True Happiness, Section 8
SECTION VIII.
Of our partaking and enjoying of happinesse.
That I may see.
WEe have heard of the beautie of the Lord in the Sanctuarie,Seeing for all senses. wherein happinesse is offered to us: followeth the application, whereby wee apply it to our selves, set down in this word (to see) which hath a generall and speciall consideration.Aug. Epist. 3. In the generall it signifies with the Hebrews all sensing, Item Epist. 12.because it is the most excellent sense.Basil. p. 101. in fine. So it is put for hearing:Rev. 1. 22. I turned to see the voyce, that is, to heare the voyce. God hath boared through our bodies with five senses, that our soules might have intercourse with the qualities of his creatures, in their colour, juice, smell, &c. And spiritually for our fuller joy, offereth himselfe to be the object of our five spirituall senses. So we see him in his works, we heare him in his word*Psal. 34. 8., wee taste him in his goodnesse: Wee smell the fragrancie of the grace of the Gospel: We touch him, to draw vertue *Luk. 8. 44.out of him with the diseased woman, and with*Joh. 20. 28. Thomas to call him our Lord, and our God. Therefore hearing is not here excluded, but included as the fittest sense for spirituall things*Rom. 10. 17., for faith comes by hearing, and it is a preparation to the spirituall sight *Psal. 45. 10.: Hearken Daugter, and behold: *Psal. 48. 8.As we have heard, so have we seen. It supplieth the weakenesse of our sight in Gods works. In them we see his power, his wisedome, &c. But in the Word, wee heare of Christ his comming in the flesh, our redemption and reconciliation in him: It is also a more common way to learne, for mo can heare than can read, and the most fit way to receive heavenly things, which are revealed in the audible word. It is also surest, to keep us from idolatrie, for though spirituall things cannot bee represented; yet some have attempted to do so in images, but when they are explaned by words, there is no such danger*Deut. 4. 12.: We only heare the voice, but see nothing. Lastly, wee were*Gen. 3. lost by Eva's hearing of the Serpent, therefore God will wound Sathan with his own rod, and save us by that sense whereby wee were lost; we are saved by faith *Ephes. 2. 8., and faith commeth by hearing *Rom. 10. 17..
The speciall consideration goeth in seeing and fruition. How we see God here. Aug. epist. 6. & epist. 112.This seeing is not bodily, but spirituall: For as the object is, so must the sense bee. There have been great disputes concerning the seeing of God with our eyes: but let us stand to Scripture, That *1 Tim. 6. 16.God dwelleth in the light inaccessible, whom none hath seene nor can see in their mortalitie *1 Cor. 13. 12, yet afterward, we shall see him face to face, and shall know him as we are known. But for this life, though none have seene him, yet his only begotten Sonne *Joh. 1. 18.who came out of his bosome hath revealed him to us, and that both in himself who is his eternall and substantial word*Heb. 1. 2., and the ingraven forme of his petson; and likewise by the word that hee gave to his Apostles. In like manner our happinesse in the owne fulnesse, the eye hath not seene *1 Cor. 2. 9, 10., nor hath the eare heard, nor hath it entred into the heart of man to think upon; yet God by his Spirit revealeth to his own in the first fruits, and earnest. God hath created the new man in his own, and furnished him with spirituall senses: His sight is the minde inlightned with heavenly light, when God, who commanded light to shine *2 Cor. 4. 6.out of darknesse, shineth in our soul by the Gospel of grace: When he hath created this light in us, then in his light we see light *Psal. 36. 9.. This illumination of the mind turneth in faith, when the things wee simply see by light, wee assent unto and apply them to us as our own, and so go forward in the application of happinesse to our selves.
No light discovereth the Sunne,Faith seeth God. but the light that commeth from it, and no light discovereth God, but the light that commeth from him, and that so cleerly, that it pulleth the heart to him, and true happinesse in him. Our happinesse is in union with God, and the maine bands thereof are the spirit on his part, and faith on our part. Faith standeth not at sight, but goeth on to apprehension: our assent tyeth us to him by the mediation of his truth, but our apprehension gripeth himselfe immediately, as one who is truth it self, and in whom all things are good truly and infinitely, so that our trust in God may be called a thrusting of our soules on him. The diseased woman*Mar. 5. 27. was not content to look upon Christ, but would likewise have vertue out of him by touching. What is this, said one which shineth within me, and smiteth my heart without hurt; so that I both tremble and burne? I tremble, in so farre I am unlike him; I burne, in so farre I am like unto him aPercutit cor sine laesione. Bernard.: This sight terrifieth not, but comforteth bVisio haec non terret, sed mulcet. Bernard. Cant. 23.. It is the sight of a reconciled God by a reconciled man, the matter of his presence here, and of our heaven on earth. There is no light clearer than this, when truth shineth in the minde, and the minde in truth seeth God and it sel…e cQuando veritas splendet in mente, & mens in veritate, & Deum & se vider. Bern. 186. 3..
Herein appeareth the Prophets happinesse,Happinesse must be applied. that seeking out happinesse, and knowing what it is, and where it is to be found, he resteth not there, till hee apply it to himselfe. Happinesse may ever bee happinesse, and wee remaine miserable, if wee have no part in it. God is happinesse in himselfe without us, and wee are miserie in our selves without him: therefore we must be in him, that we may be happie. And this is by application, when as wee know hee is chiefe good, so wee are perswaded that hee is our chiefe good and happinesse. This is the proper worke of faith in her double perswasion. The one direct, and outgoing to the truth and things themselves: The other reflecting and turning home to us by the work of our conscience, in the assurance that wee beleeve, and that these things are ours by faith.
Papists are here blame-worthie, who cut the throate of the sweetest Christian consolation:Papists apply not happines. for what availeth it to hear that God is good, that happinesse is in him, if wee dare not, and may not apply it to our selves? And this is the end of Gods dispensation of the Gospel; for he revealeth to us that we may know, and the first end of knowledge is application: It is also the end of the efficacie of the Spirit, joyned with the word, not to open our minds onelyonly to know, but also to apply to us. And shall we think that the blessings of the Gospel are set before us only to looke to without application? It is the food of our soule, and must be eaten: The cloathes of our soule, and must be put on: The physick of our soul, and must be applied: So is Christ to us. The Apostle is not content to say, that*1 Tim. 1. 15. Christ came in the world to save sinners, but subjoyneth of whom I am the chief: And more clearly,*Gal. 2. 20. Henceforth I live not, but Christ liveth in me, and the life that I live, I live by the faith of the Sonne of God who loved mee, and gave himselfe for me. Ancient Creeds content themselves more to expresse things to be beleeved, (because of the debates of hereticks in the matter of doctrine) than to declare the way how to beleeve, and yet this particular application may be found in them: for as we beleeve the spirituall patrimonie of the Church in the remission of sinnes, the glorious resurrection of the body, and life eternall, is it onelyonly to know that there is such a treasure in the Church without application to our selves? Or is an heire so simple, as to content himself to know, that his father hath an heritage, and is not at all perswaded that it pertaineth to him?
Faith acteth a personall act, Faith is for application.and as the root of it is personall in the habit, so the fruit of it must be personall in the application of consolation. Gods work is particular to his own, he chooseth them by name, he calleth them by name, as he called,*Luke 19. 5. Come down Zacheus: Hee casteth them down by the law personally; why should not the application of the grace of the Gospel bee personall also? The nature and work of conscience proveth the same; for it is a withknowledge in our breast, and all the actions of it are particular, ending in our person: And it contenteth not it self generally to say, We are sinners, but choppeth us in a particular branch of a particular Law; and that in a particular kinde of sinne, in a particular degree. So it maketh us as particularly to apply the promise of the Gospel under conscience of repentance, as it applieth wrath under conscience of sinne. And Christ commendeth the wiseman, not for finding *Mat. 13. 44.of the pearle, but for buying of it; nor for knowing of the field where the treasure was, but for the possession of the treasure. Where this application is not, there is nothing but doubting concerning the promise: Probably they hold them as generall in the conscience of sinne, as they are in the promises of grace; and content themselves slenderly to thinke they are sinners, without any feeling of particular sinnes. Thus they delight to shuff…e themselves up in generall, both in miserie and happinesse, and not to come to particular application of either: Gods children call him Abba Father, for the divine nature in them, the sense of their filiation,*Rom. 8. 15. and the testimonie of the Spirit of adoption maketh them to doe so, but the want of these things, make bastards and slaves to stand aloofe from him, and not to thinke or speake warmely of him, whom they know not to be their Father.
None hath this sight in the sanctuarie but the spirituall man: For he only hath the heavenly light infused in him, which is as necessary, as the externall light in the eye for bodily things. For the minde, and not the eye, is created to behold that greatest beautie of God: And they live the better and more highly, the more perfectly they behold him aAd contemplandam summam pulchritudinem mens non oculus factus est. Aug. ver. Rel, 33, Aug. de Ord. 8.. The naturall man percieveth it not, but thinketh it a phantasie that is spoken of it: They see not God but men, and the actions they see, are both base and a burthen to them: The Philosophers called Paul a*Act. 17. 18. Babler, because his doctrine was not in a Philosophick forme; and Festus said, that much learning made him mad *Act. 26. 24.; so the naturall *1. Cor. 2. 14.man conceiveth not the things of God, because they are spiritually discerned: None conceiveth these things, but he that is wise spiritually; for the world cannot receive *Joh. 14. 17. Ibid. 2. 15.the Spirit, because it seeth him not bQuis haec capit, nisi qui spiritualiter sapit? Aug. Tract. 69▪. But the spirituall man discerneth all, he seeth the glorie of God in his sanctuarie, discerneth the spiritualitie of doctrine, feeleth the power of the spirit,Luk. 7. 35. and so wisedome contemned of fooles is justified of her owne children. Hee who feeleth not the sweet smell of the spouse, and runneth not, is either dead or rotten cAut mortum est aut putridus. Bernard..
Let us then strive to see God.Strive to see God. This sight shall be our happinesse in heaven, and the godly are desirous of it in this life, for they will see nothing more desireable, and can see nothing more dilectable aNihil videre volunt desiderabilius nil possunt dilectabilius. Bernard. 146. col. 4. Bern. 147. 1.: Moses desired to see his glory, but was refused, and saw only his way. Esay saw him symbolically, or significatively: And though he datted the Patriarchs by the familiaritie of his divine presence, yet they saw not himselfe, but some thing of him bDe ipso videmus, sed non ipsum. Bern. Ib.. For these Fathers saw him not as he was: And that because to see him as he is, is to be as he is; cVidere sicut est, est esse sicut est. Bernard. ubi supra.but wee have that much sight of him in Christ as to save us, for he*Joh. 14. 9. that seeth me, seeth the Father also. To have this sight we must be pure*Matth. 5. 3. in heart, blessed are the pure in heart, for they shall see God: dImpuris se non ostendit veritas. Bern. 169. 1.For God sheweth not himselfe to the uncleane: We get this puritie by renovation, and being defiled by sinne, we purge our hearts from every evill*Heb. 10. 22. conscience by repentance: thereby wee both may, and dare draw neere to the throne*Heb. 4. 16. of grace in Christ, and looke on God, without whom he is a *Heb. 12. 29.consuming fire. The wicked never have this sight, they shall see him in theeAug. Epist. 112. signe of his power, but never in his glorious forme: Neither have all the godly it alike: Neither any one godly man hath it alike at all times.
Of fruition of God.
THe second thing is Fruition; Of fruition.the fruit of the former sight,1. Of the love of God. and the reall possession of the chiefe good, and so our happinesse in it: This no tongue can teach but grace aHanc non docet lingua, sed gratia. Bern. 166. col. 4. Ibid. 180. 7., and they who have it, cannot satisfie themselves in explication of it, for it is better felt than described: Yet we may call it with some a possessing of God, or to have him readie at hand bHabere Deum est Deo frui, vel Deum praesto habere. Aug. Tom. 1. fol. 115.. But we shall consider in it two affections especially, Love and joy: The first is our inloving, the other our injoying of him, and they go together, and carrie our soules with them on a good present and possessed. Love uniteth us to God, and turneth all our affections to it cCaeteros in se traducit affectus. Bern. 185. col. 1., and with it to him: It is both the contract and embracements of Christ, it is our worthinesse, Praemium & meritum. Ibid,and our reward: Our merit, because he loveth that his owne gift in us, and our reward, because so he followeth his former mercies in us. It is most pleasant to our selves, because it maketh the soule to rest sweetly on a present and eternall good: Even the desire of a good to come, hath the anxietie of delay, but love hath it present. It layeth not a part of the heart on God, but all; for that is his due,*Mat. 22. 37. Love the Lord with all thy heart: neither will the heart rightly affected with him divide it selfe, but seeing and feeling his goodnesse as he draweth, so it yeeldeth wholly to him, and desireth to be out of it selfe, that it may be in him. Love is that only motion or affection, whereby we dare give God a meeting: If hee be angrie, wee dare not be angrie at him, but tremble and repent: If he rebuke, we dare not rebuke him, but deprecat his wrath: If he judge us, wee dare not judge him, but justifie him in his judgements. If he command, we dare not command him, but in all humilitie obey him. But it is contrary in love, for when God loveth us, Bernard.he seeketh that meeting to be loved againe, for he loveth us, that we may love him.
The second part of this fruition is joy,2. Of joy in God. when the soule overjoyed with God rejoyceth in him. It floweth from love; for when God hath filled our heart with the infusion of his love, and made it to powre it selfe on him, by loving him with all our heart; Of the sense of these two loves, followeth a new infusion of joy, whereby it rejoyceth, that it is beloved of God, and bestoweth it selfe in loving him. Love is the worke of our soule, in our dearest chiefe good about happinesse, and joy is the fruit of that worke, and the rest of our soule resting sweetly in the possession of him whom it loveth: and they are both mutuall causes and equall. Mutuall, because the more we love God, the more we rejoyce in him; and the more wee rejoyce in him, the more wee love him, as the matter of our joy: And they are equall, because in that same measure we rejoyce in him, in that same we love him. This is a joy*1. Pet. 1. 8. unspeakeable and glorious: Unspeakable, even of those that have it, for if they presse to expresse it, their words are lesse than their thoughts, and their thoughts lesse than the sense of it, and their sense lesse than it selfe: And therefore their usuall expression is in secret with God, to powre out their heart in that joy, which they cannot expresse to man. When God infuseth it, the heart cannot comprehend it fully, but is like a small vessell, filled and overturned with a greater measure of liquor than it can containe; but it turneth that overrunning on God, and findeth that the best containing both of it, and that joy, is to be contained of God. It is also a glorious joy, or glorified, because it is the first fruits and earnest of the joyes of heaven, and all worldly joyes are as short of it, as the smoak of flax to a great fire.
Hereby are cleared both the spirituall …atietie and excesse. Spirituall satietie.Spirituall satietie is that heavenly drunkennesse, or inebriation of grace, wherewith God filleth his owne.*Psal. 36. 8. They shall be satiat (or made drunke) with the fatnesse of thy house. This is not of wine, as the Iewes blamed the Apostles aEbrii Sp. Sancto, non musto. Bern. Cant. 49., neither of malice that Sathan powreth into the heart, neither of worldly cares, which come of the wilde grapes of humane condition, but it is of drunkennesse of the wine of grace, which floweth from the fulnesse of Christ, and is put*Luk. 5. 38. in new vessels. This S. Peter granted for himself and the rest, we are not drunk with wine as ye thinke *Act. 2. 15., but with a better liquor, the graces of the Spirit, that came downe abundantly on them: And*Ephes. 5. 18. be not drunken with wine wherein is excesse, but be fulfilled with the Spirit. This is that satietie, that commeth of the fat things of the ho…se of God, and of the rivers of his pleasures or Paradise: what are these fat things, but the*Luk. 15. 27. fatted calfe Jesus Christ, who is daily*Gal. 3. 1. crucified in the sanctuarie in the Gospell, and that for Raritie, Excellence, and Sweetnesse? Raritie, because none but he: Excellencie, because none like him: And Sweetnesse, because he fully delighteth the soule, which by the faith of his incarnation and passion, &c. applieth him to it selfe: Here is Samsons riddle:*Judg. 14. 14. Out of the labourer came meat, and out of the strong came sweetnesse. Who laboured more than he, who*Isay 63. 3. trode the winepresse of the Lord alone? And who stronger*Revel. 5. 5. than the Lion of the tribe of Judah? And what sweeter than that honycombe sticking in his bowels, that is the fruit of his obedience for us, springing of his incomparable love? This made the Greek Church to call it a monster of love bforeign Portentum amoris.The wicked go by, and search not his bowels for this honie, but the godly take it out and eat it, yea the wicked can lick the dew off the rock, but cannot sucke the honie out of it cAquam lambunt de Petra, sed non sugunt mel ex Petra. Cyprian.; but the godly by the mounds of the rock, thrust their beleeving and loving hearts into his heart, and are satiat with that love of the Father, the Sonne, and the Spirit, which they finde there. This is to be filled with *Psal. 63. 5.marrow and fatnesse, who receive largely of that unction, to make us *Psal. 92. 14.fat and flourishing in the body of Christ.
Spirituall Excesse is,Spirituall excesse. when God so communicateth himselfe to the soule, that it exceedeth the wonted disposition, and is carried out of it selfe to him: The excellencie of the object, and singular sort of working, maketh this unaccustomed sweetnesse; for ordinarily wee can comprehend our disposition, but when he transcendeth our ordinary diet, wee must gather our wits afterward to consider the matter: In our wonted diet the spirit can bide in it selfe, though with reference to God, and by the way can move our body in naturall and civill actions: But when this excesse commeth, the spirit is pulled out of it selfe, and the body feebled: So the Apostle knew not whether in the body, *2. Cor. 12. 2.or out of the body, because of the excellencie of revelation; *Dan. 10. 8.so Daniels body was feebled, because of the separation of the spirit taken up only with heavenly things: For the soule in any degree of that excesse, doeth not furnish power to the body, but turneth it in halfe a carcase. It is good that the body finde sometimes this feebling by the vigorous worke of the spirit, because the vigour of the body, often feebleth the spirit. Though they both make up one person, yet they have but a discording concord, and doe not ay agree upon a common joy and griefe. By this feebling, the body resents its owne mortalitie, and findeth that verified, That no*Exod. 33. 20. mortall man can see God and live; and therefore is moved to long for*2. Cor. 5. 4. immortalitie, that it may joyfully brooke the fulnesse of that joy, whose first fruits doe so affect us.
But this is not oft to be found, no not in the best:Fruition is here but in tastes. It is but as a sunne-blink in the mids of stormes,Sed heu hora rara! & mora parva! Bern. Cant. ult. that commeth rarely, and bideth shortly. God offereth it but rarely as a delicate, lest we should thinke, that it came of our owne deserving or working; or lest the frequence of it should take away the sweetnesse or accompt of it. And he giveth it for two speciall ends: The one, to refresh us after great afflictions or desertions, when we have beene striving with hardnesse and witherednesse of heart: But so soone as his spirit rusheth on us, with that holy and heavenly satietie, like the woman delivered of a sonne, we forget our former sorrowes, because we have found him whom our soule loveth. The other is, to strengthen us for some great temptation, like*1. King. 19. 2. Eliahs double supper: But come what tentation may, better to find that furnishing, than to want it.
It hath also a further reach than for the present time,But the fruits of it are many. for it leadeth us back to eternitie, and maketh us feele our selves in Gods electing love, whose infallible fruit wee finde in so full infusion of his love. Next, it leadeth us foreward to glorification, and these joyes assure us, that as now we have these first fruits,*Rom. 8. 23. so eternally we shall rejoyce with God, for it is not as the small and warsh taste of the temporarie Christian, as a drop; but the full measure of Gods children, as the outbreaking of a fountaine. It reacheth also to a higher place than the sanctuarie, for under this satietie we are in heaven with God: For as he boweth downe and kisseth us with the kisses of inspiration,Cant. 1. Bernard. infusion, and delight, so wee ascend to him in heaven, and the soule is more there busied, than the body in the sanctuarie. This is also to assure us of life eternall, for God never bringeth any to heaven, but sometimes in this life he giveth them a taste of it by some transfiguration *Luk. 9. 28.on the mountaine: He hath promised it, and Sathan would make us thinke his promise but winde, therefore he giveth us such reall beginnings, to assure us of the truth, and to perswade us of the fulnesse of it in heaven. For it is not a divided, but a continuat thing, like a chaine that cannot be broken, so that he which getteth such beginnings, shall also get the perfection. Lastly, it is to destroy the love of the world, for the world will never be great in his eyes, who hath seene God; but the loathing of the world, and the love of God will grow in his soule by equall degrees.
The soule thus filled with love and joy,To be full of God. is full of God, and under that disposition cannot be wrong charged to any doing or suffering for him: For the sense of Christs love maketh his yoak easie *Mat. 11. 29., & his burden light. That love*2. Cor. 5. 14. constrained the Apostle to diligence, and the nativenes of it seeketh out wayes to honour God. The Martyrs were thereby moved to misregard their torments: For as a drunken man neither heareth nor seeth what is done beside him, so when their wives and children wept on them, that they would pitie themselves; they neither heard that diversion, neither the paine of the torments. And the Apostle met teares, with*Act. 21. 13. What do yee weeping and breaking my heart? I am not only content to be bound at Ierusalem, but also to die for the name of the Lord Iesus. On this excesse Moses*Exod. 32. 32. desired to be cut off, and the Apostle*Rom. 9. 2. to be accursed for his brethren. The love of God made them forget themselves with an holy oblivion: But it was their best remembring of themselves; to hold them fast in straitest union with God.
Hereof foure things arise: 1. The agreement of sight and fruition.Sight and fruition go together. 2. The compleatnesse of Gods beautie in the sanctuarie. 3. The difference of religions; 4. And of worshippers in the true religion. 1. Sight and fruition goe well together, as the double spirit of Eliseus, for the illumination of the minde; and the purging of the affections compleat the man: for the minde knoweth, and the affections will. Sight or light without fruition is fruitlesse; and fruition or affection without light is rash: Light first wakeneth, and then directeth the affection, to affect things in that order▪ and measure as it directeth: And the affection followeth to justifie the trueth of that light. Sight apprehendeth God as distant, but fruition injoyeth him within, and our selves in that union: the minde is more easily inlightned, than the affection bowed.*Joh. 14. 1. The Disciples knew Christ was to depart from them, yet they were sorie for it, their will crossing their minde.
But fruition is better than sight, Fruition better than sight.as*Gen. 48. 19. Ephraim the younger brother was more fruitfull and mightie than Manasseh. When God craveth the best of man, he biddeth him love him with all his heart: And the image of God*Ephes. 4. 24. consisteth most in righteousnesse and holinesse, which are most in the heart: Knowledge maketh a sort of mentall union, Naked knowledge is fruitlesse.and yet the heart may hate that same thing it is so united to; but affection maketh a heartie and strong union, which cannot be broken. Knowledge is a great gift of God, but if men stand at it as their happinesse, and advance not to fruition, they may be as hard in heart, and profane in life, as the ignorant. Sathan hath his name*Luk. 8. 27. Daemon from knowledge, because being a compleat spirit, he hath both great knowledge by creation, and daily augmented by experience: but his affection is contrary to his knowledge, for he neither loveth the good, nor hateth the evill, he knoweth. We partake more of God by fruition, than by sight. To dispute of happinesse with a frosen and cold heart, is great miserie. Goodnesse is a speciall attribute of God, expressing that fountaine; and he revealeth it, to make us good and happie in his goodnesse: and that is more in the conformitie of our will and affections to him, than of knowledge alone. If it be true, that wee know no more of God, than wee affect him, then fruition is better than knowledge, which it both limiteth and exceedeth.Bern. 97. col. 4. Instruction maketh men learned, but affection maketh them wise. It is one thing to know, and another to possesse: It is not the knowledge of riches, but the possession that maketh men rich: It is one thing to see God, and another to feare and love him. They may justly glorie of their power in being the sonnes*Joh. 1. 12. of God, in whom this sonly love burneth, and this affection liveth.
Secondly, the compleat beautie of the sanctuary is Gods presence, Gods presence the beautie of the Sanctuarie.which maketh up all the parts of it. It is knowne in his working, wherein wee consider foure things:1 The efficacie of it. First, the efficacie: Secondly, the secrecie: Thirdly, the sensiblenesse: Fourthly, the discerning. His working in the Saints, is the work of his omnipotencie, whereby hee raised *Ephes. 1. 19.Christ from the dead; for it is called a*2 Cor. 5. 17. new Creation, a*Tit. 3. 5. regeneration, and the Hebrewes call comfort the*Lam. 1. 16. returning of the soule, as though griefe had thrust it out of the bodie, but God by comfort brought it back againe, as a sort of resurrection. And this is the power that goeth out with the word to make it conquering.Esay 55. 11. for it returneth not in vain, but worketh the work wherefore it is sent.
Secondly,2 The secrecie of it. the secrecie of his worke, which is hid oft-times to those who have it: The spirit *Joh. 3. 8.bloweth where it listeth: yea, oft times we apprehend the contrarie; for his diet with the godly is to lead them to heaven by the gates of hell. For many a time hee plungeth us in fearefull terrors, but his work endeth in joyfull comforts. So David is mourning in the beginning of many Psalmes, the 6th. 32. 51. &c. but in the end, hee is rejoycing, and of a poore supplicant for himselfe, is turned an Intercessour for the Church. The childe in the belly feeleth not his growing, yet he groweth, and the hand of the horologue is not seene in the moving, yet when it commeth to an houre, it is manifest that it hath moved. So the worke of grace hath a growing in us though hid, and is manifest in some great degree of joy, or great griefe.
Thirdly,3 The sensiblenesse of it. the sensiblenesse of it, for wee are both the object of his work, and reasonable and conscionable workers with him: Sometimes wee feele the work, but know not the Author, as the disciples going to *Luc. 24. 32.Emaus felt their hearts burning: but knew not it came of Christ. Sometimes we know the author,*Luc. 1. 41. as Elizabeth knew the presence of Christ to be the cause of her joy at the blessed Virgins salutation. And the fore-runner springing in her belly, testified that he was spiritually sensible of his masters presence, before he had the use of any bodily sense: So the new man in us, when he is not oppressed with senselesnesse, leapeth for joy at the voyce of Christ.
Fourthly, the discerning of it goeth in three: First,4 The discerning of it. for originall: That it is a divine power; though it specifie it selfe in our disposition which is humane, yet it selfe is meerly divine: Secondly, in the force, for it worketh infallibly in the Elect. Omnipotencie admitteth no resistance, and mans will hath no losse, when the Creator of it maketh it free from sinne: no, it is both the glorie and libertie of our will, that God takes it in his hand, & boweth it what way he pleaseth. And Gods best children endeavour to this as a perfection, who have their wils altogether conformed to the will of God; and that they can quite their owne will, when they see his will revealed in his providence: so farre are they from thinking their wils to be harmed, when they are determined of God. They strive to be like Gods who stand out in the question of free-will against God, and are blasphemous while they affirm, That God worketh no more mightily in the elect, than Sathan doth in the reprobate. But when wee finde his power to bee such, that neither nature can imitate nor resist, then we acknowledge it is the finger of God in us. Thirdly, the fruits are a change and calmenes: The change is so sensible, that it argueth a divine power. For it goeth eyther from contrary to contrary, as from joy to griefe, or from griefe to joy; or if it abide in either of them it commeth in a greater degree than was immediately before. Yea, all in us feeleth that working; the old man to his wounding, and the new man to his strengthning. Calmenesse of spirit is the other fruit, whereby with some sweet astonishment, we rest in his bosome whom our soule loveth: Then we break out with this, or the like ejaculation,*Psa. 106. 4, 5. Who am I that thou remembrest me with the favour of thy people, and visitest me with thy salvation! that thou makest me see the felicitie of thy chosen, and rejoyce with the joy of thy people, and glorie with thine inheritance! Who am I that thou discernest mee, making me both see and enjoy thee in the sanctuarie, and so to be a part of the beautie of it! Who can containe himselfe for joy, when he findeth that divine majestie incline himselfe to his weaknesse, and co… down to so familiar and sweetest societie aNon me capio prae laetitia, quod illa majestas tam familiari, dulcique consortio. Ber-Can. 52.?
Hereof commeth the Christian true contentment. Of true contentment.The world hath almost talked as much of contentment (the marrow of happinesse) as of happinesse it selfe, on these same grounds, in these same errors, & with the like fruit. For they sought it never in God, but in his gifts: They fastened not their soules upon the chiefe good, but loosed their desires upon every occasionall good, and so they neither contained their lot, nor were contained of it. But increase of their lot inflamed their desire, and augmented their miscontentment: But true contentment is, when the soule findeth it selfe embraced of God, yea, and possessed of him; that it may say, The *Psal. 16. 5.Lord is the portion of my inheritance; for it findeth it selfe contained of God, & is content to be so contained, which is properly contentment. As in it selfe it is so contained, so in all the desires, which runne no wayes out to other things; for it hath a spirituall delicacie, that being full of God, it counteth not greatly of other things beside. Therefore when the Prophet hath called God his portion, hee said, his inheritance was pleasant to him: he found such contentment in God, that hee saw nothing beside, that could so much as draw his vaging desire to it. Hee contemneth other things, August.and that not onelyonly which hee might have, but what he would have, because these things doe more hurt being obtained, than desired.
Thirdly,Difference of true and false religions. here is a difference betwixt the true and false religion. True religion presenteth the true God as an object of worship; an author of working, an opener of his peoples eyes to see, a mover of their hearts to love him, and rejoyce in him: So that both the union is sensible▪ and the communion flowing from it. False religion hath none of these: for idolatrie hath no true God for the object, neither superstition (the false worship of the true God.) Let them pretend affection and zeale even to extasie, it is no better than the furie of the Baalites*1 Kin. 18. 28. The new Pelagians also deny any other working of God in the Elect than in the Reprobate, and grant no more than a morall suasion generally offering, but never moving the heart to receive: They hold God and man ever asunder; for they give man a beginning of good which he hath not of Christ. In the work, they make him his owne discerner, and in the end exactour of his own due glorie. But wee should consider the Elect, as they are the lively members of Christ, and have right to the fulnes of grace that is in that head, so that when God commeth downe to work in the Sanctuarie, hee looketh not to the Elect as strangers, but as to the living members abiding in his Sonne, and therefore his Spirit communicateth to them both easily and powerfully, the grace that is in that fountain. This reall union with Christ is better than their division: and they who will ever be divided from the chiefe good cannot intend to have happinesse in him.
Fourthly,All worshippers are not alike. this putteth a difference among them, who are exercised in a true religion. They are not all alike disposed: some receive happinesse with joy by that effectuall working: others remaine senselesse in the hardnesse of their heart, which they have drawn on with the deceit of sinne *Heb. 3. 13.: Some again contemne the holy disposition of the godly:*1 Sam. 1. 14. So Eli (albeit otherwise a good man) expounded Hannahs devotion at the first uncharitably: But though Eli mock Hannahs devotion, and the proud Pharisee disdaine the teares of the penitent Woman*Luc. 7. 44., yet Christ both accepteth and defendeth heraBernard. Cant. 12.. No wonder, for this work is personall, and known only to them in whom it is. That white stone *Apoc. 2. 17.hath the name of Elect written on it, and none can reade it but he that hath it; none is conscious of his estate in grace, but himselfe: Others, who have the like, can judge charitably, while they, who have not such experience doe carpe and censure. This vilifying of the grace of God, is a policie of Sathan; thereby hee hardeneth naturall men, and presseth to dash Gods children from seeking, or uttering of that, which is so uncharitably censured. But grace guardeth them sufficiently, it recompenseth them largely, for that suffering doubleth their joy; and the conscience of it sharpneth them to seek it the more*Luk. 7. 36.. When wisedome is justified of her children, she justifies them the more: for their justifying of others, and erecting the throne of God in the soule by his approbation, contemneth the uncharitablenesse of man. Naturall men will neither mourne at Christ *Mat. 11. 17., not dance at his pyping, yet they can mock such as sympathize with them both. They are like that Prince*2 Kin. 7. 19. of Samaria, who saw the plenty, but tasted not of it, but was trod down by the presse of those who desired that, that he distrusted.
Lastly,Fruition to be sought. it is our dutie to seeke this fruition, and it is proper to man: for though other things be possessed of God, yet they possesse not God, and this is our possession of him to enjoy it aAugust. vit. beat. cap. ult.. And for this cause, beside the work in the sanctuarie, in private sometimes to steale our selves from our selves, that wee may be found in GodbMens se sibi furatur, ut verbo fruatur. Bernard. Cant. 82. 86.. This selfe-stealth is our preservation, for we finde our selves more in him, than when wee are in our selves. This is a commendable theft, God commandeth it, and wee glorie in it. That that is stollen is safer than that which remaineth, and nothing is lost, but that which is not stollen. For, knowing of ourselves, wee have need of a great custome and taske to depart from our senses, and to gather our spirit in i… selfe cAugust. de Ord. cap. 1.. For if we exceede not visible things, wee have not the eye of our minde fitted to behold things eternall: But when the soule hath gathered it selfe in it selfe it dare looke to God dAug. de Ord. 2. 19.. It is our griefe to come backe from such a disposition, as a man delighted with a palace desires not to come to the cottage where he was borne.
This is the presence of God with his Saints, whereby they solace their absence e2 Cor. 5. 6.from him dwelling in the bodie. God commandeth it, Seek ye my face: The godly desire it, Thy face, fPsal. 27. 8.Lord, will I seek; hee promiseth it,gPsal. 91. 15. I will bee with him in trouble; and they boast of it,hPsal. 23. 4. I will not be affraid, because thou art with me: They take the measure from some excesse of spirituall fruition, and according thereto, rule their spirituall state: As a Man that hath leapen far, tryeth his strength by equalling that leap; thereby they judge of their lot, which is the prosperitie of their prosperitie, the comfort of their adversitie, their walking with kPhil. 3. 20.God like Enoch, and their iGen. 5. 24.conversion in heaven, the awband of our corruption, and the spurre of Gods grace in us. For no law, reward, or punishment, can so eyther hold us from sinne, or draw us to God, as the conscience of Gods presence. It is Gods dwelling in us, and our dwelling in him, and our happinesse and heaven on earth.
But let us not deceive our selves in the conceit of this vision or fruition,Obedience the seale of fruition. except our lives answer to both. For this vision is true wisedome, which wee both have and kythe, by the*Joh. 14. 15. obedience of the commandements: And it is the law of God written in wise soules, that they live so much the better, when they behold him by understanding, and keep him by a godly life aAug. Ord. 2. 8.. Therefore let none boast of vision and fruition, who liveth not godly. All men would come to Christ, but few will follow him: All would enjoy, but few will imitate him bOmnes te frui volunt, sed non imitari. Bern. Cant. 21..