Life and Character of Gerhard Tersteegen PDF
Life and Character of Gerhard Tersteegen PDF
Life and Character of Gerhard Tersteegen PDF
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LIFE AND C H A R A C T E R.
of
GERHARD TERSTEEGEN,
/<
WITH
BY
SA MU E L J A C K S ON .
L ON DO N :
1834.
PREFACE TO THE SECOND EDITION.
Page.
A brief account of the author's life and character. . . . . . . .
On inward prayer . . . . . . - - - - - - - - - - - - - - - - - - - - - - - - - - - •
Hymns, &c. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
\
A BRIEF AC CO UNT
of THE
L IF E A N D CH A R A C TE R.
his rank, station, equipage, &c. at the feet of our dear Redeemer,
and led a retired and hidden life with Christ in God, in a small
and mean habitation in Amsterdam, until his decease.
12 LIFE AND CHARACTER OF
at best, only flower without fruit. Still you may infer from
this, that the people here are hungering after the bread of life.
Had I made it known two days, instead of two hours before,
there would not have been room enough to contain all the
people. But I feel myself neither called nor sent to engage in
exercises of this nature, because 1 am myself only a poor ig
norant infant, and neither know nor possess any thing, except
in the Lord, and have no control over what belongs to another.”
14 LIFE AND CHARACTER OF
distant from this place, and who believe they have attained
to conviction by means of my writings; and because they
were unable to come over here themselves, they have
pressed me, for a year and a half, to pay them a visit,
Their two sons are likewise decidedly pious characters,
and occasionally come over to see me. It was my inten
tion to have made this journey incognito, but I found it
impossible; for there were not only many whom I had not
seen before, in the place where I was, who were awakened,
and so deeply affected, that I found it difficult to remain
firm in the midst of the many tears which were shed by
the new converts, or to part from them; but I was also
constrained to travel about in the duchy of Berg for eleven
days together, and was surrounded with people from morn
ing till night. I thought myself once a few miles distant
from a certain place; but I was waited for on the way,
and conducted into a barn, where I found about twenty
persons, most of whom were unknown to me, and were
desirous of hearing a good word from me. You may
think, dear sister, that I must often forget myself, both as:
it respects body and soul; but I should be very ungrateful,
if I did not acknowledge, that the Lord supported me in
both, and to appearance at least, vouchsafes me his bles
sing. Towards the close, I experienced attacks of fever,
and took such a cold, that my voice could scarcely be
heard. The Lord then shewed me that I ought to return
home. But in the morning, about eight o'clock, when I
was on the point of mounting my horse, I found at least
about twenty-five persons assembled, to whom I could only
give a very short address. Some of them had come from
a distance of several miles, for it was in the country. You
GERHARD TERSTEEGEN. 15
C
18 LiFE AND CHARACTER OF
“We seldom see each other face to face, yet still our
hearts tell us that we belong to one another, and to one
family. Our hearts rejoice that we are still together on
the way, and that we possess that in each other, which we
do—at least I find it thus in me; and, next to God, I as
cribe it to the prayers of his children, that I am still what
I am. God must be a very allsufficient good; for I know
that all, who have become a little acquainted with him by
experience, cannot do otherwise than cordially love and
praise him, even should they afterwards walk for years
together in barrenness and darkness. I know, likewise,
how to say a little on the subject. I must also occasionally
sigh beneath my burden on the way, it is sometimes so
heavy to bear; the heaviest part of it is but little seen
externally. At present, I have much to bear, both in
wardly and outwardly; although those that hear me, may
be led to suppose that I enjoy continual sunshine. Still,
what can I say of God, but good, who in faith's severest
trials, can yet support the soul, and does so in reality, lest
we faint by the way. (1 Kings, xix. 8.) He that can
commit himself wholly to God, and venture all upon him,
will never come short; and by so doing, we honor him.
In us there is nothing but weakness and wretchedness;
but in Jesus there is abundance of every thing we need.
How true this is ! and yet it is only known in the degree
in which the former is in reality felt.” 8th March, 1754.
“Hitherto hath the Lord helped me! and his help
hitherto encourages me to hope that he will help me to
the end. O what a good and faithful God! Ought we
not to love him entirely, venture all in his name, and,
with closed eyes, blindly commit ourselves to his guid
GERHARD TERSTEEGEN. 33
ance? The Lord is well aware that our hearts can best
be overcome by love; for which reason he does so much
for us; and each of us may, for himself, look over the
large account of the lovingkindness and faithfulness of
God. God commends his love towards us in so many par
ticulars, and this is his last and greatest attempt to recover
man. If the love of God, and the blessings which flow
from it, do not constrain us to a reciprocal and cordial
love to him, and to a courageous progress in the path of
holiness, certainly no other means will accomplish it. My
heart still overflows with gratitude for all that goodness,
refreshment, and divine support, which I have enjoyed in
my late journey, and in your society—it is this which in
duces me to write in this manner; and from your kind
letters I observe, my dear sister, that you and others feel
the same. The Lord himself tune our hearts to praise
him, and to glorify him in all our actions ! I feel that
more of my heart remains with you than before; and
that bodily absence does not, and cannot part us.” 5th
July, 1754.
“I cannot express to you, my dear sister, how more
than ever worthless and contemptible this life, and the
things of time appear to me, and I can often grieve like a
child, that mankind, and even pious people, trifle so much,
and do not employ their time better. It often gives me
pain, to see that God, who is such an everpresent good,
should be so little sought, known, loved, and glorified as
he deserves. Compassion, at one time, causes me to speak
of it; at another, I feel inclined to give up every thing, in
order not to lose my own time, and to live more for God
and eternity. But the will of God must be my meat and
D
34 LIFE AND CHARACTER OF
is alone able to destroy self, and soften and allay the ardent
fire of nature, so that we can run with patience, (Heb.
x11.1.) and sit still without being idle; (John XI. 28, 29)
because in this manner, Christ himself becomes our will,
our life, and our delight. How happy therefore are those
souls, who walk in the way of the heart, and silently re
tire within themselves—waiting, praying, and giving place
to the operation of him, who alone giveth life Perhaps
a little while only, and we shall meet each other in that
blissful eternity, which is our native country, with un
speakable joy, to the infinite praise and glory of our God,
who hath called us, and permitted us to meet in this land
of exile. Amen, Jesus!” 3rd August, 1753.
“How quietly I can sit down, when my work is done !
What then will that rest be, which we shall eventually
enjoy! Therefore let us not be weary in the service of
so good and faithful a master, whose service is itself our
happiness already. It is true that all our performances
are poor, unimportant, and imperfect—letus, therefore, not
take them into account, but regard them, not so much as
a duty, but as our happiness and salvation. If we were to
delay doing good, till we could do it perfectly, we should
wait too long. It is a maxim with me, that a man should
go forward, even though imperfectly; let such an one only
persevere in praying, suffering, denying himself, being
faithful, &c., although much may be mingled with it,
which requires to be separated. These ought ever to be
our sentiments. A child-like heart willingly and daily
strives to improve, and rejoices when any one shews it its
failings. “The Lord guideth the meek, (namely, those
who are glad to be told of their faults) and teaches them
46 L1FE AND CHARACTER OF
GERHARD TERSTEEGEN. 47
for beside him there is none else.' (1 Sam. II. 2.) Amen.”
July, 1747. *
of
LETTER I.
his grace and love, and find rest for our souls; (Matt. xi.)
and thus the triune God possess his kingdom within us, in
which he is without ceasing, worshipped, honored, and
glorified in spirit and in truth. Therefore do not let us
suffer our courage to fail. It is a small thing with him,
to cause us to find that in our souls in one moment, with
out trouble, which we may have sought for years exter
nally, with much labor. May the God of love, whose de
lights are with the children of men, assist us to attain this
blissful state Amen.
I have written thus, dear brother, in simplicity, in the
presence of God, as it came into my mind, not as though
you did not know these things, but that we might rejoice
together in hope of all the good things, which are given us
in Christ. The Lord give us the vital and essential ex
perience of them in our souls, even should the knowledge
of them be forgotten
I cordially salute all the dear brethren, with whom,
through the providence of God, I was at that time ac
quainted, particularly N***, and all others who seek the
Lord, whose names have escaped me. I commend myself
to your prayers, and remain,
Your loving brother in Jesus.
92 SELECT LETTERS.
L ETT E R II.
t
LETTER III.
My dear friend,
L E T T E R IV.
LETTER W. .
I. ET T E R W I.
L ETT E R V II.
To a Noble Lady.
LETTER V III.
LETTER IX.
tions, and often offer up your heart, with all that you have
and are, and all your ability to him, in spirit and in truth,
as cordially and sincerely as possible. If through weak
ness or unfaithfulness, you forsake this exercise, which is
so incredibly useful and beautiful, all you have to do is,
meekly and heartily to begin again; and do not be weary
of it, although in the beginning, you may not find any
great advantage from it, or make any rapid progress in it.
It is not true, that such a mode of life is difficult; it is
easy and pleasant to the spirit, and becomes in due time,
like a heaven upon earth. A little patience and courage
alone are requisite. With reference to express and par
ticular seasons of prayer and recollection, you are already
acquainted with my sentiments. Be faithful likewise in
this respect, nor suffer yourself to be kept from it, by any
objections, which reason may urge, or by the slothfulness
of nature.
Self-denial makes prayer easy, and prayer again light
ens self-denial. Beglad when an opportunity offers of
denying your own will or pleasure, or any other matter,
be it what it may, for the Lord's sake. Act in holy oppo
sition to your depraved nature in all things, and even in
the smallest matters, declare determined war against it.
The more the flesh is under restraint, the more liberty and
delight is experienced by the spirit, in living with God,
and in God, in its true element. Examine often to what
it is, to which you are the most attached; mortify this
first, and sacrifice it courageously, in order that you may
devote your whole heart, love, and desire to God, in vir
gin chastity. Be faithful to the smallest convictions of
your spirit, and if a thousand impediments arise in your
SELECT LETTERS. 119
corrupt, natural, and carnal will, turn from them with the
renewed will of the mind, which God has given you, and
which no power in hell is able to constrain. In this man
ner you hold converse with God, and God with you; and
he will deliver you in his own due time, from every fetter.
Flee, in particular, youthful lusts, which so much obscure
the mind, and remove us from God. Our bodies ought to
be a pure temple for the Lord.
Break through, my dear friend, in every particular,
especially in the matter, of which we lately conversed
together. Do not wait a moment. God, in this instance,
requires a willing sacrifice from you, and will not let you
rest, till you give him your complete and sincere consent.
I repeat it—do not let yourself be persuaded that the ser
vice of God is disagreeable, difficult, and impracticable;
rather represent it to yourself as a beautiful, pleasant,
and through divine grace, easy life, which it is in reality
to the spirit, when rightly commenced in God's name.
May He, our gracious Lord, who of his great mercy has
called me and you to it, give us all that is necessary, most
faithfully to follow his calling! Concluding with which,
! remain,
Your affectionate friend.
120 SELECT LETTERS,
LETTER X.
L ET T E R XI.
LETT E R X II.
state, to get near the end of our calling, which is, a real
fellowship and union with God in the spirit.
Our Lord Jesus was silent, and kept himself concealed
for thirty years, in order that by his example, he might
inspire us with a fondness for a truly retired life, and
scarcely did he spend four years in a public manner. I
often think, if we that are awakened, would endure only
four years of probation, in silent mortification and prayer,
before we shewed ourselves publicly, our subsequent ac
tivity would be a little purer, and less injurious to the
kingdom of God, both externally and internally. This is
a secret, but common temptation of the enemy, and a
subtle device of the flesh, by which the tempter seeks to
allure us from the only thing needful, and to weaken our
strength, by the multiplicity of the objects in which we
engage; but the flesh and its progeny, which finds a life
of mortification too straight for it, and too disagreeable, may
breathe very easily, and even maintain itself, in every out
ward spiritual and apparently profitable exercise, whilst
in the mean time, the mystery of iniquity at the bottom,
remains unperceived and unmortified.
Let us therefore, my dear friend, for the love and honor
of God, close the eyes of our minds against minor ways
and minor works, in order that we may attend solely, in
a meek and quiet spirit, to our holy vocation, which has
been so graciously made known to us, and will be still fur
ther revealed in our hearts. It is in the heart, and not in
the head, that the attracting and collecting love will cause
itself to be felt more and more efficaciously; whose salu
tary doctrines of the profoundest renunciation of all things,
of self-denial, and self-contempt, of attachment to his
128 SELECT LETTERS.
L ET T ER XIII.
To a Noble Lady.
And when wilt thou become all things in us, yea all in
all ? Be so eternally Amen.
I will not offer any apology; I write with simplicity as
it flows from the pen. I desire again to salute your lady
ship and all your noble family in the name of Jesus, and
remain through grace,
Your ladyship's weak fellow-servant in the Lord.
L ET T E R XIV.
LETTER XV.
To ****
LETTER XVI.
You follow too much your own opinions, and too little
the opinions and counsel of the children of God, your
good friends. But have you not reason to believe, that
your light is still small—and that particularly at present,
you are in confusion, darkness, and temptation, and conse
quently not in a condition to judge of yourself and of your
present circumstances * Would it not therefore be more
proper, and more pleasing to God, if you did not build
upon the dangerous practice of opening upon, and appro
priating to yourself a passage of scripture, or upon your
own mutable, passing, and disturbed thoughts—but that in
an artless and childlike manner, you believed what others,
who assuredly know you better than you know yourself,
judge of your state and advise you? O how soothing and
salutary would you find such a childlike submission and
when, as regards your house or habitation, you submitted
your own will and judgment entirely to that of another !
How salutary it would be for you, were you in secret to
say unto God, “O Lord, I have brought myself into this
dilemma, by following myself! Have pity upon me, a
poor ignorant child, and lead me aright ! And because I
am unable, in my present dark and confused state, to dis
tinguish or to choose what is pleasing unto thee, and will
not follow myself any longer, I will commit the matter to
some particular individual. Do thou therefore, instruct
that person how to advise me, and then, whatever advice I
receive, I will believingly accept as the expression of thine
adorable will, submit to it gladly, and regard the result,
whatever it maybe, as good and proceeding from thee, with
the help of that assistance, which I look for from thee!”
144 SELECT LETTERS.
L ETT E R X W II.
- L ET T ER XV III.
LETTER XIX.
prayer, and union with God, which is the very object the
Lord has in view. -
LETTE R X. X.
You see and feel nothing but sin and corruption within
you, and in your conduct. Whithersoever the mind turns
and directs its view, every thing is misery, grief, and sin;
and the way to escape from it is closed, and appears as if
it were always to continue so. Ah! thinks subtle self
love, could I only find a little nook, to which I might re
tire and take a little rest, like a drowsy man, who throws
himself first into one position, and then into another, with
out being able to sleep. Listen, O soul! cease thy turn
ing and twisting ! the more thou seekest to make matters
better, the worse thou makest them; the more thou en
deavourest to perform something good of thyself, the
more faults dost thou commit. There is now an end to
all self-working.
You say, you do nothing good. You ought rather to
say, I do not see that I do anything good; for subtle self
love is not satisfied with the practice of virtue, but this
left-hand of iniquity must also know and see what the
156 SELECT LETTERS.
and touches you where it gives you pain, will you give
up all your courage, and turn back again Is this keep
ing your word? Yet no l you are no longer your own;
you have given yourself to the Lord, and he has accepted
you; you have nothing more to say in the disposal of
yourself. Certainly, God will not suffer that which be
longs to him, to be thus taken from him.
But in opposition to this, you will say, “I feel nothing
but corruption, sin, and inability. I am every instant in
danger of falling and sinning, yea, methinks I sin really;
the longer I live thus, the more I increase the number of
my sins.” I do not believe that you sin really, that is,
wilfully and knowingly; for you are not so fond of sin.
The view and perception of sin, causes you these bitter
sufferings, and it is this alone, which so much distresses
you —that you see and feel nothing within you but sin,
how then can you willingly practise it But that in
such a state of severe purification, we must feel so lively
and forcibly, the very corruptions which had been pre
viously cherished and obeyed with delight, so that we
think nothing else, but that we really practise them, and
finally, that sometimes some particular corruption will
unexpectedly break out again, contrary to our will, is
neither contrary to experience, nor the Holy Scriptures,
which say, “wherewithall that a man sins, therewith shall
he be punished.” (Book of Wisdom, xi. 17. Rom. VIII.
3.) You are also perhaps acquainted with the lines I
wrote some time ago upon this subject:—
I once committed sin, with pleasure and with lust,
But now must suffer sin with sorrow and disgust;
SELECT LETTERS. 1.59
castest them afterwards down into hell; and yet thou con
tinuest to be love itself, and desirest that thy bride should
love thee, as well in hell as in paradise!
But I see that my letter is growing longer than I intend
ed; I will therefore only add a few short and necessary
admonitions, which ought to be particularly attended to
during prayer or retirement, or in your daily walk; and
with these I will conclude.
LETTER XXI.
To the same.
LETT E R XX II.
of Christ, to forgive and blot out all our sins; and though
her sinfulness and misery continually present themselves
to her view, and though it appear to her, as if she were
unable to look unto God in Christ, or as if he would not
regard the soul, yet she ought only stedfastly to continue
in Jesu's name, to look away from herself unto Christ,
who will never forsake her, nor suffer her to be put to
shame, but at length embrace her with infinite compassion,
It is thus we forget ourselves, and look unto God in Christ
in a way of seeking—just as a sick and pining infant looks
up to its mother, or like those, who were bitten by the
poisonous serpents in the wilderness, who looked not at
their wounds, but at the brazen serpent, and were healed.
And thus, whosoever believeth on the Son of God shall
not perish, but have everlasting life.
II. In the state of enjoyment—be it that the Lord
graciously suffers the soul to see and taste the riches of
his mercy, in the forgiveness of all her sins, or that he
imparts to her, other perceptible gifts of grace, joy, light,
pleasure, comfort, or the like. Here the soul ought to be
particularly careful not to regard, but to forgetherself, in
order that the gifts of God may not be polluted by pre
sumption and self-complacency. She ought rather to shut
her eyes, both against herself, and the gifts of God, after
having thanked God for them, that she may not wish to
possess any of them herself, but again divest herself of
them, in order that she may solely behold God in Christ,
and take no delight in herself, but in God, the giver and
source of every good gift, and who is alone good and
lovely. This forgetting ourselves, and the blessings we
have received in ourselves; this stripping ourselves, and
sELECT LETTERS. ] 75
Let us, in the spirit of children, abide with God for the
time being, and resign ourselves wholly to him, according
to the full extent of his grace in us, and with all our faith
fulness; and in every trial expect nothing from ourselves,
but everything from his infinite goodness. Amen. May
he himself perform it!
Remember me as
Your weak brother.
}S2 SELECT LETTERs.
LETT E R XXIII.
How many let their courage fail, when they see, that
Jesus not only distributes bread and wine, but crosses also.
As long as the first sensible emotion lasts, the individual
is zealous and would even go to death with Jesus. But if
the Lord in his wise dispensations, withdraws the milk of
sensible consolation and sweetness, and lets the soul continue
for a while in barrenness and darkness, that he may try the
fidelity of her love, and establish her the more firmly in
self-knowledge and humility—the man is then ready to
despond and complain, or even to seek comfort elsewhere.
O my brethren, do not sink, do not faint! Be strong, and
wait for the Lord! For no eye hath seen, nor ear heard,
nor has it ever occurred to any unenlightened human heart,
what God has prepared for those that wait for him.
If you will not be deceived nor led astray from the path
of life, it is necessary to cleave with me, in faith unto him,
who has called us. He has inwardly prevented us in our
hearts, with his dear and gracious vocation, by reproof, by
impressions, by excitements, by light, and love, and life
every one according to his state and measure; to this we
must cleave in all simplicity, if we are desirous of continu
ing firm and making advancement in grace. Multifarious
reflections, speculations, and the activity of the understand
ing, as well as distraction in the senses, and outward mul
tiplicity lead us violently away from our inward center;
we must, therefore avoid them as much as possible. There
is nothing, either in heaven or earth, either in us or out
of us, that can so thoroughly heal, sanctify, and satisfy us,
as the love and grace of God, manifested in Christ Jesus.
It is this, which thus inwardly meets us, in our hearts, with
its salutary influences. Now if we adhere to this, in a
186 SplpCT LETTERS.
Nor have all those, who are in a state of grace, the same
measure of light, faith, and power, or the same particular
election and destiny. That which causes one person much
o
194 SELECT LETTERS.
Jesus Christ, even those shall be added unto us, who now
oppose us, when they behold the beauty of truth, and
what blessedness we enjoy with Jesus.
Much consideration, consultation, and acting according
to human prudence, is of little avail in this matter. As
long as innocence remains in its native nakedness, no one
can lay hold of it. All our strength, peace, and salvation
must be sought in thus inwardly abiding, with a childlike
spirit, in Jesus. Every thing is then given us at the hour
and moment when it is wanted. Let us therefore not be
drawn out of our fortress, nor distract ourselves with un
necessary apprehensions, human forethought, and endless
conversation on present circumstances, but continue so
much the more within, with Christ, by faith and prayer,
in order to wait for the enemy at our posts.
Let us likewise not weaken ourselves by an unbelieving
view of and abiding with ourselves. We must venture
ourselves on God—he will not desert us. He pays us the
costs of all we have to do and suffer for him. We ought
therefore not to take our weakness or inability into account.
If we only abide with filial confidence in him, we can do
all things through him that strengtheneth us. And al
though the Lord often lets us feel our weakness in the
season of trial, yet this ought not to make us afraid; it is
for our good, in order that we may be no self-made he
roes, but creep the more helplessly into his strength, and
he be all things and alone in us.
We have only to do with the Lord. The world acts
its part. Let it do so. The Lord will carry on and com
plete his work in our hearts, by means and in spite of
P
210 SELECT LETTERS.
and all the life of self, and to converse night and day with
God in your hearts, in the exercise of true prayer. How
holy and blessed is your vocation! Give yourselves up to
it cordially, and with great fidelity. This is your aim, be
this also your constant employment!
III. Do not pray merely at certain times, but wherever
you are. And whenever you come together, strive to keep
yourselves in a frame of fervent desire towards God, and
in his presence; just as if each of you were alone in the
house with God, yet without much external show and ges
ture. And when one wishes to converse with another, be
it either when at work, or on other occasions, let him pre
viously think in his own mind, “My brother or sister is
praying, I ought not to disturb him or her,” in order that
all unnecessary conversation, even on spiritual things, may
be as much as possible avoided.
IV. Again—pray much, and speak little. O let me
particularly recommend to you that sacred, gentle, and
peaceful silence, which God and all his saints love so
much ! The spirit of loquacity is the bane of all religi
ous society, the extinction of devotion, occasions confusion
of mind, is an abuse of time, and a denial of the divine
presence. Love, obedience, or necessity must influence
the tongue to speak, else it should continue silent. Even
in spiritual things, edify one another more by a holy walk,
than by a multitude of words. God dwells only in peace
ful souls, and the tongue must be at peace also. Behold
the fruit of sacred silence It gives time, strength, col
lectedness, prayer, liberty, wisdom, the society of God,
and a blessed and peaceful state of mind.
SELECT LETTERS. 213
My dear hearers,
for this very reason, that we should take them both toge
ther. They belong in fact, most closely to each other;
the one is produced by the other, and they are originally
one. For how should we possess even a spark of love to
Christ, unless he had first loved us ; And the love where
with we are enabled to love him, is not less his love, than
that, with which he has loved us, both in time and in eter
nity. It is Christ who makes the commencement in lov
ing; therefore in our present meditation, we must also
begin with considering his love to us.
“Many possess the word of truth, who have not the truth of .
the word.”
ON FAITH AND JUSTIFICATION,
* Marginal Reading.
JUSTIFICATION. 267
which they are more completely drawn away from all other
things, and led and exhorted to set their affections upon
God. They perceive that something noble, entire, and
complete is required of them—their hearts tell them from
God, that he desires to have them solely and wholly for
himself. In some, this feeling is found to be distinct and
powerful; in others, weak, obscure, and general, accord
ing as the state of the mind is settled or confused. Happy
is the soul, that recognises within her, this divine and holy
calling, and surrenders herself to it, childlike, and uncon
ditionally !
This latent inclination, above alluded to, arises from the
immediate proximity of God to us, in the name of Jesus.
For God, who is love itself, touches our spirits with his love,
as a magnet attracts iron. He draws us to himself, and
hence it is, that our spirits feel such an impulse and ten
dency, that they cannot rest satisfied with anything short
of God. If we pay due attention to this, and continue in
wardly collected, removing every obstacle out of the way
of the spirit, by the exercise of self-denial, and follow this
impulse, by committing ourselves entirely into the hands of
God, this principle, like an impelling power, leads, by love,
the soul to God; even as a stream flows towards the ocean,
and as a stone, pendant in the air, sinks down to the earth,
which is its center of attraction. The exercise of inward
prayer, is the abiding by this fundamental inclination, and
by this means, approaching and committing ourselves to
God in Christ Jesus, whilst denying and forsaking every
thing besides.
Our spirits then become the temples, in which the glory
of God, as in the Holiest of Holies, is near unto us. The
ON IN WARD PRAYER. 281
T RUE G O D L IN ESS.
I.
from her, that he may make her, like the Captain of her
salvation, perfect through sufferings.
For although it is an undeniable truth, that in the course
of godliness, many, great, and various gifts of grace are
generally met with, and even enjoyed in a perceptible
manner, as is confirmed by the whole of Holy Writ, by
innumerable testimonies of the saints in every age, and
by real experience to this present time; yet such gifts
of grace, I say, are only met with in the course of god
liness, and are, as it were, the resting places, and inns on
the road, which are neither the way itself, nor the end of
the way, and where we must not therefore always remain,
but which are only occasionally met with, and must be
used merely in case of need, for refreshment and recovery
of strength, that we may afterwards continue our journey
with the greater alacrity. Were we to reflect a littie fur
ther upon this comparison, and apply it, we might pretty
well discover the proper use of the gifts of grace, of which
I will say nothing more at present, having elsewhere given
thorough instructions on the subject.”
II.
* Gen. v. 24. VI. viii. IX. XVII. l. xxxix. 9 Heb. xi. 27.
2 Kings, xx. 3. Psalm xvi. 8. xxv. 15. cxvi. 9. cxxiii. 1, 2.
1 Kings, xvii. 1. xviii. 15. 2 Kings, III. 14. v. 16, &c. John
viii. 29. Acts xvii. 27, 28. 2 Cor. v. 9. Phil. II. 20. Heb.
Iv. 12, 13. xii. 22, 23. 1 Peter. III. 2, 3, 4.
296 THE NATURE AND UTILITY
III.
for the soul! One thing alone is needful, and that is God,
in whom the truly pious soul, withdrawing all her desires,
love, and affection from every other object, collects them
into one ; and thus the spirit arrives at its origin, center,
and aim to which it belongs, and likewise to its rest and
true felicity, which is also increased in the hope of its fu
ture extension and manifestation in eternal glory; (Col.
III. 4.) so that in this respect, we are already saved or
blessed" in hope. (Rom. viii. 24.) -
to the present day, that all who will live godly in Christ
Jesus, must not only be externally hated, reviled, and per
secuted by the world, (2 Tim. III. 12.) but be also inward
ly perfected by a variety of temptations, crosses, and suf
ferings, and thus enter into the kingdom of heaven. (Acts
iv. 22.) But notwithstanding this, all inward sufferings,
temptations, and afflictions, would gradually become easy,
may even pleasant to a godly soul, nor would they be able
to disturb her profound peace in God, if she only wisely
learnt to place her strength, delight, welfare, and salvation,
solely and wholly in God and his good pleasure. I say in
God and his god pleasure alone, not in herself and her
own doings, not in her own ease and satisfaction; not in
divine light, gifts, emotions, assurances, and the like; for
a} this may, and must be often concealed and taken away
from her. But God and his will never move nor change.
And when the soul in her sufferings, be they what they
may, can only resign herself and her salvation, in obscure
faith and the profoundest self-denial, to this faithful Crea
tor, she will certainly attain, in the degree she practises it,
and in which all self-righteousness and self-assumed piety is
annihilated, the peaceable fruits of righteousness and holi
ness (Hebrews XII. 11.) even in this life.
Nor do I mean, by this, to lay still further discourage
ments in the way of those, who are sincere in their hosti
lity to sin, and wander about weary and heavy laden, in
penitential sorrow and contrition, nor make them distrust
their state, because it does not seem to them so easy-by
no means. On the contrary, I wish to comfort and establish
them, by assuring them, that it will not always be thus
*
304 THE NATURE AND UTILITY
G O D L IN E S S .
“Many are called, but few are chosen,” Matt. xx. 16.
THE DIFFERENCE OF PROGRESS IN GODLINESS.
I.
II.
Iv. 7. Mal. III.3. Matt. xix. 27, 28. Luke II. 37. John
xiv. xv. 15. 1 Cor. Ii.6. xv. 41. Rev. xiv. 1–5. &c.
Let no one think it is a small thing when he is con
scious in his heart, of a secret inclination, drawing, and
affection for a peculiarly retired, serious, strict, and in
ward life before God, but accept it as a particular grace
and holy vocation of God, and esteem it as a great privi
lege, and as something very blessed, which God will con
descend to grant him in time and eternity. I repeat for
this purpose, once more, the marks of such a calling, which
amongst others that might be mentioned, are principally
these:—when a person finds no rest or satisfaction in the
mixed life of the generality of the pious, but is reproved
and has a disrelish for even the most latent sins, imperfec
tions, secret attachment to created things, and all selfish
ness, self-love, self-will, and self-complacency—when on
the contrary, he is inwardly conscious of something at
tractive and alluring, so that he would gladly be united
with God, in the closest and most intimate manner, and
live before him, in a state of abstraction from the world
when the soul is divested and deprived of her former ex
ternal activity, with regard to reason and the senses, and
no longer feels within her any inclination, nourishment,
or excitement, in her wonted exercises and employments,
or in consideration and meditation, but in opposition to
this, perceives within her a drawing and inclination to in
ward simplicity, resignation, and composure, and to an
universal and tender devotion and attention to God, who
is present with her, without any particular exercise of her
thinking powers, &c.
324 THE DIFFERENCE OF PROGRESS
Still there have been, in all ages, a few select and pre
cious souls, who whilst finding no rest for their souls and
consciences in the lukewarm and corrupted life of the
generality, dedicated and consecrated themselves in a
particular manner, to the service of God, and made, above
others, their whole work and profession, as was only rea
sonable, consist in exercising themselves with all diligence,
in this abstracted, godly, and hidden life, whilst slighting
every thing, that might in any manner impede or render
them slothful in their serious course. Amongst the rest,
there were also many devout young persons of both sexes,”
whose only care was, how they might please the Lord, and
be holy, both in body and spirit, that thus they might cleave
unto the Lord with greater liberty; there were likewise
those who are generally called “Ascetics,” or such as
exercise themselves in godliness, who, being desirous,
according to the admonition of the Lord Jesus, (Mat. xix.
31.) of being perfect, refrained from all unnecessary as
* Of such, Justin Martyr boasted before the Emperor, about
the year 130, in the following terms:- “There are many amongst
us, of both sexes, who live a life of singleness and chastity till
their old age, after having followed from their infancy the doc
trine of Christ. (Matt. xix. 11.) I for my part assert, that I
can produce instances of this from amongst people of all clas
ses.” Apol. II.
Another shortly after him, wrote openly as follows: “There
are many amongst us, both men and women, who grow old in a
single life; because they hope in such a state to be nearer to
God.” Athenag. Apol. page 36. And Augustine says, “It is
now scarcely a matter of surprise, that so many young men and
women despise marriage, and live in chastity.” De ver. Relig.
Cap. III. See also Arnold's delineation, sec. Iv, cap. v.
326 Tii E DIFFERENCF OF PROGRESS
III.
We see from all that has been said, that we are not to
govern, form, and limit ourselves according to the example
of others, although they may be pious people; but that
God most certainly demands of us something particular.
(Matt v. 47.) I mean stricter duties and a more holy
life and conversation, both inwardly and outwardly, than
is alas! evinced by others. Let us therefore forget what
is behind, and keep the mark and the prize in our eye,
which our heavenly vocation holds out to us. Let others
live as they please, and though many of the pious are not
without their failings, what is that to thee and me? Let
us only look, with a tranquil and introverted mind, to
him, who is ever calling to us to follow him. (John xxi.
22.) Great and unspeakably glorious is our high vocation
in reality; but let us remember the words of our Saviour,
“Many are called, but few are chosen.” (Matt. xx. 16.)
It is not he, that has more light or a deeper insight into
the ways of God, who is better than others; but he who
has more love, and leads a more exact and holy life. In
this, my beloved, consists that peculiarity, which must be
found in us above others.
If others serve God and mammon at the same time, and
whilst professing to be pious, are seeking and laying up
treasures on earth, by engaging in extensive secular con
cerns—let us look unto him, who calls unto all those that
resolve in earnest to follow him, “The foxes have holes,
and the birds of the air have nests, but the Son of Man
hath not where to lay his head.” (Luke 1.x. 58.) And
remember, that if the former be Israelites, we ought to be
Levites, a royal priesthood, concerning whom God has
said, “Ye shall possess nothing in the land, nor have any
iN GOD [,1N ESS, 3.31
believe it, nor do I know whether the world will believe it,
that the inward christianity of those, is great and exact,
who will have every thing outwardly so elegant, so con
venient, and so precisely to their mind, even did they
know all mysteries, and spoke of the most exalted spiritu
ality. He that feels himself called to be an heir of heaven
and bride of the King of Kings, ought therefore to be “all
glorious within,” (Psalm xlv. 14.) that his inward part
may become a suitable dwelling and residence of the Di
vine Majesty; and hence he will find so much to cleanse,
adorn, and beautify, that he will soon lose all relish for
any external fancies.
If we see others turning outwards into the senses, and
by trifling and unnecessary hearing, seeing, speaking, and
thinking, open their hearts as it were to the creature-let
our hearts be as an inclosed garden, and a sealed fountain
to all created objects, and solely opened to the Beloved of
our souls. We must wait day and night at the posts of
his doors, as a spiritual priesthood; and therefore we are
under obligation, because we believe the Lord to be pre
sent in the temple of our hearts, (Zech. II. 13.) from that
reverence which we supremely owe to him, to keep our
mouths, minds, and thoughts in holy silence and abstrac
tion. When we speak, we ought to speak from God,
before God, in Christ Jesus, and real words of God. (l
Pet. Iv. 11.) For can you suppose my dearly beloved,
that we who may here behold and address the Lord of glo
ry within us, are at liberty to slight him so much, as to
leave him there, so to speak, and turn ourselves outwards
to visible things? O how irreverent would such conduct
be Our silent consido" -" --~~~d and retired life
IN GOD LINESS. 333
I say “with Christ,” for ah, how soon every thing van
ishes, that is not founded on Christ ! The sole, real, and
immutable basis of the inward life, is the inward or mys
tic union and fellowship with Christ Jesus, by faith.
Here, neither good intentions and resolutions, nor our own
willing and running, (Rom. Ix. 16.) nor any legal exer
tions of our own powers avail, in order to the due founda
tion and establishment of our holiness. We know what
the Supreme Teacher of inward life says, “Abide in me,
and so shall ye bring forth much fruit, for without me, ye
can do nothing.” (John xv. 5.) O that we might only
strongly believe and continually practise it! What is re
quired of us, is to depart from ourselves, in the deepest
conviction of our own inability, and with fervent desires
of faith, cleave in the center of our souls, to this only
source of all grace and holiness, and “Receive out of this
fullness, grace upon grace.” (John I. 16.) Let us, by with
drawing our affections from all created things, continually
retire into him, and wherever we go or stay, rove or rest,
habituate ourselves to abide in a childlike manner in him;
and thus shall the vital power of his Spirit, which pervades
us from within, thoroughly sanctify body, soul, and spirit.
(1 Thess. v. 2, 3.) We shall then see, whether Martha,
with her well-meant outward labors and efforts, or Mary,
with her sitting at the feet of her Saviour, will attain the
better part, the one thing needful. (Luke x. 42.)
But now, my highly esteemed brethren and sisters, if
we find ourselves redeemed from the earth, and made
kings and priests unto God, and if we have freedom of
access in the center of our souls, into the most holy place,
before the presence of God—let us never forget to ascribe
IN GODLINESS. - 337
OF GO D L IN ESS,
IN A LETTER TO A FRIEND.
- -
ON THE SHADOW, &c. OF GODLINESS.
My dear friend,
God, and which have not real devotion of heart and the
worshipping of God in spirit and in truth, for their basis
and origin, are nothing more than a shadow, an outward
semblance, a form of godliness, but not the substance.
Hence I remark, that it is not good for a devout person,
who walks in the spirit, to engage in too many religious
exercises, because by this means, the inward power and
devotional feeling is easily weakened and wearied; but he
must attend and apply himself with so much the more
circumspection and heartfelt devotion to the fewer and
more moderate exercises, which he retains.
However, if there be but sincere devotion of heart, in
all our external religious duties, our works are then no
mere and vain shadow, but acceptable to God in their
degree; even supposing that we have not yet attained to
the worshipping of God in spirit and truth-taken in its
fullest sense-and at which we cannot arrive by our own
efforts.
things; for the inward turning to, and abiding with God,
above-mentioned, is the best, nay the only means of be
coming thus abstracted and mortified; I only say, that
with her inmost and total will, she must sincerely turn
herself away from all that is not God, in order thst she
may retire to him in her heart. And he that acts thus, is
in no danger of false vacuity, and does much, when he
thus continues with God, without doing anything.
SEVENTHLY. Another inference from the first men
tioned proposition, is, that if in our inward exercises, we
do not keep ourselves naked and open before God, in all
filial simplicity, humility, and resignation, such as we are,
but shew ourselves in any way different, or make ourselves
somewhat, that we neither have, nor desire to have—we
are then guilty of dissimulation, and our deeds are then
a self-created shadow, and no reality, a form and no sub
Stance.
OR
“Think that God and thyself are alone in the world; and so
shalt thou possess great peace of heart.” Thos. a Kempis de
Dise. Claust. Cap. vii.
T R U E WIS DO M.
And what else can result from all this, but restlessness,
obscurity, and frigidity of heart, dissipation of thought,
irreverence and estrangement from God, and from that
which is internal * Ah, I fear that many a one, in con
sequence of this trifling, is so unacquainted with God and
himself, that he knows better what a hundred others are
doing, than what passes in his own heart, and is wrought
in it by God!
O how unwillingly do we come to ourselves! If there
be many who have received a little light from God, so as
TRUE WISDOM. G69
II.
All that the world can offer thee is not worthy of a sin
gle look.
What does the rich man (Luke xvi. 19, &c.) now pos
sess of his pomp and pleasures? And what would it
avail thee, supposing thou hadst enjoyed thirty or forty
years of worldly gratification and splendour *
Vanity of vanities ! Thou seekest in vain out of thee,
that which thou needest; it is inwardly, in thine heart,
that the true good, and thy glory and felicity, may be
found. -
Close thy heart and senses against all that is and occurs
out of thee; they are all foreign matters, that do not con
cern thee.
TRUE WISDOM. 373
III.
“They looked unto him and were enlightened, and their faces
were not ashamed.” Psalm xxxiv. 5.
DD
SHORT INSTRUCTIONS.
filled with his light, love, and every divine virtue, and in
which he would glorify himself in time and in eternity.
Therefore be no longer so foolish, O thou noble crea
ture and image of the eternal God, as to make thy kingly
—I will not say divine—spirit and its noble powers, so
shamefully the slaves of the base, beggarly, and worthless
creature and vanity, by the lust of the eye, the lust of the
flesh, and the pride of life. For God has sent his Son in
order to redeem thee from such bondage, and to exalt thy
spirit again to the glorious liberty of the children of God.
Remember, that as it respects thy superior part, thou art a
child of eternity; God himself is thy Father and thy home
—there must thou live and dwell. The world must be to
thee a land of banishment, and thy body a prison and pur
gatory. O lift up therefore, the everlasting doors of thy
mental powers above nature, sense, and reason, that the
King of Glory, the God of Hosts may enter into thee
T H E EXC E L L E N T W A Y OF
TRUE LOVE.
II.
III.
ON BROTHERLY LOVE.
sees the evil before her, yet still she hopes and thinks the
individual is already sorry for it, he may have already re
pented of it, or will still do so. God can recover him
again. He may still become better than she is, &c. She
hopes where nothing is to be hoped for.
She endureth all things; although she be ridiculed and
oppressed for her bearing all things, believing all things,
hoping all things, and always loving, yet she endures it all.
And whatever trials and sufferings may be imposed upon
her in her labor of love, even from those whom she loves,
yet she is not weary in her faithfulness and patience, even
though the trial should be of long continuance. She en
dures unto the end. Yea, she is invincible in suffering,
and finally is victorious over every thing. For
Love never falleth away; and whither should she fall,
since she is already in the deepest abyss of humility, be
neath all ? A man may have much of what is good, but if
he have not love, it avails nothing, he falls away again.
Nay much of what is good must fall away from the pious,
that the best—that is, pure love, may fill its place. This
love never fadeth, it endureth for ever; it is pure gold, it
is the life of God in the soul, which is shed abroad in the
heart by the Holy Spirit. Now he that abideth in love,
abideth in God, and God in him, so that he can never fall
away. Amen.
HYMNS, &c.
HYMNS, &c. -
I*
II.
III.
IV.
V.
JESUS.
JESU'S BLOOD.
DAILY BREAD.
PEACE IN COMMOTION,
THE CLEARANCE.
THE END.
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