean, and thou must abide forever without him. Unhappy mortals, what are you doing? Why do you suffer a deceitful world to impose upon you by the love of the creatures, and insinuate itself into the centre of your souls, which God requires to be consecrated to his own use? It was for this end that we came into the world, that by mortification of our own will, and contempt of the world and creatures, we should return to God, and be reconciled to him; so that as the body is to return to the earth again, the spirit should also return to God that gave it. Eccl. 12:7. If thou returnest not in this life, thou art undone to all eternity. By that in which thou hast placed thy joy and thy delight here, shalt thou be judged hereafter. Let then this conviction be deeply fixed in thy heart: Whensoever thy heart is emptied of the world and the creatures, it shall forthwith be filled with all the fulness of God; yea, assure thyself, that were it necessary to leave heaven and earth, God would certainly do it, in order to take possession of a soul thus emptied of the world, and prepared to receive him. On the other hand, if thou be full of the world, God cannot enter. The more delight any man takes in the creatures, the farther is he removed from God. How lamentable a case this is, I need not stay to explain. This then is a certain conclusion, that not through worldly joys and pleasures, but through many tribulations, we must enter into the kingdom of heaven.
IX. The Purifying Influence Of True Faith
God purifies their hearts by faith.—ACTS 15:9.
The property of true faith, is to purify the heart from the world, and all earthly, vain, and perishing desires; in a word, from all things in which corrupt nature delights itself, whether riches, honors, or pleasures. Faith fixes its eye upon those things only, that are invisible and eternal; and when all impediments are removed, a union quickly follows; and there can be no union of things, except they be alike. God is pure action, and wheresoever he finds a soul empty of the world, there he delights to operate, and manifest himself, as the spring of life and comfort to the afflicted longing soul. Therefore the usual language of Christ in the Gospel to the sick, whom he healed, was, “Thy faith hath made thee whole.” Matt. 9:22; 15:28. His meaning was not, that this was the effect of the mere act of faith; but that faith had so cleansed, purified, and humbled the soul, that it was now fit for the more exalted manifestations of the divine power and presence. Hence, when our blessed Lord could find no souls so qualified in Nazareth, he could do no mighty works there. Mark 6:5. For where the creature is, God cannot enter; one hinders the other. No man can more heartily desire the assistance of God, than He desires to communicate it to a devout and well-disposed soul. For as God fills such a soul with his light, consolation, and gracious presence; so the longing soul rises as naturally towards God, as the fire burns. When God has once taken possession of such a habitation, he operates in it all the wonders of his grace, in which he rejoices as once he did in our Lord Jesus Christ; because in him he accomplished his own will, without any impediment. For no work or action can please him, which does not begin and end in him. And as God delights thus to operate in man, so he continually waits to see when we are fit to receive him; being more ready to give, than we are either to ask or to receive. Take heed, therefore, that thou neglect not the present opportunity. For after this life is over, we shall all receive according to our works, and according to the principle of love that ruled in our hearts, whether it be good or bad, God or the creature. And this is so certain, that should all the saints of God intercede with tears of blood for any one man, it would be lost labor. For that which has possessed thy heart, and engrossed thy affections here, shall be thy lot and portion to eternity.
2. And as true faith purifies the heart from worldly love; so it does also from inordinate affections, as anger and impatience; planting meekness and patience in respect to our neighbor in their stead. For God works nothing in the souls of believers, but that which is agreeable to his own nature. Now what is He, but mere love, patience, and gentleness itself, as he has manifested himself in our blessed Lord Jesus Christ? As then the love of God overflows towards all men, having mercy upon all; so it produces the same love in every Christian soul, a love free and universal; making no difference either of friend or foe, but being equally united to God, and to the whole race of mankind. Moreover, this love rejoices in all the good things that God bestows upon man, and is pleased with that variety of gifts which are bestowed upon the several members of Christ’s body; to each of which it pays a proper and proportionable respect. For as there is a mutual agreement between the several members of the natural body, in which the more ignoble parts, as the hands and feet, serve the more noble, as the head, the eyes, and the heart; so ought there to be the same agreement between the members of the spiritual body of Christ. Wherefore, if we meet with any member of Christ, who is more worthy than ourselves, we ought proportionably to love and esteem him more than ourselves. And the greater the portion of divine grace and favor which he has received from Jesus Christ, our supreme Head, is, the greater respect and love we ought to pay him. For this good is common to all, as being derived from our universal Head, Christ Jesus. But we cannot enjoy it without charity, which makes all our neighbor’s blessing our own; and whatsoever we love in God, and for his sake, considered as a universal good, is properly ours. And as by charity, all our neighbor’s blessings are made our own, therefore, how many, or how great favors soever God bestows upon a good man, they are no less mine than his, if I love them as the gifts of God, and for His sake. Yea, if any man receive the blessings of God with fear and humility, not being exalted with pride and arrogance; and if I can behold them in him, and love them for God’s sake, and as proceeding from Him, they are as properly mine as his. This is the way by which we become spiritually rich in God, and are made partakers of all the blessings of heaven and earth; yea, and of all the happiness that is laid up in store for the children of God, by the mediation of our spiritual Head, Christ Jesus. So deep, so close is this union, that I am actually and properly possessed of all the blessings which our head Christ Jesus has diffused through all his members, whether men, or angels, in heaven and earth. And the effect of this inward love is patience, by which a man readily and willingly takes up his cross, as a preparation for very exalted gifts of God. For no cross comes without its special grace. This made one of the holy men of old exclaim: “Hail, bitter cross, full of grace and glory.” And St. Peter says: “This is thankworthy, if a man for conscience toward God endure grief.” 1 Pet. 2:19.
3. And they, who from love to the cross of Christ, willingly bear their own, are thereby made partakers of an eminent pleasure and of peace of mind. He, then, that labors under any cross, external or internal, and yet, although his heart may bleed, without complaining bears it patiently, for the sake of his suffering Redeemer, may rest assured, that his sufferings shall end in glory, and his sorrow shall be turned into joy. The divine consolations are ever at hand to the resigned and patient soul; which peace is that inestimable pearl, the riches of the inward man, which no man can explain or comprehend but he that has it. In a word, this is that “peace which passeth all understanding,” of which St. Paul speaks in Phil. 4:7.
Chapter X
Showing How The Natural Light In Us Must Disappear, And The Light Of Grace Shine Forth.
God, who commanded the light to shine out of darkness, hath shined in our hearts.—2 COR. 4:6.
Whosoever would have a just notion of the light of nature, and the light of grace, must nicely distinguish between the faculties of the soul; that is to say, the reason, the will, and the senses, and the pure essence of the soul. (See below, Chap. XXI.) The light of nature resides in the reason, will, and senses. These faculties, as long as they keep the soul in subjection to them, hinder the divine light of grace from displaying itself in the pure essence of the soul; so that before this can rise, the other must set. For the light of grace is above all sense and reason; yea, is hindered by them. Thou seest, then, how little the natural man can do in divine things—even nothing at all.
2. Let us now consider how the light of grace generally arises in the soul. God has the word of grace, which he has commanded to be preached, and by which he operates; and this word is spirit and life. John 6:63. And though God by his power and providence is everywhere present, yet his proper habitation, in which he peculiarly operates and kindles his divine light, is the soul of man. So that the divine light in the soul proceeds not from the senses, nor from reason, nor any natural faculty; but merely and entirely from the operation of divine grace in the soul. And this is the eternal fountain of comfort, peace, truth, wisdom, and life, the chief and everlasting happiness of the soul. Thus the only happiness of the soul is its union with God, and the operation of his grace: and of this, no creature that has not the image of God, can partake. For nothing but God’s own image is capable of his light, his grace, and his wisdom.
3. By this light the soul truly recovers its spiritual strength; that is, understanding, wisdom, and knowledge in the hidden mysteries of God. Hereby also is produced in the soul such a high relish of divine love, so sweet and pleasant, that she has, as it were, an aversion and dislike of everything that is not divine. Hence arise holy desires after goodness, flowing from that inward spring in the soul, without the concurrence of any creature. The creatures indeed can excite in us admiration and joy, but all by external images and impressions; so that we ought carefully to distinguish between these different motions. The light of grace affects the very centre of the soul, beyond the comprehension of sense or reason. So then, the more thou art purified from, and emptied of, the creatures, the more frequently and plenteously shalt thou be refreshed with the visits of divine light and truth. Now from this light arises the knowledge of truth, from which, so soon as a man turns himself, he falls into error. For the region of truth is not without the soul, but within it; and from this light, are darted sometimes such flashes and streams of wisdom as show a man more in an instant than all the men in the world could teach him. Yea, the perception of this light but for a moment, will give the attentive soul more joy, comfort, and happiness than all the creatures in the world can afford. And this is transacted in the inmost recesses of the soul. This is the fountain at which the royal prophet David drank, as he tells us: “Thou, through thy commandments, hast made me wiser than mine enemies; for they are ever with me. I have more understanding than all my teachers; for thy testimonies are my meditation. I understand more than the ancients, because I keep thy precepts. I have refrained my feet from every evil way, that I might keep thy word.” Ps. 119:98-101. Thus speaks David, who, through that whole Psalm, makes it his prayer and request to God that he would let the divine light shine, and the divine Word speak, within him; that so, by the fear of God, and the diligent keeping of his commandments, he might securely preserve this great internal treasure. Upon which account he says that “the law of God was better unto him than thousands of gold and silver.” Ps. 119:72. In short, the soul that is sensible of the value and sweetness of this inward and heavenly treasure, can have no relish or esteem for the pomps and pleasures of this world; but will say with Solomon, “Vanity of vanities; all is vanity.” Eccles. 1:2.
4. But as this light cannot shine in a wicked soul (for “what communion hath light with darkness?” 2 Cor. 6:14), and yet is the greatest blessing of the soul, therefore holy David prays (so ardently (Ps. 119), so devoutly, yea, he falls into eloquence so copious as to astonish the reader), that it would please God to protect him from the darkness of sin, and keep him in his fear. Indeed, so exceedingly plentiful is this light, so wonderful is its charity, that, like a flash of lightning, it often strikes the hearts of wicked men, warning them of approaching ruin, and, as it were, snatching them from the jaws of destruction; which is undoubtedly the effect of this illumination. And in this sense, “the light shineth in darkness; and the darkness comprehendeth it not.” John 1:5. Now this divine light is hindered from displaying itself in the bottom of the soul by the restless activity of the external senses. For as the ear is perpetually longing to hear, the eye always employed in seeing, and the heart constantly taken up with external objects, this scatters and distracts the powers of the soul. Whereas, the light of grace cannot shine except in the most settled and composed frame of spirit; so that from this inward principle of light, the senses, the reason, the understanding, the will, and the memory, might be replenished with light and wisdom. For the enlightened soul neither sees, nor hears, nor speaks as before. It speaks no more the superficial language of the natural man, but words full of spirit and life. And now the enlightened soul begins in spirit to contemplate the glory of God, sighing after Him, and saying: “O God, who art most beautiful to my eyes, most sweet to my mouth, most charming to my ears, most dear to my heart!” The works that such a soul performs, are no longer her own, but the works of God; and so much the more noble than her own, as God is more noble than all creatures. Then also she comes to understand, that blessedness cannot be the reward of her own works, but is the gift of the grace of God. So likewise she finds more contentment when she suffers God to act in her, than when she works and labors herself; for by this means she has joy and comfort in all her actions, as knowing that they are all wrought in God. John 3:21.
Chapter XI
God, The Light Of The Soul, Directing Us Not To Judge Our Neighbors.
God is light, and in him is no darkness at all.—1 JOHN 1:5.
God is the supreme, most pure, and beauteous light; flaming with an ardent desire of enlightening the souls of men, and uniting himself to them, if not hindered by the darkness which men “love rather than light.” John 1:5; 3:19. But the darkness of the soul is the love of itself, and the love of the world, which obstruct the operations of God in us. Wherefore, if the soul would be a partaker of this divine light, let her take care not to be overcome by the love of the creatures, by covetousness, anger, self-love, ambition, and the lust of the flesh; for all these are the darkness of the world, in which the god of this world ruleth. 2 Cor. 4:4. A man must then forsake himself and all creatures, yea, everything that is not God; this is called the forsaking “all that he hath.” Luke 14:33. Such a soul is fixed entirely upon God, and is enlightened by his truth; and if by the will of Providence he be required to engage in worldly affairs, he does it with humility and fear, still keeping the centre of his soul free from the creature and the world; so that the emanations of divine light are not obstructed, but flow in perpetual streams from their fountain, which is God.
2. This inward light breaks forth into external actions, so that whatsoever a man says, or does, or suffers, is no longer an act of his own, but of God, to whom he has surrendered and dedicated himself. For how can he act, who is merely passive? So then, whatsoever impression or impulse thou findest in thyself, whether it be a devout desire, a good intention, an inclination to prayer or thanksgiving, all is from God, and not from thyself. Submit thyself, therefore, to the mighty hand of God, and suffer him to accomplish his will in thee; for so whatsoever thou doest, is in him, and through him, and he worketh in thee. For it is a necessary condition of all good works that they ultimately regard God, and be wrought in him. John 3:21. Hence we should live in him, pray in him, and do everything in him. One such work wrought in God, however insignificant it may be in the eye of the world, is of more value in the sight of God, than all the actions wrought in human strength. This is the spring of true virtue, the essence of which is, that it should begin and end in God. But in proportion as the love of the world and the creature prevails in thee, thou art farther removed from God: whilst the nearer God is to the ground of thy heart, the more deeply and plentifully will he shine forth, and manifest himself by works of charity and compassion towards thy neighbor. For our blessed Saviour tells us, “I am the light of the world.” John 8:12. In him, therefore, let us act. Let us cleave to the love of this our Head, that we may be enlightened in Christ.
3. For of all our actions those only may be called “light,” which proceed from God and diffuse themselves through the darkness and miseries of our neighbors, in patience, in meekness, in humility, in consolation, in compassion, in gentle reproofs, and charitable censures. Whereas from an arrogant love of censuring others arise self-esteem, a high mind, contempt, and insolence toward our neighbors. This is the root of innumerable sins. But as the light of the Holy Spirit cannot enter into such souls, so where he inhabits, these vices have no place. The man of God judges not his neighbor, unless compelled by necessity; and even then he does it with great gentleness, and in the proper time and place; lest while he attempt to cure one wound, he should make ten, by an unseasonable and improper application. One thing ought carefully to be observed in reproving our neighbor, namely, that we should not publish such uncharitable reflections upon him, as may in any way injure his reputation, either in his spiritual or temporal concerns; but on the contrary, every one should keep himself within the bounds of meekness and charity, lest he endanger his own humility and poverty of spirit. They that delight in uncharitable censures and railing accusations, are like the old serpent; their very breath is infected with his poison, whilst, like him, they delight in being accusers of the brethren. Whilst they know not themselves, they will dare to censure and judge their neighbors. Consider, O man, thy perverse heart, and judge thyself, but no one else. Luke 6:37. The false light of nature misleads thee, and draws thee blindly into pride, self-love, and rash censures of others. But know that this is not the light of God, but the very darkness of Satan.
4. But the true and divine light always discovers itself in modesty and humility. It hunts not after the empty applause of men, but seeks after God, from whom it proceeded, and into whom it longs and labors to return. Such a man thinks himself the weakest, vilest, and most ignorant of all men; being fully persuaded that whatever good there is in him, it is not his but God’s. Above all things, therefore, endeavor to know thyself, and trouble not thyself about thy neighbor, particularly his faults; lest in the bitterness of thine heart thou be tempted to condemn him; for thereby thou canst do great harm to thine own soul. Turn away, then, thy eyes, for God’s sake, from any vices of thy neighbor, and turn into thyself, and see whether thou art not, or hast not been as deep in the mire as he. And if this appear to be the case, consider it in the order of Providence as an opportunity of reading thy own defects in the life of thy neighbor, and as a means of bringing thee to the knowledge of thyself, to true repentance and amendment of life. Then turn thine eyes upon thy neighbor, and pray to God for him, that He would be pleased, of his fatherly compassion, to grant unto him also the same knowledge and amendment of life. The man that is thus disposed, profits by his neighbor’s faults, and is preserved from the sin of rashly judging or condemning him.
Chapter XII
The Christian Ought Daily, Once At Least, Wholly To Abstract Himself From All External Objects, And Retire Into His Own Soul; The Advantages Of This Course.
Return unto thy rest, O my soul; for the Lord hath dealt bountifully with thee.—PS. 116:7.
The soul of man, flowing out into worldly things, and cleaving entirely to the creatures, is like a wandering sheep. Now, the great Shepherd of souls tries, by all the methods of his mercy and wisdom, to bring him back to the fold, by emptying him of the creatures, and filling him with all the fulness of God. Thus the royal Psalmist concludes the 119th Psalm: “I have gone astray like a lost sheep; seek thy servant.” This expression, how oddly soever it may sound to carnal ears, discovers, nevertheless, to the spiritual man, the whole work of illumination and divine wisdom. For as the soul of man is placed between time and eternity, so soon as ever it turns to time, it forgets eternity, and withdraws every day further and further from divine things. But if it returns to eternity, then it forgets the creatures, recovers its liberty, draws nearer to God, and is thoroughly drawn unto him. For there is nothing dearer to God, than a soul abstracted from the creatures, and resigned to him. Then, and not till then, the soul enjoys true peace, tastes the food of life, and feels in herself the true fruits of that divine anointing, which denominates us truly Christians (the name “Christ” signifying: “The Anointed One.”)
2. And if these things are so, who can doubt that it is the duty of every true Christian, if not oftener, yet once a day at least, to taste this divine food of the soul, which is God himself, that thereby he may be refreshed with true peace, and be replenished with the fulness of divine life and grace? Wouldest thou, O man, but thoroughly consider this, thou wouldest be much more in love with heaven, than with earth! Wert thou but thus disposed, though the burden of a whole kingdom lay upon thy shoulders, as it did upon David’s, yet it should be no hindrance to thy holy exercises. For the creatures are not in themselves hurtful, but are only so to him whose soul is in captivity to them; or, as it is said, “who sets his heart upon them” (Ps. 62:10), which ought to be entirely consecrated and devoted to God. Upon this foundation stood the Psalmist, when he cried out, “Lord, whom have I in heaven but thee? and there is none upon earth that I desire besides thee.” Ps. 73:25. For so great is the sweetness of divine love, that the soul that has once tasted it, despises sufferings, and looks upon the love or hatred of this world with indifference. They that are admitted to these joys, have perpetual peace in God with all creatures, whether friends or enemies. To these “the yoke of Christ is easy” (Matt. 11:30); for they are in Christ, and Christ is in them; and his presence makes their burden light, whilst he bears it in them, and they bear it in him. Therefore, such a believer says with St. Paul, “I can do all things through Christ which strengtheneth me.” Phil. 4:13.
3. From what has been said, it appears plainly, how necessary and profitable an exercise it is for every Christian, once a day at least, to retire into his own heart, into God, and into Christ, to draw thence true peace of soul, and to learn there the true use of temporal blessings. For God does not forbid us the use of these, provided we walk in humility, and in his fear, and continue faithful in our attendance upon him. Our misery requires this of us, which in such a soul God will not suffer to last long; and so does, lastly, our daily cross, which Christ by this means makes light and easy to us. Not to say, that thou, O Christian, art continually admonished by the Spirit of God within thee, to sigh and pray for the love of God, and of God alone, and to grieve within thyself, when any worldly impediments draw and separate thee from it. This is the true and inward calling of the Holy Ghost, this is the well-beloved’s knocking at the door of thy heart (Cant. 1:13; Rev. 3:20), as a living testimony that our hearts ought to be the chamber of our heavenly bridegroom.
Chapter XIII
Showing How The Love Of God Enters Into The Soul, When It Is Empty Of The Love Of The Creatures.
If any man love the world, the love of the Father is not in him.—1 JOHN 2:15.
He that desires to become the habitation of God, must first divest himself of the love of the world, and then exercise himself in the love of God. No man can receive the one, without quitting the other; or be filled with the Spirit of God, before he be emptied of the spirit of the world. As the magnet by a touch draws iron to it; so God first touches, with his divine love, the soul which he intends to draw and unite to himself.
2. Now this divine love is so great, that, like the sun, it shines upon all; yea, it shines more universally than the sun itself, displaying itself equally upon all men. So that it is not the fault of God, who is pure light, and pure love, but of men, if they do not perceive or enjoy it. For when God approaches men with the highest love, and most ardent affection, he generally finds their hearts full of the love of the world, and all uncleanness, that is, of covetousness, pride, lust, hatred, envy, and evil thoughts, which force him to retire and to withdraw his graces from them. Whence it appears, that since God is ready, like the sun in the firmament, to communicate the rays of his light freely to every purified soul, it is not His fault, but theirs, if they are not enlightened by it. As, therefore, we know these things, let us keep ourselves from the love of the world, and turn to the living God, watching diligently unto prayer; let us labor earnestly for the love of God in Christ, by which we are united to him. Let us knock at the door of his holy wounds, and from thence expect salvation. If we do this, God will open to us, and give us admission into that high state of uniting love, in which we shall be refreshed with all the treasures of God. And who can doubt that the God of mercy, the fountain of happiness, will fill the heart of man with greater and more substantial joys, than any which this perishing world can afford?
3. Whosoever, therefore, loves God, shall be loved by all the saints and holy angels. If I love God, then I share in the love of all the inhabitants of the city of God, a love that far surpasses the highest degree of worldly affection. And as all the heavenly host have the highest love of God, and rejoice in his honor, so is their joy proportionably great at every step of our conversion, and their happiness is enhanced by every advance which we make in the love of God.
4. Now one evidence of divine love is this, that we use the creatures with fear and humility. He that is endued with a habit of divine love, whether he eat or drink, or whatever he doth, doth everything like a dutiful son, with reverence and fear, having his eye constantly fixed upon the glory of his Heavenly Father. 1 Cor. 10:31. From this fear of God flow the many deep sighs and passionate groans of the devout soul, which, by degrees, raise him from earth to heaven. For he discovers so many corruptions and impurities in himself, obstructing the light and quenching the flames of the Holy Spirit, that he is forced to cry out with St. Paul, “O wretched man that I am! who shall deliver me from the body of this death?” Rom. 7:24. And truly, these sighs and groanings must frequently ascend to the mercy-seat of God, that by the assistance of divine grace we may bear up, and not faint under the manifold miseries of this wretched state, and the pressure of a vile earthly body. Thus did all the holy men of old time when they labored under the sense of spiritual infirmities: they raised their broken spirits unto God by devout sighs, penitential tears, and humble acknowledgments of their misery, which reverted into their own bosoms with a large increase of grace and spiritual strength. He that does not sincerely seek after God, but has his soul intent on something else besides him, shall never find him. On the other hand, he that seeks him alone, in the integrity of his heart, shall surely find him, and be admitted to all the blessings and happiness that are to be found in the presence of God. He that seeks God in truth, finds God, and all things that are God’s; and whosoever seeks for nothing else, and looks for nothing else but God only, unto him God manifests himself, and confers upon him all whatsoever is laid up in his divine heart, that the same may as properly be said to belong to man, as to God.
XIV. Of The Exercise Of Patience And Love
He is brought as a lamb to the slaughter.—ISA. 53:7.
Whosoever would rightly prepare his soul for union with Jesus Christ, must, like him, be clothed with the meekness and patience of the lamb. Yea, he must have the very same mind that was in Christ, and become a lamb even as he was. Let this be thy rule and thy guide in all thy actions. He tells us himself, “Behold, I send you forth as sheep in the midst of wolves.” Matt. 10:16. This is truly thy case; and whatever way thou turnest thyself, remember that thou art in the midst of wolves, to whose violence thou art continually exposed; and against this thou hast no other remedy but patience, meekness, and submission, according to the example of the Lamb of God, thy Saviour, Jesus Christ. And as this meekness of the blessed Jesus was acceptable to his Heavenly Father, so also is thine, when by patience thou dost triumph over persecution. So that it is thy business to submit cheerfully to his will, whensoever he shall be pleased to lay his afflicting hand upon thee, either more immediately from heaven, or by any suffering which may fall upon thee by means of any creature. It must all be borne with patience, as coming from the hand of God; and assure thyself that the faithful Shepherd is at hand to seek and save the lost sheep, and bring it home “upon his shoulders, rejoicing.” Luke 15:5. Thus the patient soul is, by every impetuous wave of affliction, wafted nearer to God. But if thy blind carnal reason suggest to thee any excuses or objections against thy submission, hearken not to them; but fix thine eyes upon the exemplary patience of thy Redeemer; look steadfastly to thy crucified Saviour, who did no evil, yet suffered all injuries without thoughts of revenge.
2. Endeavor to acquire more and more the meekness of the Lamb, and, above all things, preserve the love of God, which cannot abide in a wrathful soul. And here consider well with thyself what that love is. Do not fancy it to be that inward joy, that unspeakable pleasure, which sometimes elevates devout souls; that is not the essence of love, but the brightness of it, differing from its root and cause as much as the light does from the fire whence it proceeds. But the true essence of love to God is, to be resigned to the will of God, to depend entirely upon him, and to submit to every affliction as coming immediately from his hand. Thus did Job, who, taking the loss of his children, his goods, his health, and his honor, as coming from the hand of God, still “blessed the name of the Lord.” Job 1:21. So, too, David humbly submitted to the curses of Shimei, as being ordered by the Lord. 2 Sam. 16:10. By this means the essence, the root, and spring of love, are preserved pure and unshaken; and by love we rest in God, and rejoice in all his dispensations. So that if it should please God to sink such a man with Christ to hell, he would not open his mouth, but rest satisfied with the will of God, in which only he finds happiness and rest. In this love true peace is to be found, when in God, and for God’s sake, we love everything, crosses and tribulations not excepted. True love unites us to God, and to all the world: and the happiness of such a state is inexpressibly great.
Chapter XV
Showing How Christ, The Eternal Word Of The Father, Perfects His Work In The Hearts Of The Faithful, By Love And Humility.
Examine yourselves. Know ye not your own selves, how that Jesus Christ is in you?—2 COR. 13:5.
As the faithful soul is often obliged to bear the temptations and suggestions of the Evil Spirit; so, on the other hand, it receives the divine consolations from the mouth of the eternal Word speaking in it. Of this Tauler speaks: “We know,” says he, “that the eternal Word is so very near the ground of the human soul, that its own nature and being are not more essential and familiar to it, than that Word is. This eternal Word is continually speaking in man, though his perverse heart, deluded by the devil, neither hearkens nor attends to it. For the great adversary makes him deaf by his wicked insinuations, the love of the world, and carnal inclinations.” For the devil to this day tempts all men, as he did Eve (Gen. 3:4), by those things which he knows to be most agreeable to our tempers and inclinations,—by riches, honors, friendships, our own nature, the love of the creatures, and infinite other ways, in which he influences and affects our imaginations. For as he is industriously busy about us for our destruction, so he narrowly observes the particular bias of our affections, and knows all the secret arts of raising our passions; and when by thus striking our imaginations, he has discomposed our spirits, we immediately become deaf to the calls of the Holy Spirit and the Word. These suggestions of Satan we must oppose; for so far as we attend to them, we are the nearer to our ruin; but if thou stop thine ears to his insinuations, and turn thyself unto God in the centre of thy soul, thou hast already conquered him. And as true friends, united in affection, are particularly delighted in mutual conversation; so if thou sincerely love God, thou shalt frequently hear his voice within thee. “If a man love me,” saith Christ, “he will keep my words” (John 14:23): not only those which he hears in the outward and visible temple and congregation of the faithful; but those also which are heard in the true temple of the soul, without which the outward hearing availeth little. And this inward voice of God thou canst not hear, unless the love of God be in thee.
2. “The most certain token of love to God,” saith St. Gregory, “is this, that we receive all the adversities which God shall think fit to lay upon us, without any impatience in thought, word, or actions. If we do this, without doubt we truly love God; if not, it is certain that we do not love him sincerely, but prefer ourselves and our own things to him; though nothing can be properly said to be a man’s own but sin; everything else is God’s.” Take heed, therefore, that thou prefer not even the gifts of God before Himself; whom if thou love purely and above all things, then thou shalt continually hear him speaking peace to thy soul, according to that saying of our blessed Lord, “He that loveth me, to him will I manifest myself.” John 14:21. This manifestation is made by the opening of the understanding, by the illumination of the heart, by the spirit of wisdom, of understanding, of might, and of fear (Isa. 11:2), and especially by the purifying and enlightening of the inward eyes (Eph. 1:18), to see and know Jesus Christ.
3. But as the devil is wont to stop the inward ears of men by his suggestions; so he also blinds their eyes by self-love, by the love of the world and the creatures, and by inward and outward pride. For as by true and genuine love, we hear Christ; so by faith and profound humility, we must see him; for that only can purify our hearts from vain pride. For it is not without reason that our blessed Lord tells us, “Blessed are the pure in heart; for they shall see God.” Matt. 5:8. And for this cause it is that God sends us so many crosses and afflictions, that we may thereby be brought into the depths of profound humility, which is an exercise more profitable to us than all the delights and glories of this world. And now, though heaven, and earth, and hell itself, should unite their forces against thee, yet bear up with constancy and patience, remembering that all shall work together for thy good; as it serves to produce in thee true humility, by which thou shalt see Christ. Look at him, O man, and consider how he that is God (John 1:1; Acts 20:28; Rom. 9:5), most high and omnipotent, by whom were made the heavens and the earth, and who could easily again have reduced all things into nothing; yet for the sake of this wretched creature man, submitted himself to the most bitter sufferings. Phil. 2:5-8. Be thou, therefore, O sinful and wretched creature, ashamed of that pride, vainglory, and self-love, which have taken possession of thy heart. Learn to submit thyself to every cross that shall be laid upon thee, of what sort soever it be, whether inward or outward; and so subject thy proud, swelling spirit to the thorny crown of Christ, that thou mayest imitate thy humble and crucified Lord by a true contempt of thyself; making this the great end and design of all thy actions, to be conformed to the meek and suffering life of the blessed Jesus, that so thou mayest come to an experimental knowledge of him. For what avail a few cold, formal reflections upon the sufferings of our Lord, whilst we are destitute of that meek and patient spirit with which he bore them? Of what benefit is it to entertain our fancies with a few dead speculations about his passion, whilst our hearts are full of pride, ambition, and worldly love? This, surely, is not the way to the true vision and experimental knowledge of Jesus Christ. The Spirit of Jesus operates most deeply in the valley of humility. And in this consists the essence of humility, that a man look upon himself and all that he ever has, or ever can do, as nothing. For if there be any good in thee, it is not of thyself; it is the gift of God.
4. And this humility thou must practise, if ever thou expect to see Christ. For the hidden mysteries and wisdom of God are revealed to the meek and humble, but are hidden from the wise men of this world. Ps. 51:6; Matt. 11:25; 1 Cor. 1:20, 26. For in this humility alone consist the knowledge and understanding of pure and divine truth, in which is the essence of eternal blessedness. In this the greatness of the divine majesty manifests itself, which the more clearly we discern, the deeper root humility takes in our souls. And the most certain sign of divine illumination is, that a man grow daily more and more humble, and be less fond of himself. For self-love and pride are the fountains of all the darkness, error, and iniquity that are in us. On the other hand, they that are truly enlightened by God, glory in contempt and sufferings, and rejoice to imitate their suffering Redeemer. This is the groundwork and spirit of Psalm 119. The royal prophet well knew that without such a thirst after godliness, no divine light and wisdom would enter the soul, and no divine answer be given to it. And this is the real purport of that long Psalm.
5. In a word, this humble and resigned state of soul, is that in which God particularly delights to operate. And he that has this, carries in his soul the comfortable presence, and in his body the suffering marks of the Lord Jesus; and considering himself as unworthy of the least of God’s mercies, he uses them all with reverence and fear, having his eye, like a good servant, fixed on his Master; and therefore he is honored with His more immediate conversation, and grace.
XVI. Showing How The Holy Spirit Operates In Our Souls
I will pour water upon him that is thirsty, and floods upon the dry ground.—ISA. 44:3.
If after a drought and dearth of three years and a half (such as happened in the time of Elijah, 1 Kings 17:1; 18:45), it should please God to send rain upon all the earth, one man’s field only excepted; he would truly have reason to think that God was angry with him, and that his case was most deplorably miserable. But how much more miserable and unhappy is he, who, though hungering and thirsting, like a parched ground, after faith, charity, and all Christian graces, yet cannot receive one drop of spiritual consolation in the inward ground of his soul!
2. But if this ever happen, it is not God’s fault, for he is ready “to pour out his Spirit upon all flesh” (Joel 2:28), but man’s, who prepareth not his heart to receive it. The best preparation to receive this holy guest, is to turn our hearts by faith and prayer from the world unto God, as the Apostles did at Pentecost (Acts 2:4); and whensoever God shall find us thus prepared, he will forthwith visit us with all the fulness of spiritual blessings. On the other hand, if the heart be full of the world, there will be no room for the Spirit of God to enter; for where the one is, the other cannot be. As in nature there is no vacuum, so it is in the spiritual world. Let this then be thy care, and this thy chief concern, not to fix thy heart upon any creature, either inwardly or outwardly, not on the love of thyself, nor upon thine own will, but upon God alone; assuring thyself, that this is the most noble and useful exercise for thee. As the finest work of the most skilful workman may be broken and destroyed by a heedless child; so it often happens with the works and gifts of God, which men destroy by their rash and unadvised management. Thus they break and deface the most noble designs and operations of the Spirit of God within them; they attribute that to themselves which is the work of God, and patch their own vile rags upon the fine linen of Christ’s righteousness. For it is most certain that we are “unprofitable servants” (Luke 17:10), and by consequence can do nothing but what is unprofitable. And, in the same degree, as God is more noble than man, so the works of the Divine Spirit are more noble and precious than those of the human spirit. Hence it follows, that if thou wouldest have God to operate more eminently in thee, thou must surrender all the passions, affections, and powers of thy soul, to be possessed, governed, and directed by Him. For unless the creature be entirely still, thou canst not hear the voice of God. Think not then that every inward motion which thou perceivest, is the work of God; whereas some are merely the product of thy own flesh and blood. Take heed therefore to thyself, and learn to distinguish well, lest thou ascribe to God the very operations of the devil.
3. But in order to the more perfect operation of the Holy Ghost in thee, there are two rules proper to be observed: first, that thou turn away thine heart from the world, the creatures, thyself, and thine own will and affections, that so this Holy Spirit may have room to act freely; secondly, to receive all crosses and afflictions as coming from the hand of God, without any respect or reference to the creatures, and to embrace them as preparations for receiving more plentiful communications of divine grace and blessing. Suppose, for instance, thou wert engaged in some good work or act of devotion, and some intimate friend should break in upon thee with abusive and reproachful language; if thou couldest bear this with silence and patience, thou mightest be assured that that was the work of the Holy Spirit, in order to prepare thee for greater blessings. But if wicked thoughts be suggested to thee, by the devil, yet satisfy thyself that they do thee no harm, because they are involuntary. Lastly, if thou art engaged in any worldly calling or profession, see that thou perform thy duty in it with thine eye fixed upon the glory of God, and the good of thy neighbor. By this means all thy works shall be wrought in God, and his Spirit.
XVII. Signs Of The Presence Of The Holy Spirit In Us
The Comforter will reprove the world.—JOHN 16:8.
When the Holy Spirit enters into our soul; that is to say, manifests his presence by his operations, in the first place, he forthwith reproves in us everything that is not divine, such as the lust of the flesh, and the lust of the eyes, and the pride of life (1 John 2:16), giving us a sort of loathing and abhorrence of them. Whosoever, therefore, lives a carnal life, without such inward admonition of the Holy Spirit, may assure himself that that Spirit is not in him; inasmuch as it is peculiarly his office and character, at all times, to persuade, draw, and invite every one that will give him room to act freely, to the duties of a Christian life. Thus the Holy Spirit reproves sin. But everything is sin, that opposes our obedience to the will of God. And every such act of disobedience, or inclination to it, the Holy Spirit reproves wherever he enters.
2. Hence, in the second place, arise spiritual sadness, grief, and inward terrors of mind. Of this the children of this world have little experience, though it is one of the surest signs of the presence of the Holy Spirit in the soul. But they that are utter strangers to this godly sorrow, who run on with delight and satisfaction in the way of the world, upon whom all things smile, and who find here their enjoyment, and never meet with any cross; these men, I say, are in a very dangerous state, and, being destitute of God’s Spirit, are without God in the world. On the contrary, they that are afflicted of God, and are reproved in their consciences by the Spirit of God for every act of disobedience to his will; and are led in the way of the cross, being brought under the discipline and correction of wisdom, are those in whom the Spirit of God prepareth himself an habitation. And this is the second sign of the presence in us, of the Holy Spirit.
3. The third sign is, that the Divine Spirit takes away from us all the glory of our own merit and righteousness, so that before the righteousness of God it falls as a flower of the field, and withers as grass, when the spirit of the Lord bloweth upon it. Isa. 40:6, 7. For the Spirit of Christ shows us that we have no other solid and stable foundation upon which to rest, but the merits and righteousness of Jesus Christ. “Woe to our own righteousness,” saith St. Augustine, “if it were to be tried and judged without mercy by God.” For this reason Isaiah compares it to “filthy rags.” Isa. 64:6.
4. The fourth token of the presence of God’s Spirit, is when a man looks upon his neighbor’s faults with compassion, not rudely censuring or condemning him. For a haughty desire to judge others is diabolical, proceeding from nothing but pride, contempt of our neighbor, and admiration of ourselves. And where these reign the Holy Spirit cannot abide; but wheresoever He is, there a man is careful—1. Not to reprove his neighbor but upon urgent necessity. 2. To do it in the proper time and place, after the example of our blessed Lord. 3. Not to do it in severe terms, but with meekness and humanity. 4. Not to despise his neighbor, nor expose him to the scorn and contempt of others, but to do all from a pure principle of charity. Let these things sink deeply into thy heart, that thou mayest abide in humility, and in the grace of the Holy Spirit, and that he may dwell in thee.
XVIII. Showing How Worldly Pleasures Drive Away The Holy Spirit
Abstain from fleshly lusts, which war against the soul.—1 PETER 2:11.
The children of this world earnestly follow the joys and pleasures of it, which the children of God avoid with all diligence, as so many snares and temptations of the devil, designed to draw them from God, their sovereign Good. If thou, O Christian, resolve to preserve this most valuable treasure, be careful to avoid all occasions of losing it. Of this sort are all so-called sports, pastimes, and recreations, or those actions which do not in some way tend to the glory of God, and the good of our neighbor. And though thou art sometimes forced to be present at them, yet be then careful to turn thy thoughts inward, by an elevation of thy heart to God; and so thou shalt never lose the comfort and peace of the divine presence wheresoever thou art. And whilst thou art faithful in this exercise, the world and all its vanities shall not hurt thee. This was queen Esther’s case, who, though outwardly clothed with royal ornaments, yet was inwardly clothed with profound humility. Thus David, in the midst of his glory and riches, had nevertheless, humble thoughts of himself. 2 Sam. 6:22. And Joseph, in his master’s house, which was full of luxury, yet preserved a chaste heart. Gen. 39:9. And this is that true fear of God which keeps his faithful servants from the world and all its vanities, that they lose not their inward joy and peace of conscience. This “fear of the Lord is the beginning of wisdom.” Ps. 111:10. He that is endued with it will not turn himself to the world, but from the world to God, seeking contentment, joy, and peace in Him. This, in short, is the fruit of true contrition; to turn us away from all things which are not God, or do not tend to him; and to turn us to that chief and true Good, which is God. If we are inwardly conscious that we have hitherto neglected this useful exercise, and have been immersed in the vanities of the world, let the remainder of our lives be spent in bewailing and lamenting our past transgressions, and in forsaking and guarding against every approach towards them. If we do this, God will not remember how great sinners we have been, but will rejoice at our repentance, not regarding our former iniquities, but our present faith and earnest desires of serving God more faithfully than hitherto we have done. But though God so earnestly desires our salvation, yet too many, by turning from him to the world, resist his grace and force him out of their hearts, notwithstanding all his gracious endeavors to continue there.
2. Therefore it is necessary that every man should die to the world, that would live to God; whence it appears that the major part of mankind are at enmity with God. Alas! how many mortifications of the flesh must we undergo before our corrupt nature, both externally and internally, is perfectly slain in us, and the life of God succeed in its place. Now crosses and trials are as so many remedies applied to our corruption, in order to drive out of us the poison of sin, and restore us to the life of God. Whence it appears, that the benefit of afflictions is very great, and that we ought to meet them with contentment and joy, as the means of purifying our corrupt nature, and bringing us to a participation of the divine nature. This it is which brings us to the noblest exercise of Christian duty, namely, dying to the world, in prosperity and adversity, in silence and hope, secretly and inwardly, without the least murmur or complaint. They who fret, repine, or complain, discover plainly that they are unwilling to die to the world, and that they have but little of the divine light in their souls. God cannot live in the soul which is not dead to the world; for the more we live after the lusts of corrupt nature, the less we live unto God and his holy will. On the other hand, the less we live to the flesh, so much the more we live unto God. Let this, then, be our certain rule, that he that would live to the Spirit, must die to the flesh. Rom. 8:13.
Chapter XIX
Of Inward Prayer, And Of The True Use Of The Lord’s Prayer.
Ye have received the spirit of adoption, whereby we cry, Abba, Father.—ROM. 8:15.
As God operates eminently in humble souls; so the Holy Spirit particularly works in them the gift of filial prayer. Without the Spirit of God there is no true prayer; for he it is that cries and groans in the soul, being, as it were, its life. Rom. 8:26; Gal. 4:6. For as the soul is the life of our body, so is the Spirit of God the life of the soul, being the source of all its spiritual life and strength. This Holy Spirit is also the witness of our adoption and regeneration; and he who knows how to use these as he ought, relying, by faith in Christ and love of the Holy Spirit, upon the eternal love of his heavenly Father, will ask for, and receive great and heavenly gifts. For so great is the love, so abundant the goodness of God, that he can deny nothing to his children, who ask in faith. But as even faith and prayer are the work and gift of God, so we must daily apply ourselves to Him for the same. Hence arises the true internal prayer of the heart, from a true conversion and inclination of our souls and affections to God. This inward prayer pierces the heavens, whilst a man walking in the steps of his Saviour, freely and cheerfully takes up his cross and follows him; not like Simon the Cyrenian, who bore, indeed, the cross, but it was because he was compelled to do it. Matt. 27:32. So great is the love of God, that he does not stay for our prayers; but comes forth freely to meet us, and courts our friendship, entreating us to ask pardon for our sins, and to practise the same love towards our neighbors which he shows towards us. Happy is he, who truly knows, understands, and meditates on this boundless love of God in Jesus Christ. Such a man prays more effectually in his heart, than if he used the most perfect form of words. One single meditation or devout sigh offered up to God by Jesus Christ, in faith, love, and devotion, is more acceptable to God, than all the parade of external worship.
2. The whole life of a Christian ought to be spent in the exercise of love, and in the imitation of his crucified Lord. He properly is a Christian, who does all things from a principle of divine charity, and is transformed by it into the nature of Christ. And can God deny anything to so dutiful, loving, and obedient a child when he prays? No, surely. But that we might know how and for what we ought to ask, Christ has taught us the Lord’s Prayer, a prayer full of petitions for the most exalted blessings. Can there be a greater good than the kingdom of God? For he himself is his own kingdom, extending to all rational creatures. So that when we pray, “Thy kingdom come,” we pray that God would please to bestow Himself upon us, with all the riches and blessings of his presence. In this kingdom, therefore, God is our Father, manifesting his paternal love and faithfulness to his children, by erecting his kingdom in us, that therein he may perfect his most noble work in us, expressed in this petition, “Hallowed be thy name;” which is done when the dignity and excellency of the divine name and nature are more deeply discovered in the soul.
3. In this kingdom, which is within us, he works his own will, without any impediment. And so his “will is done in earth,” namely, in us, “as it is in heaven,” that is, in God himself. Hence we understand, that what God desires to bestow, and has commanded us to pray for, is nothing less than Himself. This was the promise that he made to Abraham, “I am thy shield, and thy exceeding great reward.” Gen. 15:1. Moreover, our Heavenly Father gives us “our daily bread;” that is, he appropriates all his creatures to our use, testifying thereby the greatness of his love towards us. For the heart that is truly devoted to God, and in which he freely executes his own will, is capable of receiving the fulness of his grace and blessings. So great are the goodness, love, and mercy of God, that he can deny us nothing that is necessary either for the body or the soul; and he best knows our necessities. For this end he is daily setting our sins and miseries before our eyes, teaching us to abase ourselves before him, and to pray: “Forgive us our trespasses, as we forgive them that trespass against us.” For so compassionate is God, that he freely offers us forgiveness of sins, and teaches us how to ask it from the heart; that thereby we may be assured, that he is more ready to forgive, than we are to ask it; and that we may thence learn to exercise the same kindness towards our neighbor, that He exercises towards us. For they that are truly the children of God, exclude no man from their charity, or from the love of God. They have nothing more at heart, than the glory of God, the increase of his kingdom, and the salvation of all men. By this acknowledgment of sin, and petition for pardon, the Christian is taught, that in his natural state he is without God and his kingdom; void of comfort, poor and miserable. And, therefore, he is taught to pray, “Lead us not into temptation,” by which the devil endeavors to draw us from the will and kingdom of God; but that he would “deliver us from evil,” that is, from our own evil will and corrupt nature, which hinder the accomplishment of God’s will, and the erecting of his kingdom in us, and deprive him of the honor due unto his name. “For thine is the kingdom, the power and the glory, for ever and ever. Amen.” Whilst we receive these as coming from him alone, they still continue to be his. But if we do not ascribe them to Him alone, we exclude ourselves from his kingdom, his power, and his glory, not worthily sanctifying his name, nor obeying his will. And hence it follows, that we also are out of his kingdom, and so have no title to remission of sins and deliverance from evil.
Chapter XX
Showing That Humility Must First Be Laid As A Foundation In The Heart, And All Our Works Must Rest On It; Its Blessed Influences.
Be clothed with humility.—1 PETER 5:5.
If thou wouldst build for eternity, let thy foundation be humility; for no man can of himself do anything. Wherefore, in all thine undertakings, humble thyself before God, the overflowing fountain of grace and mercy, and pray devoutly for his direction and assistance, that all thy labors may be entirely directed to the praise, and honor, and glory of God; and remember this, that whatsoever thou doest without the grace of God, can tend to nothing but sin and destruction. He that carefully attends to this, submitting himself entirely to the divine will, silently and humbly deploring his own weakness and vileness, and by ardent love devoting himself to God, shall experience in all the powers of his soul the wonderful works of God; while, on the contrary, pride is that vice which makes all our works vile and abominable in the sight of God.
2. And alas! why are dust and ashes proud? If we look into our original, we were created out of nothing; of ourselves we are nothing, more fleeting than a vain shadow; so corrupt that nothing but the grace of God restrains us from falling into the grossest sins, and sinking into the lowest pit of destruction. We are perpetually exposed to the assaults of the devil, against whom we have no security but in humility. For this evil spirit, puffed up with pride, has all imaginable advantages over the proud man; but flies from the meek and humble. Pride has its root in Satan; but so long as thou canst preserve thy humility, turning thyself to God from all thine iniquities, so long he can have no power over thee. How lamentable a thing is it then, to see a Christian, furnished with the Word and Spirit of God, so tamely give himself up to the devil. Such a one is like a cowardly soldier, who, though armed from head to foot, should suffer himself to be stung to death by a wasp. So powerful is the grace of God in humble souls, that if they will be true to themselves the devil can have no power over them. And if thou suffer thyself to be thus shamefully foiled, notwithstanding all the assistance offered to thee, what canst thou expect at the last day but the insults of those very evil spirits to whom thou hast given so cheap a victory. Consider well, therefore, what a grace and blessing humility is.
3. There is, moreover, in humble souls, a perpetual hungering and thirsting after the grace of God, which God never fails to reward by the fulness of his blessings, that is, of Himself: for he alone can satisfy the cravings of a thirsty soul. And on this humility is founded true repentance; for when a man sees the vast impurity, the secret malice, the deep corruption of his sinful heart, and bewails all this with sincere sorrow, he gladly lays hold of the free grace of Christ by faith, and entirely resigns and devotes himself to the will of God. Such a man’s sins God freely pardons, and, as it were, blots them out at once. For when a man turns himself from his sins unto God, God immediately turns unto him and remembers his transgressions no more.
4. Another property of humility is, that it cheerfully receives every cross sent from God as a preparation for greater gifts; it regards not the immediate agents by which the man is afflicted, but looks up to God from whom afflictions come. The humble man rejoices in the cross, saying: “Hail, blessed cross, unexpected indeed, but not unwelcome. I know that it is the will of God by thee to sanctify and consecrate me to Himself.” And, lastly, humility keeps a man in peace of mind, as well in adversity as in prosperity, as well under the want, as in the abundance of the gifts and blessings of God. So that the truly humble man is always easy, whether it please God to give or take away, and nothing can happen to him, to exalt or deject him above measure. In him the wonders of divine grace manifest themselves. And whereas he before lived and acted by his own strength, he is now supported by God, and in and through Him produces fruit abundantly.
Chapter XXI
Showing That A Man Ought To Rest In God Alone, And Not In His Gifts; And That He Must Deny Himself.
Be glad in the Lord, and rejoice, ye righteous.—PS. 32:11.
The genuine love of God proposes God alone for its end. It delights not in the creatures, but in that supreme, eternal, and uncreated Good, whence they proceeded; and this not only outwardly, but even in the very bottom of the soul. For the soul, besides its natural powers, by which it gives life and motion to the body, has a deep and central essence, having no relation to the creature. This is the seat and city of God, abstracted from all external and earthly things; here the Holy Spirit pours out his gifts through all the faculties of the soul, in the different manifestations of wisdom, understanding, and knowledge. But when corrupt nature begins to delight itself inordinately with these visitations, loving the gifts more than the Giver, it immediately pollutes them by corrupt mixtures of self-love. All the love and joy which result thence, are blind, vicious, and deceitful. For as the gifts of God are not God himself, so we must not place the same love upon both. Most men rest in the gifts of God, and upon the least perception of divine light in the understanding, or warmth in the affections, imagine themselves at the summit of perfection; not considering that they are yet far short of it. Man was made for greater things, even to receive God into the soul; and God is displeased if we stop short of this. There is nothing he so much desires as to bestow himself upon us, and that after the most exalted and glorious way; and certainly the least we can do in return is thankfully to accept this divine love, and to delight in God alone.
2. But so corrupt is human nature, and so addicted to self-love, that it catches greedily at everything that may gratify its passions, placing its happiness in those delights, which, like Jonah’s gourd, perish in the enjoyment. This satisfaction, though in the gifts of God, defiles them, and hinders His operations in us. So great, and so deep, is the corruption of our nature, introduced by Original Sin, that scarce one in a thousand can know his secret faults. Ps. 19:12. Hence proceeds that inordinate love which men have for themselves more than for God. This abyss of corruption, the most learned men could never fully fathom nor explain: and yet much more difficult is it to root it out of human nature. This rooting it out is the denying of ourselves, required by our blessed Lord, if we will be his disciples. Matt. 16:24. And yet it is much easier to forsake all earthly things, gold, silver, houses, and estates, than to forsake one’s self: so deeply is this poison rooted in our nature! But as this self-denial is absolutely necessary, so God disposes and prepares us for it by various tribulations. This is the only end of all the crosses and afflictions, inward or outward, spiritual or bodily, with which he is pleased to visit us; namely, to bring us to the practice of self-denial.
XXII. Showing How Our Works May Be Rendered Acceptable To God
Delight thyself in the Lord; and he shall give thee the desires of thine heart.—PS. 37:4.
As man in his natural state is obnoxious to the wrath of God (Eph. 2:3), it follows, that all his natural works, how great and good soever they may appear in the eye of the world, are subject to it likewise. For, without the grace of God, we can do nothing that is acceptable in his sight; but if a man be in a state of grace, then all his works are acceptable to God; because it is the grace of God which works them in him.
2. Whence it appears, that all manner of gifts whatsoever, as St. Paul assures us, are to be ascribed to the grace of God, not to ourselves (1 Cor. 15:10), and that by our own works we can never be justified or saved. For though a man should suffer all the pains of martyrdom; though he should perform all the good actions that were ever done by all the saints from the beginning of the world, or that ever shall be done; though he should feed upon nothing but thorns, and suffer death, not once, but every day; yet could he not thereby, of himself, be able to procure the least grace. Depend not then upon thine own works, but upon the infinite mercies of God in Jesus Christ, with a resigned and humble spirit: and then be confident, that the same Jesus will, of his free love and mercy, give thee whatever he shall see expedient for thee. This is the meaning of the saying of our Lord, “When ye shall have done all those things which are commanded you, say, We are unprofitable servants.” Luke 17:10. O merciful God! how poor, how worthless in thy sight is our righteousness; it is no better than “filthy rags.” Isa. 64:6. For all the works of good men would be of no value for our justification. Enter then into thy purchased inheritance by the surest gate, even the meritorious work of thy blessed Saviour. Offer up to God his passion, for the punishments which thou hast deserved; his holy thoughts, for thy polluted imaginations; his many divine words, for thy vain speeches; in a word, all his works, his poverty, his patience, his meekness and charity, for all thy defects and omissions. Keep thine eyes fixed on the blessed Jesus, and thou shalt obtain grace and favor with God. With the Prodigal Son (Luke 15:20), return to thy offended Father, and he will receive and embrace thee. His mercies are unchangeably the same, ready to be communicated to every sincere penitent. This he freely offers to all, and nothing is more agreeable to him, than to show mercy to him that asks it in faith. For “his hand is not shortened, that it cannot save.” Isa. 59:1. And the more wretched and miserable thou appearest in his sight, the more welcome shalt thou be to Him, who is desirous to enrich thee out of his own treasures. The sins of the whole world, bear no more proportion to his infinite mercies, than a single drop of water does to the vast ocean. But as soon as thou art in a state of grace, all thy works wrought hence in thee, shall be made acceptable to God, through his only begotten Son, by whom alone we have access to his mercies. In this faith, in this union with the Son of God, thou shalt live. He is that living fountain that purifies all our uncleanness, and makes all our works acceptable in his sight. Zech. 13:1.
3. But still take heed to thyself, and remember that thou rest not even in thy spiritual privileges, which, as a child of God, are bestowed upon thee, but in God alone, the author and giver of them. Hence we are commanded, “to delight in the Lord” (Ps. 37:4); not in his gifts, but in his glory; that his will may be perfected in us. We must then refer all our gifts and graces to their munificent donor, even God. In order to use them aright, let this rule be deeply fixed in our minds. If thou hadst all the gifts and graces which God has bestowed, either in heaven, or on earth, with the good works of all the saints that have ever lived; as soon as thou beginnest to take an inordinate pleasure in them, and to delight in them as a property of thine own, they are immediately defiled with the stain and guilt of idolatry. For there is nothing either in heaven or earth, in which we ought to rest, but God alone. And when we do this, then God himself is our joy, our delight, our rest, our fulness, our treasure, and our refuge; and in this consists the fulness of blessing; we then become proper vessels of divine grace. For in proud spirits, which are the organs of the devil, God cannot operate; but “he giveth grace to the humble,” as St. Peter tells us (1 Pet. 5:5), and filleth their souls with his treasures. Inward pride is the fruitful root of all vices. By this the devil keeps his strongholds in the soul, which God alone has a right to inhabit. The vine, as to its outward form, seems to be but a useless plant, fit for nothing but the fire; and yet, under that mean outside, conceals veins of most generous juice. So it is with all those godly persons, through whom the Spirit of God operates: they appear in the sight of men as vile and contemptible persons; their appearance is humble, and void of external grandeur; but within, they are full of invaluable treasures, even living streams of blessing flowing incessantly from the throne and presence of God. But they who are puffed up with their gifts, who make a show of their alms, who build altars in churches at their own cost, adorning them with their own names, arms, and titles of honor; these, by displaying so industriously their good deeds to the world, have indeed received their reward. In the same unhappy state also are they, whose mouths are full of their own wants and unworthiness, continually desiring others to pray for them; not considering that other alms, proceeding from an humble, sincere, and devout heart, are a more effectual prayer to God, than are all the intercessions of persons who know that these alms are given only for display.
4. If, then, thou wouldest have thy works to be sincere and acceptable before God, observe carefully these four general rules: 1. Think humbly of all thine actions, not respecting thyself, but God alone. 2. Let this humility be deeply rooted in thy soul, humbling thyself not only under the hand of God, but under every man, whether small or great, from a hearty sense of thine own unworthiness. 3. Look upon all that thou doest as unprofitable and worthless. 4. Have a profound dread of the secret judgment of God, not, indeed, as proceeding from any doubts about the mercies of God; but, regarding him as thy best friend, be careful to avoid everything that may disoblige or offend him. He that despises these four rules, renders even his best actions impure in the sight of God. But he that carefully attends to them as the rules of action, shall be like a green olive tree in the house of his God, bearing good fruit abundantly. Ps. 52:8.
5. And we must observe that even the most inconsiderable thing thou doest, if it promote the good of thy neighbor, is acceptable to God; whilst he that employs not his talent to that end, shall have a serious account to give at the last day. This is the only use and end of God’s gifts, that we should readily and industriously employ them for the benefit of others. Every action, art, employment, and profession, were given by God for this only end. And these are the works which, as our Lord tells us, “are wrought in God” (John 3:21); that is, in faith and charity, directed solely to the glory of God and the benefit of our neighbor, without any prospect of honor or advantage to ourselves, of which every man’s own conscience is the proper judge. Consider then carefully with thyself the spring and motives of all thy actions, remembering that if thou neglect or refuse to employ the blessings of God for thy neighbor’s benefit, thou must have the same punishment with the slothful servant, who was deprived of his talent which he had hid in the ground, and not employed, and saw it given to another that better knew how to use it. Matt. 25:26. Thus thou losest both the gift and the grace. No less foolish are they who pretend to things above their strength, who talk eloquently and fluently of what they neither practise nor understand. Though these should confidently pretend to speak by the authority of the blessed Trinity, yet is all this nothing but empty boasting, unless they demonstrate that they experimentally know what they so magisterially inculcate.
6. Remember also, that no actions, how great and glorious soever in appearance, which proceed only from ostentation and vainglory, can be well pleasing to God. For as is the principle of our actions, such are also the actions proceeding from it. Whence it follows, that such as regard themselves only, are no better than impostors and hypocrites. Their best works are no better than painted sepulchres, which appear beautiful without, but within are full of nothing but corruption. There is in them no pure love of God, no desire to promote his glory; but only a certain carnal self-love and an insatiable thirst of vainglory.
7. The sum of all is this, that all our works, how specious soever they may appear, if they be directed to any other end but God, are nothing but vanity and idolatry. For he is truly an idolater, who proposes to himself any other end or aim but God. Wherefore, if thou hast any gifts, use them, but take heed that thy heart rest not in them; if it so rest, thou art guilty of idolatry.
Chapter XXIII
Of The Mystery Of The Cross, By Which We Are Drawn To God.
He that taketh not his cross, and followeth after me, is not worthy of me.—MATT. 10:38.
Let all that desire to be the true disciples and followers of Jesus Christ, bear their cross in this world, be it what it may; for if thou flee from one, another will meet thee; and do what thou wilt, thou must bear it. But under every cross the hand of God is with us, to lighten it and make it easy, and by his assistance we may bear it with pleasure. But when God withdraws his hand, then, indeed, it is a heavy burden. Now the Son of God bore a very heavy burden, and in the most afflicting circumstances; of which, in their proportion, all his true friends and followers have been partakers. Words cannot express the many and great advantages that are in the cross; forasmuch as God lays it upon us in mere love, that he may thereby draw us to himself, and make us “conformable to the image of his Son” (Rom. 8:29), and partakers of eternal happiness. The wounds in Christ’s sacred feet, should teach us abstinence and patience: abstinence from carnal lusts and fleshly pleasures; and patience under all afflictions and oppositions, whether from within or without. The wounds in his sacred hands, should teach us silence and contempt of worldly things. The wound in his side, should teach us to deny ourselves, and seek for rest and joy in Christ alone. His naked body stretched on the cross, should continually put us in mind, that we must be stripped and bare of all created comforts. For as Christ was fixed naked to the cross, and his garments were parted by lot before his blessed eyes (Ps. 22:18; Matt. 27:35), so, be assured, that if thou art desirous of perfection, thou must be stripped of everything which is not of God. And as every cross, however small, is laid upon thee by the particular order and direction of Providence, so thou oughtest to receive it with thankfulness. For the beloved friends of God have always the greatest share of afflictions. The devil always makes use of our prosperity, as the best season and occasion of our ruin; to prevent which, it pleases God, in mere compassion, to visit his children with a variety of crosses and afflictions, thereby withdrawing us from the love of the world, and disappointing the malicious designs of the tempter. Did we but know how efficacious the cross is in bringing us to God, driving away the devil from us, and entitling us to future glories, we should not only expect it with patience, but run out vigorously to meet it. For so great is the dignity, so transcendent are the benefits of the cross, that God has allotted it as the inseparable companion of all his chosen servants.
2. Did we thoroughly consider the benefits and honor of the cross, we should think ourselves unworthy of so great a blessing; for great is the honor of being made like unto the Son of God! He was never acceptable to the world, but was its scorn and derision. But now, scarcely one Christian in a thousand is come to that perfection, as not to desire to please the world. He that pleaseth the world, cannot, however, please God: and he that is full of the world, is empty of God. But so far as a man dies to himself and the world, so far is Christ, the true life, advanced in him. No man can please God better than by fully submitting to his will. If my prince should like to see me in one suit of clothes rather than in any other, I should certainly esteem it better than the most gaudy dress. And since my God is better pleased to see me under the cross, I ought certainly to prefer it to all the affluence and glories of the world. But perhaps thou art in doubt with thyself, whether the cross which thou bearest, has come from God; if so, let this be the test: Whatsoever thou sufferest for thine own sake, will be grievous and tedious, but if thou suffer for God’s sake, thy cross will be easy, for God himself will lighten it. What matters it then, whether thy load be of the weight of a hundred or of a thousand pounds, if He but lend a helping hand, and make thy yoke easy and thy burden light. Matt. 11:30. Wherefore, O Lord, lay upon me what burden thou pleasest; only assist me in my weakness with the everlasting arms of thy omnipotence!—Observe, in the next place, that the choicest blessings of God are bestowed upon us whilst we are under the cross; and though they are sometimes bestowed beforehand, yet it is the cross that confirms them in the soul; and as it is so very useful and necessary to the soul, God has given a large share of it to his faithful friends and servants, and particularly to his only begotten Son Jesus Christ; the advantage it brings with it, making it tolerable and easy to be borne. Devout men submit themselves entirely to God, keeping their minds easy and cheerful under all the vicissitudes of life. Particularly, they take care to preserve humility, as the best guard against the assaults of their spiritual adversaries. Though God sent his only Son into the world, in order to suffer in his human nature, yet we expect an exemption from sufferings. But, be assured that if you would walk in the same way, and rest upon a firm foundation, you must expect to suffer with Christ, and in some degree at least, to have your lives conformable to his. Every affliction, how small soever, is a token of divine love, commissioned to visit us for our good. And the united malice of earth and hell cannot do the least hurt to a devout man trained up in sufferings, and in obedience to the discipline of the cross. The more his enemies assault, the higher is he exalted by God. And though he should be thrust down into hell, yet even there would he meet his God, and hell itself should be a heaven and blessedness to him.
3. When God sees a man too weak for a temptation, he refreshes him a little with his consolations, that he may not entirely sink under it: but he should know, that these intermissions are only allowed him in order to recover his strength, that he may the better bear up against a fresh assault. So it pleases the divine love to exercise men, that by various trials and temptations, they may be brought to despise all worldly enjoyments, and, like the panting hart (Ps. 42:1), may long for the fountains of divine peace and joy, the refreshing streams of life and glory. There the weary soul may drink and be satisfied, and quench its thirst in those rivers of pleasure which are ever flowing from the tender and paternal love of God. This is what the wise men of this world neither know nor understand. For the natural man cannot discern the things of the Spirit of God. If the children of a family should plunder the wine-cellar, and be intoxicated, whilst the father is asleep in his bed, how would he bear it when informed of the matter? Would he not correct their extravagance by wholesome severities? Thus God deals with his children. He allows them plentiful draughts of spiritual comfort, and refreshes them with his mercies, as with new wine; but when he sees that they are immoderately fond of it, he withdraws it from them, and corrects their extravagant joy, by mixtures of gall and wormwood, bringing them thereby to a sense of their fault, and of their necessary dependence upon him. They then begin to think meanly of themselves, and to bewail their vain presumption, which made them fancy that they could do and suffer anything for God’s sake, whereas now they are ready to sink under a very small burden. We know that Christ led the way for us in misery, poverty, and contempt, even unto death; and we must follow him in the same way if we desire to enter into heaven with him. So great is our pride, that God sometimes cannot break it, but by some exemplary shame, which quickly brings us to our senses, and shows us our own unworthiness. This is the only means of bringing us to a true knowledge of ourselves. Many a man has gone astray for want of these wholesome trials. He that considers this as he ought, will certainly rejoice in shame and reproaches for God’s sake. For whom the Lord loveth, he chasteneth in this manner, in order to cure him of his arrogance and pride, and bring him to humble thoughts of himself.
4. Whosoever will follow the blessed Jesus, must “deny himself, and take up his cross.” Many would freely follow him, if they could do it without difficulties and sufferings; but these, aiming chiefly at their own ease, whilst they pretend to follow Christ, will find themselves deceived at the last. For it behooved Christ to die, and to suffer, and to enter into his kingdom (Luke 24:26, 46): and if we intend to share with him in the glories of his kingdom, we must also be content to share in his sufferings; for unless we suffer with him here, we shall never reign with him hereafter. So, then, if we intend to follow him, we must cheerfully and contentedly submit to every cross, whether inward or outward, and by this means we shall at length arrive at the glories which he himself attained by the cross. How many do we see every day drudging in the service of the world; they venture body and soul; go into foreign countries; rush through fire and sword; and all for the sake of a little uncertain honor; and shall not we do as much to purchase the everlasting glories of heaven, as they do for the trifling riches and glories of this world? God manifests himself to us under the cross, as much as in the most cheerful spiritual visitations; yea, we then receive greater communications of heavenly joy, when we are most empty of worldly comforts. For as salt preserves flesh from putrefaction; so afflictions and temptations keep the soul from falling into sin and misery. And the deeper a man sinks into the centre of humility by the cross, the deeper does he penetrate into the heart of God, which is always open to receive and embrace the mortified and humble soul. This is the great end proposed by God, in all his various methods of humbling us; that, being sensible of our own great corruption, we may die to ourselves, and live entirely unto him. The saints of old, when under heavy tribulations, could no otherwise possess their souls in patience and liberty, than by a total abandonment and denial of themselves, being ready to submit to every cross which God should lay upon them, even though it should last during their whole life. By this humility, obedience, and self-denial, they were at last delivered. For the end designed by God in sending crosses upon them, being answered, he was pleased immediately to release them.
5. The last comfort under the cross is, that thou canst not be hurt by it, unless it be by thine own fault, by being fretful and impatient under it. Thou art very much in the wrong, if thou thinkest thyself injured by this or that man; they cannot hurt thee if thou keep thy mind steady and even under its burden. Be assured, that so long as thou art master of thyself and thy passions, the whole world can do thee no harm. If thou wouldst be safe, then, against the assaults of thine enemy, answer not again; be silent, even as a dead man, in his grave. Every calumny and reproach which the world shall cast upon thee, shall be as rays of light, encircling thy head with a crown of glory. How glorious are the three degrees of patience, in which true victory consists! The first is, to suffer without murmuring. The second is, not only to suffer patiently, but even to wish for suffering for Christ’s sake, from a pure love of him. The third is, to rejoice in suffering; and this is the most powerful and the greatest victory of all.
IV. Preface To The Fourth Book
All Creatures Are Messengers Of God, Intended To Lead Us To God.
By him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him; and he is before all things, and by him all things consist.—COL. 1:16, 17.
The eminent prophet Moses exhibits to us two powerful witnesses of God, in the book of Creation. The first is the universe; the second is the inferior world, that is, Man. Both of them, the universe and the heart of man, furnish glorious testimony in the Scriptures, by which the Creator and Preserver of all things is revealed, and also formed in our hearts.
2. We shall, therefore, introduce in this Book the testimony of both, that is, first, of the universe, and secondly, of the inferior world. Thus we shall learn that all creatures are, as it were, the guides and messengers of God, whereby we are to be brought to Christian knowledge, and also to God in Christ.
3. It is therefore unnecessary to attempt to prove that this Book also belongs to True Christianity, although there are some who might entertain a different opinion. If they desire additional evidence, they may find it in the passage quoted above (Col. 1:16, 17), and also in the Introduction of the Gospel according to St. John, and in very many passages of the Old and the New Testaments. Let them consider specially Psalms 19; 104; 139; and the words of St. Paul in Rom. 8: 22, concerning the groaning of the whole creation, and in 1 Cor. 15:42-52, concerning the resurrection of the dead; in that case they will judge me with more gentleness and favor. And they will also assent to the Saviour’s own method of teaching, who used to explain and demonstrate to his disciples and followers the mysteries of his kingdom and of true Christianity, by beautiful illustrations taken from the book of nature. But if they oppose the very Sacraments themselves, which are so many witnesses and seals of divine grace taken from the great book of nature, then I refer them to St. Ambrose, Basil, Theodoret, and others, who have written largely and learnedly upon the six days’ creation.
4. Thus much may suffice in defence of my method and design; to which I beg leave to subjoin only this admonition, as the great argument of the whole, namely, that it is the duty of a true Christian to use God’s creatures to his honor and glory, so that God in all things may be glorified, through Jesus Christ our Lord.
5. Observe the method by which the creatures lead us unto God. An indulgent father invites his children to come to him; and if they are backward, offers them an apple or some other engaging present. This he gives, not that the child should be in love with the present, but be induced by it to be more fond of the giver. Just so God deals with us; he invites us by all the engaging invitations and promises of the Gospel; and not content with that, he offers us many great and noble gifts, “doing us good, and giving us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.” Acts 14:17. All these blessings are so many messengers sent from God to draw us to himself, and to instruct us how to taste the goodness of the Giver and Creator in that of the creature.
6. But so perverse is man, that his heart is set upon his gold and silver, his houses, estates, honors, and pleasures, which, however good in their kind, are yet in the sight of God of no value; they are only given us by God, to draw us to himself. For this reason it was, that God made man so needy and helpless a creature, that by the variety of his blessings and multitude of his benefits, he might draw him to himself, and teach him by these various instances of his love and goodness, that all the comfort and sweetness which he tastes in the creature, really proceeds from the Creator; and that he alone is able to comfort, relieve, and support us, when these perishing worldly comforts forsake and leave us.
7. But the greatest of all God’s messengers, the most excellent of all his gifts, is the Lord Jesus Christ, the only begotten Son of God, in whom are all the fulness and perfection of divine love and goodness. His mercy is over all his works, and “by him all things were made.” John 1:3. “By him all things consist.” Col. 1:17. “He upholdeth all things by the word of his power.” Heb. 1:3.
8. Having said thus much by way of preface, I begin the First Part of this Book, treating in general of the six days of creation, to promote the knowledge, glory, and praise of God.
9. Of man, we shall speak more particularly in the Second Part; and I intreat my readers to read the Conclusion to my Second Book, before they begin to judge me. For I again protest and declare that I desire my writings to be understood in accordance with the Symbolical Books of the Church of the Augsburg Confession, and in no other sense.
Part I
Treating Of The Works Of The Six Days Of Creation, In General.
I. Of Light, The Work Of The First Day
God said, Let there be light; and there was light.—He covereth himself with light as with a garment.—God is light, and in him is no darkness at all.—GEN. 1:3; PS. 104:2; 1 JOHN 1:5.
In those words in Job 38:19—“Where is the way where light dwelleth? and as for darkness, where is the place thereof?” it is intimated that the nature of light is very difficult to be explained, and that its original is not to be comprehended by finite understandings. For though we know something of it by means of sight, yet it is but little; however, let us employ that little to promote the glory of God.
2. First, then, we say that light is a noble, subtle, and pure principle, separated from the darkness in the morning of the creation, when God “commanded the light to shine out of darkness.” 2 Cor. 4:6. By this the world is enlightened and comforted, and all its beautiful variety is distinctly known and apprehended. By this, as some think, the light of life was conveyed into the great world, incorporating itself with every creature. From this pure brightness and glorious splendor, light and beauty flowed into the sun, constituting it thereby the great luminary of the day, which it governs and directs. Jer. 31:35. Whence, also, the Creator himself calls the light day. Gen. 1:5, 14.
3. But as it is the duty of a Christian to contemplate the works of God with spiritual eyes, so as therein to see the Creator, and by the work be led to praise the Maker; let us take a nearer view of this subject, and see how the light and the sun bear witness of God and Christ.
4. And the first conclusion that naturally presents itself is this: If God created so beautiful, refreshing, enlivening, clear, and shining a light; how much more lovely, comfortable, and refreshing a light must He be himself? Therefore, the commentator upon St. Dionysius, to the question, “Why God first of all created light?” answers—Because from his own essential light, the visible light almost naturally proceeds, as that which bears the nearest resemblance to his own nature; and therefore he calls light, a little after, “the image of the goodness of God;” adding, that the light in God was transcendent and above comprehension; in angels and men, intelligible; in the sun, visible.
5. And, whereas God made the light, in order that the true external form and beauty of the creatures might be distinctly seen and apprehended, it follows that there is also another secret or concealed light, by which the internal form of the creatures may be likewise known, and from which nothing can be hidden. And this light is the eternal wisdom of God, which, being compared with the natural and created light, has been fitly called the brightness of the everlasting light.
6. Of this St. Dionysius writes in these words. “As the visible light directs, governs, and fills the visible world; so the incomprehensible and heavenly light, fills and enlightens all heavenly spirits. It also purifies the soul from darkness and error, and brings it into communion with the light of God. It is at first no more than a twilight, or faint glimmering of light; but when it is tasted, loved, and desired, then, in proportion to our love, it increases more and more unto the perfect day. Wherefore this transcendent light exceeds all lights, being, as it were, the centre and fountain of them all. From its fulness it enlightens all spirits; and, being the original of all light, it comprehends under it all the degrees of spiritual, angelical, rational, and natural light. And as ignorance separates deluded souls from the light; so the presence of this divine light, collects, unites, perfects, and delivers from ignorance and error, all that are enlightened by it: it converts them to the truth, reducing their various imaginations to the standard of pure and simple truth, and fills their souls with pure and uniform light.” Thus far St. Dionysius.
7. In the light of the sun, also, shines forth the pure, deep, and ardent love of God. For whom did he create the sun? Certainly not for himself, for he needeth not the sun, nor any other created light, being himself a light infinite and eternal. It was for our sakes, therefore, that he created it; so that every ray of light proceeding from the sun, is indeed a ray of divine love towards mankind.
8. And as the eternal wisdom of God is likewise a bright sun, clearly discovering his mercy and beneficence; therefore, according to the nature and properties of the visible sun and light, it may also be called, an image of the divine goodness.
9. The created light determines the order, figures, and distinctions of all created things; for without it, the whole world would be nothing but darkness and confusion. So that upon this account also, the light is an image of the divine wisdom.
10. The created light, by its brightness and splendor, causes everything to turn to it; so the goodness of God draws all things to itself, as the centre and principle of all things.
11. The light of the sun is pure and spotless; so is the love of God towards mankind. Hence also the divine wisdom, being a spotless light, is, agreeably to this property of the sun, the spotless mirror of the divine majesty.
12. As the light flows plentifully and freely from the sun; so the love of God descends plentifully upon us. As the sun shines freely upon all, without respect of persons; so the divine love overflows upon all mankind. As the light proceeds from the nature and essence of the sun; so does the love of God flow from his very nature and essence.
13. Moreover, as God created the external light for the world and visible bodies; so it is worth inquiring, whether he did not at the same time provide an inward and spiritual light for the soul. For God took not less care of the soul, than he did of the body. Now this light of the soul is God the Father, Jesus Christ, and the Holy Ghost, the ever blessed and undivided Trinity, by whom our understandings are enlightened through faith. “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” Isa. 60:1.
14. Now as the sun enlightens the world, so does Christ enlighten the soul. “That was the true Light, which lighteth every man that cometh into the world” (John 1:9); and is, therefore, called by the prophet Malachi, “The Sun of righteousness.” Mal. 4:2. St. James calls God, “the Father of lights.” James 1:17. The Holy Ghost appeared upon the Apostles in the form of fiery tongues (Acts 2:3); and from this eternal light proceeds the light of grace, the light of wisdom and divine knowledge, the light of truth and life, the light of joy and consolation, the light of God’s countenance, the light of faith and all Christian virtues.
15. This light is the chief beauty and glory of the creatures. God is said to be clothed “with light as with a garment.” Ps. 104:2. “The glory of the Lord” (Luke 2:9), is also the beauty of the blessed saints and holy angels. The highest majesty and glory of the elect in the other world, will consist in light and splendor. “The righteous shall shine forth as the sun in the kingdom of their Father” (Matt. 13:43; Dan. 12:3); which is also expressed in the appearance of the woman clothed with the sun. Rev. 12:1. Lastly, as the light is the greatest ornament of this visible world; so the everlasting light shall be the chief glory of the heavenly Jerusalem. Rev. 21:11.
16. The more light any creature has, the more noble it is. This appears from the angels, the sun, moon, stars, and precious stones. So virtue itself is a most glorious light, and all the redeemed in the next world, shall be full of light and glory, and accordingly shall be distinguished, as “one star differeth from another star in glory.” 1 Cor. 15:41.
17. Light is refreshing: and who can doubt but, when the day of eternal light arrives, the blessed saints shall be refreshed with joy unspeakable? Without question, the light of the everlasting Sun of righteousness shall give us infinitely more delight and joy, than this created sun, which only gives light to a world of misery and sorrow.
18. The light awakens those that sleep; so Christ, our light, rouses us from the sleep of sin. “Awake, thou that sleepest, and Christ shall give thee light.” Eph. 5:14.
19. The light directs the traveller in his way: so saith Christ—“I am the light of the world; he that followeth me, shall not walk in darkness, but shall have the light of life.” John 8:12; 13:46.
20. Moreover, as light has a vital power in it; so in Christ, our light, “was life; and the life was the light of men.” John 1:4. “The Lord is my light and my salvation; he is the strength of my life.” Ps. 27:1.
21. As the light cannot be seen but by itself; so God cannot be known but by Himself: “In thy light shall we see light.” Ps. 36:9.
22. As the external light chases away the darkness, and the spirits of darkness; so Christ, who is the light of God in us, chases away unbelief, and all the works of darkness and Satan. God must speak the word in us, as he did at the first creation, “Let there be light!” or we shall for ever remain in darkness. This made the Psalmist say, “Thou wilt light my candle; the Lord will enlighten my darkness.” Ps. 18:28. “To give light to them that sit in darkness, and in the shadow of death.” Luke 1:79. “I saw an angel come down from heaven; and the earth was lightened with his glory.” Rev. 18:1.
23. When the daylight is gone, the moon, regent of the night, arises with a pale lustre: so, without the light of Christ, man is nothing but darkness; and the boasted light of reason is but dim obscurity.
24. And as he would be called foolish, who preferred being enlightened by the moon, rather than by the sun; so are they much more foolish, who prefer the wisdom of this world, to the eternal wisdom of God in Christ Jesus. And as none but a madman would make use of the light of a candle in sunshine; so no man in his senses would think himself more enlightened by worldly wisdom, than by the divine wisdom. Strange madness! that a man should expect more light from the creature, than from the Creator, the Father of lights, God blessed for ever! Whosoever duly apprehends my meaning, has in him the beginning of the divine, eternal, and heavenly wisdom, which is the subject of the whole 119th Psalm.
25. As the sun is the ornament of heaven, so Christ is the ornament of his church, and of the new heaven, and new earth in their future glory, where it will be manifested to all the elect, that he is “the brightness of his Father’s glory, and the express image of his person.” Heb. 1:3; Col. 1:15.
26. As dwellings are pleasant, in proportion as they receive the light, so “God dwelleth in light.” 1 Tim. 6:16. And the heavenly Jerusalem is described as full of sweet and refreshing light. “It hath no need of the sun, neither of the moon, to shine in it: for the glory of God enlightens it, and the Lamb is the light thereof.” Rev. 21:23.
27. Ah the light makes all things clear and plain; so there is nothing in heaven or in earth, no spirit, no being, nor the very thoughts of the heart, that can be hidden from the light of divine wisdom. Heb. 4:12, 13. Hence the Psalmist says, “Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.” Ps. 90:8. And “Thou understandest my thought afar off.” Ps. 139:2.
28. As the light communicates itself to all creatures, and diffuses itself over the world; so God communicates himself to all creatures, particularly to men, delighting most of all in doing them good.
29. Lastly, the light and sun are a witness of the glorification of our souls and bodies at the resurrection. The glorification of our souls is, indeed, in some degree accomplished in this life by the Holy Spirit, according to the words of St. Paul, “We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” 2 Cor. 3:18. These, however, are but the imperfect beginnings, and first glimpses of eternal happiness; but hereafter both soul and body shall be clothed with everlasting light and glory. Hence St. Paul says, “There is one glory of the sun, and another glory of the moon, and another glory of the stars: so also is the resurrection of the dead.” 1 Cor. 15:41, 42. “They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars forever and ever.” Dan. 12:13.
30. Of this we find an image in the transfiguration of our Lord, when “his face did shine as the sun, and his raiment was white as the light.” Matt. 17:2. This was the heavenly brightness the splendor of the everlasting Sun. So the face of Moses shone like the brightness of the sun, so that the children of Israel could not look upon him. Exod. 34:29; 2 Cor. 3:7. And this was the consequence of only a few days passed in the divine presence. How great then must that glory be, which will be the result of our eternal union and converse with him! The lustre of the face of Moses was terrible to look on, but the glory of Christ was refreshing and comfortable.
31. Rev. 1:14, 16. The eyes of him that had the seven stars in his hand, were “as a flame of fire.” And the same Jesus Christ, who is the eternal light, shall so glorify us at the last day, that our whole bodies shall shine like lightning. Matt. 6:22; Luke 11:36.
II. Of Heaven, The Work Of The Second Day
See GEN. 1:6-8; PS. 104:6; PS. 19:1.
Who can doubt that the admirable and pure structure of heaven, with all its wonderful properties, is a strong evidence and witness of God? “What are heaven and all the beauty of nature” (says one of the ancients), “but an illustrious mirror, in which we view the wonders of their Maker.” For if God created all so pure, so glorious, and so firm, that our weak understandings cannot comprehend or explain it; how pure, how glorious, eternal, spiritual, unutterable a Being must that God be who created all? And if He has made so glorious a heaven over men, during their short abode here; how much more illustrious a mansion has he not reserved for us hereafter in the region of life and immortality? Hence St. Paul tells us, “We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven.” 2 Cor. 5:1, 2.
2. As to the stupendous height and compass of heaven, to which the earth is in comparison no more than a single point; how does it suggest to us the immense and unsearchable power and wisdom of God? “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts, than your thoughts, saith the Lord.” Isa. 55:8, 9. Does not its circular roundness remind us of the eternity of God? For of both there is neither beginning nor end. Does it not also tell us of his omnipresence? For as the heaven surrounds and encompasses all things, so does the God of heaven support and comprehend all his creatures. “Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?” Isa. 40:12.
3. And as, in a circle, no part can be called upper and lower; so God fills all things equally. Heaven and earth are full of the majesty of his glory; “He is not far from every one of us; for in him we live, and move, and have our being.” Acts 17:27, 28. For though there are antipodes and many other creatures under us, as is demonstrable from the figure of the earth; yet by the wonderful power of God the heaven is everywhere over our heads, and we look up directly towards it, by reason of its immensity.
4. Does not also the firmament of heaven remind us of the constant, eternal, and immutable truth of God and his Word? For who is it that supports the heaven? Where are the pillars that sustain it? Or how does it hang, but upon the word of God? “The pillars of heaven tremble,” saith Job, “and are astonished at his reproof. He holdeth back the face of his throne, and spreadeth his cloud upon it.” Job 26:9, 11. And if by his word he has so strongly fixed the heavens, who can doubt that he will keep his word and promise to us forever and ever? If he support the heavens by the word of his power, doubt not but he will also support, protect, and preserve thee forever.
5. But, from this created heaven, learn to raise thy thoughts to the spiritual heaven (1 Kings 8:27), “where are fulness of joy and pleasures forever more.” Ps. 16:11. This St. Paul calls “paradise, and the third heaven” (2 Cor. 12:2, 4); and “the glory into which Jesus Christ was received.” 1 Tim. 3:16. This our Lord himself calls “his Father’s house, where he prepares a place for us” (John 14:2); and lastly, it is called, “the heaven of heavens.” 1 Kings 8:27.
6. Moreover, by meditation upon this external, transient heaven, thou mayest learn to descend into thyself, into thine own heart and soul; for there also is heaven, and the habitation of God. “For thus saith the high and lofty One that inhabiteth eternity, I dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Isaiah 57:15.
7. Let this external heaven lead thee to the new heaven, of which St. Peter speaks: “We, according to his promise, look for new heavens, and a new earth, wherein dwelleth righteousness.” 2 Peter 3:13. For though this visible heaven was created in such purity, by God, as not to be subject to corruption; yet “the heavens are not clean in his sight.” Job 15:15. Therefore, “they shall pass away,” as St. Peter tells us. 2 Pet. 3:10. And “they shall perish, and wax old like a garment, and as a vesture shalt thou change them, and they shall be changed.” Ps. 102:27. “I saw a new heaven and a new earth: for the first heaven and the first earth were passed away. And he that sat upon the throne said, Behold, I make all things new.” Rev. 21:1, 5. “Behold, I create new heavens, and a new earth: and the former shall not be remembered, nor come into mind.” Isa. 65:17. How beautiful, how illustrious will be this city of God, this heavenly Jerusalem, whose builder and maker is God! Or who can declare the glory of that happy place? “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” 1 Cor. 2:9. Hence the Evangelist St. John describes the new and heavenly city by all the precious and costly things in nature. See Rev. 21:11, 18-21. In a word, this is that heaven in which “God will be all in all.” 1 Cor. 15:28.
Chapter III
Of The Separation Of The Waters From The Dry Land, The Work Of The Third Day.
God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear. And God called the dry land, earth.—GEN. 1:9, 10. The earth is full of the goodness of the Lord.—PS. 33:5; 104:24.
The earth is a heavy and gross substance, separated from the waters, and fixed by the power of God to be the receptacle of all the heavenly influences. This globe hangs in the air by the power of the Almighty, and is replenished with the vital seeds of all trees, plants, and vegetables.
2. The stupendous structure and foundation of the earth is a most wonderful witness of the power of God. For by what pillars is the earth supported? Or where are its foundations?
3. Some have disputed whether the dry land be founded in the waters; or whether, as being the heavier substance, it sink to the lowest place so as to be the foundation of the waters.
4. The patrons of the first opinion build upon these testimonies: “He hath founded it upon the seas, and established it upon the floods.” Ps. 24:2. And, “He stretched out the earth above the waters.” Ps. 136:6. To which may be added the testimony of St. Chrysostom, that “God laid the foundation of the earth upon the water.”
5. Others assert the contrary, 1. Because the earth is heaviest, and therefore sinks to the lowest place, where it naturally remains fixed and immovable; for if the earth should move out of its place, it must move upwards, which is contrary to nature. And for this they quote, “Who laid the foundations of the earth, that it should not be removed for ever.” Ps. 104:5. 2. They allege the experience of seamen, who sound the bottom of the sea; and explain those passages of the Psalms which mention the separation of the waters of the dry land, as Moses describes it. Gen. 1:9.
6. But on what does this vast terraqueous globe depend? Who bears it up? Where are the pillars of it? “He hangeth the earth upon nothing,” (Job 26:7), saith Job. For it hangs in the midst of heaven, borne up in the air, begirt with the waters, “Thou coveredst it with the deep as with a garment.” Ps. 104:6. The air and water support one another; the clouds, though vast masses of water, are yet supported by the air from falling; for the power of sustaining is a property of the air. “He bindeth up the waters in his thick clouds, and the cloud is not rent under them.” Job 26:8.
7. The stability of the earth in the waters, and in the centre of the vast expanse of air, is a very clear argument of the divine omnipotence; “Where wast thou (saith the Lord to Job), when I laid the foundations of the earth? Who hath laid the measures thereof? Who laid the corner-stone thereof?” Job 38:4-6. Thence, we learn, that the foundation of the earth could not be comprehended by human understanding, but must be counted among the infinite wonders of Omnipotence. “Therefore,” saith the Psalmist, “will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled; though the mountains shake with the swelling thereof?” Ps. 46:2, 3. And that this is an argument of the wisdom of God is plain from Prov. 8: 29, 30; where wisdom says of herself, “When he appointed the foundations of the earth, I was with him, etc.”
8. And this is the earth of which the Psalmist says, “God hath given it to the children of men.” Ps. 115:16. But though, as to its external form, it appear to be a hard, dead, dry, and cold mass, yet is it in truth, enriched by God with a wonderful variety of blessings, fruitful energy, and seminal virtues. These never rest; but are always active to produce fruits, adorned with agreeable forms, odors, tastes, and colors, with external signatures of their inward virtues and qualities.
9. So, then, from the earth proceed all the varieties of plants and vegetables, having exchanged their old attire for a new and delicate dress. The tattered garments of the preceding year being decayed and dead, they come forth with exquisite beauty, odor, and color, and, as it were, preach to mankind in words such as these: “Look upon us, ye unbelieving sons of men; we were dead, and are now alive again. We have laid aside our old garments and bodies, and are now renewed. Do ye also imitate us; ’put off the old man, and put on the new’ (Eph. 4:22-24); being renewed in your eternal fountain and original, which is God, your Creator, in whose image ye were created. If ye do this, then in the day of the righteous judgment of God, when ye have lost your old bodies, ye shall, like us, come forth out of the earth (1 Cor. 15:42), with new bodies, clothed with immortal glory, of which our new-born beauty is but a faint resemblance. And whilst ye are in this world, take not too much thought for the body. Matt. 6:25, etc. Consider us, whom the God of nature has annually, for so many thousands of years since the first creation to this time, provided with beautiful clothing, as an argument of his bounty and goodness. Consider our virtues and qualities, which are given not for our, but for your benefit; we bloom and blossom, not for our good, but yours; yea, the blessing of God blossoms through us.”
10. Among the vegetables, also, a man may discern many thousands of witnesses of the goodness and omnipotence of God. Here we have a perfect collection of drugs and simples, an admirable and complete herbal; yea, a living one, not furnished with faint draughts and dead pictures; but graved with living characters and impressions, to be read by every curious spectator, but not to be fully understood by any, except by Him that made them. And till we come fully to understand their divine signatures, we cannot so perfectly know the wonders of Providence contained under them.
11. Every herb and plant has its proper signature, which is nothing less than the inscription and handwriting of God, whereby he has most wonderfully and beautifully distinguished them all according to their virtues and qualities; and in many of them, the outward form is a token of their inward virtues. The turf we tread upon is furnished both with food and medicine. Yea, in the smallest grain or seed is manifested the unsearchable wisdom of God. He has created nothing in vain, and the minutest part of the creation is not to be overlooked or despised, since we know not the thousandth part of its virtues.
12. But if from their external forms we descend to their internal, and extract their spirit by chemical processes, separating that pure essence, which being full of high medicinal virtue, is lodged by God in the outward body, as a diamond in a casket, then, indeed, we shall truly taste the goodness of God in the virtues of his creatures, and bless him with a grateful heart, for the many comfortable medicines which he has provided for miserable man.
13. Consider, moreover, how the bountiful Creator has provided not only for man, but also furnished “food for all flesh.” Ps. 136:25; 145: 15. He causeth the grass to grow for the cattle, and herb for the service of men, “that he may bring forth food out of the earth, and wine that maketh glad the heart of man.” Ps. 104:14, 15. So that we may properly call the earth the treasury or storehouse of God, in which are laid up a variety of blessings both for man and beast: upon which account the Psalmist says, “the earth is full of the goodness of the Lord.” Ps. 33:5.
14. A very wonderful effect of this divine goodness is, that bread sustains the whole body, so that in one single morsel is contained the nourishment of all the members of the body. And because of this nutritive quality that is in bread, therefore, the eternal Son of God calls himself the “bread of life” (John 6:35); denoting his power of nourishing and sustaining the whole man, body, soul, and spirit.
15. It is no less wonderful, that the greatest tree, with its root, trunk, boughs, leaves, seed, flowers, and fruit, should be contained in a very small seed; and that every year the same plants and trees, with their respective fruits and seeds, should appear in their proper order and season. All this must be resolved into the principle of the seed, containing in it all those powers, which successively display themselves in so great a variety of size, thickness, height, and breadth.
16. Notice also, how the grass, upon which the cattle feed, becomes food for man; being converted into the milk and flesh of the creatures that eat them. Even our beds and clothes grow out of the earth, since both sheep and birds live upon the fruits of it.
17. I shall not in this place speak particularly of trees and plants: otherwise, perhaps, I should have taken notice of the fig-tree which was accursed by our blessed Saviour (Matt. 21:19); of the olive-tree, whose leaf the dove brought into Noah’s ark (Gen. 8:11); of the palm-tree, to which the flourishing state of the righteous is compared (Ps. 92:12); of the cedars, and of the spices, of which Moses made the holy ointment (Exod. 30:23); of the generous spikenard, which is a type of the Holy Spirit, and of the resurrection of the dead, being used in embalming bodies, in order to preserve them from putrefaction; of the vine, and various vegetables; from which the Holy Ghost draws beautiful similitudes, designed to illustrate and explain to us the mysteries of the kingdom of God.
18. Of the fruitfulness of the earth, David speaks thus: “Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God which is full of water: thou preparest them corn, when thou hast so provided for it. Thou waterest the ridges thereof abundantly; thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing thereof: thou crownest the year with thy goodness, and thy paths drop fatness.” Ps. 65:9-11. That is, every month produces its peculiar fruit out of its treasury, the bosom of the earth.
19. This natural fertility of the earth has been very much restrained by the curse of the Almighty; hence the tares which choke the good corn. “Cursed is the ground,” saith God, “thorns and thistles shall it bring forth to thee.” Gen. 3:17, 18. Fruitfulness, therefore, must be regarded and prayed for, as the gift and blessing of God, without which, a man can neither plough, sow, nor plant with success: “for it is God that giveth the increase.” 1 Cor. 3:6. Thus we are to understand the words, “A fruitful land turneth he into barrenness, for the wickedness of them that dwell therein.” Ps. 107:34.
20. Let our meditations on the fruitfulness of the earth, carry our thoughts to that new earth which we expect, “wherein dwelleth righteousness.” 2 Pet. 3:13. There the curse, to which the present earth is in bondage, shall have no place; it shall be the region of perfect blessedness and life eternal. This is the new paradise, full of celestial sweetness, joy, and pleasure: then shall we truly sing this song, “the flowers appear on the earth.” Cant. 2:12.
21. I come next to the mountains, which by their height and beauty are no small ornament to the earth. The mountains are, in a more particular sense, the treasury of God, in which all kinds of metals are prepared. They are, as it were, so many chemical furnaces, in which the matter of all metals and minerals is separated and matured. It has been observed, that the best simples grow upon high mountains; and whensoever they are transplanted into gardens, they degenerate and lose their virtue. Hence it was said of Hippocrates that the herbs which he used in the practice of medicine, were generally gathered from hills and mountainous places.
22. The mountains ought to remind us both of the protection of God (and so the expression is used in Scripture—“I will lift up mine eyes unto the hills, from whence cometh my help;” Ps. 121:1); and also of the Church of God. “The mountains shall bring peace, and the little hills by righteousness.” Ps. 72:3.
23. Under this head, also, we may consider the springs and rivers of waters that run through the valleys, adorning, enriching, and beautifying the earth. For though, in strict propriety, the fountains belong to the work of the fifth day; yet the royal Prophet couples the mountains and springs together, because the rivers arise from the hills. Ps. 104:10.
24. Solomon tells us, “All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again.” Eccles. 1:7. Though the waters, passing out of the sea through the earth, are sweetened by percolation; yet they do not everywhere break forth, nor form springs in all places, but according to the order and appointment of God. So saith the Psalmist, “He sendeth the springs into the valleys.” Ps. 104:10. And their continual streams are not only a great blessing, and a miracle of divine power, but are also an apt representation of eternal life.
25. If God take so much care of the beasts of the earth, shall he not much more take care of us? If “the beasts of the field cry unto him, when the rivers of waters are dried up” (Joel 1:20), how much more ought we to call upon him in all our distresses? And, whereas, those places are generally most pleasant, where there is the greatest plenty of springs and rivulets: so thither the birds generally resort, and “sing among the branches.” Ps. 104:12. It is as if God had taken care to fill even the forests with their music, that so every place might resound with his praises, and that man might learn, even from the animals, that not only himself, but all creatures were made to praise and glorify God.
26. Natural fountains, of which some are well known as possessing healing virtues, should remind us of the fountain of grace and salvation, the water of life, even Jesus Christ. “With joy shall ye draw water out of the wells of salvation.” Isa. 12:3. “With thee is the fountain of life; in thy light shall we see light.” Ps. 36:9. “Ho! every one that thirsteth, come ye to the waters.” Isa. 55:1. “The Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters, and God shall wipe away all tears from their eyes.” Rev. 7:17.
27. The 104th Psalm, which gives us a beautiful account of the work of the third day, takes particular notice of seven illustrious creatures of God, all proceeding from the earth, and all capable of a spiritual sense. First, he speaks of the earth in general; that God laid its foundations, divided it from the waters, adorned it with mountains, and watered it with springs. Thence descending to particulars, he takes notice of its remarkable productions. 1. The dew, wherewith He waters the mountains. 2. The grass. 3. Bread. 4. Wine. 5. Oil, or balsam. 6. The fruits of trees. 7. Birds and beasts: all which are plainly expressed in the 104th Psalm.
28. Thus he speaks: “He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works.” Ps. 104:13. Thus we often see with admiration, the clouds hovering upon the mountains, and dropping showers of plenty upon the hills, as “the bottles of heaven” (Job 38:37); and then God doth truly water the hills from above. Sometimes, also, he sends his dew, refreshing them with great plenty. Thus were continually watered little Hermon, in Judea, and the mountains of Gilboa, where Saul and Jonathan, his son, were slain. Therefore David said, “Ye mountains of Gilboa, let there be no dew, neither let there be rain upon you.” 2 Sam. 1:21.
29. It is the property of dew to make the ground rich and fruitful, and to refresh the flowers scorched with excessive heat; whence, at last, the bees by wonderful art draw their honey. Sometimes we see a sort of honey-dew lying upon the leaves, as did the manna heretofore. Just so the Gospel is like a spiritual honey, the dew of the Holy Spirit.
30. It is not without reason that peace is compared to dew. Ps. 133:1, 3. For as the dew is generated by the morning, so peace proceeds from Jesus Christ, who is himself the morning star, and the Prince of peace. Where Christ liveth, reigneth, and worketh, there is perpetual peace. “The kingdom of God is righteousness, and peace, and joy in the Holy Ghost.” Rom. 14:17. “Blessed are the peacemakers, for they shall be called the children of God.” Matt. 5:9. Such are begotten of God, as the dew is of the morning; and as the dew makes all things lively, fresh, and flourishing, so also does peace; which, therefore, every good man ought to beg of God, the Father of peace.
31. And whereas, in the last place, it is said that “the earth is satisfied with the fruit of God’s works,” it suggests that the Word of God the Creator, is still as powerful and efficacious as formerly it was, when he spake the word, saying, “Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit.” So that all things, from the beginning of the world to this day, spring from the Word of God, as from an eternal root of divine blessing.
32. Secondly, the Psalmist says, “He causeth the grass to grow for the cattle.” Verse 14. Nor is that the least of God’s blessings; for how could so many wild as well as tame beasts, that minister to the necessities of man, subsist, were the grass to fail? And it is wonderful that when, in very dry weather, one would not think there could be grass enough to support the beasts that are to eat it, yet they still live upon it. Thus it seems to grow as much by night as it is eaten by day.
33. Hence, we learn how merciful God is to mankind, and how liberally he provides for our necessities; and, though the grass may seem to be the least and meanest of all the blessings of God, yet we cannot be sufficiently thankful for it. So true is it that the least of God’s blessings exceeds our highest gratitude.
34. The grass may also furnish us with proofs of the Divine Providence. 1. He that considers that God takes care of the grass of the ground, cannot question, but that he takes much more care of him and his affairs, according to Matt. 6:30. 2. It may put us in mind of our own vanity. For “all flesh is grass, and all the goodliness thereof is as the flower of the field.” Isa. 40:6. 3. It may also minister comfort under afflictions and persecutions, according to Psalm 37:1, 2. “Fret not thyself because of evil-doers, neither be thou envious against the workers of iniquity; for they shall soon be cut down like the grass, and wither as the green herb.”
35. Thirdly, “Herb for the service of man: that he may bring forth food out of the earth: and bread, which strengtheneth man’s heart.” Ps. 104:14, 15. Now the very notion of bread implies in it a great variety of divine blessings. First, it reminds us of God’s paternal affection towards us; for a father naturally cares and provides for his children. So Matt. 7:9, “What man is there of you, whom if his son ask bread will he give him a stone?” Let us remember, then, that God is our Father; and that we are needy and indigent creatures, subject to infirmities and necessities. So that our very hunger and thirst are so many monitors to lead us unto God; and every morsel of bread we eat, should put us in mind of the paternal affection and goodness of God.
36. (2) Let us admire and reverence the wise dispensation of Providence, which assigns to every man his convenient portion of bread, so that no man has reason to complain that he is forgotten before God. Heb. 13:5.
37. (3) From bread we may learn the wisdom of God. In Psalm 104:14, God is said “to bring forth herb for the service of man, that he may bring forth food (or bread) out of the earth.” The bread which we eat is, at first, nothing but grass, which, growing up into ears, and into the perfect grain, supplies us with bread, which at last is converted into our body and blood. This miraculous operation gives us an image of our creation; forasmuch as even to this day he makes the flesh and blood of man out of the earth; so that we may properly call it our mother, and say that “in God we live, and move, and have our being.” Acts 17:28. The nutritive virtue of bread is the Word of God. If God should withdraw it, then all flesh and blood would wither and decay as a flower, or as the grass of the field. Therefore, man doth not live by bread alone. Matt. 4:4; Deut. 8:3.
38. The specific property of bread is indicated in these words; “Bread, which strengtheneth man’s heart.” Ps. 104:17. Every other kind of food, by being daily eaten, becomes unwelcome to us; but bread never does. So that bread is a universal food, and seems to contain in it all the nutritive qualities of every other sort of food, all of which borrow their virtues from it; as the planets derive their light from the universal luminary, the sun. And this we may conceive to be the reason of the great virtue there is in bread, that, being the most common and ordinary food, every man might find in it wherewithal to support life, though he should have nothing else. In a word, whatever we eat or drink, ought to be looked upon as a miracle of divine wisdom and goodness.
39. Lastly, the strengthening faculty of bread, puts us in mind of “the bread of life,” which is Christ. So we read in John 6:35. “I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.” For in this bread of life, all the power of God is contained; because “it pleased God that in him all fulness should dwell” (Col. 1:19); “and that of his fulness have all we received, and grace for grace” (John 1:16); and by him, “we might be filled with all the fulness of God.” Eph. 3:19. Blessed is he that eateth this bread! Earthly bread cannot save us from death, but he that eateth of Christ, the bread of life, shall never die.
40. The fourth thing mentioned is “wine, that maketh glad the heart of man.” Ps. 104:15. How wonderful is the love of God towards us, who is so far from desiring to have us oppressed with sorrow, that he has provided even natural means to refresh and comfort us! And as for the dejected and broken spirit, he refreshes that by the generous wine of the Holy Spirit, drawn from the living vine, the Lord Jesus Christ. This is the wine mentioned in the Song of Solomon, “He brought me to the banqueting-house” (Cant. 2:5); (or house of wine, as the margin reads it.) This was the spiritual wine the holy prophets drank of (Isa. 12:2; 61:10; and Ps. 34:1; 63:11), which made them break forth into songs of joy and exultation.
41. Wine again was given by God to strengthen the sick. For wine has a spirit in it adapted to quicken the vital motions of the heart. This is another instance of the wonderful love of God; yet it serves to put us in mind of a greater; namely, of that most generous wine which was pressed from the bloody wounds of the true vine, the Lord Jesus Christ, and which is the only sovereign remedy for the diseased soul. “He washed his garments in wine, and his clothes in the blood of grapes.” Gen. 49:11.
42. Lastly, it was also given that the aged, whose lamp of life is almost spent, might invigorate the languid flame, and make it burn the brighter. This may put us in mind of the spiritual old age of the Church. For as the sight, hearing, and all the other powers of nature, are broken by age; so now faith is extinguished, charity is cold, hope languishes, and the whole spiritual body of Christ decays every day more and more. “When the Son of man cometh, shall he find faith on the earth?” Luke 18:8. But God promises the faithful, that he will “renew their strength, that they may mount up as eagles” (Isa. 40:31): and he declares, that he will “carry them even to old age.” Isa. 46:4. To which also belongs that promise, “They shall still bring forth fruit in old age; they shall be fat and flourishing.” Ps. 92:14.
43. The fifth thing is, “Oil to make his face to shine.” Verse 15. By this we are to understand, the precious ointment used among the Jews, and other Eastern nations, when they were more than commonly joyful, or intended to treat their guests after the best fashion; and which diffused a wonderful vigor through their whole bodies. In this sense we are to understand Psalm 23:5. “Thou anointest my head with oil.” So our blessed Saviour, when he was entertained by Simon, was anointed with oil. Matt. 26:7. He upbraids another of that name, a Pharisee, that he had not shown him the same respect. “My head with oil (saith he) thou didst not anoint; but this woman hath anointed my feet with ointment.” Luke 7:46.
44. So great was the virtue of these Eastern unguents, that they used them in embalming the dead; and by that means preserved them many hundred years from corruption; as appeared in the body of Alexander the Great, which was found in the time of Augustus, as fresh as if it had been interred but yesterday, though it had lain above three hundred years. And this balsam is a proper representation of that oil, with which the Son of God, according to his human nature, was anointed without measure. Hence the Psalmist says, “Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows” (Ps. 45:7): and “Of his fulness have all we received” (John 1:16); which is nothing else but that unction by which he teacheth us all things (1 John 2:20), and by which our souls shall be presented before God wholly beautiful, and adorned with the gifts of the Holy Spirit: “when this corruptible shall put on incorruption, and this mortal shall put on immortality.” 1 Cor. 15:53.
45. The sixth thing mentioned is this, “The trees of the Lord are full of sap: the cedars of Lebanon which he hath planted.” Ps. 104:16. There are many remarkable things to be considered in trees; of which, two are more particularly noticed in Holy Scripture. The first is, that, whereas, they seem to be dead all the winter, yet upon the return of the spring, they are full of sap, and produce, first, leaves, and afterwards, fruit, in a manner truly wonderful, and such as no art can imitate. For where is the artist, who from the juice of any vine, can form a grape? The birch-trees so overflow with sap in spring-time, that men can tap them like a cask. In Ferro, one of the Canary Islands, as it is said, there is no spring, river, or rain; but there are certain trees, from the leaves of which there drops so great a quantity of water, as is sufficient for the inhabitants.
46. And whereas it is said that “the Lord hath planted them,” we must understand it of his creating word (Gen. 1:12), by the power of which new trees daily arise to supply the place of those that die or are cut down. This blessing will abide in the earth as long as it lasts, because the power of the Lord is the universal source of all things that arise out of the earth. Now the trees, with their fruits, may remind us of that divine charity which ought to be in us. For as these freely bestow their several fruits upon man; so ought we to be affected towards God and towards one another; “that we may be trees of righteousness, the planting of the Lord, that he may be glorified.” Ps. 92:13. Lastly, they remind us of the tree of life, with its fruits, even Jesus Christ crucified; of which, whosoever eateth, shall live forever. Rev. 22:2.
47. Seventhly, the birds are a very great ornament of the earth. They build upon the trees and help to furnish our tables. “There the birds make their nests; as for the stork, the fir-trees are her house.” Psalm 104:17. And “Knowest thou the time when the wild goats of the rock bring forth? Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass? Gavest thou wings and feathers unto the ostrich? what time she lifteth up herself on high, she scorneth the horse and his rider. Doth the hawk fly by thy wisdom? Doth the eagle mount up at thy command, and make her nest on high?” Job 39:1, 5, 13, 18, 26, 27.
48. From all this we may learn that God made not the earth to be desolate, but has allotted its deserts and wildernesses to be inhabited by birds and wild beasts, that his bounty to man, and his magnificence might be made known by the multitude of his creatures; his omnipotence, by his works; and his wisdom, by that infinite variety of distinct properties which he has bestowed upon the creatures. “Every beast of the forest is mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are mine. If I were hungry I would not tell thee; for the world is mine, and the fulness thereof. Will I eat the flesh of bulls, or drink the blood of goats?” Ps. 50:10-13. What then is the sacrifice that God expects? “Offer unto God thanksgiving; and pay thy vows unto the Most High; and call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me.” Ver. 14, 15.
Chapter IV
Of The Sun, Moon, And Stars, The Work Of The Fourth Day.
See GEN. 1:14; PS. 104:19.
The stars are bright heavenly bodies, fixed in the firmament of heaven by the word of the Most High. They enlighten the earth, distinguish the night from the day, and adorn the heavens; and they are signs and tokens of nature, of judgment, of mercy, of seasons, days, and years. 1 Cor. 15:41; Gen. 1:14.
2. “Lift up your eyes on high,” saith God, “and behold who hath created these things, that bringeth out their host by number: he calleth them all by names.” Isa. 41:26. We ought, therefore, according to his command, to contemplate these glorious works of his hands, and learn thence to admire and adore the power and wisdom of him who made them. For “the heavens declare the glory of God; and the firmament showeth his handywork.” Ps. 19:1.
3. With regard to the magnitude of the sun and moon, St. Basil thus speaks in his sixth Homily upon the works of the six days: “I conceive that the sun and moon are styled by Moses great lights, not only because they exceed the lesser stars in magnitude; but because they are so exceedingly large that they can fill not only the whole heaven, but even the earth and seas with their light. And as they always appear equally large, both in their rising and setting, it follows that they must be incredibly large; because notwithstanding the whole breadth of the earth, they always appear of equal size.”
4. If a man were to see a globe of fire as large as a vast mountain, or a large city in flames, moving to and fro in the air, he would look upon it with astonishment and terror. Now it is demonstrable that the globe of the sun is many times greater than the earth; whence we may conjecture how great and inconceivable a space in the heavens the sun must take up. Yea, the least of the stars in the firmament of heaven are very vast in compass, and are greater than the earth; and yet in the firmament there are many thousands of these stars, which by reason of their vast distance cannot be discerned by us with the naked eye.
5. Here human reason is at a stand; for no created mind can conceive of the dimensions of heaven. Hence it is that the Holy Scripture, speaking of God’s infinite compassion, compares it to the greatness of heaven. “For as the heaven is high above the earth, so great is his mercy toward them that fear him. As far as the east is from the west, so far hath he removed our transgressions from us.” Ps. 103:11, 12. For though “the earth is full of the goodness of the Lord” (Ps. 33:5), yet is the compass of it too small to be compared with the infinite goodness of God. Hence the Holy Spirit bids us look up to the height of heaven, furnished with innumerable glorious bodies, all full of the goodness of God, and vastly larger than this lower world.
6. Moreover, the incomprehensible greatness of the divine power is manifested, not only in the bulk of the heavenly bodies, but also in their constant and regular revolutions; for who can observe without wonder and admiration, such prodigious bodies, not only pendent in the air, but moving up and down in it with constant regularity? And how great and incomprehensible a space must they have to perform their courses in, and at the same time so determined and settled, that they never exceed their appointed limits, nor interfere with each other in their revolutions? David truly pronounces, that God “by wisdom made the heavens.” Ps. 136:5. How excellent, how transcendently excellent must that wisdom be, which can guide and govern the infinite host of heaven with such admirable order, and call them all by their names?
7. It is wonderful also, that these vast shining bodies should have, as it were, a motion in themselves, so that they cannot for one moment, stand still in their courses; for the whole heavenly order would then be disturbed, and the stars themselves, together with their motion, would lose their vital power, even as men die, when the motion of their lungs fails. The least star never stands still, but is perpetually in quick and inconceivable motion.
8. If the motion of one planet only be so stupendous, what shall we say of that innumerable multitude of stars, each of which has its particular course and revolution? And if any man could but for an hour take a view of all their distinct motions, he would be able to unfold to us very surprising things.
9. The consideration of the motions and multitude of these stars may remind us of those bright and invisible stars, the angels of God. This seems to be hinted in the Revelation of St. John, where the Son of God appears with seven stars in his hand (Rev. 1:16), which are the seven spirits or angels sent forth into all the earth. To this the Book of Job alludes, “When the morning stars sang together, and all the sons of God shouted for joy” (Job 38:7): by which the writer leads us from the natural stars to the holy angels. For if God has created so great a multitude of stars, who can doubt that he has a much greater multitude of celestial spirits, who praise him without ceasing?—“Praise ye him, sun and moon; praise him, all ye stars of light.” Ps. 148:3.
10. The revolution of the heavens is, by the all-wise Creator, appointed as the measure of time; in which appear the stupendous providence, economy, and wisdom of God. To this head we are to refer the ages of the world, and their distinct epochs, the ending of monarchies, the seventy years of the Babylonish captivity, Daniel’s seventy weeks, the periods of kingdoms, and the times of Antichrist, both in the book of Daniel and the Revelation, with other things of the same nature, which wonderfully confirm and illustrate the providence and wisdom of God. And whereas our Saviour tells us, that “it is not for us to know the times or the seasons which the Father hath put in his own power” (Acts 1:7); this is to be understood of such a knowledge only as was foreign to the duty of an apostle, not serving either to the edification of the church, or the propagation of the Gospel. The words also may mean that no time or place ought to be prescribed to our blessed Lord for the erecting and establishing of his kingdom; of which he himself is the only proper judge. Our business is only to be witnesses of his kingdom, and to do our best to promote it, leaving the times and seasons to God alone. Moreover, the disciples at that time, had wrong views of the nature and design of his kingdom, and those words may be looked upon as a proper rebuke of their erroneous opinions about a temporal kingdom.
11. And as for the times and seasons of our worldly affairs, even these are under the disposal and direction of God, whensoever we devoutly submit our concerns to him, begging his direction and assistance; as plainly appears in the case of Abraham’s servant, who prayed to God, that he would “send him good speed that day.” Gen. 24:12.
12. Our blessed Saviour argues with the Jews from those signs in the heavens, which the common experience of the times had remarked (Matt. 16:2, 3; Luke 12:54-56), thereby leading them to observations of a higher nature, and putting them in mind of those signs which were to usher in and attend the appearance of the Messiah. The words in St. Matthew are these: “When it is evening, ye say, It will be fair weather; for the sky is red. And in the morning, It will be foul weather to-day, for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?” So that our Saviour’s conclusion runs thus: If ye attend to the natural signs, and by the face of the sky can judge rightly of the weather, why do ye not attend to the signs of the present period, and conclude that the times of the Messiah are come?
13. The words in St. Luke run thus: “When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?” So that our Lord concludes thus: As by the natural signs of heaven, ye judge rightly of the weather, because ye see the effect follow; so by the signs and miracles which ye see, ye ought to be convinced, that the Messiah is really come. But, hypocrites as ye are, ye retain the one, and neglect the other, though of the highest importance to you.
14. As to the operations of heaven, we must first observe, that they have nothing in their own nature hurtful to mankind, as some pretenders would persuade us; but that our sins and wickedness are the true cause why God arms the creatures unto vengeance, and makes use of them to punish a rebellious world. Thus he punished the sins of the old world by a rain of forty days, which caused the flood. Gen. 7:12. And thus the sin of Sodom drew down fire and brimstone from heaven. Gen. 19:24.
15. In the same manner we are punished even at this day; sometimes by excessive heats; at other times by violent cold, rains, or drought; at other times by thunder, hail, fire, insects, or infected air, which like the fire that destroyed Sodom and Gomorrah, fall from heaven. But as the Egyptian plagues had no power over the children of Israel (Exod. 8:22), so these punishments never hurt the children of God, if they live in his faith and fear. Thus it is said, “The Lord is thy shade upon thy right hand; the sun shall not smite thee by day, nor the moon by night.” Ps. 121:5, 6. The same Psalm advises us, to “lift up our eyes unto the hills, from whence cometh our help,” that by the grace and favor of God we may escape these evils.
16. And as God makes use of the heavens and heavenly bodies, as instruments of vengeance against the wicked, so he employs them sometimes as means of protection and blessing to the righteous. Thus we read, “They fought from heaven; the stars in their courses fought against Sisera” (Judg. 5:20): not unlike to which, is the story of the Emperor Theodosius, whose enemies were routed by a sudden tempest of wind and rain.
17. The productions of heaven God in his due time dispenses out of his treasures, for the benefit and advantage of this lower world; God so disposing and ordering things, that the inferior creatures receive of the superior, and all nature hangs together, as it were, in one chain. And this connection of nature and providence is finely described by the prophet Hosea, “It shall come to pass in that day, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel.” Hosea 2:21, 22. In this place the prophet presents us with the entire order of nature, beginning at the first cause, which is God. “I (saith he) will hear the heavens,” namely, when, in the great drought, the heaven shall scorch with excessive heat, and the channel of the heavenly influences shall, as it were, be dried up, so that they cannot convey fruitful seasons to the earth: then I will hear the distress of the heavens, I will cover them with clouds.
18. And whereas the prophet adds, “The heavens shall hear the earth,” that has relation to the secondary causes. For as the earth depends on the heavens, it follows, that when the operations of the heavens are, as it were, hindered, the earth can produce nothing that is good. And when the earth is broken or chapped by excessive heat, it, as it were, opens its mouth and entreats for rain. “And the earth shall hear the corn, and wine, and oil;” that is, forasmuch as the vegetables depend upon the earth for their moisture; therefore, whensoever the earth is dry and cannot supply them with nourishment, the vegetables solicit moisture of it, as a thirsty infant would appeal to its mother.
19. I proceed, next, to the benefits which God bestows upon us by the light of the sun and moon. And these we must consider in the fear of God, and show how we may enjoy and use them, both in a natural and spiritual sense. “Tell me (saith God to Job), where is the way where light dwelleth? and as for darkness, where is the place thereof? Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion? Canst thou bring forth Mazzaroth in his season, or canst thou guide Arcturus with his sons? Knowest thou the ordinances of heaven? Canst thou set the dominion thereof in the earth? Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee?” Job 38:19, 31-34. In these words God represents to us his infinite power and wisdom, such as no mortal can search out or account for, much less imitate. For so unable is the wisest man to form light or darkness, that he cannot so much as produce a blade of grass. “Not unto us (then), O Lord, not unto us, but unto thy name give glory” (Ps. 115:1); for thou hast made all these things, and thy hand hath formed them. “He appointed the moon for seasons; the sun knoweth his going down” (Ps. 104:19); alluding to the work of the fourth day, when God said, “Let there be lights in the firmament of heaven, to divide the day from the night: and let them be for signs, and for seasons, and for days, and for years. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night; he made the stars also.” Gen. 1:14-16.
20. How wonderful is the increase and decrease of the moon; sometimes it seems to be shut up in darkness, and again, in its season, to emerge by degrees into a fulness of light. And these varieties God hath appointed for a regular distinction of the times and seasons of the year, and of the affairs and business of mankind. Without this distinction of the months and other divisions of time, there could be no order in the church of God, or in civil governments, or in the economy of private families; but all would be disorder and confusion.
21. And how abundantly is the wisdom of God displayed, even in this certain course of the moon, and distinction of seasons! In all states and conditions, the chief part of prudence is to preserve good order, and to observe the proper opportunities of acting; these are the distinguishing accomplishments of a wise ruler, and of a prudent head of a family. This, indeed, is the principal thing to be regarded in every action; he that acts unseasonably, acts to little or no purpose. God himself hath ordered all things in measure, and number, and weight; and every season has its proper opportunities and blessings attending it. “To every thing there is a season, and a time to every purpose under the heaven.” Eccles. 3:1. And as the choosing of the proper season is truly a happiness, so it is also a blessing from God, of whom, therefore, we ought to ask it by prayer.
22. By the words, “The sun knoweth his going down” (Ps. 104:19); the royal prophet suggests to us the seasons of the year, spring, summer, autumn, winter, and the distinguishing of days, being some longer, and some shorter; all which are of very great use to mankind.
23. And who can consider these amazing acts of divine power and wisdom, without admiration and praise to the Author of nature? This astonishing order of nature appeared so glorious to the ancient heathens, that they worshipped even the sun for their God, as being the greatest and most splendid of all objects, and as enlightening all the world. This was a conclusion for blind, corrupt reason to draw, though every part of the creation, to pure and right reason, fully manifests and discovers the being and excellencies of the Creator. A certain Indian king having heard of Jesus Christ, and the necessity of believing in him, because he died for us, gave this answer: “For my part, I had rather believe in the sun that never dies, than in a mortal God.” This was the effect of human blindness, against the corrupt influences and prejudices of which, God has taken particular care to warn us: “Lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the Lord thy God hath divided unto all nations under the whole heaven.” Deut. 4:19.
24. As to the magnitude of the sun, moon, and stars, it is an error to imagine that they are really no larger than they appear to us. For though the moon and some of the planets are less than the earth, yet the sun may be plainly and infallibly demonstrated to be many times larger; and that it appears so small to us, is owing to the immensity of its distance. Ocular demonstration convinces every man of this, that the more remote any object is, the less it appears. A nice disquisition of these matters the unlearned must leave to astronomers, and be content religiously to admire what they do not understand.
25. And, here, how ought we to magnify and adore the omnipotence and wisdom of God, who appointed the sun to be the light and ornament of the day, and the moon of the night. For light is the highest beauty of all things. If we highly admire a well-built house with a fair prospect, furnished with good statues and pictures, and painted with great variety of colors, how much more ought we to look up with gratitude and astonishment to heaven, adorned with lights so many, and so stupendous.
26. How profound is the wisdom of God, who “telleth the number of the stars, and calleth them all by their names” (Ps. 147:4, 5); to which is immediately subjoined, “Great is our Lord, and of great power; his understanding is infinite.” How ought we then to depend upon this wisdom, and be satisfied with all its determinations concerning us, and not charge him with folly, by pretending to be wiser than He is! “For the foolishness of God is wiser than men.” 1 Cor. 1:25.
27. The certain and regular course of the sun and moon, reminds us of the truth of God, and the certainty of his promises: such are those of sending the Messiah, of the revolutions of certain states and kingdoms, and other deliverances of mankind; all which appeared in their time. Thus saith the Lord by the prophet Jeremiah, “If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; and if ye can break my covenant, that there should not be day and night in their season; then may also my covenant be broken with David my servant.” Jer. 33:20, 21, 25.
28. At our blessed Saviour’s passion, the darkness that overspread the world did, as it were, represent the terrors of his death, and all those barbarous impieties that were acted against him (Matt. 27:45); for the sun and moon were then as mirrors, in which might be read the sins and iniquities of mankind; which, like the sin of Sodom, mounted up to heaven, and drew down vengeance upon the world. Gen. 18:20. So every eclipse of the sun points out to us that internal and spiritual blindness of heart which reigns in every one of us; and that as plainly as if a voice should call to us, saying, “Look upon me, for you yourselves are in the same condition.” And when the heaven is red as blood, and seems to be on fire, it appears to speak to us in words like these: “Look up to me, and think on that day when I shall burn with real flames.” So, in short, we may consider all things as upbraiding us with our iniquities, and warning us to repent. What is the thunder, but the terrible voice of heaven, at which the earth trembles, and by which God speaks to the impenitent world? What is an earthquake, but a lecture of repentance? The same may be said of storms and tempests at sea, and of all disorders in the inanimate creation.
29. The sun, moon, and stars, are witnesses of the divine goodness, and of that eternal light which enlightens, comforts, and refreshes every man that cometh into the world. For as God is in himself invisible and incomprehensible, we should, by the direction of the natural light, aspire to the knowledge of Him that made it; and by the beauty of the created, be drawn to the love of the uncreated light. And as we naturally take pleasure in the outward light, as the most beautiful object in the creation; so ought we, with our whole hearts, to love Him who is light eternal, and to walk and rejoice in his light, by withdrawing ourselves from the darkness of sin. “For what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial?” 2 Cor. 6:14, 15.
30. Lastly, the visible sun should put us in mind of Jesus Christ, the spiritual and eternal “Sun of righteousness.” Mal. 4:2. For as that shines equally upon all men; so Christ freely bestows himself, and the light of his grace, upon all that will receive him. Thus he saith, “I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life.” John 8:12.
Chapter V
Of The Waters, And Their Productions, The Work Of The Fifth Day.
See GEN. 1:20-22; PS. 104:25.
That is unquestionably the best philosophy which gives the best account of the works of God. And this knowledge every true lover of God ought to seek, that he may thereby know how many glorious creatures God has created for our use and benefit. Let the pretenders to philosophy look to it, that they spend not their time in inquiries, which, instead of teaching them true knowledge, lead them into ignorance and forgetfulness of God and his creatures.
2. The first thing to be observed and admired, is the mutual relation subsisting between the different parts of created nature. Thus the heavens generate rains, dews, winds, and cooling breezes in the air; and then send them down to us. So the earth produces its fruits in the air; and they bud, blossom, and ripen, and are nourished by the air, without which they would quickly languish and die.
3. Among the productions of the watery element, are the rivers. In one place springs up the Rhine, in another the Danube; here is the Elbe, there the Nile. As from one bough of a great and fruitful tree, spring many little branches, and much fruit; so one great branch of the world of waters, as the Rhine or the Danube, is connected with rivulets, lakes, and fountains, which all flow into it.
4. As for the living creatures that arise from the sea, they are without number, God having blessed it with so great fruitfulness, both for its vast extent, and the use and benefit of mankind, that out of this vast repository there arise, at certain seasons, prodigious quantities of fish, varying in their kinds every month. For such is the nature of sea-fish, that they are not to be caught except at certain seasons.
5. And here it is observable, that the sea and all its productions, have their proper order, time, and motion, appointed to them by God. So in the heavens, the stars have their stated times, regular order, motion, rising, and setting. The earth at certain seasons produces different fruits and vegetables; and, in that sense, is in perpetual motion, and never rests until it has brought forth all its fruits. So likewise the sea has its laws of motion, flux and reflux, and produces all its fruits at such appointed seasons as may best serve the use and benefit of man.
6. Let us now take a survey of the wonderful power and wisdom of God in the sea, and inquire what spiritual inferences may be drawn from it. “Who hath shut up the sea with doors,” saith God to Job, “when it brake forth, as if it had issued out of the womb? When I made the cloud the garment thereof, and thick darkness a swaddling band for it, and brake up for it my decreed place, and set bars and doors, and said, Hitherto shalt thou come, and no further; and here shall thy proud waves be stayed? Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth?” Job 38:8-11, 16. In these words, God points out the great and dreadful ocean as an obscure image and resemblance of his unsearchable and incomprehensible power. For it is a very surprising miracle, that God should by his word alone, as with bars and doors, inclose the sea so strongly, that it should not be able to overflow its bounds. No less wonderful is its ebbing and flowing; so that the sea, being, as it were, conscious and mindful of the divine command, so soon as it touches the earth, seems to fly back and retire in a fright, as at the presence of God himself, like Jordan and the Red Sea. Josh. 3:16; Ps. 114:3. “He gathereth the waters of the sea together, as a heap; he layeth up the deep in storehouses.” Ps. 33:7.
7. God tells Job, that he has “made the clouds to be the garment thereof, and thick darkness a swaddling band for it” (Job 38:9); which plainly appears, when its waves roll and toss themselves up to the clouds, that, as it were, receive them into their embraces, and cover them with darkness and horror, so that they seem to be blended with each other. Then appear the mighty wonders of God, which a man cannot behold without fear and astonishment, as it is described in Psalm 107:25, etc.
8. To this work of the fifth day, belongs also that passage of the Psalmist: “So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts. There go the ships; there is that leviathan whom thou hast made to play therein.” Ps. 104:25, 26.
9. As for the greatness of the sea, who can but admire the power of God, which, notwithstanding that so much water flows into the sea every day, and has, from the beginning, yet suffers not its waters to exceed their appointed quantity? And though its waves sometimes rage and swell, and lift themselves like mountains; yet are they quickly put at rest, and settled within their proper bounds. These are clear demonstrations of the mighty power of God.
10. Here too we may not improperly speak of the islands. Who can behold, without wonder, several large and populous countries, and entire kingdoms, lying in the midst of the sea, as if they had been planted there? Who can tell on what foundations they are built, and what it is that keeps them immovable in the midst of violent storms and tempests? Some of them, encompassed with vast rocks growing out of the sea, seem to be built and founded on them. Upon the whole, their fruitfulness, tillage, and the occasion and manner of their being peopled, are what we may rather admire than understand. So that the sea is as populous as the earth. For as the earth is much less than the sea, it is probable that God would not suffer the greatest part of the globe to be uninhabited, and therefore he planted it with islands: so that none of the miracles and blessings which he works in the sea, might escape the observation of mankind. Therefore, to these islanders also did he send the Gospel of truth, by his holy Apostles, “shaking both the sea and the dry land, after the Desire of all nations was come.” Hag. 2:6, 7.
11. No less wonderful is the vast multitude of creatures that inhabit the sea; for some affirm that there is as great abundance and variety of them in the sea, as on the land. Who can behold without astonishment, prodigious shoals of fish rising from the depths of the sea, like a flock of sheep, and offering themselves to the use and necessities of mankind? So that the sea is a great storehouse of God, out of which he feeds the greatest part of mankind, and out of which, too, he produces many other excellent works, such as pearls, amber, and coral.
12. I might here mention the many bold voyages that have been performed within the memory of us and our fathers, to the most distant parts of the East and West; and all this chiefly by the assistance of the magnet, which seems to have nothing in it either of beauty or use, and yet the greatest things are performed by it. By this the pilot steers his ship, and keeps his way in the pathless waters; and by constantly pointing to the pole, it guides the mariner to his intended port. Of these voyages, and of the islands, countries, people, and other useful discoveries, there are many volumes extant, to which I refer the reader.
13. The huge whales, mentioned by David (Ps. 104:26), give us a great idea of the mighty power of God. Of this God himself takes notice when he talks with Job: “His bones are as strong pieces of brass; his bones are like bars of iron. He is the chief of the ways of God. He drinketh up a river and hasteth not: he trusteth that he can draw up Jordan into his mouth. By his neesings a light doth shine, and his eyes are like the eyelids of the morning. Out of his mouth go burning lamps, and sparks of fire leap out. Out of his nostrils goeth smoke, and a flame goeth out of his mouth. When he raiseth up himself, the mighty are afraid; by reason of breakings they purify themselves. He maketh the deep to boil like a pot: he maketh the sea like a pot of ointment.” Job 40:18, 19, 23; 41:18-21, 25, 31.
14. Thus much for the greatness of the sea; which is a very striking illustration of the power of God. “Who hath measured the waters in the hollow of his hand?” saith Isaiah. Isa. 40:12. To which the Psalmist answers, “Whatsoever the Lord pleased, that did he in heaven and in the earth, in the seas and all deep places.” Ps. 135:6. All that remains is, to praise, honor, and glorify the wisdom of God, which is so wonderfully manifested in the deep; the riches of his goodness in that vast variety of fishes, and other productions of the sea, for the use and benefit of man; and in a word, to adore and magnify him in all his works.
15. Let us consider how this doctrine of the sea may bring to our remembrance that twofold sea mentioned in Scripture: the sea of affliction and misery, and the sea of grace and comfort; the depths of misery, and the abyss of divine mercy. For what is this life and world of ours but a troublesome and tempestuous sea? As the sea is never at rest, but is perpetually ruffled with winds and waves, so is the life of man. Sometimes we fancy ourselves safe and out of danger, when suddenly a stormy wind arises, and the floods swell, to the great danger both of body and soul. As the sea has its ebb and flow, so has the life of man. Hence we read that the Lord dries the sea, the waters of the great deep. Isa. 51:10; Jer. 31:35; Ps. 107:25. Moreover, as the freshest waters when they come into the sea grow salt, so all the pleasures, glories, honors, and riches of this mortal life, however sweet and pleasant at first, soon grow bitter and unsavory. And all that cleave to them, thereby forfeit the sweet consolations of heaven, and are drowned and overwhelmed in bitter fears and perplexing sorrows.
16. As the sea has many rocks and quicksands, on which vessels split and are lost, so in human life, many there are who split upon the rocks of covetousness, and run foul of the quicksands of worldly pleasures, and are lost to all eternity. As the sea, after some days, throws up the carcasses that have been cast into it, so the world vomits us out, after it has entertained us a little while; so that it is our highest wisdom to look out betimes for a haven of salvation in the land of the living. As the mariner sails at random without his compass, and has no certain guide but his needle, which is continually pointing to the pole, so Jesus Christ is our loadstone, continually drawing our hearts towards him and heaven, that we may not float up and down at random, or be lost in the sea of this world. As the depth of the sea is unsearchable, according to Job, “Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth?” (Job 38:16); so is our life an unsearchable abyss of misery and sorrow. Whence the Psalmist says, “Out of the depths have I cried unto thee, O Lord.” Ps. 130:1. And, “Deep calleth unto deep at the noise of thy waterspouts; all thy waves and thy billows are gone over me.” Ps. 42:7. So that our life is nothing but a vast sea of calamity and sorrow.
17. To this abyss of misery and sin we must oppose the abyss of grace and consolation. And the first comfort is the boundless mercy of God, which is higher than the heavens, and deeper than the sea. Of this the prophet Micah speaks, “He will have compassion on us, and cast all our sins into the depths of the sea.” Micah 7:19. As the Egyptians were drowned in the Red Sea (Exod. 14:28), so must all our sins be drowned and washed away in the blood of Christ. And though the abyss of our misery be ever so great, yet the merits of Jesus Christ are greater.
18. A second comfort is, the consideration of the many wonders that God has wrought in the water; and that the blessed Jesus assisted his disciples when they were in danger by sea. Matt. 8:26. He stretched out his hand to Peter when he was afraid of sinking. Matt. 14:31. So, at this day, he is never nearer to us, than when we are sinking in the floods of affliction; and we never so fully experience his presence and assistance, as when we are under the cross. “When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee.” Isa. 43:2.
19. A third consolation is contained in these words of the prophet Zechariah: “It shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea.” Zech. 14:8. So also the prophet Ezekiel (Ezekiel 47:8) saw a stream of water flowing out of the temple near the altar into the sea, healing and quickening everything that was touched by it. This signifies the fountain of grace and consolation opened by the Holy Spirit, by the preaching of the Gospel, whereby the bitter waters of affliction are to be refreshed and sweetened; so that the cross shall be no longer a Dead Sea, but a water of life, and a well of salvation. According as it is said, “In the multitude of my thoughts within me, thy comforts delight my soul.” Ps. 94:19.
20. A fourth consolation against the stormy sea of this world, is contained in Psalm 65:7. “God stilleth the noise of the seas, the noise of their waves, and the tumult of the people.” As if he had said, When all things threaten ruin and destruction, when wars rage, and desolation seems to be at hand; then can God easily still the waves. So did the blessed Jesus, Matt. 8:26. “The lord on high is mightier than the noise of many waters.” Ps. 93:4.
VI. Of The Living Creatures, The Work Of The Sixth Day
And out of the ground the Lord formed every beast of the field, and every fowl of the air; and brought them unto Adam, to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field.—GEN. 1:24; 2:19, 20.
Here Adam gave an illustrious proof of the divine wisdom implanted in him by God, to the honor and praise of Him that gave it. He beheld His wisdom and goodness in the variety of his creatures; he considered the distinct forms, figures, proportions, and colors of them all; he distinctly viewed, and understood the nature of the living animals by the light of divine wisdom; and, upon a full survey of the properties of every creature, he gave them proper and significant names, expressing their several natures. From this natural knowledge of all creatures, he called her that was made out of his rib, Woman, because she was taken out of man; afterward, Eve, as being “the mother of all living.” Gen. 2:23; 3:20.
2. So, even at this day, God shows to us the natures and properties of all creatures in his holy Word, that we may thereby be led to praise and magnify the wisdom and goodness of Him that made them. Thus Job says (12:7, 8), “Ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee; or speak to the earth, and it shall teach thee; and the fishes of the sea shall declare unto thee.” See also Chap. 39. He leads us, as it were, into every part of the brute creation, putting us in mind of the many wonders of divine power and mercy manifested in every one of them. So Jeremiah sends us “to the stork and the crane, the turtle, and the swallow, who know the appointed time of their coming.” Jer. 8:7. Isaiah sends us “to the ox and the ass, who know their master’s crib” (Isa. 1:3); David and Job, “to the young ravens that call upon God” (Ps. 147:9; Job 38:41); David again, “to the deaf adder that stoppeth her ear” (Ps. 58:4); Isaiah, “to the cockatrice’ eggs and vipers” (Isa. 59:5); Jeremiah, “to the sea monsters, that draw out the breast, and give suck to their young ones;” adding, “the daughter of my people is become cruel like the ostriches in the wilderness.” Lam. 4:3. So the Song of Solomon speaks of the “young hart, the dove, and the foxes” (Song of Solomon 2:9, 14, 15); David, “of the hart panting after the water-brooks” (Ps. 42:1); Solomon, “of the ant” (Prov. 6:6); David and Isaiah, “of the eagles.” Ps. 103:5. “They that wait upon the Lord shall renew their strength,” like the eagles. Isa. 40:31. Lastly, Habakkuk and Jeremiah speak of the wolves, leopards, and lions, sent to be executioners of divine vengeance. Hab. 1:8; Jer. 5:6.
3. So also in the New Testament, the blessed Jesus speaks of the sparrows, not one of which falleth to the ground without the knowledge of our heavenly Father. Matt. 10:29. Thus he speaks “of the wisdom of serpents, and the harmlessness of doves” (Matt. 10:16); of “the hen gathering her chickens under her wings” (Matt. 23:37); of “the eagles’ following the carcass” (Matt. 24:28); of “the dogs that eat the crumbs that fall from their masters’ table.” Matt. 15:27. So he describes his own sheep, with their several properties. John 10:27, 28. Lastly, he talks of the scorpion and serpent, which no father would give to his children when they ask for an egg or a fish. Luke 11:11, 12.
4. Here it may be considered why the blessed Jesus himself is compared to a lamb (Isa. 53:7), to express his exemplary meekness and patience. Why did the blessed Spirit light upon the Son of God in the form of a dove (Matt. 3:16), but because the mourning of a dove (Isa. 38:14) resembles the mourning of the spirit in the hearts of the faithful. Hence Hezekiah says of himself: “I did mourn as a dove.” Isa. 38:14. Why had “the four living creatures the faces of a man, an ox, a lion, and an eagle”? Ezek. 1:10; Rev. 4:7. They express to us the four mediatorial offices of Christ: his incarnation, sacrifice, resurrection, and ascension.
5. Here also we may consider the wonderful providence of God, whereby he protects, sustains, and nourishes all his creatures. Thus in Psalm 65 David celebrates the paternal mercies of God towards all creatures. Again, “O Lord, thou preservest man and beast.” Ps. 36:6. This consideration should strengthen our faith and secure our perseverance in prayer, under all the wants and necessities of soul and body. And whereas David mentions the word flesh, “to thee shall all flesh come” (Ps. 65:2); this seems to have a particular regard to our bodily wants and sufferings (as we are flesh and blood), such as hunger, cold, nakedness, etc.; and should, at the same time, put us in mind of our own vileness and corruption, which is frequently in Scripture expressed by the word flesh. Isa. 40:6. The prophet gives us further comfort, by adding, that there is no man so vile and contemptible as to be despised or forgotten before God. This is expressed to us in these words: “Thou who art the confidence of all the ends of the earth, and of them that are afar off upon the sea.” Ps. 65:5. As if he had said: So great is the love of God to mankind, that wheresoever they are, whether by land or sea, he still takes care to protect and defend them. And whereas he adds, “Thou makest the outgoings of the morning and evening to rejoice” (ver. 8); his meaning is, that, as God feeds and nourishes all creatures, so he comforts and refreshes them, too, according to the words of St. Paul, “filling our hearts with food and gladness.” Acts 14:17. For it is no small blessing to feed upon his creatures with a cheerful mind, to begin the labors of the day with devout prayers and praises, and to conclude them with thanksgiving. Lastly, he assigns the cause, in these words: “The river of God is full of water” (ver. 9); that is, the fountain of divine bounty, mercy, and goodness, overflows to all his creatures, upon which our being and comforts entirely depend.
6. To this also may be referred that passage of the Psalmist, “All wait upon thee, that thou mayest give them their meat in due season.” Ps. 104:27. And not only so, but he represents also the brute creatures as sensible of this dependence upon God, “The young lions roar after their prey, and seek their meat from God” (Ps. 104:21); intimating thereby, that God, the Preserver of nature, is moved to pity and to assist the distresses and sufferings of every creature; and that the wants of every part of his creation, whether animate or inanimate, are a sort of silent prayer to the great author and preserver of their being. And this is called by St. Paul, “the earnest expectation of the creature.” Rom. 8:19. Here let us consider likewise what an infinite variety of creatures there are contained in the air, earth, and sea, and that God has mercifully provided for the comfortable subsistence of every one, in a way suitable to their proper natures. And if God takes such care of the meanest of his creatures, it would be wrong to imagine, that man, created in his own image, should be neglected or forgotten by him.
7. And since there are more creatures in the earth, air, and sea, than there are men in the whole world; and the providence of God is extended to the meanest and smallest of his creatures, how is it possible that man should be forgotten,—man, that lives, moves, and has his being in him; “for in him we live, and move, and have our being,” saith St. Paul (Acts 17:28),—man, that is sustained by his power: for “he upholdeth all things by the word of his power” (Heb. 1:3)—man, whom he has made with his own hand; according to Isaiah 64:8. “O Lord, thou art our Father; we are the clay, and thou art the potter, and we all are the work of thy hand;”—man, whom he has redeemed by the blood of his only begotten Son, and sealed with his Holy Spirit? In a word, God can no more forget man, than he can forget Himself. So that we have all the reason in the world to depend upon him, that he will give us meat in due season.
8. The Psalmist goes on: “That thou givest them, they gather: thou openest thy hand, they are filled with good.” Ps. 104:28. In these words is expressed that power, whereby the creatures are preserved. And this consists in a certain natural sagacity or instinct implanted in them by God, by which every one of them is prompted to look out, and procure such things as are proper for the support of life and being. And the pleasure which they receive in this exercise, is a sort of gratitude and acknowledgment to God whom they seem to look upon and rejoice in, as their Maker, Preserver, and Benefactor.
9. Now if God takes so much care for the comfortable subsistence of all his creatures, we cannot think that he made man for perpetual anguish and sorrow, but must conclude that he is pleased to see us innocently cheerful in the fear of God. So, in Psalm 90:15, we are directed to pray, that God would make us glad according to the days wherein he afflicted us; and the years in which we saw evil. He promises his servants that they shall eat, drink, and rejoice (Isai. 65:13); and from the words of David, it plainly appears that he intends to feed his servants, not sparingly, but plentifully and bountifully; to which end, he maketh his paths drop fatness. Ps. 65:11. Experience itself also teaches us, that all creatures are so plentifully fed by God, that, at proper seasons, the birds of the air, the wild beasts of the forest, the cattle in the fields, and the fish of the sea, offer themselves, fattened and prepared, for the use and nourishment of man; and in that sense also “his paths drop fatness.” So wonderful is the providence, so transcendent is the wisdom, so great is the concern of God, to provide for all the necessities of his children.
10. And then the Psalmist adds, “Thou hidest thy face, they are troubled; thou takest away their breath, they die, and return to their dust. Thou sendest forth thy spirit, they are created; and thou renewest the face of the earth.” Ps. 104:29, 30. His meaning is, that the life of all creatures is nothing else but the breath of God. This quickening virtue and power of God, is that word by which all things were made. “By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth.” Ps. 33:6. And this word was not an empty sound, but became the life of all creatures, resting upon them as a principle of life and power; as St. Paul tells us, “the Lord upholdeth all things by the word of his power.” Heb. 1:3. So that the life and being of all things as much depend on God, as the shadow of a tree does upon the substance.
11. Thus when God withdraws this word of life, or vital power, from the creatures, they immediately sink into their primitive nothingness. The whole world is full of God, “of whom, and through whom, and to whom are all things.” Rom. 11:36. He is said to be “above all, and through all, and in us all” (Eph. 4:6): so that “the Lord is the strength of our life.” Ps. 27:1; Deut. 30:20. For as men of sorrowful and distressed spirits perceive a true and vital power in the word of God; so there is in all creatures a sort of natural and vital power, which is nothing else but the Word of Creation. By virtue of this Word also, all the creatures are blessed and do multiply. By this, the face of the earth is every year renewed by a succession of plants, fruits, and living creatures, as if there were a new world every year. “While the earth remaineth,” saith God to Noah, “seed-time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease.” Gen. 8:22. By the same blessing, the world is preserved to this day.
12. This wonderful and universal Providence of God, consists chiefly in three things. First, in his knowledge. “Known unto God are all his works from the beginning of the world.” Acts 15:18. By this infinite and incomprehensible wisdom, he knows, sees, and hears all things; therefore he is called in Scripture, “the God that liveth and seeth.” Gen. 16:14 (margin). No creature is hidden from him, but all things are naked and open in his sight. Heb. 4:13. And he is called “the Living,” not only because he himself liveth forever, but also because he is the life of all things.
13. The second head of divine Providence, is the fatherly goodness of God (Matt. 6:26), by which He taketh care of all things: “He maketh his sun to rise on the evil, and on the good.” Matt. 5:45. So, then, if his mercy be not only extended to the least, but even to the undeserving parts of his creation; how ungrateful are we, if we entertain any suspicions of so indulgent a Father. And if nothing be done upon earth but by his appointment and direction, we may hence learn to submit with patience to everything that befalls us, without repining or murmuring against God; firmly believing that he careth for us, and by his unsearchable wisdom ordereth all things for our good and his own glory. On the other hand, if he take from us our riches, honors, health, and other worldly blessings, we must resign them with cheerfulness, and say with Job, “The Lord gave, and the Lord hath taken away.” Job 1:21. That good man gave thanks to God for his adversity, as well as for his prosperity; and the former very often proves the greater blessing of the two.
14. The third head of God’s universal providence over all his creatures is, his omnipotence. By this he is always present to his creatures, governing and preserving them; by this he governs the hearts of all men, and turneth them which way he pleases. Ps. 33:15. Whence it follows, that in all our thoughts, words, and actions, we ought to have a lively and devout sense of the divine omnipresence, and dread to do anything that is hateful in his sight. For as is the clay in the hand of the potter, so are men in the hand of God, even as we read in Jeremiah, “Arise and go down to the potter’s house: and I went down, and behold, he wrought a work on the wheels. And the vessel that he made of clay was marred in the hand of the potter; so he made it again another vessel, etc.” Jer. 18:2. The prophet intimates thereby that God, who afflicteth and breaketh us to pieces, can also heal and restore us again.
15. Moreover, as we are assured that God is everywhere present, and preserves and governs everything, it follows that he is so careful of his own servants, that not a hair of their heads can fall to the ground (Matt. 10:30; Luke 21:18; Acts 27:34) without his permission; and that he preserveth and keepeth us in the midst of our enemies, as we have it frequently expressed in the Psalms. Ps. 23:4; 27:1; 121:5. So when we are in distress, and there are no apparent hopes of relief, we should support ourselves with this consideration: that the Lord himself, “great in counsel, and mighty in work” (Jer. 32:19), who laid our cross upon us, can easily lighten it, or strengthen us to bear it. Let us “commit our way unto the Lord” (Ps. 37:5), like Abraham, who was ready to offer up his only son, without questioning how God could perform his promise to him, but cast all his care upon God. Gen. 22:8; Rom. 4:18; Heb. 11:19.
16. And then, the consideration of God’s providence raises in us faith, hope, and patience, of which we have examples in Job, David, and Christ himself. The blessed Jesus, knowing that he was appointed by God to die, preserved his meekness and patience all the days of his life, yea, even in the very agonies of death. Phil. 2:8. Thus David patiently endured banishment for years, attended with injuries, reproaches, poverty, and contempt; knowing assuredly that it was God that laid it upon him. This makes him cry out, “Thou, O Lord, art a shield for me; my glory, and the lifter up of mine head.” Ps. 3:3. To which may be referred that passage, “The Lord killeth, and maketh alive; he bringeth down to the grave, and bringeth up. The Lord maketh poor, and maketh rich; he bringeth low, and lifteth up.” 1 Sam. 2:6, 7.
17. But before we conclude this subject, we must say something particularly of man, the crown and masterpiece of the creation, of his excellence and prerogatives, which must be very great, forasmuch as God himself has declared, that “his delights are with the sons of men.” Prov. 8:31. For if all things were created for the use of man, and he is the end of this visible creation, it follows that he is the perfection of it. Reason itself convinces us, that whatsoever is the end and perfection of all things, must be more excellent than all others. So, then, all the beauty of fountains, fields, flowers, trees, fruits, and woods, yea, and all the glittering brightness of heaven, the sun, moon, and stars, are not to be compared with, the native and original excellence of man, for whose sake and benefit they were all created. For as Solomon in all his glory was not to be compared with the flowers of the field (Matt. 6:29); so the excellence of man, especially as to his soul, far transcends not only the external glory of Solomon, but all the beauties of this lower world, yea, and of the sun itself.
18. And as for the soul, we may judge of its excellency and beauty by the form and comeliness of the body which God has prepared for its reception and residence. He provided a comely mansion for so excellent a guest. So, if we should see the spotless beauty of the original human body, we should easily judge of the beauty of its divine inhabitant. Even now, in this corrupt and depraved state of nature, we see what attractive charms there are in beauty. Moreover, we may judge yet farther of the beauty of human nature, by the glories of the place in which God at first placed man; which was Paradise itself, a garden full of joy and celestial pleasures, infinitely exceeding all the glory and beauty of the present world. For if the place were so glorious, what must the owner of it be, for whose sake it was created?
19. Another great argument of the dignity of human nature is, that the angels themselves are appointed to minister unto us (Heb. 1:14); and that we were created, as it were, by a particular decree of the ever-blessed Trinity. “Let us make man,” saith God, “in our image, after our likeness.” Gen. 1:26. So that how great soever our dignity may be, by that singular decree and counsel by which we were made, yet that which arises from the image of God, in which we were created, is much greater. Therefore, when he created the sun, moon, and all the host of heaven, he but spake the word, and they were made. But when he was about to make man, the greatest and noblest of all his works, he ushers it in with a kind of solemnity, saying, “Let us make man.” How wonderful is that counsel! How solemn is that decree! How transcendent is the dignity of human nature!
20. For though the sun, moon, and stars, and all the lower world, were made with wonderful wisdom and power; yet that deliberation does not seem to have been used there as in the creation of man; forasmuch as in him, the glory and majesty of God were more particularly and gloriously to be manifested. All the other creatures bear upon them certain marks and signatures of divine goodness and power, but man is the very image and likeness of God. For it is not said, Let us make man in the image of the sun, or of the moon, or of the angels; but “in our likeness,” that our own image may be clearly represented in him.
21. Consider, therefore, the beauty and dignity of thy soul, which is created in the image and likeness of God, so that the glories of the divine majesty are, in a certain proportion, transferred to thee. How much reason have we then to avoid all impurity and uncleanness, that we defile not the beauty of the divine image. For if we are thereby exalted to the highest glory and honor that our nature is capable of, how unworthy and ungrateful would it be, to pollute it by any uncleanness, and so forfeit that glory which God has bestowed on us.
22. How highly is a picture or statue prized, that is well executed by an eminent hand! Could such a picture or statue be endued with understanding, how would it esteem its maker, and take all opportunities of showing its own gratitude, and its maker’s glory! How senseless then, how ungrateful is man, to forget the hand that formed him! to despise that excellent beauty with which his Maker endued him! to pollute it with all kinds of impurity! Plato, himself, a pagan, has told us, that “the beauty of the soul consists in virtue and piety.” But did we only consider the union of our souls with God and Christ, the righteousness of Christ wherewith our souls are clothed, as with a garment of glory and immortality (Isa. 61:10), we should more easily understand what the true and inward beauty of our souls is, which depends entirely upon that of Jesus Christ. And if it be so, who can question but that the soul is most exquisitely beautiful, since it derives its beauty from Him who is beauty itself?
23. To this belongs that passage of the prophet Ezekiel, “Thy renown went forth among the heathen for thy beauty; for it was perfect through my comeliness which I had put upon thee, saith the Lord God.” Ezek. 16: 14. If children partake of the beauty of their parents according to the flesh; it is reasonable to believe, that our souls, by spiritual regeneration, receive a spiritual beauty from God. Moreover, it cannot be doubted that they are the most beautiful of all creatures, since the Son of God himself does not disdain to betroth himself unto them, and to adorn them with his own light and beauty. Upon this account, the faithful soul is called, “a king’s daughter, all glorious within, whose clothing is of wrought gold.” Ps. 45:15. If a plebeian woman be ennobled by marriage with a husband of quality, can we doubt but that the faithful soul, by being married to the most noble and beautiful spouse, shall also partake, in a high degree, of His beauty and glory. Upon this Irenæus has a fine thought. He says, that “the glory of man is God, but the receptacle of all the operations of divine wisdom and goodness, is man.”
24. Lastly, as it is beyond all controversy, that the most high God particularly delights to dwell in the soul of man; that he has sanctified it to be the temple of the Holy Ghost, the habitation of the Father, and the bride-chamber of the most beautiful spouse, the Lord Jesus Christ, we may therefore conclude that the soul is the most beautiful of all creatures. And as Ezekiel tells us that “our soul is perfected by the comeliness of God” (Ezek. 16:14); how great must that beauty, how rich must that attire, how transcendent must those ornaments be, which so great and noble a spouse can bestow upon the bride which he has prepared for himself? O how wonderful is this grace! How incredible is the beauty which God bestows upon human souls! Could it but be seen by mortal eyes, it must charm the most stupid beholder. And this beauty increases every day by our prayers, and devout approaches to God. So that “we are changed from glory to glory, as by the Spirit of the Lord.” 2 Cor. 3:18. For if the face of Moses, after conversing a few days with God, shone with the brightness of divine glory (Exod. 34:35); how much more shall our souls, by the same conversation, be enlightened and beautified with higher degrees of light and glory?—Of this subject we shall speak more fully in Part II, of this Fourth Book, which refers to man in particular.
I. God, An Infinite And Eternal Being
Ah, Lord God! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee.—The Great, the Mighty God, the Lord of hosts, is his name; great in counsel, and mighty in work.—JER. 32:17-19.
God is the origin of the life and being of all creatures: whence it follows, that he was before all creatures, both an eternal Being, and eternal Life itself; otherwise he could not have given life and being to his creatures. But the infinity of God yet more plainly appears from the mind and thoughts of man. For as the mind of man can in a moment run through the whole circle of heaven, and comprehend in imagination all the creatures of the universe; it follows, that God who made him, comprehends all these things in a more perfect manner, and by consequence must be infinite.
2. All the attributes of God are essential to him. As therefore he is infinite, so are his essence and life also infinite. For essence and life are inseparable from him. Moreover, as he has endued the soul of man with wisdom and understanding, it follows that the understanding and wisdom of God must be infinite. For whatsoever is in God, is essentially and eternally in him. And as the unity of the divine nature is so perfect that his wisdom cannot be separated from his essence and life, it follows that both are alike infinite and eternal.
3. But if the wisdom of God be eternal and infinite, it will follow that He knoweth all things from eternity. Moreover, as his essence is unchangeable, equally filling all places; so his understanding does not proceed by way of rational connection, or discursive operation from one idea to another. He knoweth and understandeth all things in an instant, and to him there is nothing past or to come, but the whole circle of eternity is present to him. For as God stands in need of no creature to add anything to the perfection of his being, so neither does he need any creature with respect to his understanding. And as he is God, independently of all creatures; so he penetrates and comprehends all things in himself. So that the sands of the sea, and the drops of the rain, and eternity, are alike known to him. And not so much as a bird of the air, or a hair of our heads, can fall to the ground without him. Matt. 10:29, 30. He knoweth the days of the world, every hour and moment of time, with its several periods and revolutions; nor is anything under the heavens hidden from him. For as by his infinite power he created all things, so by his infinite wisdom he understands and comprehends all things; even the most secret thoughts of man. Ps. 139:2, &c.
4. Moreover, as his essence, life, and wisdom, so also his power is infinite, and all are equally incapable of any addition or diminution. Lastly, forasmuch as no creature can oppose or set bounds to his power, therefore, he is Almighty. All which must necessarily be, forasmuch as his essence, life, wisdom, and power, are inseparable.
II. God, The Supreme Good
For of him, and through him, and to him, are all things.—ROM. 11:36.
As He must be the chief and only good, in whom all good things are contained; it follows that glory and praise belong to God alone, because from him, and by him, and for him, are all things.
2. All the goodness that is found scattered up and down among the creatures, is in a most perfect and excellent manner and degree contained in him. So that whosoever turns himself to the creatures, and cleaves unto them, will always find himself poor, needy, and distressed: whilst he that turneth unto God with his whole heart, pursues the chief and most perfect good, and shall be blessed in the enjoyment of it: ever rich, ever at ease, ever blessed in the fruition of his God. By this it appears that perfect happiness is not to be found in the enjoyment of the creatures, and that they who fix their hearts and desires on the world, can expect nothing but anguish, disquiet, and disappointments, both in life and in death; for they have not that chief good, which alone can satisfy and make happy the soul of man.
Chapter III
Man, The Most Noble Of All Creatures, And Made For The Service Of God.
Know ye that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.—PS. 100:3.
All the creatures, in their several kinds and orders, were created by God for the use and benefit of man. Thus we see corn and pasture produced, these feeding the living creatures, and all serving for food to mankind. One assists another, the higher wheel setting the lower in motion, and all in a wonderful harmony concurring to one great end, which is the use and benefit of man.
2. Now, if all this be for his sake, he is certainly more noble than they all; and hence he should learn what dependence he has upon God, and what duty and service he owes to Him who has appointed all the creatures, in their order, to minister to his necessities.
3. And, as all the creatures seem to aim at no other end than the use and service of man, and seem to rest and be satisfied in obtaining that end; so ought man likewise to show the same diligence and faithfulness in the service of God, that the creatures show to him. All his works and labors ought to be directed to this one end, namely, to accomplish the will of God, and do nothing but that which is well-pleasing in his sight. For as all things are incessantly employed in serving man, the noblest of all creatures, so there is all the reason in the world that he should be as constant and assiduous in the service of God, who is perfection itself, and to whom alone he is indebted for that superiority which he has over the rest of the creatures.
Chapter IV
God Made Man In His Own Image, In Order That He Might Delight In Him.
My delights were with the sons of men.—PROV. 8:31.—The Lord shall rejoice in his works.—PS. 104:31.
Every artist has a love for the works of his own hands, and that induces him to take so much pains about them. “God saw every thing that he had made, and, behold, it was very good.” Gen. 1:31. But if he took so much delight in the general survey of his works, how much greater pleasure must he take in man, whom he created after his own image.
2. For the more anything resembles ourselves, the more tenderly do we love it. A father has a stronger affection for his son, who partakes of his own nature, than for a house which he himself has builded, though ever so exact and regular in itself.
3. Moreover, as God takes pleasure in a creature made to resemble himself, therefore, it was necessary, that after the other creatures were formed, he should create man in his own image, in whom he might rest and delight himself. And as similitude is the foundation of friendship and society, and everything naturally associates with its like, it follows that God, in making man after his own image, intended to delight and rejoice Himself in him; so that man ought likewise to cleave unto his God, and to delight and take pleasure in conversing with Him.
4. Further, as God is the most perfect love, he could not but desire to communicate himself, and all his blessings, to some other being. That could not be done, however, without making some being like himself; and as there was no such being then in nature, capable or worthy of such divine communications, therefore he created man in his own image, which consists chiefly in perfect love.
5. And, lastly, as there is naturally a reciprocal love betwixt the giver and the receiver of any benefit; hence it follows, that it is the duty of man to worship with the highest affection and most ardent love, his heavenly Benefactor, who so affectionately desires to communicate himself, and all the riches of his goodness, to his unworthy creatures.
V. That God By His Love Bestows Himself Upon Us
God is love.—1 JOHN 4:16.
As man devotes himself entirely unto God by love, so God bestows himself entirely upon man also by love. And as that love of his is in the highest degree of perfection, he cannot but give us Himself: for the highest instance of love is to bestow one’s self upon the person we love. And as a consequence of this perfect love, He bestowed himself upon us in his only begotten Son.
2. This is the true spring of the incarnation, passion, and death of the Son of God. Thus our blessed Saviour pronounces these words of comfort, “God so loved the world, that he gave his only begotten Son” (John 3:16); that is, God loved the world with an entire and perfect love, and therefore gave us his Son. But as the eternal love of God is the fountain of eternal life to the world; and that eternal love is manifested by Christ Jesus, in and by whom we have everlasting life, therefore, our Lord further adds: “that whosoever believeth in him should not perish, but have everlasting life.”
Chapter VI
Showing How Much Man Is Indebted To God For His Everlasting Love.
We love him, because he first loved us.—1 JOHN 4:19.
In every benefit or gift there are three things to be considered: the giver, the receiver, and the gift itself. As, then, there is a natural obligation upon the receiver to the giver, it is manifest, that since man has received all that he has from God, so he owes all to him, and is under the strictest obligations of love and obedience to his great benefactor.
2. And as man consists of body and soul, so God has abundantly provided for the comfort and happiness of both.
3. As for his body, it is sustained and refreshed by the various productions of nature, so that the whole creation seems to call upon him, and put him in mind of his Creator: “Consider,” it saith, “O man, the benefits which thy Maker has bestowed upon thee, and what returns of gratitude and service thou owest him for the same. I (saith the heaven), give thee daylight to work in, and send darkness in which thou mayest sleep and take thy rest. I give thee the pleasant spring, the warm summer, the fruitful autumn, and the cold winter, in their proper seasons. I (saith the air), supply thee with breath, and every kind of birds. By me (saith the water), art thou washed, and thy thirst is quenched; by me thou art supplied with all kinds of fish. I bear thee and sustain thee (saith the earth), and satisfy thee with bread, wine, and flesh; by all which thou mayest know how much thou art beloved by Him who made thee, and me for thy use; all of whose favors are as so many bonds and obligations upon thee.”
VII. Of The Things That Instruct And Comfort The Soul
Ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee: or speak to the earth, and it shall teach thee.—JOB 12:7, 8.
Let us now see what provision God has made for the comfort and instruction of the soul of man. Here we shall find every creature in one way or another, subservient to this end. And, first, I shall speak of the pleasure which man receives from the creatures.
2. Man alone has the privilege of really enjoying what he possesses. Other creatures, being void of understanding, have no relish of those blessings from which man receives very great comfort; gold, silver, and precious stones, have no intelligence. But man, being endowed with an understanding mind, reflects with gratitude and pleasure upon the goodness of God, who has provided so many beautiful creatures for his use and benefit. O the wonderful goodness of God, who has made all the excellencies of the creatures subservient to the happiness of man; so that they are the channels of conveying that happiness to us, which they themselves are not capable of enjoying! Thus the sweetness and goodness of the water, the fragrance and beauty of flowers, the light and glory of the sun, moon, and all the host of heaven, yield no pleasure to themselves, but all unite to promote the happiness of man. Nay, without them, man would have no enjoyment at all in this world; nor could he have any notion of the dignity and pre-eminence of his nature above that of other creatures, but by comparing his condition with theirs. This shows him the transcendent goodness of God, manifested to him above all the rest of the creation; this teaches him to be thankful for his beautiful form and stature, his erect countenance, but above all, for his rational soul, created after the image of God. From all which it appears, that the knowledge of a man’s self is his highest wisdom, and the want of it, the most deplorable folly.
3. Moreover, the creatures were made, not only for the delight of man, but also to be his monitors and instructors. For from them we may learn, that our chief good consists not in worldly and outward enjoyments; such as eating, drinking, and the gratifying the other bodily appetites, all which are common to the beasts as well as to us; and this is a convincing argument, that man, being of a more noble frame and nature than they, ought to look for other meat and drink, and other pleasures suitable to the higher nobility of his nature, which the inferior creatures cannot share with him. I need not here mention, that the greatest part of human wisdom arises from the contemplation of the creatures. Thus our music came from the sound of metals; our skill in medicine, from other creatures; and our astronomy, from the stars; which still farther illustrates my first observation, that the whole world was created for the sake of man, for which he owes never-ending thanks to his munificent Creator.
VIII. Of The Obligations Under Which Men Lie To God
O Lord, how great are thy works! and thy thoughts are very deep. A brutish man knoweth not; neither doth a fool understand this.—PS. 92:5, 6.
The obligations which man lies under to God, are as many and as great, as are the favors which he has received from him, or the excellencies which he has bestowed upon all the creatures. For as every creature was made for his use and benefit, so ought his gratitude to rise in proportion for them all. If a king should bestow great estates and honors upon a company of children in the same family, and but one of the number had age and sense enough to know the greatness of the favor and honor done to them, he alone is certainly obliged to thank him in the name of all the rest, and would be guilty of ingratitude if he did not. So in this world, the rest of the creatures are like children, that know not the worth and value of God’s blessings, as man does; he is, therefore, alone obliged to adore and praise him in the name and stead of all the rest, and is highly ungrateful if he does not.