A Christian Library - Vol 1
OF
MACARIUS.
I. MACARIUS was born in the province of Thebais, about the year
of our Lord 3O1, when Diocl"esian and Maximian were in possession
of the empire.
2. Whoever it was that first seasoned this holy vessel of mercy
with the heavenly odour of Divine grace, it seems plain from the
following homilies, that he was educated like Timothy, in the
Holy Scriptures, and that his acquaintance with those Sacred Writings
was not merely literal or speculative, but that it was a true
and practical knowledge, able to save his soul; _for whatever
things he spoke or wrote came from himself, and were (as we are
informed of the writings of the late Dr. Henry More,) purely the
genuine emanations of his own mind, a description of his own heart
and soul.
3. So remarkable above his years was the progress he had made
by that time he was thirty, that he was called, out of mere respect,
the young old man. At forty years of age was he honored from above
with the gifts of healing, and by the church on earth with the
degree of presbyter.
4. Nor were the favors of heaven, or the honors of the church
bestowed in vain upon him: the success of
or his ministration, as presbyter, immediately appeared, for about
this time, viz. A. D. 341, in the reign of Valens, the emperor,
a storm of persecution was raised by Lucius, the Arian, which
raged to that degree, as even to exceed the persecutions of _the
pagans. It began with the most infamous assaults upon virgins,
and persons of note and character in the church for chastity.
It proceeded to the banishment of citizens, to racks, slaughters,
and flames; by means of which Christians were destroyed without
number. And to drop other particulars, at his command our holy
Egyptian, together with others of the holy fathers, were banished
and transported into a certain island, where they soon converted
all the inhabitants from their pagan superstition, to the faith
and worship of the true God.
5. His settled abode was generally after this (as indeed it was
before,) in Seeds. Here did he preside, like another Samuel, over
the colleges and schools of the prophets; superintending not merely
the common or inferior monks, but the very heads or governors
amongst them. His first settling here was at the age of thirty,
where, off and on, he spent sixty years; during which time he
thoroughly acquainted himself with all the exercises of religious
solitude.
6. Having thus served his Master faithfully for ninety years,
he was received up into the reward of his labors. He died on the
15th of January, A. D. 391. Thus lived, and thus died, the great
Macarius of Egypt, if he can so properly be said to die, whose
very life in the flesh was a constant death to this present evil
world; and consequently whose release from the corruptible body
that presseth down the soul, must evidently be an advantage to
that angelic life, which he so early had begun
to experience in this earthly tabernacle. But, notwithstanding
this, his death, his name will live, and GOD be glorified, on
his account, both in heaven and earth.
7. There is visibly to be distinguished in our author, a rich,
sublime, and noble vein of piety, but that perfectly serious,
sober, and unaffected; natural and lively, but sedate and deep
withal. Whatever he insists upon is essential, is durable, is
necessary. What he continually labors to cultivate in himself
and others is, the real life of GOD in the heart and soul, that
kingdom of GOD, which consists in righteousness, and peace, and
joy in the Holy Ghost. He is ever quickening and stirring up his
audience, endeavoring to kindle in then a steady zeal, an earnest
desire, and inflamed ambition, to recover that Divine image we
were made in; to be made conformable to CHRIST our Head; to be
daily sensible more and more of our living union with him as such;
and discovering it, as, occasion requires, in all the genuine
fruits of an holy life and conversation, in such a victorious
faith as overcomes the world, and working by love, is ever fulfilling
the whole law of GOD, He seems indeed never to be easy, but either
in the height, or breadth, or length of Divine love, or at least
in the depths of humility,
AN
EXTRACT
FROM
THE HOMILIES
OF
MACARIUS.
HOMILY 1.
An allegorical explication of the vision described in the prophet
Ezekiel.
1. THE blessed prophet Ezekiel having seen a vision from GOD,
full of glory, made a relation of it, and committed it to writing;
a vision full of mysteries, surpassing utterance. For he saw in
a plain the chariot of the cherubim, four spiritual living creatures;
each of which had four distinct faces: one the face of a lion,
another that of an eagle, the third of an ox, and the last the
face of a man. To every face there were wings, so that there were
no hinder parts to any of them, nor any thing behind at all. Their
necks were full of eyes, and their bellies in like manner were
thick set with eyes; neither was there any one part about them
at all free from eyes. There were also wheels to every face, a
wheel within a wheel. And the Spirit was in the wheels. And he
saw as it were the likeness of a man, and under his feet as it
were a work of sapphire. And the chariot bore the cherubim, and
the living creatures the Lord that sat upon them. Whithersoever
they would go, it was straight. forward. And he saw under each
cherub as it were the hand of a man supporting and carrying.
2. And this that the prophet saw, was true and certain. But the
thing it signified, or shadowed forth beforehand, was a matter
mysterious and divine, that very mystery which had been hid from
ages and generations, but was made manifest at the appearing of
CHRIST. For the mystery which he saw, was that of the human soul
as she is hereafter to receive her Lord, and become herself the
very throne of his glory. For the soul that is thought worthy
to partake of the spirit of his light, and is irradiated by the
beauty of his ineffable glory, (he having by that spirit prepared
her for his own seat and habitation) becomes all light, all face,
and all eye: neither is there any one part in her but what is
full of these spiritual eyes of light; that is, there is no part
in her darkened: but she is all entirely wrought into light and
spirit, and is all over full of eyes, having no hinder part, or
any thing behind; but appears to be altogether face, by reason
of the inexpressible beauty of the glory of the light of CHRIST,
that rides and sits upon her.
3. And as the sun is altogether of one likeness, without any hinder
part or defect, but is all throughout bedecked with light, without
the least variety of part; or as the light is all over of an exact
likeness with itself, and admits of no distinction of first or
last: so the soul that is thoroughly illuminated by the inexpressible
beauty of the glory of the light of the face of CHRIST, and partakes
of the Holy Spirit in perfection, and is thought worthy to become
the mansion and the throne of GOD, becomes all eye, all light,
and all face, and all glory, and all spirit; CHRIST himself who
governs and drives, and carries and supports her, thus preparing
her, and thus gracing and adorning her with spiritual beauty.
For " the hand (says the text,) of a man was under the cherub;" because he it is that rideth in her, and directs her way.
4. But another way, it is applied to the church of the saints
in heaven. And as it is said that the living creatures were exceeding
high, full of eyes, and that it was impossible for any one to
comprehend the number of the eyes, or the height; and as to behold
and wonder at the stars in heaven was given to all men, hut to
know or - comprehend the number of them was not given: so may
I affirm also of the church of the saints in heaven, that to enter
in and enjoy it, is granted to all that will but strive; but to
know and comprehend the exact number there, is reserved for GOD
alone.
5. The rider therefore is carried about in this chariot, and throne
of living creatures that are all eye, or in other words, by every
particular soul that is once become his throne or seat, and is
perfect eye and light, he having placed himself thereon, and governing
it with the reins of the Spirit, and directing her in the way,
as be sees best. For as the spiritual living creatures went not
whither they were willing of themselves, but at the discretion
and pleasure of him that sat upon them, and directed the way:
thus also does the same person hold the reins, drive and conduct
the soul by his Spirit. Thus do they take their course even in
heaven, not when they please, or as they are inclined themselves.
And when this body is thrown off, he still manages the reins,
and orders every motion of the soul in wisdom. And again, whenever
he pleases, he comes into the body, and into the thoughts of the
heart; and when he pleases, into the ends of the earth, and discovers
to her mysteries without a veil. O the noble and good, and only
true Charioteer Thus too shall our very bodies be honored in the
resurrection, the soul being thus glorified, and mixing with the
Spirit in this present life. But the soul which still lives in
the darkness of sin, belongs not to the body of light; but is
indeed the body of darkness, and still sides with the faction
of darkness. They only that have the life of light, that is, the
power of the Holy Ghost, belong to the light. The soul in itself
is a creature intellectual,
and beautiful, and great, and wonderful, and a noble likeness
and image of God. And it was through the transgression, that the
affections of darkness gained entrance into it.
6. It remains then that whatsoever the soul mixes with, the same
is it united to i very motion of the will. If therefore it has
the light T GOD within itself, and lives therein, it belongeth
to the light of rest; or if it has the darkness of sin, it inherits
condemnation. But the soul that is desirous to live with GOD,
in rest and light eternal, ought to come to CHRIST the true high-priest,
to be slain and become dead to the world, and to its former life
of darkness, and be removed to another life altogether divine.
7. As a person that is dead in a city, neither hears the voice
of them that inhabit it, nor any sounds whatever; but is disposed
of in some other place, where no voices and cries of that city
come; so the soul, after it is once slain and dead in that city
of corrupt affections, where it lives at present and converses,
hears no more within itself, the clamor and bustle of the spirits
of darkness; but is translated into the city of goodness and peace,
into the city of the light of the Godhead, and there it lives
and hears, and there it is wholly taken up, and talks, and reasons,
and there does it work the works that are. spiritual, and worthy
of God.
8. Let us therefore pray that we may be slain by his power, and
become dead to the world of wickedness, of darkness, and receive
the life of the heavenly Spirit, and be translated from the evil
state of darkness into the light of CHRIST, and be refreshed in
life to all ages.
9. Sin detains and stops and hinders the soul, that it should
not come near to GOD and carry off the victory. But where the
Lord himself takes the reins of the soul into his hands, that
person never fails of victory, because he skillfully governs and
directs the chariot of the soul, into an heavenly and divine sense
at all times. For neither does he war against sin, but as he has
the supreme power in himself, he works himself the victory.
1O. The cherubim then are driven not whither they are inclined
of themselves to go, but the way which he that holds the reins
directs. Which way soever he is willing, there it is they go,
and he carries them. " For there was (says the text) under
them, the hand of a man." The holy souls are led and directed
in their way, by the Spirit of CHRIST, guiding them where he -pleases;
sometimes into heavenly contemplation, sometimes into temporal
things; where his pleasure is, there do they wait upon him.
11. Do You, therefore, who hearest these things, look well to
thyself, whether you art possessed of them in thy own soul. And
if you art not, you oughtest to have continual grief and sorrow
of heart, and anxiety, as one separated hitherto by death, from
the kingdom. And as one that is wounded, cry to the Lord without
intermission, and ask in faith, that he would make thee also.
worthy of this true life.
12. For as the body is not supplied from its own nature with meat,
drink, and cloathing, but has the universal supply of life from
without, being quite naked of itself; so the soul cannot attain
to everlasting life,. from its own nature, but from the Divine
nature; from his Spirit, from his light it is maintained in spiritual
meat and drink, and the heavenly clothing, which are the life
of the soul. For the Divine nature contains in it. the very bread
of life, and the living water, and the wine which cheereth the
heart of man, and the oil of gladness, and the whole variety of
the food of the heavenly Spirit, and the, heavenly robes of light,
which are of God. In these does the eternal life of the soul consist.
Wo to the body, when it shall stand upon the bottom of its own
nature, because it corrupts and dies! And wo to the soul, if it
shall presume upon the strength of its nature, and trust to nothing,
but its own works, not having the fellowship of the Divine Spirit,
because it dies of course, not being thought worthy of the eternal
life of the Godhead.
13. If therefore you art become the throne of GOD, and the heavenly
Charioteer has seated himself upon thee, and thy soul is become
all over a spiritual eye; and you art nourished with that food
of the Spirit, and have been made to drink of the living water,
and art clothed with the garments of light; lo, then you livest
indeed, even the life which is truly eternal; thy soul being at
rest with the Lord; lo you art in actual possession, and have
received these things from the Lord in truth, that you might live
the true life. But if you art conscious to thyself of nothing
of all this, lament and grieve, and mourn, because as yet you
have not any share of the spiritual and eternal riches, neither
have received the true life.
14. Be in pain, therefore, and entreat the Lord night and day,
because you art sunk into the calamitous poverty of sin. But would
to GOD that any had a quick sense of this pain, by reason of this
their want! And that we- might not live on in security, as if
we were full Because he that is troubled in good earnest, and
seeks and prays to the Lord without ceasing, shall soon obtain
redemption and the heavenly riches, as the Lord has said in the
parable with relation to the unjust judge and the widow, "
How much more shall GOD avenge them that cry to him night and
day? I tell you of a truth, that he will avenge them speedily." To whom he glory and power, for ages. Amen.
HOMILY 2.
That GOD alone is able to deliver us out of the bondage of
the wicked ruler.
1. LET us beseech GOD that he would divest us of the old man,
because he alone is able to take away sin from us, they being
stronger than us, that have taken us captive, and detain us prisoners
in their own kingdom. But he has promised to rescue us from this
sore bondage. As when the sun shines, and the wind blows, the
sun indeed has a distinct nature of his own, and the wind likewise
another nature, and yet no man is able to make an actual separation
of the wind from the suns unless GOD alone shall make the wind
to cease, that it may blow no longer;-even so is sin blended with
the soul, although both retain their own nature. It is impossible
therefore to separate the soul from sin, unless GOD make a calm,
and put a stop to this evil wind, which dwells in the soul and
body.
2. And again, as a man that sees a bird flying may desire also
to fly himself, but not having wings, it is impossible he should
fly;-just so a man may be willing to be pure, and without blame,
and without spot, and to be always with GOD; but he has not wherewithal
to compass it. He is willing to fly up into the divine air, and
into the liberty of the Holy Spirit; but, unless he receive wings
for his purpose, he can never do it.
3. Let us therefore beseech GOD that he would give us " the
wings of the dove," his Holy Spirit, that so " we may
fly to him and be at rest;" and that he would separate the
evil wind, and cause it to cease from usj both in soul and body:
for he only is able to bring it to pass. It is only " the
Lamb of GOD that takes away the sin of the world." He alone
it is that showed this mercy to them that believe in him, that
they are redeemed from sin. And for those that wait for him, and
hope in him, and seek after him, will he work this unspeakable
salvation.
4. As in a dark and cloudy night a boisterous wind blows, and
searches and shakes every plant and seed, so man also, when he
is fallen under the power of the devil, and is in the midst of
the night and darkness, is ruffled, and shocked, and tossed about
by the dreadful wind of sin that blows. It moreover searches his
whole nature, his soul, his thoughts, and mind. And all the members
of his body share in the commotion; and nothing is left free from
it; neither is there the least part, either of soul or body, but
what suffers from the sin that dwells in us. There is also the
day of light, and the divine wind of the Holy Spirit, that breathes
upon souls, and refreshes them that are in the light; and pierces
through the whole substance of the soul and its thoughts; and
withal gently fans and refreshes all the members of the body with
divine and inexpressible rest.
5. The Lord has also put on them the raiment of the kingdom of
light, surpassing all description,-the garments of faith, of hope,
of love, of joy, of peace, of goodness, of kindness,-and all the
other robes of light and life; the divine, living robes of that
rest which is unspeakable: that as GOD himself is love, and joy,
and peace, and kindness, and goodness, so may the new man be through
grace.
6. And as the kingdom of darkness and sin are hid in the souls
of sinners, until the day of the resurrection, at which time their
very bodies also shall be covered over with the darkness which
lies now hid in the soul,-thus also does the kingdom of light
now enlighten and reign in the souls of the saints; but is hid
from the eyes of men till the day of the resurrection; at which
time the body itself shall be covered and glorified by the light
of the Lord, that the body may reign together with the soul; which
even now is actually refreshed and enlightened with the light
eternal, Glory be to his mercies and tender compassion, for that
he has pity on his servants, and enlighteneth and delivers them
out of the kingdom of darkness, and vouchsafes his own light to
them, and his own kingdom: to whom be glory and power, for ages!
Amen.
HOMILY 3.
Christians ought to go over the course of this world with
care, that they may attain the praise of God.
1. WHAT shall GOD do with him that gives himself up to the world,
and is deceived by the pleasures of it, or drawn away with the
hurry of earthly distractions? The man upon whom he bestows the
succors of his grace, is he who divorces himself from gross pleasures,
and at all times forcibly urges his mind towards the Lord, both
denying himself, and seeking after the Lord only. This is the
person whom GOD takes into his special care, that keeps himself
disentangled from the snares of this world; that " works
out his salvation with fear and trembling;" that with the
utmost heed passes through all the toils of the world, both seeking
after the Lord for his assistance, and hoping in his mercy to
be saved through grace.
2. As iron, or lead, or gold, or silver, when cast into the fire
is freed from that hard consistency which is natural to it, being
changed into softness, and so long as it continues in the fire,
is still dissolved from its native hardness-after the same manner
the soul that has renounced the world, and fixed its desires only
upon the Lord, and has received that heavenly fire of the Godhead,
and of the love of the Spirit, is disentangled from all love of
the world, and set free from all the corruption of the affections;
it turns all things out of itself, and is changed from the hardness
of sin, and melted down in a fervent and unspeakable love for
that heavenly Bridegroom alone, whom it has received.
3. But I tell thee, that if these very brethren, so. much desired
by him, draw back from that love, he too is turned away from them.
For that very thing is the soul's life and refreshment,-namely,
the hidden and unspeakable communion of the heavenly King. For
if the love of that fellowship which is in the flesh causes a
separation from father, mother, and brethren, and sets one at
liberty from all love besides, how much more shall they, as many
as have been thought worthy to partake of that Holy Spirit, who
is the heavenly object of our love, come entirely off from the
love of the world, and all things else appear to them as impertinent
superfluities, in that they have been perfectly overcome with
heavenly desire, and united to the falling down of it? There are
their desires, there are their thoughts employed; there do they
live, there do their thoughts rove up and down; there is the mind
continually taken up, being overcome with divine and heavenly
love, and spiritual desire.
4. What remains then, beloved brethren, but that, having such
good things laid before us, and so great promises being made us
by the Lord, we throw off all impediments, renounce all love of
the world, and give ourselves wholly to that only good; that so
we may obtain that unspeakable love of the Spirit, which the blessed
Paul has exhorted us to hasten after; saying, "Follow after
charity;" that we maybe changed from our own hardness by
the hand of the Most High, and may come to the spiritual sweetness
and rest, having been wounded with the love of the Divine Spirit.
For the Lord bears an exceeding friendly affection for man, waiting
with compassion for the time when we shall entirely turn to-him.
For though through the abundance of ignorance, and childishness,
and corruption we are turned away from life, and multiply impediments
upon ourselves, yet he is touched with abundance of compassion
for us-suffering long till we return to him, and are* enlightened
in our inward man, that our faces may not be covered with shame
at the day of judgment.
5 Lo! his bowels yearn, and he bears long; and though we sin,
he holds his hand, waiting for our repentance; and he is not ashamed
to receive us- again when we fall, as the prophet has said: "
Shall they fall, and not arise; shall he turn away, and not return?" Only, let us be sober, seeking assistance from Him, and he, for
his part, is ready to save us. For he accepts this warm effort
of our will, and the forwardness that proceeds from a good purpose;
but the whole regulation of it he works in us himself.
6. Let us therefore, beloved, as the children of God; having put
off all carelessness and sloth, be brave, and ready to follow
after him, never adjourning from day to day; for we know not the
time of our departure out of the body. The promises made to us
are great, and beyond expression; insomuch that all the glory
and beauty of heaven and earth, with all the furniture,, and variety,
riches, splendor, and delight of the visible creation, bear no
proportion to the treasure of one single soul.
7. How then shall we stand out against such promises, and not
be willing to come entirely to him, and devote ourselves to him,
to love him only, and to admit of neither rival nor partner with
him? But, behold, notwithstanding all these things, and the great
glory that has been given, and the tender compassions of our Lord,
from the beginning, towards us; and notwithstanding his inexpressible
goodness to us, demonstrated by his suffering upon the cross;
yet do we still refuse to depart from our own will, and from the
love of the world, and from engagements and habits which are evil.
And yet, after all, lo! he continues to be kind, cherishing and
preserving us invisibly, not delivering us over according to our
sins, to the power of evil, nor yet suffering us to perish by
the deceitfulness of the world; but, through his great kindness
and long-suffering, looking down upon us, expecting when it will
be that we turn to him.
8. But if it appears to us impossible to turn from a multitude
of sins, let us call to mind how our Lord, when conversing with
mankind, by his goodness restored the blind to their sight, cured
the sick, healed every kind of disease, raised the dead that were
gone down into corruption, made the deaf to hear, cast a legion
of devils out of one man, and recovered him to his right mind;
how much more will he convert the soul that turns to him, and
petitions him for mercy, and bring it into the cheerful state
of freedom from passions, into an establishment of every virtue,
and a renovation of the mind from the deadness of infidelity,
and ignorance, and want of fear.
9. For if he was moved with so much compassion towards bodies
which die, and readily did for every one what he requested; how
much more to an immortal soul, that is subject neither to dissolution
nor corruption, yet labors under the disease of ignorance, and
malice, and of infidelity and want of fear; but comes notwithstanding
to the Lord, seeking to him for help, and desiring to receive
from him the grace of his Spirit for its redemption, salvation,
and delivery from every corrupt affection.
1O. Therefore has he admonished us to beg of him the gift of grace
with boldness, without intermission, and without fainting. For
it was for the sake of sinners that he came into the world, that
he might turn them to himself, and heal them that believe on him.
Only let us withdraw ourselves from the deceits of the world,
and reject all wicked and vain thoughts, and ever cleave to him
to the uttermost of our power; and he is ready to supply us with
his help. For he is merciful, and quickening, and healing the
disorders that were incurable, and working redemption for them
that call upon him, and hang upon him with application and desire.
To such a soul as this does GOD vouchsafe his help, which looks
upon all things else as superfluous, and acquiesces in nothing
that this world affords; but expects to rejoice in the rest of
his benignity. And thus, having through faith attained to the
heavenly gift, and daily advancing in goodness, and continuing
in the way of righteousness to the last, it is thought worthy
to partake of eternal salvation.
HOMILY 4.
There is a wide difference between Christians and the men
of this world.
1. THE world of Christians, and their way of life, and their mind,
and discourse, and practice, is one thing; and that of the men
of this world, another. And the difference between them is very
wide. For the children of this world are tossed to and fro by
unsettled seasonings, by earthly desires, and a variety of gross
imaginations, whereby SATAN is continually sifting the whole sinful
race of men.
2. For the word that was spoken to Cain by his Maker, “You
shall go mourning and trembling, and be tossed about upon' the
earth," is a type and image of all sinners, as to their inward
state. For thus is the race of Adam tossed about with the incessant
suggestions of fear and dread, and every kind of disturbance,
the prince of this world tossing to and fro the soul that is not
born of God; and variously disturbing the thoughts of mankind,
as corn that is continually shifted about in a sieve; and shaking
and ensnaring them all in worldly deceits, and the lusts of the
flesh, with fears and troubles.
3. As from one Adam the whole race of mankind was spread over
the earth,-so one taint in the affections was derived down into
the sinful stock of men; and the prince of malice is sufficiently
able to shift them all in restless, and gross, and vain, and troublesome
reflections. For as one and the same wind is enough to stir, and
shake all plants and seeds whatever,-so the prince of wickedness,
as an hidden and blustering wind, tosseth to and fro all the race
of men upon earth, and, carries them about with unsettled thoughts,
and enticing them with the lusts of the world, fills every soul
with ignorance, blindness, and oblivion, if it is not born from
above.
4. For in this do true Christians differ from the whole race of
mankind besides. They have their heart and mind constantly taken
up with the thoughts of heaven; and, through the presence and
participation of the Holy Spirit, do behold, as in a glass, the
good things which are eternal, being born of GOD from above, and
thought worthy to become the children of GOD in truth and power;
and being arrived, through many conflicts and labors, to a settled
and fixed state, to an exemption from trouble, to perfect rest,
are never sifted more by unsettled and vain thoughts. Herein are
they greater and better than the world; their mind and the desire
of their soul are in the peace of CHRIST, and the love of the
Spirit; a they have passed from death to life." Wherefore
the alteration peculiar to Christians does not consist in any
outward fashions, but in the renovation of the mind, and the peace
of the thoughts, and the love of the Lord, even the heavenly love.
Herein Christians differ from all men besides. The Lord has given
them truly to believe on him, and to be worthy of those spiritual
good things. For the glory, and the beauty, and the heavenly riches
of Christians are inexpressible, and purchased only with labor,
and pains, and trials, and many conflicts. But the whole is owing
to the grace of God.
5. Now if the sight of. even an earthly king is desired by all
men, (except those persons that are spiritual, who look upon all
his glory as nothing, through their having experimentally known
another heavenly glory;) if, I say, the men of this world are
so desirous to behold an earthly king, with his splendor and glory-how
much more are those upon whom that dew of the Spirit of life has
dropped, and wounded their hearts with love for CHRIST; bound
fast to that beauty, and the unspeakable glory, and the inconceivable
riches of the true and eternal King; with desire and long-suffering
after whom they are captivated, turning wholly to him, to obtain
those unspeakable good things, which through the Spirit they actually
behold already; and for whose sake they esteem all the glories,
and honors, and riches of earthly kings as nothing?
6. For they arc wounded with the Divine beauty; their desire is
towards the heavenly King; and placing him only before their eyes
in the abundance of their affection, they, for his sake, disengage
themselves from all love of the world, and draw back from every
earthly clog, that so they may be able ever to retain in their
hearts that only desire. And they that are Christians in truth
and power, rejoice at their departure out of the flesh, because
they have " that house which is not made with hands."
And therefore, if the house of the body be destroyed, they are
in no fear; for they have the heavenly "house of the Spirit,"
and that "glory which is incorruptible."
7. Let us therefore strive by faith to be possessed of that clothing,
that when we resume the body, there be nothing wanting which may
glorify our flesh in that day. For every one, so far as he has
been thought worthy by faith to be made partaker of the Holy Spirit,
in the same proportion shall his body also be glorified in that
day. For that which the soul has treasured up within, in this
present life, shall then be made manifest outwardly in the body.
8. For as the trees that have got over the winter do, by an invisible
power, put forth from within, and shoot out leaves., and flowers,
and fruits, as their clothing.and in like manner, as the flowers
of the grass come out of the bosom of the earth, and the earth
is covered and clothed-so, in the, day of the resurrection, and
through the power of the a Sun of Righteousness," there shooteth
out from within the glory of the Holy Spirit, covering the bodies
of the saints, which glory they had before, within hidden in their
souls. For whatever (the soul) has at present, the same comes
forth at that time outwardly in the body.
9. Therefore ought every -one of us to strive, and be diligent
in all virtue, and to believe and to seek it of the Lord; that
the inward man may be made partaker of that glory in this present
life, and have that holiness of the Spirit, that we may have at
the resurrection wherewith to cover our naked bodies, and refresh
us to all eternity in the kingdom of heaven. For CHRIST will come
down from heaven, and raise to life all the kindred of Adam that
have slept from the beginning of the world and he shall separate
them all into two divisions; and them that have his own mark,
that is, the seal of the Spirit, he shall place on his right hand.
And then shall the bodies of these -be surrounded with a Divine
glory from their good works, and themselves shall be full of the
glory of the Spirit, which they had in their souls in this present
life. So that, being thus glorified in the Divine light, and snatched
away to " meet the Lord in the air, we," as it is- written,
"shall ever be avith the Lord," reigning with him world
without end. Amen.
HOMILY 5.
Concerning those things that happen to Christians in the time
of prayer,
and concerning the degrees of perfection.
1. A MAN goes in to bow the knee, and his heart is filled with
a Divine power, and his soul rejoiceth with the Lord, as the bride
with her bridegroom. The inward man is snatched away to yet farther
devotion, into the unfathomable depth of that world in much sweetness,
insomuch that his hole mind is estranged, being raised and carried
off thither; so that, for that time, there is a cloud of oblivion
upon the thoughts of the earthly wisdom; for his thoughts are
filled with Divine and heavenly things, things infinite and incomprehensible,
certain wonderful things, which are impossible to be uttered.
2. Sometimes the love flames out and kindles with greater strength;
but at other times more slow and gentle. As the same fire at certain
seasons burns with a stronger heat and flame, but at others abates
and burns dim, so this lamp (of grace) sometimes burns and shines
out, when, it is more strongly enkindled by an extraordinary infusion
of the love of GOD; but again it is imparted in measure, and then
the light is comparatively dull.
3. At another season the light which was shining in the heart,
has disclosed a yet more inward, profound, and concealed light,
insomuch that the whole man being absorbed in that sweetness and
contemplation, was master of himself no longer, but was to this
world as a mere fool and barbarian, by reason of the superabundant
love and sweetness of the hidden mysteries: so that the person
being for that time set at liberty, arrives to such degrees of
perfection, as to become pure and free from sin. But after all
this, grace has withdrawn itself, and the veil of the adverse
power has come upon him; it appears in past however, and he stands
in one of the lower rounds of perfection. And one that is rich
in grace, at all times, by night and by day, continues in a perfect
state, free and pure, ever captivated with love, and elevated
to God.
4. But if a man should have these things always present before
him, he would not be able to undertake-the dispensation of the
word. Neither could he bear to
hear, or have any concern for himself or the morrow; but purely
to sit in a corner in a state of elevation: so that the perfect
degree of all has not been given, that a man may be in a capacity
to attend the care of the brethren, and the ministration of the
word. Nevertheless, " the middle -tall of partition is broken
down, and death is overcome."
5. Grace, even in this present life, operates thus: it calms all
the members and the heart, so that the soul, out of the abundance
of joy, seems like a little child, conscious of no ill; and the
roan no longer condemns the Gentile, or the Jew, or the man of
the world. But the inward man looks upon all with an eye of purity,
and rejoices over the whole world, and desires to respect and
love all, the Gentiles as the Jews. At another time, as the son
of a king, he confides in the Son of GOD as his own father, and
the doors are opened to him, and he goes into many mansions. And
the farther he goes in, they are again opened to him in proportion,
from one hundred mansions to an hundred others, and he is rich:
and the more he is enriched, there are again others, and those
newer wonders, discovered to him. And he is entrusted, as the
son and heir, with things that cannot be spoken by human nature,
nor pronounced by the mouth and tongue. Glory be to GOD! Amen.
HOMILY 6.
The gifts of grace are preserved by an humble mind,
and a ready will; but destroyed by pride and sloth.
1. THE souls that are lovers of truth and of GOD, and desirous
to put on CHRIST completely, though they may suffer in some measure
a state of emptiness; yet being wholly nailed to the cross of
CHRIST, they perceive, day after day, an experimental sense of
their advances towards the spiritual Bridegroom. And being wounded
with an heavenly desire, and hungering after righteousness, they
have an insatiable longing for the Spirit to shine out upon them.
And though they are thought worthy to receive, through faith,
the knowledge of Divine mysteries, or are made partakers of the
gladness of heavenly grace, yet they have no confidence in themselves:
but the more of spiritual gifts they enjoy, the more insatiable
is the heavenly desire they are filled with; the more they are
sensible of the spiritual progress in themselves, the more hungry
and thirsty are they after the increase of grace; and the richer
they spiritually are, by so much the more do they seem to themselves
to be in want, and are carried out with a spiritual desire after
the heavenly Bridegroom, as says the wise man, a They that eat
me shall yet be hungry, and they that drink me shall yet be thirsty."
2. Souls like these, that have a fervent and insatiable love for
the Lord, are thought worthy of the redemption from vile affections,
and receive the irradiation and presence of the Holy Spirit, which
is unspeakable, and the mystical fellowship in the fullness of
grace. But as many souls as are destitute of manly vigor and activity,
are still but as in the flesh, having never entertained any hopes
of receiving the sanctification of their heart through patience
and long-suffering, nor of enjoying the fellowship of the Spirit,
with the utmost sensation and assurance: these, after having been
once thought worthy of Divine grace, have yet been insensibly
circumvented by the evil one, and so have given themselves over
to carelessness and remissness. And the reason is evident; after
they have received the grace of the, Spirit, and actually enjoyed
the comfort of grace in rest and spiritual sweetness, they trust
in it; they are lifted up, and take no farther care, being neither
of a contrite heart, nor humble mind; neither have they waited
with all diligence and faith, to be perfectly filled with grace
but instead of that, they were full, they were completely satisfied,
and rested in the first consolation of grace. The progress such
souls made tended more to elevation than humility; so that they
were stripped again of that very gift, which before was vouchsafed
to them, through their careless contempt of any thing farther,
and the vain swelling of their own opinion.
3. The soul that is truly a lover of GOD, and a lover of CHRIST,
though it does righteous works without number, demeans itself
however, as if it had wrought just nothing at all, through the
insatiable love it bears to the Lord. And though by fastings and
by watchings it has even macerated the body, it applies itself
to the pursuit of the virtues still, as if it never had begun
before to take the least pains about them. Though it has been
thought worthy of the several gifts of the Spirit, or favored
with revelations and heavenly mysteries; yet, by reason of its
immense love for the Lord, does it seem to itself as if it had
just nothing in possession: but hungering and thirsting through
faith and love, it is carried on insatiably in the persevering
spirit of prayer-to the mysteries of grace, and to every degree
of virtue. And being wounded by the heavenly Spirit, continually
exciting an inflamed desire after the heavenly Bridegroom, and
longing to be completely admitted to the mystical and inexpressible
communion with him in the sanctification of the Spirit; having
the face of the soul unveiled, and looking with a steady eye upon
the heavenly Bridegroom, face to face, in the light which is spiritual,
and not to be expressed; it mixes with him in all the fullness
of assurance; becomes conformable to his death, ever waiting in
the abundance of desire to die for the sake of CHRIST, and expecting
to obtain, under the conduct of the Spirit, an entire redemption
from sin, and the darkness of the affections that being purified
by the Spirit, sanctified in soul and body, it may be made a vessel clean prepared for the
susception of the heavenly ointment, and the residence of CHRIST,
the true and heavenly King. And then is the soul filled with the
heavenly life, and becomes the pure habitation of the Holy Spirit.
4. But these are heights which the soul does not reach all at
once;, but through many labors and conflicts, with variety of
trials and temptations, it receives spiritual growth and improvement,
till at last it comes to an entire exemption from its old affections;
holding out, with a cheerful and noble obstinacy against every
succeeding temptation, it is then thought worthy of great honors
and spiritual gifts, and becomes an inheritor of the heavenly
kingdom in CHRIST JESUS our Lord to whom be glory for ever. Amen.
HOMILY 7.
Tins Homily teaches us how the soul ought to demean herself in
holiness and purity,
towards her Bridegroom. JESUS CHRIST.
1. IF a glorious prince should take a liking to a poor woman that
has nothing, and have her brought home to him for his spouse,
she ought ever after to show all good will to this husband, and
retain a constant love for him. But if she transgresses the bounds
of decency and duty, then she is turned out of doors with disgrace
and reproach, and is full of sorrow; reflecting from how great
wealth she is fallen, and what glory she has lost. Thus also the
soul, which CHRIST, the heavenly Bridegroom, shall espouse to
himself, ought to please CHRIST, her lover; carrying herself in
the house of this heavenly Spouse with a fair deportment, and
a grateful sense of the grace bestowed upon her. Lo! such a soul
is actually invested with the full command of all her Lord's goods,
and her body becomes the glorious tabernacle of his Godhead. But
if she do not the things that are pleasing to him, and is not
perfectly observant of his
will, then with reproach and disgrace is she disrobed of all her
honor, as no way proper for the communion of the heavenly King.
And after that, there commences an universal grief and lamentation
over that soul among all the saints and intellectual spirits:
angels, powers, apostles, prophets,, and martyrs, mourn for her.
For as " there is joy in heaven," as the Lord has said,
" over one sinner that repenteth," so is there great
grief and mourning in heaven over one soul that falls from eternal
life.
2. We must therefore strive, and with the utmost prudence take
care to "work out our salvation with fear and trembling." Whosoever therefore you are, that have been made partakers of
the Spirit of CHRIST, look upon yourselves in no case whatever,
whether small, or great, to be above advice; neither do any despite
to the Spirit of grace, that you may be never excluded from the
life which you have been made to partake of. Let us therefore
beg of GOD, that we, as many as have been partakers of his grace,
may minister acceptably in the service of the Spirit, according
to his will; that thus serving him according to his will with
a spiritual service, we may inherit eternal life.
3. But can a man fall that has the gift of grace? Answ. If he
grow careless, he certainly falls. For his enemies are never idle,
or backward in the war. How ought you then never to desist from
seeking after GOD? For the damage which you sustain by your neglect
is exceeding great, though you may seem to be even established
in the mystery of grace.
4. Are the perfect liable to affliction or war, or are they entirely
free from care? Answ. An enemy never respites any from the war.
And SATAN is perfectly void of mercy: wherefore neither is he
backward to set upon any man whatever, though he does not attack
all in the same measure and degree.
5. But there is need of much pains and labor, that a man may seek
and lay the foundations, till' such a time as the fire shall come
into the hearts of men, and purge away the thorns. And thus do
they begin to be sanctified, giving glory to the Father, and to
the Son, and to the Holy Ghost, for ever. Amen.
HOMILY 8.
That spiritual men are liable to temptations and a fictions.
1. As the experienced husbandmen, in a year of plenty, expect
a time of dearth; and on the other hand, when dearth and difficulties
overtake them, they are not dejected; as knowing there will come
a change. So in the spiritual state, when the soul falls into
divers temptations, it is not surprised as at a strange or unusual
thing, neither does it despond, because it knows that they conic
by permission, that it may be tried and disciplined by the evil
that befalls it. Neither again, when it abounds in wealth and
ease, is it free from apprehension, but expects a change.
2. For when a man is rich in grace, there is yet a remnant of
corruption with him: he has one however that takes his part, and
that comes to his assistance. Whenever therefore any one is in
afflictions, and the storm of corrupt affections thickens upon
him, yet ought he not to quit his hope. For then sin gains ground.
But when a man retains his hope in GOD, sin crumbles as it were,
arid dries away.
3. As a well that runs, and has all about it nothing but moist
grounds, when the heat comes on, both itself and its adjacent
bogs are dried up; thus it is with the servants of GOD, in whom
grace abounds; that dries up the concupisence, not only that which
is from the wicked one, but that also which is natural; because
that now the men of GOD are greater than the first Adam.
4. Christians therefore belong to another world, are the sons
of the heavenly Adam, a new generation, the children of the Holy
Spirit, the bright and glorious brethren of CHRIST, perfectly
like their Father, the spiritual and glorified Adam, of that very,
city, of the same kind, and of the self-same power. He himself
says, " Ye are not of this world, even as I am not of this
world."
5. Yet a fear they still have upon them, not indeed that of novices,
that live in a dread of wicked spirits; but a fear and concern
how they may best employ the spiritual gifts they are entrusted
with. And such a one as this looks upon himself to be despicable
beyond all sinners. This reflection is as deeply rooted in him,
as if it were his very nature. The more he advances in the knowledge
of GOD, so much the less is he in his own eyes. And though he
learns never so much; he is still as one that knows nothing. But
these things are wrought in the soul by the ministration of grace.
The case is not unlike that of an infant in the arms of a young
man; the bearer carries it about whithersoever he pleases: so
does grace also carry the mind about, and bear it upwards into
the very heatens, to the perfect world, and eternal rest.
HOMILY 9.
Concerning the spiritual unction and glory of Christians.
1.'THE Christians, who are come the nearest to the King, are at
all times devoted to the cross of CHRIST; and when they are anointed
with the heavenly unction, they commence kings and prophets of
the heavenly mysteries. For if the anointing oil that came from
an outward plant, had so much virtue that the persons anointed
with it, were constituted kings thereby; how much more do they
who are anointed with the sanctifying and cheering oil of gladness,
the heavenly and spiritual oil, receive the sign of that incorruptible
kingdom, and everlasting power, the earnest of the Spirit, the
very spirit of holiness and comfort? It is called the Comforter,
by reason of that comfort and support it bestows upon them that
are in afflictions. These being anointed from the tree of life,
JESUS CHRIST, from the heavenly plant, are thought worthy to come
to perfection; to the kingdom, and the adoption, being admitted
to the secret councils of the heavenly King, and having free access
to the Almighty, entering into his very palace, where are angels,
and the spirits of the holy persons, though at the same time they
live in this present world. For though they have not actually
received the inheritance prepared for them in that world, they
are secure from the earnest of the Spirit, which they have received,
as if they were already crowned, and in possession of the kingdom.
Nor does •it seem a strange thing to them that they shall
reign together with CHRIST, through the overflowing presence of
the Spirit. For what reason? Even because though in the flesh,
they have a relish of its sweetness, and that effectual working
of his power.
2. For they that are to reign in the world to come, are before-hand
acquainted with the mysteries of grace. Indeed since man transgressed
the commandment, the devil has covered the whole soul with a dark
veil. But when grace comes, the veil is thrown off; so that the
soul becoming pure, and regaining its proper nature, a creature
free from blame or spot, for ever after beholds with a clear sight
the glory of the true light, and the true Sun of Righteousness
flashing with his bright beams upon the heart itself.
3. For as when the heavens are done away, the righteous for ever
after shall live in the kingdom, and light, and glory, beholding
nothing else but after what manner CHRIST in glory is evermore
at the right hand of the Father; so these also that are now taken
out of. the World, behold all the beauties and the wonders which
are wrought there. For we that are upon earth, have our indenization
in heaven; all our transactions, and our whole civil conduct,
is in that world as to our mind, and the inner man. For as the
outward eye, when clear, perfectly beholds the sun; so the mind
that is perfectly cleansed, ever beholds the glory of the light
of CHRIST, and is present with the Lord night and day, just as
the body of our Lord, being joined to the Godhead, is ever present
with the Holy Ghost. But these are heights men do not immediately
attain to, nor without labor and affliction) and conflict,
4. But the unsteady and unskillful, whenever grace operates, imagine
presently they have no more sin. Whereas they that have discretion,
cannot deny, that even we who have the grace of GOD, may be molested
again with evil thoughts, For we have often had instances of some
among the brethren, that have experienced such a degree of joy
and grace, as to affirm, that for five or six years running, they
had no sin in them; and yet after all, when they thought themselves
freed entirely from it, the corruption that lurked within, was
stirred up anew, and they were well nigh burnt up.
5. There is need therefore of great discernment, that a person
may by experience know that things are really thus. I tell you
moreover, that even the apostles were not altogether without apprehension.
For with that joy and gladness had.they also a fear and trembling,
proceeding from grace itself, and not from corrupt nature. But
that very grace was their security, that they might riot turn
aside.
HOMILY 10:
Concerning the treasure of Christians, that is,
CHRIST and the Holy Spirit, variously exercising them towards
perfection.
1. IF any one in this world is possessed of a treasure, with that
treasure he purchases whatever he has a mind to. Whatsoever he
is desirous of he compasses with ease, and readily procures all
possessions that suit his inclinations. So also they who have
found the heavenly treasure of the Spirit, the Lord shining in
their hearts, fulfill that entire extent of goodness there is
in the commandments of the Lord, from that treasure that is within
them, CHRIST; and by means of that do they amass together a large
store of heavenly wealth. For by means of the heavenly treasure
do they work every virtue in the -whole circle of righteousness,
and every commandment of the Lord, by the help of the invisible
riches of the grace within them.
2. Whoever therefore possesses within himself this heavenly treasure
of the Spirit, he fulfils in this spirit all the righteousuess
of the commandments, and the complete practice of the virtues,
without blame, and in purity; moreover without compulsion or difficulty.
Then let us beseech GOD, and seek diligently unto him, and pour
out our supplications before him, that he would freely grant unto
us the treasure of his Spirit, that we may be enabled to walk
in all his commandments without reproof, and without blemish,
and fulfill all the righteousness of the Spirit in purity and
perfection.
3. For he that is poor, and naked, and a beggar, can purchase
nothing in the world: but he that has a treasure at command, without
trouble, is master of what possession he pleases. So the soul
that is naked, and destitute of GOD, cannot, would it ever so
fain, produce any of the fruits of the Spirit of righteousness
in truth and reality, before it actually partakes of the Spirit
itself.
4. It behooves every one therefore to oblige himself by force
to petition the Lord, that he may receive the heavenly treasure
of the Spirit, so as without difficulty to be able to perform
all the commandments of the Lord, blameless and in purity; which
before, even with violence, he could never do. ror being poor
and destitute of the communication of the Spirit, how should he
come by such spiritual possessions? But the soul which, by faith
and much patience, has. found the Lord, the true treasure, produceth
the fruits of the Spirit, and performs all the righteousness and
commandments of the Lord, which the Spirit has commanded, in and
by it, with purity, and free from blame.
5. We ought therefore to beg of GOD with earnestness of heart,
that he would grant unto us his riches, the true treasure of CHRIST,
in our hearts, in the power and efficacy of the Spirit. And thus.
having found first within-ourselves salvation and eternal life,
we shall then profit others also, producing from that treasure
of CHRIST within us, all the goodness of spiritual discourses,
and declaring heavenly mysteries. For so it pleases the good will
of the Father, that he should dwell with every one that believeth.
--He that loves me, (says CHRIST,) shall be loved of my Father,
and I will love him, and will manifest myself to him." And
again, " We will come unto him, I and my Father, and make
our abode with him." Thus did the infinite kindness of the
Father's will: Thus was the inconceivable love of CHRIST pleased.
And thus did the unspeakable goodness of the Spirit promise. Glory
be to the tender mercies of the Holy Trinity; which surpass all
expression!
6. Let us illustrate in some measure by examples the methods of
the Spirit in the soul. At a certain time then are they elated,
as at a royal banquet, and rejoice with joy and gladness not to
be expressed. At another season are they as the bride, thatin
communion with the bridegroom enjoys Divine pleasures. At other
times they are as the angels, which are not clogged with this
earthly tabernacle.
7. At other times, they are in grief and lamentation for all mankind,
and interceding for the whole stock of Adam. They take up a wailing
and a weeping for it; the love of the Spirit.for the human nature
kindling and flaming out within them. At other times the joy and
love of the Spirit inflames them to that degree, that were it
possible, they would snatch up every man into their own bowels,
not making the least distinction of the bad from the good.
8. At other times they are humbled so far below every other person
in the self-abasement of the Spirit, as to think themselves inferior
to, and less than all. At other times they are like a strong man,
that, having put on the royal armor, and coming down in battle
upon his enemies, fights valiantly against them, and overcomes
them. For in like manner, he too that is spiritual takesthe heavenly
weapons of the Spirit, and comes upon his enemies and fights them,
and treads them under his feet. At other times does the soul rest
in great silence, and calmness and peace, being given up to spiritual
pleasure, and rest unspeakable. At other times it is instructed
by grace in a sort of understanding and wisdom not to be described,
and a knowledge of the Spirit that is past finding out, in such
things as it is impossible for the tongue to utter. So very various
is the way of grace in them, and such variety is there in the
manner after which it conducts the soul, refreshing it according
to the will and pleasure of God. And with equal variety does it
exercise her, thereby to restore her perfect and blameless, and
pure to our heavenly Father.
9. These several refreshments of grace are expressed indeed very
differently. However, there is no intermission of their influence;
but one operation continually succeeds another. For when the soul
is thoroughly.tlcansed from all its corrupt affections, and is
united, by an ineffable communion, to the Spirit, the Comforter,
and is thoroughly mixed with the Spirit, and is become spirit
itself: then is it all light, all eye, all spirit, all joy, all
rest, all gladness, all love,. all bowels, all goodness, and clemency.
As a stone in the bottom of the sea is every way surrounded with
water; so are these every way drenched with the Holy Spirit, and
made like to CHRIST himself, possessing unalterably within themselves
the virtues of the power of the Spirit, being blameless within
and without, and spotless, and pure. For being brought to perfection
by the Spirit, how is it possible they should outwardly produce
the fruits of sin? But at all times, and in every instance, do
the fruits of the Spirit shine brightly out in their whole deportment.
1O. And therefore let us also beseech GOD, and believe in love,
and abundant hope, that the self-same Spirit may govern and lead
us into all the will of GOD; and may refresh us with all the variety
of the rest he gives that by the means of such an administration,
and the exercise of grace, and spiritual improvement, we may come
to the perfection of the fullness of CHRIST, as the apostle expresses
it, « That ye might be filled with all the fullness of God."
And again, "Till we all come unto a perfect man, unto the
measure of the stature of the fullness of CHRIST." The Lord
has promised to all that believe in him, and ask in truth, that
he will, give to them the mysteries of the ineffable communion
of the Spirit; and therefore let us, having entirely devoted ourselves
to the Lord, make haste to attain the good things we have before-mentioned,
being consecrated both in soul and body, and nailed to the cross
of CHRIST, and giving glory to the Father, and the Son, and the
Holy Spirit, unto ages. Amen.
HOMILY 11.
Christians that are willing to improve and increase, ought
to force themselves to every thing that is good.
1. He that is desirous to come to the Lord, and to become the
mansion-house of CHRIST, and to be filled with the Holy Spirit,
that so he may bring forth the fruits of the Spirit, and perform
the commandments of CHRIST in purity; ought to begin first with
believing in the Lord, to give himself entirely up to the directions
of his commandments, and to bid an universal farewell to the world,
that so his mind may not be engrossed by any of the things that
do appear.
2. He ought ever to continue instant in prayer, in the faith and
expectation of the Lord, waiting at all times for his help, with
the full bent of his mind continually, fixed upon it. Then ought
he to force himself upon every good work, and to all the commandments
of the Lord. For instance, let him force himself to be of a lowly
mind before all men, and let him esteem himself worse than they,
not seeking honor, or praise, or glory from any one; but setting
the Lord ever before his eyes, desirous of pleasing him only,
in meekness of heart, as the Lord himself prescribes, "Learn
of me, for I am meek and lowly of heart, and ye shall find rest
unto your souls."
3. In like manner let him accustom himself to be merciful, kind,
tender-hearted, and good to the utmost of his power, as our Lord
expresses it, " Be ye merciful, even as your heavenly Father
is merciful."
4. Above all things, let him keep inviolably in mind the humiliation
of our Lord, and his manner of life, his meekness of conversation,
as the standard that is never to be overlooked, And thus the things
which he does now by violence, and with a reluctant heart, he
will in time do freely, by being ever mindful of the Lord, and
in, much love waiting for him. For the Lord observing how he forces
himself, and even wrests his heart, though never so unwilling,
shows mercy to him, and redeems him from his enemies, and from
the sin that dwells in -him, filling him with the Spirit. And
thus for the future, without compulsion or difficulty, does he
perform the commands of the Lord in truth. Or rather, the Lord
himself does his own commandments in him; and then he brings forth
the fruits of the Spirit in purity.
5. But first he ought thus to force himself to that which is good;
and though his heart be ever so much against it, to wait continually
for mercy; to force himself to show compassion, to endure contempt
with a courageous patience; and though he is set at nought, not
to be moved with indignation, as it is written, " Dearly
beloved, avenge not yourselves;" to force himself to prayer,.
if he have not the spiritual prayer. And thus does GOD, beholding
him in these conflicts, grant unto him the true prayer of the
Spirit, the true love, the meekness of truth, the bowels of mercies,
yea, all the fruits of the Spirit.
6. Yet if, any one forces himself to pray only for the gift of
prayer, but exerts no such vigor after meekness, and humility,
and love, and the other commandments of the Lord, this is sometimes
granted him; but then it is apart by itself, just according to
his petition. But in his Behavior he is exactly as he was before;
without meekness, for he sought it not; without humility, because
he asked nat for it; nor has he a love for all men; forasmuch
as he never had any concern or agony in the offering up of his
prayer for it. And in the execution -of the work he is upon, he
has not faith and confidence towards GOD, because indeed he has
not discovered that he wants it; neither has he labored to obtain
from the Lord a steady and true affiance in him..
7. Therefore it behooves every one, as he forces himself to prayer,
so also to an assurance in God; to humility, to meekness, sincerity,
and simplicity; to all patience and long-suffering, with joy.
Thus ought he, by an habitual violence, to esteem himself as nothing;
to break himself of unprofitable discourse; ever to meditate upon
the things of GOD, and to declare them with his mouth, and with
his heart. The same way should he proceed to conquer " all
bitterness, and wrath, and anger, and. clamor, and evil speaking;" to conform to our Lord's whole deportment; to an universal good
conversation; to all the humility of meekness, so as neither to
be exalted, nor high-minded, nor puffed up, nor to speak against
any man.
8. All these ought he to bring himself to by downright force,
that is desirous to be well-pleasing to CHRIST; that so, (when
he shall behold this forwardness and full intention of his, in
thus compelling himself to all goodness,) he may impart his whole
self to him, the Lord himself performing all these things within
him in purity, without trouble, and without compulsion, which
before he was not able, not even with force and violence, to observe.
Then all these exercises of virtue become to him as nature. For
the Lord, when he comes, and is in him, and he in the Lord, performs
in him his own commands without labor, filling him with the fruits
of the Spirit.
9. Whoever therefore is willing to please GOD in truth, and receive
from him the heavenly grace, and to grow up and be perfected in
the Holy Spirit, ought to force himself upon all the commandments
of GOD, and to bring his unwilling heart in subjection to them,
according as it is written, "Therefore hold I straight all
thy commandments, and all false ways I utterly abhor." For
as a man, in order to perseverance in prayer, acts with violence
and constraint, till he can bring himself to it; so also, in all
instances, if he has a willing mind, he is violent and pressing
with himself. Nay, and after he has obtained his petition, and
is come to taste of GOD, and is made partaker of the Holy Ghost,
he takes pains to improve the gift imparted to him.
1O. The Spirit itself then teaches him the true prayer, the true
love, the true meekness-which before he forced himself to, and
sought after, and which took up his whole thoughts. And being
thus grown up, and consummated in GOD, he is thought worthy to
become the heir of the kingdom: for the humble man never falls.
For whence should he fall, who is below all? Self-elevation is
a great abasement; but self-abasement is a great exaltation, and
honor, and dignity.
11. And thus the commandments of GOD being fulfilled by us through
his Spirit, and that Spirit perfecting us in itself, and being
itself completed in us, when once cleansed from all the pollution
and stain of sin, it will then present our souls to CHRIST as
beautiful brides, pure and blameless: we, on the one hand, reposing
ourselves in GOD, in his kingdom,-and GOD, on the other, taking
up his rest in us to endless ages! Glory be to his mercies, and
compassion, and love; for that he has vouchsafed to admit the
race of mankind unto so great honor, to be the sons of his heavenly
Father, and declared them to be his own brethren. To him be glory
for ever! Amen.
HOMILY 12.
Christ alone is able to heal the soul, and to adorn her with
the robe of grace.
1. IF any one is naked for want of the heavenly clothing, which
is the power of the Spirit, (as it is said, " Now if any
man have not the Spirit of CHRIST, he is none of his,") let
him weep, and entreat the Lord that he may receive the spiritual
clothing which is from heaven; that he may have a covering for
his soul, disrobed of the Divine power.. For he is clothed with
vile affections, that is not clad with the garment of the Spirit.
2. For as in the things that are seen, if any one is naked, he
is in much confusion and disgrace,-and even friends turn away
from their friends that are naked, thus does GOD turn away from
the souls that are not clothed with the garment of the Spirit,
in the full assurance of faith, as not "having put on the
Lord JESUS CHRIST" in power and in truth.
3. The very first man, when he beheld himself naked, was ashamed.
So great is the dishonor that attends nakedness! If therefore,
in relation only to the body, the being naked exposes us to so
much shame; how much rather is the soul that is unclothed of the
Divine power, that is not clad with the raiment not to be described-immortal
and spiritual, the Lord JESUS CHRIST, himself,-covered over with
shame and dishonorable affections! Every one that is unclothed
of that Divine glory, ought to be ashamed of himself, and to acknowledge
the disgrace he is under; as Adam was ashamed with respect to
his body being naked, though he made himself a covering of fig-leaves.
Let therefore such a soul ask of CHRIST, who clothes it with glory
which surpasses all expression, without making to itself any covering
of vain thoughts, or being deluded with an opinion of its own
righteousness.
4. For if any one stands only upon his own righteousness, (not
looking for the righteousness of GOD, which is the Lord, who,
as the apostle speaks, is made to us righteousness and redemption,)
the pains he takes are vain and fruitless. For such an opinion
of his own righteousness is at the last day plainly laid open
as a filthy rag, as says the prophet, "All our righteousness
is as filthy rags."
Let us therefore beg of GOD, and entreat him that we may put on
the garment of salvation, our Lord JESUS CHRIST. Glory be to his
tender mercies and compassion, which surpass all expression and
utterance!
5. As the woman that was diseased with an issue of blood, when
she had touched the hem of our Lord's garment, was healed immediately,
and the impure fountain of her blood was dried up-so every soul
that has the incurable wound of sin, the fountain of unclean and
wicked thoughts, if she will come to CHRIST, recovers her health;
and that fountain which sends forth impure thoughts, only through
the power of JESUS, abates and is dried up.
6. To him alone this is possible. For as that woman who had spent
all she was worth upon those that had promised to heal her, was
yet cured by no man, till such time as she came to the Lord, and
touched his hem-so is it with the soul that has been wounded from
the be, ginning with this incurable wound of sinful affections;
which none of the righteous, neither the fathers, nor the prophets,
or patriarchs have been able to cure.
7. Moses came, but was not able to give perfect health. The priests,
the gifts, tithes, new-moons, washings, sacrifices, whole burnt-offerings,
and every other branch of righteousness, were punctually observed
under the law; and yet the soul could not be healed, and cleansed
from the impure fountain of sinful thoughts. Neither could all
its righteousness avail any thing, till such time as the Savior
came himself, the true Physician, who healeth freely-who gave
himself a ransom for the race of mankind. He alone wrought the
great and saving redemption, and cure of the soul: he it was.that
set, it free from the state of bondage, and brought it out of
darknesA, having glorified it with his own light. He has dried
up the fountain of unclean thoughts; for " behold,"
says the Scripture, " the Lamb of GOD, which takesaway the
sin of the world!"
8. Its own medicines out of the earth, that is, its own righteous
actions, were not able to heal it of so great a plague. But by
the heavenly and Divine nature, the gift of the Holy Spirit, was
man capable of recovering health, being purified in his heart
by the Holy Ghost. Let us therefore have faith in him, and come
to him in truth, that he may speedily perform his healing operation
within us:-for he has promised to " give to them that ask
him, his Holy Spirit; and to open to them that knock; and to be
found of them that seek him:" and he that promised cannot
lie. To him be glory and might for ever! Amen.
HOMILY 13.
That no man, unless he is strengthened by CHRIST, is able to get
clear of the stumbling-blocks of SATAN.
And what they ought to do, that are desirous of the Divine glory.
1. THEY in whom is the Divine law ingrafted in the heart, having
the eyes of their mind enlightened, are able to get clear of the
stumbling-blocks of the wicked one. But they that are not honored
with the word of GOD, being vainly puffed up, imagine that by
their own freewill they can cut off all occasions of sin, which
yet is condemned through the mystery of the cross alone.
2. For it is impracticable to go upon the asp and the basilisk,
and to tread upon the lion and the draGOD, unlass we are first
enabled by him that said to the apostles, " Behold, I give
you power to tread on serpents, and scorpions, and over all the
power of the enemy." For were the human nature able, without
the complete armor of the Holy Spirit, to stand against the wiles
of the devil, we had never been told by the apostle, "The
GOD of peace shall bruise SATAN under your feet shortly."
He therefore that is desirous to be made partaker of the Divine
glory, ought, with an insatiable affection, with his whole heart
and strength, night and day to seek help from God.
3. Wherefore endeavor all you can to become the child of GOD,
without blame, and to enter into that rest, " whither the
forerunner CHRIST is entered for us." Do your utmost that
your name be written in the church in heaven with the first-born;
that you may be found "at the right hand of the Majesty on
high." Study to enter into the holy city, the peaceful Jerusalem.
Pour out tears day and night, according to him that said, "
Every night wash I my bed, and water my couch with my tears."
For "they that sow in tears shall reap in joy." Wherefore
the prophet expresses himself with confidence, "Hold not
thy peace at my tears."
4. Seek him only who said, " I am come to send fire on earth,
which I would it were already kindled." For this burning
of the Spirit it is that kindles up new life in the heart. This
Divine fire is used to enlighten souls, and to try them as the
pure gold in the furnace, but to consume sin as thorns and stubble.
This inflamed the heart of Cleopas and his companion, as our Savior
was talking to them after the resurrection. This burns up the
beam in the inward eye, and restores the mind to its purity, that
so, upon recovering its native power of seeing, it may incessantly
behold the wonders of God. Let us pray this fire that it would
come to us also; that we, walking at all times in the light, may
never,-no, not for a moment, " dash our feet against a stone;"
but, as lights shining in the world, may hold forth the word of
eternal life;" that, enjoying the good things of GOD, we
may rest with the Lord in life, glorifying the Father, and the
Son, and the Holy Ghost. To whom be glory for ever! Amen.
HOMILY 14.
Concerning the truth and excellency of the soul; and hour
it is tempted by SATAN, and obtains deliverance.
1. Do not slightly regard the intellectual nature of the soul.
The immortal soul is a vessel of great price. Observe how great
the heaven is and the earth, and yet GOD took not any great complacency
in them; but in thee only. Behold thy own worth and high descent,
that the Lord should come on an embassy, and that not by angels,
but in his own person, on purpose to recall thee that hadst been
lost; and to restore to thee the original formation of Adam in
his purity. For man was Lord of all, from heaven above to the
depths beneath, and pure from sin, (the image) and likeness of
God. But through the transgression he is fallen, and wounded,
and dead.
2. Quest. Is the natural concupiscence rooted out by the coming
of the Holy Spirit?
Sin is rooted out, and man receives the original formation of
Adam in his purity. Through the power of the Spirit, he comes
up to the first Adam; yea, is made greater than him.
3. Quest. Is SATAN let loose to a certain degree, or makes he
war as he pleases? Ans. If he were permitted to war at pleasure
he would put an end to all. If the silversmith and the goldsmith
put on fire by rule, for if there is more than enough, the gold
and silver is lost; and if man has skill enough to proportion
his burdens to his beast, suitable to the strength they have to
carry: how much more does GOD, who knows the capacities of men,
loosen the reins of the adverse power in different degrees? In
the same proportion, therefore, as any one is able to receive
and sustain the fight, so far is SATAN let loose upon him.
4. Quest. Does SATAN ever he still, and is man freed from the
war or, has he war as long as he lives Ans. SATAN at no time sleeps.
As long as anyone lives in this world, and wears flesh, he finds
war. But, when-the fiery darts of the wicked one shall be quenched,
what then is there that hurts the man? Since he has the King to
befriend him, one that gives an helping hand, he receives no manner
of damage. For when a man has passed through all degrees) and
is become the king's friend, can he after that be liable to injury
from any one?
5. Christians are clothed with the Spirit, and are at rest. And
though war arises from without, they are inwardly fortified with
the power of the Lord, and are no more concerned for SATAN. Just
so, when he tempted our Lord in the wilderness for forty days,
what real hurt was it, that he could outwardly approach his body?
for within was God. In like manner Christians, though outwardly
they are tempted; yet inwardly are they. filled with the Divine
nature, and so nothing injured. These degrees, if any man attain
to, he is come to the perfect love of CHRIST, and to the fullness
of the Godhead. But he that is not so, still inwardly retains
the war. He is one hour refreshed in prayer, and another in a
state of affliction: for so is the will of the Lord; because he
is as yet but an infant, he trains him up to the battle: and there
spring up in him both light and darkness, and rest. and affliction:
and -that, whatever gifts he has, for many of the brethren have
had the gifts of healing, and revelation and prophecy; however,
not having attained to perfect charity, the war came upon them,
and they fell. Indeed, if any one comes to perfect love, he is
for ever after bound and captivated by grace. But if any one make
but small advances towards this, he is still in bondage to fear,
and to war, and to falling.
HOMILY 15.
Concerning the worth and condition of the Christian.
1. Know, O magi, thy high descent and worth: hots precious you
art as the brother of CHRIST, the friend of the king, the spouse
of the heavenly Bridegroom. For whosoever shall discover the worth
of his soul, he is also able to discover the power and the mysteries
of the Divine nature, and thereby to be the more abased; for asmuch
as by the power of GOD it is that any one sees his fall. But in
the same manner that he passed through sufferings and the cross,
and so was glorified, and sat down on the right hand of the Father,
so does it behove you also to suffer with him, and to be crucified
with him, and so to rise again, and sit together, and to be joined
together with CHRIST, and for ever to reign together with him.
2. Christianity, therefore, is no trivial matter: it is a great
mystery. Consider therefore well thy high descent, that you art
called to royal dignity, " a chosen generation, a royal priesthood,
and an holy nation." For the mystery of Christianity is foreign
to this world. The glory of a king, which is seen, and his riches,
are earthly, and corruptible, and passing away: but that kingdom,
and those riches, are Divine things, things heavenly and glorious,
never passing away; for they reign together with the heavenly
King in the church in heaven. And he truly is" the first-born
from the dead:" but then are they the first-born also. Yet
are they in their own eyes, the very least of all, and greatly
set at nought. Nay, this is become to them as it were natural,
and riveted into them to esteem themselves nothing.
3. Quest. Do they then not know that they are possessed of something
which they had not before? Ans. They do: but still they look upon
themselves to be of no esteem. Though with GOD they are precious,
yet with themselves they are not so: but just as if they had known
nothing at all.
4. Quest. How is it that the apostle says, " Though I have
all knowledge, and all prophecy, and speak with the tongues of
angels, I am nothing?" Ans. In respect of that charity; which
is perfect, are these but small matters; and he that is in any
of these degrees may fall. 1 have seen men that have been admitted
to the whole circle of gifts, and been partakers of the Spirit,
and these very persons, not having attained to perfect charity,
have fallen. One of the noble order sold all his goods, set them
that were slaves at liberty; was himself a person of prudence
and understanding; yet, in the midst of all, by conceiving an
opinion of himself, he fell in the event into scandalous impurities
and endless mischiefs, Another, in time of persecution, yielded
up his body, and was hung up, and his senses taken away; afterwards
he was thrust into prison. There attended him one of the women
according to the faith; and having contracted familiarity with
her, even while in custody, he fell into fornication. See! the
rich man that sold his goods, and he that gave up his body to
martyrdom, how they fell!
Another, that lived with me in the same house, and prayed with
me, was rich in grace. There was given him the gift of healing,
and he not only cast out devils,, but healed likewise those that
were afflicted with grievous sicknesses, purely by putting his
hands upon them. After this, growing careless, he was puffed up,
and fell into the very lowest depths of sin. See I even he that
had the gift of healing fell.. You see how they fall before they
come to perfect love. But he that arrives at this is plunged all
over, and carried off captive into another world.
5. Quest. What is the meaning of those words, "Which eye
has not seen, nor ear heard, neither have they entered into the
heart of man?" Ans. At that time the great men, and the righteous,
and the kings, knew that the Redeemer was to come: but that his
blood was to be poured out upon the cross, they neither knew nor
had heard, neither had it entered into their heart, that there
was to be the baptism of fire and of the Holy Ghost; and that
Christians were to receive the Comforter, and be clothed with
power from on high,
and be filled with the Godhead, and mixed together with the Holy
Spirit: this they knew nothing of, neither had it entered into
their heart. For Christians now grow rich in a quite different
way, and are carried up into the Godhead. But though possessed
of so much joy and comfort, they are yet in fear and trembling.
Quest. What fear and trembling? Ans. A jealous fear, that they
make no false step in any one instance; but harmonize with grace.
For a lean does not immediately arrive at perfection. First, he
enters the lists and fights with SATAN, and after a long course
and fight he carries off the trophies of victory, and becomes
a Christian.
For if merely by hearing a man is made perfect without any further
trouble; then even those that frequent the theatre, and whoremongers,
shall all go into the kingdom. But this cannot be: the way is
strait and narrow: we must go through this rugged way, and hold
out with patience, and be afflicted, and so enter into life.
6. But this is the way to GOD, viz. to travel the road of life
in much patience, in hope, in humbleness of mind, in poverty of
spirit, in meekness; and through these is a man possessed of righteousness
within. himself. But, the righteousness we are speaking of is
the Lord himself. These commandments are as marks of the royal
way, leading them that travel in it up to the heavenly city. For,
says he, " Blessed are the poor in spirit; blessed are the
meek; blessed are the merciful; blessed are the peace-makers." This is Christianity. Glory be to the tender mercies of the Father,
and of the Son, and of the Holy Ghost, for ever! Amen.
HOMILY 16.
The misery of the soul, when, by reason of sin, the Lord
cdoes not dwell in her.
1. Wo to that way, wherein none walks, neither heareth in it the
voice of man! for it is become a receptacle of beasts. Wo to the
soul, when the Lord walks not in her, neither driveth out of her
the spiritual beasts of wickedness with his voice! Wo to the house,
when the master of it does not inhabit it! Wo to the earth, when
it has no husbandman to till it! Wo to the ship, when it has no
pilot; for then it is tossed about with the waves and storms!
Wo to the soul, when it has not the true Pilot in her! for then,
being in the sea of darkness, tossed about by the waves of unruly
passions, at the mercy of wicked spirits, it obtains in the end
destruction. Wo to the soul, when it wants CHRIST to till it with
care, that it may bring forth the good fruits of the Spirit! For
lying waste, and being full of thorns and thistles, in the end
it is burnt with fire. Wo to the soul, when it has not CHRIST,
the Master, dwelling in it! for then is it a wilderness; yea,
is, filled with the ill savour of disorderly affections, the sink
of all corruption.
2. As in Egypt, during the three days' darkness, the son saw not
his father, neither the brother his brother, the darkness concealing
them; so when Adam had transgressed the commandment, the veil
of darkness came upon his soul, and now he saw not his true and
heavenly Father, and neither his brother, the Lord, nor his friends
and kindred, the holy angels. And even to this time, they, upon
whom CHRIST; the Sun of Righteousness, has not risen, and in whom
the eyes of the soul have not been opened, are under the same
darkness of.sin, and have not eyes to behold their Father.
3. For this every one ought to know, that there are. eyes within
these outward eyes, and a sense of hearing more inward than this
of the outward ear. And as these eyes of ours sensibly behold
and know the face of a friend, or one we love; so do the eyes
of a faithful soul, enlightened with Divine light, see the true
Friend, the Bridegroom, the Lord. And thus beholding the only
beauty, which surpasses expression, it is wounded with Divine
love; it is directed to all the virtues of the Spirit; and obtains
the boundless and never-failing love of her Lord.
HOMILY 17.
God executes the dispensations of his grace upon mankind,
after a two fold manner.
1. THE wisdom of GOD being infinite and incomprehensible, he executes
the dispensations of his grace upon mankind, after an unsearchable
manner, with great variety, that they may be manifest that seek
him with all their heart, and endure all manner of danger and
labor upon his account. Some are prevented with the favors and
gifts of the Holy Spirit, immediately, as soon as t
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