048. Chapter 43: A Warning Exhortation Against Pietists, Quietists, and All Who in a Similar ...
------------ CHAPTER FORTY-THREE ------------ A Warning Exhortation Against Pietists, Quietists, and All Who in a Similar Manner Have Deviated to a Natural and Spiritless Religion Under the Guise of Spirituality
It pleases the Lord to glorify Himself upon earth by separating unto Himself, from all other men, His own people -- His congregation or church. It furthermore pleases Him to unite them by a mutual spiritual bond, give them His Holy Word, and let them shine as lights in a dark world. It even pleases Him to dwell among them with His gracious and blessed presence to reveal His perfections in the face of Jesus Christ, to enable them to persevere against all the devices and violent assaults of the devil and the world, and at last, to translate them into His eternal glory. The truth which has been entrusted to His church has many enemies. These enemies will either attempt to eradicate the church by external violence, or they will seek to obscure the truth by introducing numerous erroneous doctrines. False doctrines relate either to matters of faith and confession, or to the practice of life -- to either the truth or the practice of it. Such is the distinction which is generally made, but in essence they are all contrary to the truth. Erroneous doctrine results in erroneous practice and erroneous practice is intermingled with erroneous doctrine. If you observe someone who errs in either aspect, you may readily consider him to be in error in both areas. One must therefore be as careful and particular relative to the one as well as to the other, and be on guard against the one as well as the other.
God has brought the gospel to the heathen and has established His church among them, but there now seems to be a rapid return to heathendom. Ignorance covers the countenance of the church. All wisdom is now defined in relation to the knowledge of natural sciences and to eloquence. With the Epicureans men consider worldly pleasure to be their heaven and felicity. The motto is: Eat and drink, and joyfully indulge yourself, for after death there is no pleasure. [Note: This is the translation of the Dutch rhyme: “Eet en drinkt, en speelt met vreugd, want na den dood is geen geneugt.”] Or with the Stoics one considers absence of feeling to be happiness; that is, to be quiet and satisfied as a result of the impossibility of going contrary to their fabricated fatum (or eternal order), which must therefore be allowed to run its course. Others follow the example of religious pagans, some of whom, without knowing Christ, strive to cease from doing evil, and endeavor to do that which is good. Other religious pagans occupy themselves with meditating and speculating about God, finding their delight and religious practice therein.
Many so-called Christians follow the latter, for they have a natural impression of God, considering man’s felicity to consist in the knowledge of and communion with God. Since such persons are ignorant of beholding God in truth as well as having true communion with God in Christ, considering this to be too lofty, difficult, impossible, and unattainable, they deviate to natural speculation, imagining this to be extraordinarily elevated and spiritual in nature.
Various Forms of Natural Spirituality Identified
Among those who espouse blind popery -- whose religion does not differ much from paganism -- there have always been those who have rejected creature-worship and who have written much about internal religion, elevating this as highly as their natural intellect would permit them. These persons are referred to as mystical writers (that is, hidden writers) since the general public did not achieve such a level of contemplation, such elevation of spirit having been concealed from them. Today many are very fond of the word mystical, as if it implies a high level of spirituality.
We do not particularly consider Johannes Tauler to be among them. Although he has presented many matters in a spiritual and soul-moving manner, they are intermingled with fanaticism and gross errors. We also do not consider Thomas à Kempis to be among them, having written that excellent treatise The Imitation of Christ in three volumes. The fourth volume is not authored by him; it is idolatrous and has been added by someone else. However, both Tauler and à Kempis have little to say about the Lord Jesus as being the ransom and righteousness of sinners -- about how He, by a true faith, must be used unto justification and in approaching unto God, beholding in His countenance the glory of God, and practicing true holiness as originating in Him and in union with Him. Readers must note this about both authors, keeping this in mind when they read them. They will then be able to benefit from their writings.
After the time of the Reformation many strayed further from the truth than the very popery from which they had departed. Many old heresies surfaced, adorned with a new garment -- each having its own followers. Such has also been the case with practical religion. Numerous imaginations originating in empty minds, natural speculations, deceptions of Satan, dreams, and zealotry go under the name of mysticism. These differ so much in their views, and are so far removed from the genuine practice of godliness -- both within and outside of popery -- that it would grieve me and the reader to even write or read anything about it. In Germany Jacob Boehme has the most followers, and in England the Quakers have arisen. The latter are called by this name because they begin to quake when they, in an elated state, think of God and divine matters (this occasionally may happen to those who are genuinely godly due to being in awe of God), intimating that they are then receiving the Holy Spirit. Their numerous fanatical practices are common knowledge.
Some years ago De Geestelijke Leidsman (The Spiritual Guide) by Michael de Molinos (a Spaniard) was published, in which he rejected all external exercises of religion and proposed that one need only be in a quiet and introverted frame God-ward in order to be irradiated by Him. He delineated three levels of meditation. The first consisted in a seeking of emotional frames, or reflections engendering these sweet and emotional frames -- this he rejected. The second level he referred to as rational reflection, the intellect being engaged in reflecting upon God -- seeking to know, approve of, and practice the truth. This was for him also too crude and too inferior. The third level was the elimination of all external activity, including the activity of the intellect and any spiritual elation. This would consist in being totally divorced from self, being elevated above all things, being fully united with God, and in passive reflection to lose one’s self fully in God, thus worshiping Him in pure love. This is how far the illusions and vain speculations of the natural man -- who is void of the Spirit and ignorant of God -- can go. Since he excluded all external and spiritual motions and promoted quietness in both areas, his followers, many of whom are to be found among Papists and various sects, are called Quietists, that is, those who are quiet or at rest.
Some years after Molinos, François de Salignac de Lamothe Fenelon, Archbishop of Cambrai, published De Verklaring van de Grondstellingen der Heiligen, of het Inwendige (Geestelijk) Leven (The Exposition of the Fundamental Propositions of the Saints, or, Inner [Spiritual] Life). It is truly not a spiritual book. Fabricated spiritual matters -- which are neither to be found in Holy Writ, nor in the practice of the saints -- are elevated in a natural manner to as high a level as natural reflection can possibly bring them. He is of the same mold as Molinos and the previous mystical writers among the Papists. They teach a love (or lovelessness), a beholding of God and union with God to consist in some nonessential fancy contrary to the Word of God. This Word teaches us to behold God in the face of Christ as He reveals Himself in the work of redemption. As such God is known and believed by the truly regenerate and true believers. This renders them joy in, and love for, God, causing them to glorify God. The difference between the self-denial, love, beholding of God, etc., of the mystics and of the truly godly consists in this: The mystics comprehend, say, and do everything according to their natural intellect, fantasy, and imagination, doing so without the Spirit. They do not make use of the Lord Jesus (that is, as a ransom, and righteousness unto justification and peace), as being the only way of approach unto God, and unto true and genuine sanctification. Such exercises and this way are hidden from them. Those, however, who are truly godly, regenerate, and who truly believe, live by faith and not by sight. In all things they make use of the Lord Jesus. They come to the Father by Him, accustom themselves to behold God in the face of Jesus Christ, do everything as in the presence of God, and walk before God’s countenance in humility, fear, love, and obedience. These are the old paths. From this you can observe that the difference between the mystics and the truly godly is as the difference between imagination and truth; between being natural and without the Spirit and being led by the Spirit; between worldly and heavenly; between seeking an unknown God and serving the true God; and between being engaged without, and contrary to, the Holy Scriptures (dabbling with invisible things), and living according to the written Word of God. A truly godly person remains humble and serves God in Spirit and truth, and is thus kept from the temptation of entertaining high-minded and fabricated imaginations.
Pietism Identified and Defined
Some years ago there was a sizeable movement among the Lutherans in Germany toward religiosity. Of some we believe that it was in truth, but with the majority it was but an illusion. This counterfeit religiosity has in some places also affected those of Reformed persuasion. People of the world, due to observing that many of them turned to a godly lifestyle, called them Pietists, thinking to offend them in this way. Instead, they, being ungodly, actually condemned themselves in doing so, and placed a crown upon the head of the truly godly whom they intended to offend -- for to be a Pietist means to be a godly person. In desiring to warn everyone against the Pietists and to give some direction in this respect, we do not have the truly godly in mind at all. Far, far be this from me! May the Lord bless them and give them more light to see the Lutheran error and to turn away from it. Rather, I have in view those who stimulate various fictitious notions and errors, such as mystics, Quietists, heretics, fanatics, David-Jorists, Boehmists, Quakers, and all such individuals who in our day are known as Pietists.
Every heretic has something whereby the godly are rebuked and convinced of their neglect. There is something which makes them attractive and which causes a godly but unstable person to vacillate, being desirous for those delightful matters which they hear being proposed. The most attractive aspects presented by these people are 1) the contemplation upon God and how to practice this continually, 2) speaking of the denial of self, and 3) the delightfulness of love. When these matters are presented in a most charming manner, they will find entrance into the hearts of those who are naturally pious and of those who are truly godly. They perceive that to know God, to walk in the light of His countenance, and to be united with God constitutes felicity. They perceive that self-love is still so deeply rooted in their hearts, causing them so much sorrow. It is their whole desire to be delivered from this. They perceive that love is the purest, sweetest, most necessary and most holy of the graces. When they hear these matters presented in an excellent and most eloquent manner, they come, so to speak, in a state of ecstasy and there is an inclination of the heart to believe that these speakers possess these matters. This causes them to be tossed back and forth as to whether they should join themselves to them. However, the thorn hidden in their speaking is that the speaker both speaks and understands everything in a natural manner -- that is, void of the Spirit -- whereas you conceive of it in a spiritual sense. By his speaking, he would draw you away from this spiritual understanding and the desire to enjoy and do that which is spiritual -- drawing you away to a natural and unspiritual understanding and activity, and at the same time into other errors which he initially conceals. Do not expect me to enumerate and refute all their errors both in doctrine and practice. That is an impossible task, since almost everyone espouses a different sentiment. What the one says is denied by the other. Rather, I shall state and defend some propositions whereby the errors will be evident and whereby a believer, holding fast to those truths, will be delivered from their temptations.
PROPOSITION 1 A Christian must have a great love for the truth; all splendid pretense void of love for the truth is deceit.
First, the truth is the way of salvation as revealed by God in His Word. Whatever God has revealed about Himself, the Lord Jesus Christ, regeneration, saving faith, true holiness, and the manner in which God wishes to be served -- all that is truth. “... Thy word is truth” (John 17:17); “... after that ye heard the word of truth, the gospel of your salvation” (Ephesians 1:13).
There is no other way unto salvation but one. He who misses this one way, will go lost; one cannot be saved with all religions. Whatever is contrary to this truth is a lie and from the devil, who “abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it” (John 8:44).
Secondly, God has given this truth to His one and only church in order to preserve, proclaim, and confess it. “... the church of the living God, the pillar and ground of the truth” (1 Timothy 3:15); “... because that unto them were committed the oracles of God” (Romans 3:2).
Thirdly, this truth is the seed of regeneration; that is, it is the means whereby man is drawn out of darkness into marvelous light. “Of His own will begat He us with the word of truth” (James 1:18); “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever” (1 Peter 1:23). He who therefore neither knows nor has the truth cannot be regenerated. If he is not regenerated, however, all his speaking about spiritual things is but the work of nature and he is entirely devoid of the truth.
Fourthly, the truth is the only means whereby saving faith is to be obtained. Saving faith is the extrinsic exercise -- a going out of self -- of a soul perplexed by sin and judgment, and of a soul who yearns for reconciliation, holiness, and communion with God. It is the going out of the heart after the Lord Jesus, He being the ransom and the righteousness of God. She receives Him, surrenders to Him, entrusts herself to Him, and lives and grows in Him. This faith is founded on the truth; without this truth there is no faith. “... how shall they believe in Him of whom they have not heard? So then faith cometh by hearing, and hearing by the word of God ... that is, the word of faith” (Romans 10:14
Fifthly, the truth is the means, fountain, and rule from which holiness issues forth and according to which it must be regulated. Holiness is the loving observance of truth. “That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into Him in all things, which is the head, even Christ” (Ephesians 4:14-15). The Lord Jesus when praying for holiness for His own, beseeches that it may come about by the truth. “Sanctify them through Thy truth: Thy word is truth” (John 17:17). If the heart is to be purified, it must occur by means of the truth. “Seeing ye have purified your souls in obeying the truth through the Spirit” (1 Peter 1:22). He who lives in sin is a slave and servant of sin. He who is set free from sin is set free by the truth -- a truth comprehended and known well. “And ye shall know the truth, and the truth shall make you free” (John 8:32). To live holily is to walk in the truth. “... even as thou walkest in the truth. I have no greater joy than to hear that my children walk in truth” (3 John 1:3-4). Someone who neither knows nor has the truth cannot be holy. Whatever he manifests is but the natural work of an unconverted person. Every step which deviates from the truth is impure, and causes impurity in the way of holiness.
Sixthly, God demands from believers that they will do everything in their power to protect the truth and to engage in battle on its behalf so that nothing of the truth is lost or obscured. A spiritual warrior must himself be girded with the truth. “Stand therefore, having your loins girt about with truth” (Ephesians 6:14). Being thus armed, he must keep an eye on the truth, not permitting that anyone infringe upon it in any point. “... it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints” (Jude 1:3); “Fight the good fight of faith” (1 Timothy 6:12). We must follow the example of the apostle Paul who said, “For we can do nothing against the truth, but for the truth” (2 Corinthians 13:8). Whenever anyone would undermine the truth, he would immediately stand ready. “To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you” (Galatians 2:5). If we love the truth, we shall hate all that is opposed to the truth, however insignificant it may be -- for one error does not remain isolated, but multiplies beyond what one could imagine. “Take us the foxes, the little foxes, that spoil the vines” (Song of Solomon 2:15); “I hate every false way” (Psalms 119:104).
One cannot trifle with the truth. It is too precious a gift from God and God takes notice of how we deal with it. If you love the truth in a heartfelt and genuine manner, the Lord will give more light. If, however, you are cold, listless, indifferent, and careless toward the truth, you must expect the wrath and judgment of God. Impress upon your heart 2 Thessalonians 2:10-12, “... because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth.” Therefore, from now on do not expend so little energy toward the truth.
Eighthly, not only is it contrary to God’s will to have fellowship with error, but also with those who espouse error. The church is a garden enclosed (Song of Solomon 4:12). It is separated from all other men, whatever religion they may espouse. If heretics arise in her midst, they must be cast out. “But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate. I know thy works ... and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce My servants” (Revelation 2:6
Thus, every member must be on guard against intermingling with those who espouse false doctrine. Hear what the command is: “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” (2 Corinthians 6:14-15
How necessary it is to carefully heed this proposition! Compare yourself to this. Do you have such a tender love for the truth? Is it that precious to you? Do you joyfully give thanks to God for it? Do you live according to it? Do you engage in battle on its behalf? Do you indeed abhor all error and those who espouse it? Are you fearful and concerned about associating with such persons? If such is the case with you, then you are not in danger of being misled by the elevated language of the Pietists, for you will immediately perceive whether they have and promote either the truth or error, and whether they have love for the truth. This will become evident when you will have directed them away from their lofty language to the foundational truths of religion. You will experience that in this respect they are either ignorant and therefore not willing to discuss it, or that they espouse several errors -- the one this error and the other that error -- and you will have sufficient grounds to depart from them out of love for the truth. You will perceive that all their lofty language is not from the Spirit, but rather, proceeds from the natural mind. When you examine their practice, you will perceive that they have no love for the truth, because they maintain equal fellowship with Papists, Socinians, Anabaptists, etc., and are unconcerned about their association with people from various religions. They thus unite the truth and the lie, light and darkness. If they do not say so -- as many do -- they nevertheless show by their practice that one must tolerate each other’s sentiment, must neither judge each other about this nor defend it, but must rather practice love and more love. Is this not tantamount to rejecting, despising, and not loving God’s truth, and to be opposed to the truth contrary to God’s command as stated above? A person with whom we are not personally acquainted can be known from the company he keeps; therefore, depart from and forsake all such whose deeds are the fruit of nature and who engage in elevated discourses, since they have not even reached the first step. You who are spiritual ought not to be shaken by their speaking of spiritual matters which is void of the Spirit and which conceals the rejection of the truth.
You of little faith -- who also have but little knowledge of the truth, for which you are to be rebuked -- be on your guard, for you are in the greatest danger. You have a desire for spirituality, to know God, to have communion with Him, and to walk in love. You grieve that you are still so far from this. When you hear such individuals speak of those elevated matters, you become enamored due to the spiritual principle within you. You are torn as to whether you should follow them, neither seeing the hidden thorn nor the ultimate outcome of such religion -- not perceiving that it is all but a natural speculation about God and interacting with God. All of this is contrary to Scripture and is not the way and manner in which God leads His children. Remain faithful to the Word, seek God in Christ in all simplicity of heart, and be satisfied with the measure of grace which God gives you. Their practice would draw you away from that which is truly spiritual to the realm of the natural. “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1).
PROPOSITION 2 A Christian must have great love and esteem for the church. Who can reflect upon the church without being ignited in love toward her? Of all that is found upon earth, she excels in glory, purity, and excellency. What would the world be without the church other than Sodom? Yes, the world would not exist if there were no church. The church is “... the joy of the whole earth” (Psalms 48:2) and “... a praise in the earth” (Isaiah 62:7). It is the chief joy of God’s children -- yes, it exceeds all that is joyful. “If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy” (Psalms 137:5-6). All David’s love, joy, care, and desire were focused upon the church. When he was driven away from her, he said, “My tears have been my meat day and night” (Psalms 42:3); “Woe is me, that I sojourn in Mesech” (Psalms 120:5). His only desire upon earth was to be where the church was. “One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life” (Psalms 27:4). He rejoiced exceedingly when this was his portion. “I was glad when they said unto me, Let us go into the house of the Lord. Our feet shall stand within thy gates, O Jerusalem” (Psalms 122:1-2). May such a disposition of heart and such feelings for the church also be ours, for the church is the congregation of the living God (Romans 9:26). The world is divided into many kingdoms and each has its king -- the one more glorious and mightier than the other. The church is also a kingdom which is indeed in the world but not of the world, for it is the kingdom of heaven. God Himself is its King: “For the Lord is our judge, the Lord is our lawgiver, the Lord is our king; He will save us” (Isaiah 33:22). The Lord Jesus -- the Lord of glory, the King of kings, and the Lord of lords -- is their King. “Yet have I set My King upon My holy hill of Zion” (Psalms 2:6).
God Himself has chosen the church out of all nations in order that she would be His property -- in contrast with the nations of the world: “For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth” (Deuteronomy 7:6). God Himself gathers this people together: “This people have I formed for Myself” (Isaiah 43:21); “And the Lord added to the church daily such as should be saved” (Acts 2:47). God Himself keeps a very close watch over her: “I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day” (Isaiah 27:3); “For I, saith the Lord, will be unto her a wall of fire round about” (Zechariah 2:8). Let the enemies freely devise and use all their devices and force against the church, but “the gates of hell shall not prevail against it” (Matthew 16:18). Woe to him who opposes the church of God, for “... he that toucheth you toucheth the apple of His eye” (Zechariah 2:8). Who would not have the highest esteem for that church which has God and the Lord Jesus as King? How can one claim to fear and love God and love the church -- His children -- and not have esteem for her? “Every one that loveth Him that begat loveth him also that is begotten of Him” (1 John 5:1).
Consider carefully who are to be found within her walls and you will then love the church. They are the saints of the Most High: “But the saints of the most High shall take the kingdom” (Daniel 7:18). They are “the saints that are in the earth, and ... the excellent” (Psalms 16:3). They are the elect and those who are purchased by the blood of Jesus Christ. “... the church of God, which He hath purchased with His own blood” (Acts 20:28).
They are those of whom it is said, “... for Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation” (Revelation 5:9). They are the precious daughters of Zion who are glorious within, the children of God, the heirs of eternal life, cherished by God, the Lord Jesus, and true believers, as well as those who are justified and sanctified. Of them the apostle says, “But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Corinthians 6:11). They are those whom God calls hephzi-bah, that is, “... the Lord delighteth in thee” (Isaiah 62:4). It is the church whose walls are called salvation and whose gates are called praise (Isaiah 60:18). If your heart is to have love and esteem for something, it must be the church. If you do not love the brethren, you certainly do not love God -- regardless of what you may say.
All that is glorious is to be found in the church. God dwells there in an extraordinary manner: “God is in the midst of her” (Psalms 46:5). The church is therefore called Jehovah Shammah, “The Lord is there” (Ezekiel 48:35). The Lord Jesus is present in His church and He Himself says of her, “These things saith He that holdeth the seven stars in His right hand, who walketh in the midst of the seven golden candlesticks” (Revelation 2:1). The Lord, by granting her radiant glory, makes His church glorious both internally and externally. “The king’s daughter is all glorious within: her clothing is of wrought gold” (Psalms 45:13); “And thy renown went forth among the heathen for thy beauty: for it was perfect through My comeliness, which I had put upon thee, saith the Lord God” (Ezekiel 16:14). How Jacob stood in awe due to the presence of God in Bethel! (Genesis 28:16-17), as well as Moses when the Lord appeared to him in the burning bush (Exodus 3:4
Take notice of the blessings and benefits which God bestows upon the church, and you will then love her -- they are beyond comprehension. “Truly God is good to Israel” (Psalms 73:1). Paul expresses this by the words “all” and “spiritual”: “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ” (Ephesians 1:3).
(1) There the Sun of Righteousness shines forth under whose wings there is healing (Malachi 4:2). The church is irradiated with light which is heavenly, begets joy, warms the heart, renders fruitful, and guides in the way. “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee” (Isaiah 60:1-2). That light will show the way in such a clear and efficacious manner that even “fools, shall not err therein” (Isaiah 35:8). “They also that erred in spirit shall come to understanding” (Isaiah 29:24).
(2) There the Lord Jesus is given unto justification and sanctification. “In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness” (Zechariah 13:1); “And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity” (Isaiah 33:24).
(3) There the Holy Spirit is poured out upon its inhabitants. “Neither will I hide My face any more from them: for I have poured out My spirit upon the house of Israel” (Ezekiel 39:29). The Spirit guides them into all truth (John 16:13). “For as many as are led by the Spirit of God, they are the sons of God” (Romans 8:14).
(4) There God gives shepherds who lead them. “And I will give you pastors according to Mine heart, which shall feed you with knowledge and understanding” (Jeremiah 3:15). These shepherds give heed to everyone’s conduct, and if there is someone who departs from the right way, they immediately make work of this and call out to them, “This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left” (Isaiah 30:21).
(5) It is there that God refreshes and rejoices His own. “There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High” (Psalms 46:4); “... all my springs are in Thee” (Psalms 87:7). There is safety and protection so that not one sheep goes lost: “... for upon all the glory shall be a defence” (Isaiah 4:5). Therefore those who are perplexed and in despair flee to the church to take refuge there. “The Lord hath founded Zion, and the poor of His people shall trust in it” (Isaiah 14:32). I wish to state it comprehensively: “For there the Lord commanded the blessing, even life for evermore” (Psalms 133:3).
Add to this the delightful and beneficial activity of the church.
(1) There men sing the praises of the Lord. “... and in His temple doth every one speak of His glory” (Psalms 29:9).
There men serve the Lord with gladness and come before His presence with singing (Psalms 100:2).
(2) There men worship the Lord in humility and holy awe; there men bow toward the palace of His holiness (Psalms 5:7), and there are the “suppliants” (Zephaniah 3:10). “O worship the Lord in the beauty of holiness” (Psalms 96:9).
(3) There the Lord is confessed and there men exclaim: “The Lord is God! The Lord Jesus is the only and complete Savior, and God’s Word is the truth.” There men exclaim, “Lo, this is our God” (Isaiah 25:9); there men offer “the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name” (Hebrews 13:15). There every knee bows at the name of Jesus and every tongue confesses that “Jesus Christ is Lord, to the glory of God the Father” (Php 2:11). The apostle says concerning the church, “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of Him who hath called you out of darkness into His marvelous light” (1 Peter 2:9).
(4) The church, shining forth with truth, holiness, her confession of the Lord Jesus, and her endeavors to make Him known, is the place where everyone may find refuge to serve God. “And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths” (Isaiah 2:3).
(5) The church endeavors to be instrumental in the conversion of many souls. Who has ever been converted and who will ever be converted, except by the instrumentality of the mother, the church? “But Jerusalem which is above is free, which is the mother of us all” (Galatians 4:26). Relative to this it is said of the church: “And of Zion it shall be said, This and that man was born in her: and the Highest Himself shall establish her” (Psalms 87:5).
(6) It is there that love is exercised both toward God and our neighbor. The congregation of Thessalonica so excelled in this that the apostle said, “But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another” (1 Thessalonians 4:9).
(7) There the weak are strengthened, the mourning comforted, the ignorant instructed, the wayfaring returned, and the slothful are stirred up. There men encourage each other while engaged in spiritual warfare, take the other by the hand, give them holy examples, and follow them.
Thus the church shines forth with holiness, by which the house of the Lord is adorned. Of the saints it is said, “Thy people shall be willing in the day of Thy power, in the beauties of holiness” (Psalms 110:3). Her appearance is thus “as the morning, fair as the moon, clear as the sun, and terrible as an army with banners” (Song of Solomon 6:10). And even if the church is feeble in all things, she, nevertheless, possesses all things in truth; the measure does not change the quality. Silver which is covered with soot does not therefore lose its value but remains more precious than shining tin. Wheat does not lose its essential and nourishing qualities due to being mixed with much chaff on the threshing floor.
He who considers all this simultaneously, viewing the church from every dimension with a spiritual eye and heart, will not only be ignited with love for the congregation and, with ecstasy, stand in awe of the glory of the church, but he will also be provoked to holy wrath against all those who would dare to undertake anything which is detrimental to the church. The above will give sufficient reasons to be on guard against the delusions of the Pietists. They exert every effort to ruin the church -- if this were possible. They reject the church, church order, the divine commission of ministers, the ministry of the Word, the sacraments, and the keys of the kingdom of heaven. They thus make themselves guilty of the abominable sin of despising the congregation of God. “... or despise ye the church of God” (1 Corinthians 11:22). He who despises the church of God despises God Himself and the riches of His goodness, and will not escape the judgment of God. Even though the one Pietist espouses this and another person again different heresies and errors, all of them holding to opinions of their own, they agree in this respect that their religion consists in stripping themselves as being nothing (in reference to God, that is), and in the contemplation upon an imaginary and fabricated God. They ascend in this as far as their natural perception will enable them, which to such darkened individuals appears as wondrous light and as being wondrously spiritual. Occasionally they come together to listen to someone speak of these matters. Their religion furthermore consists in manifesting an indiscriminate love for people of various sects -- even as far as the wallet is concerned. He who has no love for the church has no love for God. He who is engaged in battling the church is battling God and will endure His judgment. Take heed therefore that your salvation be dear to you and stay away from this sort of people, lest you be a partaker in battling the church of God. Attentively consider Deuteronomy 13:1-3, where God warns against such prophets who perform a miracle and who -- upon having gained esteem due to the coming about of this miracle -- then give counsel to serve other gods. The text says that God will then try them to see whether their heart is perfect before Him. This is applicable here, for they make a great display of spirituality and thereby gain entrance with the upright. They thus lead them away from the church and from true religion. Therefore you must, first of all, keep in mind what their objective is, and from that perspective judge their fair speeches. However, do not permit yourself to be ensnared by these fair speeches, nor to be tempted to the commission of the dreadful sin of leaving the church and engaging in battle against her. “He that gathereth not with me scattereth abroad” (Matthew 12:30).
PROPOSITION 3 The Holy Scriptures are the only rule for doctrine and life. In the first proposition we have demonstrated how precious and lovely the truth is, and that he who loves the truth, hating all who deviate therefrom, will withdraw himself from all who depart from the truth -- and thus also from the Pietists. In the second proposition we have discussed the esteem and love which all lovers of the church have for the people or congregation of God from which the Pietists are separated. To this we shall now add the preciousness and loveliness of the Word of God, in which all saving truth is comprehended, upon which the church is built, and which God has given to the church for the purpose of preserving and spreading it. This the Pietists either reject or minimize.
God has caused the way of salvation (there being but one, which is hidden from the natural man) to be recorded so that His people would have a steadfast rule of doctrine and life, and be protected against the deceits of Satan. Satan brings forth much smoke and vapor from the pit of hell in order to obscure the truth and at times changes himself into an angel of light; that is, he imitates that which is of a most spiritual nature and causes it to be performed in a natural manner without the Spirit and without Christ. God has furthermore given such a record in order that the church be protected against the deceits of men who make use of craftiness, causing people to err in a subtle manner. He has also done so in order that everyone would be protected against his own heart which carries within it the seed of all heresy and error. This way of salvation, having thus been recorded, has been entrusted to the church in order that she would preserve it in its purity, transmit it from generation to generation and from nation to nation, proclaiming it everywhere unto the conversion of men, to lead the converted to the church, and to govern the faith and life of the members of the church. The Word of God is the foundation upon which the church is built (Ephesians 2:19-20), the insignia of the true church, the nourishment of the church, the only rule of faith and life, and the sword against the enemies who err and battle against the truth -- it is everything to the church. There is no church without the Word and there is no Word without the church. As far as we are concerned, all esteem for and efficacy of the Word is contingent upon our acknowledgement of it being from God. It is contingent upon the fact that we receive it “not as the word of men, but as it is in truth, the word of God” (1 Thessalonians 2:13). It is truly the Word of the God of truth. “All scripture is given by inspiration of God” (2 Timothy 3:16); “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:21). The Spirit who has inspired the Word and causes believers to perceive, taste, and experience those matters contained in the Word, assures them of the divinity of that Word. He does this not only by means of its inherent evidences of divinity, but also by way of immediate operation in their hearts. “And it is the Spirit that beareth witness, because the Spirit (who speaks in the Word) is truth” (1 John 5:6). Therefore with what reverence we ought to hear and read the Word! Isaiah therefore begins his prophecy with these words: “Hear, O heavens, and give ear, O earth: for the Lord hath spoken” (Isaiah 1:2). With what an obedient heart we ought to hear and read the Word, saying, “Now therefore are we all here present before God, to hear all things that are commanded thee of God” (Acts 10:33)!
Since the Holy Scriptures have been inspired by the God of truth who cannot lie, and by the Holy Spirit of truth who leads into all truth, all that has been recorded in the Holy Scriptures is truth. All of Scripture is certain, sure, and infallible. We may depend on it -- and without reservation, vacillation, and in the full assurance of faith may rely upon it: “... the word of truth ... Thy law is the truth ... all Thy commandments are faithful” (Psalms 119:43
Nature is ignorant of such a way of salvation; neither angel nor man could have devised it. It is a mystery which can only be known by divine revelation. Concerning its power and motions, it can only be made known by the Holy Spirit who works in souls by means of the Word. In reference to this the Lord Jesus says, “Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given” (Matthew 13:11); and Paul states: “According to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the Scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith” (Romans 16:25-26).
Even though a natural man reads and hears of the mysteries of the Word of God, he does not understand them unless God by His Spirit makes them known to his soul by immediate revelation. Those who are wise and prudent in natural matters think highly of the quickness of their intellect. They think that if anyone ought to understand mysteries, it ought to be them; they should be able to comprehend them; they are, nevertheless, blind as bats when it comes to spiritual matters. The apostle says concerning them: “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14). The apostle Jude (not Iscariot) says of the natural man who does not have the Spirit: “But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves” (Jude 1:10). Since they do not understand the spiritual mysteries, but view them in an external sense and in a natural manner, they despise them as illusions and matters of no worth. Since their reason cannot penetrate to the pith of these truths, they therefore reject them and thus exclude themselves from heaven. The Pietists lack this spiritual light. They have natural light concerning God’s majesty and the insignificance of the creature. They perceive that man’s felicity consists in the beholding of God; and by means of the Holy Scriptures their natural light becomes increasingly clear. Since these persons do not understand the spiritual mysteries they occupy themselves with a natural beholding of God, imagining that their natural perceptions are wondrously spiritual, and far exceed the Word and that of those who are truly illuminated. Yet such perceptions are nothing but fabrications and illusions which deprive them of salvation. Not only do the Holy Scriptures contain mysteries, but they also contain all mysteries which God wills His children to know, and which are needful for their spiritual functioning here and the enjoyment of felicity hereafter. Therefore, to teach spiritual matters or spiritual exercises which have neither been revealed nor prescribed in God’s Word is deceit. The apostle says, “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Galatians 1:8). There is nothing lacking in the Word -- neither small nor great, low nor high. “The law of the Lord is perfect” (Psalms 19:7). He who either adds to or subtracts from it shall have no part in all the promises recorded in the Word. Rather, all the curses which are declared in the Word will come upon them (Deuteronomy 4:2; Revelation 22:18-19). Fear therefore and tremble; closely adhere to the Word, and seek both to understand and practice its spiritual meaning. The Word of God is “able to make thee wise unto salvation ... and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works” (2 Timothy 3:15-17). One cannot desire anything beyond this; he who fabricates something else accuses God’s Word of being deficient. God demands nothing beyond this; he who demands, seeks, and does something apart from Scripture cannot please God with his will-worship. “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His Name” (John 20:31). The Holy Scriptures are the only rule for doctrine and life. He who wishes to live godly and desires to be saved must regulate his intellect, will, affections, words, deeds, and entire religion according to this Word. “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isaiah 8:20); “Then shall I not be ashamed, when I have respect unto all Thy commandments. Wherewithal shall a young man cleanse his way? by taking heed thereto according to Thy Word” (Psalms 119:6
If the Word of God is so precious to you, if you love it so, and if you make it your rule for faith and life, you will be immune to the delusion of the Pietists. If you are taken in and shaken by their speech -- having the appearance of spirituality -- and you turn to the Word of God, you will immediately perceive that it is not according to the Word, that the Word of God does not speak in that fashion, and that God does not lead His children in such a manner; the Word of God will be a shield to you. When you encounter them, you must investigate first of all what knowledge of, esteem for, and study they make of the Word. You will then perceive that some reject it entirely, ignore it, and will not respond to your investigation. Others will perceive it as a primer, from which little ones and beginners derive benefit; they contend that one must ascend beyond the Word and engage in more elevated contemplations. However, they will either deny or be silent about the fact that the Word has been inspired by God and has been appointed to be the only and eternal rule -- which you may interpret as a denial. Others, who do not perceive the spirituality of the Word with their natural eyes, will deem it to be of little value and will view it as a dead letter, having neither spirit nor life. They maintain that those who hold to the Word will never become spiritual. Others, in order not to give the appearance of casting aside the Word, and your being frightened by them, will make use of it in their conversation and will quote such Scripture passages which speak of light, beholding, and spirituality. Investigate them more carefully, however, as to whether they believe the Word of God to be inspired in its entirety, and whether they acknowledge it as the only rule for faith and life. You will then experience that things are not in order here. Investigate furthermore if, when they use the Holy Scriptures, they understand the true meaning and spirituality of the truth. You will then discover that they are spiritually blind, and a proof for this will be that they do not wish to be examined concerning this, unless they perceive that they have a person before them with little knowledge, and over whose eyes they can readily pull the wool.
You thus have sufficient reason to reject them, and to consider all their doings to be but natural (which they truly are), thinking of this passage: “Lo, they have rejected the word of the Lord; and what wisdom is in them?” (Jeremiah 8:9). If, however, you do not have esteem and love for the Word of the living God as was stated above, all warnings to you are in vain. Then you are vulnerable for all manner of delusions which present themselves under the guise of spirituality, and for being led about by all wind of doctrine. For you there is no counsel -- and how will you be saved? If you insist on being in error, and you rebuff all warnings, then go your way -- but know that you have been warned.
PROPOSITION 4 Regeneration is the originating cause of spiritual life, and of all spiritual thoughts and deeds.
Everything functions in harmony with its originating cause and according to its nature. Man also functions according to his internal principle -- be it that he is in the state of nature or that he lives by the Holy Spirit. A natural man functions in a natural manner with reference to natural and spiritual matters, and a spiritual man functions in a spiritual manner in reference to both. This distinction cannot be comprehended by a natural man, since he does not understand that which is spiritual. The truth of this matter is taught by the Holy Scriptures. “A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil” (Luke 6:45); “For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit” (Romans 8:5).
One must not be of the opinion that all natural men indulge in ungodliness. No, in an external sense they live a life which is beyond reproach. Some take notice of their heart; they examine themselves at night as to how they spent the day -- what sins they have committed, and what virtues they have either performed or neglected. They have God before their eyes and give heed to the Spirit and His motions, thinking that He deals with them as they deal with Him. They know that all their happiness and felicity is to be found in communion with God and they continually engage in reflecting upon God. Pagan writings bear abundant testimony to this, doing so with expressions which are capable of bringing a soul into ecstasy and of quickening them Godward, and to godliness. Nevertheless, it is nothing but the work of nature, which cannot please God, cannot yield delight to one who is truly godly, and cannot render salvation to one who is thus engaged. Even though it appears to be spiritual, it is nevertheless not worthy of being called spiritual. It is nothing but darkness and pollution when a spiritual person compares it to the spiritual beholding of God and true life in God. You may respond as follows: “What is lacking? I would think that I am living in a heavenly fashion when I am thus engaged in beholding God, giving heed to my heart, daily examining myself, and thus increasing in virtuousness. What is lacking here?” Spirit, life -- yes, everything is lacking. Natural men can also be religious. “... I perceive that in all things ye are too superstitious. ... Whom therefore ye ignorantly worship, Him declare I unto you” (Acts 17:22-23). If heathen who do not have the Word of God can be that religious, this is much more true for the unconverted who are externally illuminated by the Word. You must therefore not immediately consider to be spiritual what appears to be spiritual -- for there is a natural and a spiritual piety.
All men, as they are born, and as they grow up in such a condition, are dead and blind as far as the spiritual is concerned -- and this is also true for all their deeds. “That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world” (Ephesians 2:12). That is the condition of man prior to regeneration, even when he is at his best. “... who were dead in trespasses and sins” (Ephesians 2:1); “Having the understanding darkened, being alienated from the life of God through the ignorance that is in them.” (Ephesians 4:18). This ignorance, even in those externally illuminated, is so great that, although they imagine themselves to have greater light than those who are truly converted, they can neither have a correct understanding of spiritual matters nor perceive them in their essential nature. “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14). Therefore, you cannot conclude from someone’s external behavior, nor from the fact that someone speaks of elevated and spiritual matters, that a man has Spirit and life. From the deeds themselves, you cannot come to a conclusion about someone’s spiritual state. You must rather judge someone’s deeds by his regenerated nature and state. The very same words and the very same deeds which a converted person speaks and does can also be spoken and performed by an unconverted person. With the one, however, it is spiritual and proceeds from a living principle; with the other it proceeds from a natural principle. The difference is as great as between dreams or illusions and reality, and between paintings and living persons.
Therefore, man, being dead and blind, and producing such motions and deeds as mentioned above by means of that natural principle, must be born again if he is to become seeing, living, and spiritual in his dispositions and deeds. This is an absolute truth to which there is no exception. “Except a man be born again, he cannot see the kingdom of God. Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:3
However, the point in question is this: What is regeneration and what change does it bring about in man? Whatever the converted do or refrain from doing can likewise be true for the unconverted -- yes, an Abimelech remains standing where a David falls. Many pagans have so excelled in conquering their corruptions and in practicing virtue that they put many of the regenerate to shame. He who reads Cicero, Seneca, Marcus Antonius, Epictus, and other pagan writers will stand amazed.
Regeneration does also not consist in losing sight of yourself; it does not consist in abstaining from aiming at or seeking prosperity and salvation, or your joy and delight for yourself, and instead lose yourself in nothing else but the beholding of God alone. It does not consist in the reflection upon and beholding of God, in sinking away in God, and in continually bringing yourself in the presence of God. All of that can also be the work of nature; pagans, idolatrous Papists, and other proponents of error do likewise.
It does not consist in the increase of natural light and virtuousness, as if man would be regenerated were light to exceed darkness or virtuousness sin. For,
(1) growth is of the same nature as the principle from which it originates. The principle of light and virtuousness is natural, and thus also the increase in both -- regardless of how far it may go.
(2) The natural man, however illuminated, virtuous, humble, and exalted he may be in his beholding of God, is and remains a fool (Romans 1:22), without God and without hope (Ephesians 2:12), and blind (Ephesians 4:18; 1 Corinthians 2:14). Thus, regeneration does not consist in the increase of the matters mentioned.
(3) If this were so, man would not need to be regenerated; however, he does stand in need of this. Growth is the continuation of a principle which already exists, and not the receiving of a principle of life which did not exist previously. Regeneration is, however, the generation of a principle of a life which did not exist previously, and thus a translation from one state -- death, into another state -- life.
(4) Regeneration proceeds from the Holy Spirit by means of the gospel; it causes a person to behold God in the face of Jesus Christ, generates spiritual life by union with Christ, and culminates in felicity. None of these things are true for natural light and virtuousness, and they thus differ in their essential nature.
Regeneration is a complete change of man wrought by the Holy Spirit through the Word. This change is both internal and external. It is from death to life, from natural to spiritual, from an earthly disposition to a heavenly disposition, from self and all creatures to Christ, and through Him to God. Regeneration begins in the heart and in the innermost recesses of the soul. “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh” (Ezekiel 36:26). The heart encompasses the intellect, will, and affections.
(1) The intellect, being enveloped in darkness prior to this, is illuminated and receives enlightened eyes (Ephesians 1:18). Observe this in 2 Corinthians 4:6, “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” He who has been illuminated now sees things differently from before and views what he has observed before from a different perspective. That which previously was pure in his eyes is now polluted; that which appeared to be light is now only darkness. The illuminated soul now perceives that none can behold God except as He reveals Himself in Christ in the work of redemption, and that by such beholding, man is sanctified, made joyful, and is saved.
(2) The will -- which previously followed the blind intellect and delighted in that which was hateful, perceiving it to be delightful -- now hates what it formerly delighted in, and now delights in that which it formerly hated. All its desire is now Godward -- not outside of Christ, but in Christ. Its love is now toward the Lord’s will as revealed in His Word. “I will love Thee, O Lord” (Psalms 18:1); “O how love I Thy law!” (Psalms 119:97).
(3) The affections are inclined toward different matters and in an entirely different manner. The disposition of heart now being spiritual, the inclinations and desires are now also spiritual, and there is a desire to be filled and satisfied with spiritual matters. “... be ye transformed by the renewing of your mind” (Romans 12:2). The heart having thus been changed, the manifestations of the heart have also been changed. The regenerated soul despises whatever does not now proceed from this changed heart. It has a heartfelt hatred for sin and flees from it. It wholeheartedly seeks God, grieves in a heartfelt manner about the absence of God, wholeheartedly delights itself in God, and serves God; it is all done wholeheartedly. “... doing the will of God from the heart” (Ephesians 6:6); “I will love Thee, O Lord” (Psalms 18:1). This changed heart brings forth different thoughts and has a holy objective in all that it does. It flees from sin and the world and exercises virtue; it endeavors to be conformed to Christ in all things, desiring that the life of Jesus be manifest in our mortal bodies. In one word, a regenerated man is an entirely different person. “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Corinthians 5:17).
However, regeneration generally does not come about so easily. There are many fears and sorrows, and there are wrestlings to be reconciled with God, to believe in Christ as one’s ransom and righteousness, and to obtain a new heart and a new life. Since regeneration will always be imperfect here, the warfare between flesh and spirit, according to the testimony of the apostle, will also not cease. “For the flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Galatians 5:17). When someone comes under conviction and receives a desire toward God, he will then initially be in danger of striving for great things. Since natural religion is easier -- having the cooperation of nature (true regeneration being contrary to man’s nature) -- he will very readily be drawn away to Pietism, which is nothing else but a natural religion. He will thus be in danger of remaining in a natural state and of perishing. Therefore, if you desire to be saved, strive for your regeneration in the manner which we have briefly presented to you. Consider your sinful and condemnable condition and the blessed state of the regenerate. Take note of your impotence and keep your eye fixed on Christ. Let the Word of God be the subject of your meditation and keep company with those who are truly godly, so that the Holy Spirit may convert you by way of these means. If a change comes about, remain humble and increase in that very way; this will cause you to walk with certainty and steadfastness, and you will be safeguarded against the delusion of the Pietists. When you are in the company of these people (however, I counsel you to avoid them and to stay with the church and the godly in the church), do not be taken back by highly elevated matters which have a great appearance of spirituality and thus are very attractive to beginning Christians. If, however, you ask them to speak about regeneration, you will find them to be ignorant in that respect or to be entirely in error. This will be sufficient for you to see that all their activity is but natural and thus draws away from true holiness and communion with God, and consequently from salvation itself. And if there is someone among them who was truly a partaker of the principle of regeneration prior to joining with them, and thus is able to speak soundly about this, do not allow yourself to be deceived along with him who is deceived. The principle of his life is indeed true and he will be saved, but the hay, straw, and stubble which he has built upon it will be burned. Regeneration is imperfect and we must therefore not follow them in all that they do; they also still sin. They, possessing a spiritual principle, can nevertheless yield somewhat to their nature which is yet in them, and thus can practice self-denial and behold God in a natural sense. This will cause them to be a Christian of small stature where true growth is absent. Therefore, take heed.
PROPOSITION 5 A Christian continually avails himself of faith. As closely as Adam resembled God’s holy character prior to the fall, and as intimately as he lived in union with God, so contrariwise is man to the character of God after the fall, and so far is man separated from God and estranged from the life of God due to the ignorance within him and the hardening of his heart. God is light and he is darkness; God is holy and he is nothing but sin within and without. Man’s heart is a pool of all sorts of hateful monstrosities, and all sorts of vain, impure, proud, hateful, and envious thoughts. If anyone could see his heart by heavenly light, it would even be more abhorrent to him, for all vile and corrupt words proceed from that evil heart. Even the best among men possess a smell and taste of the vessel from which they come. Man is completely subverted in all his deeds, has so totally departed from God’s law, and is fully opposed to this law in all his actions, manners, purposes, and objectives. Although the one may refrain himself more than the other, and in an external and natural manner may do something which appears to be right, yet in and of itself it is abominable filthiness and agrees with the description of man in Romans 3:11-19. It all testifies: Away with such a monstrosity! Everyone can conclude from this that man in his natural state can neither live in communion with a holy God nor find delight in beholding Him.
Yes, what is more, since man is so abominable within and without, God is therefore against him. God’s holiness is against him, necessitating the casting away of this venomous vermin. There is God’s majesty to crush him, God’s love to hate him, God’s goodness to ruin him, God’s justice to condemn him, and God’s omnipotence to destroy this monstrosity. God’s heart, God’s face, God’s hand -- yes, all that is God -- is against him. Since his soul cannot die and his body will be resurrected after death, he will be forever subject to the unbearable wrath of God. Oh, how dreadful it will be to fall into the hands of a living God! And since God is against him, also all that which is in heaven and upon earth is against him. The angels, sun, moon, stars, stormy winds, water, fire, man, and beast -- yes, everything is against him. Nowhere is there a hiding place for him, nor is there help or refuge. Do you think that such vermin would have the audacity to come into heaven and to crawl up to the throne to have communion with God and to delight itself in beholding God? Will the sinner have fellowship with God, will God delight in him, and will God reveal Himself to him?
Man is inclined to think that God is equally gracious and good at all times, so that he always may and can come to God as frequently as he wishes; and that he can always occupy himself with spiritual reflections and contemplations of God if he but turns away from sin and the world, and in all simplicity and sincerity turns to God and is desirous to live virtuously. Such a person is ignorant about either a reconciled or unreconciled state. He is ignorant of the fact that God, the Judge of heaven and earth, cannot forgive sin unless guilt be atoned for and punishment be borne -- there being no way of approach unto God without it. The religious activity of such is but imaginary and a work of nature. Neither the person who has such illusions nor his work can please God. Even if this way may seem right to him, his ways are nevertheless the ways of death which will end in eternal ruin. In order for anyone to approach unto God, there is an absolute necessity that the justice of God be satisfied by the bearing of the punishment of which the sinner was worthy. Furthermore, there must be perfect holiness so that he can abide in the righteous judgment of God and there be justified -- for God’s judgment is according to truth. Shall not the Judge of all the earth do right? He will by no means clear the guilty. The Lord is an avenger of His adversaries and He reserveth wrath for His enemies (Nahum 1:2).
He had threatened: “The day thou eatest thereof thou shalt die.” The immovable law of God is: “Cursed is every one that continueth not in all things which are written in the book of the law to do them” (Galatians 3:10). Those who are under the law are subject to the curse. There will be indignation and wrath, and tribulation and anguish upon every soul of man that doeth evil. In the last day it will therefore be said to those on the left hand, “Depart from Me, ye cursed, into everlasting fire!” Impress this upon your heart and behold your former foolishness in daring to approach unto God (or better -- imagining yourself to approach) without reconciliation. Seek first to be reconciled with God, who is thus against you, as was previously stated. If not, then all your spirituality, meditation, humility, and reflections are vain and will not be able to save you from hell. But how will you be reconciled? As we have shown, you will not attain to this by some imaginary grace of God. You will also not attain to this by prayer or supplication, suffering, repentance, abstinence from evil, and the performance of good. Rather, it must occur by way of a Surety who fully bears your punishment and satisfies the law on your behalf, and thus reconciles you to God and makes you righteous before God. All creatures are silent here, and no help is to be found by anyone. However, God Himself has sent a Surety into the world, the Lord Jesus Christ. He, being very God and very man, has taken upon Himself the sins of the elect, has fully borne their punishment, has placed Himself under the law, has reconciled with God those who by nature are enemies of God, and has brought them to God, having merited peace and all salvation. Salvation is in none other. He is the Way, the Truth, and the Life. No one comes to the Father but through Him, and it has pleased God that all fullness should dwell in Him. He can save to the uttermost all who come unto God by Him. This is the way. But how will this Savior become someone’s portion? What counsel can be given here? This was impossible for man, as he could not come to the knowledge of this Savior. And even if he would know Him, what basis would he have to think that He would be willing to be his Savior, and what would he have and what could he do to persuade Him to be willing to be his Savior? However, behold the wondrous goodness of God -- God offers this Savior to him. Whosoever will may come and receive Him, and He promises that he who comes will not be cast out -- doing so very lovingly by advancing many inducements for doing so. He does so without price and without requiring anything from a condemnable sinner as a condition upon which this Savior is offered. This is the basis upon which one may freely come to Christ. However, many do not know Christ, nor make any effort to know Him -- and even if they had some knowledge of Him, they desire neither Him nor His benefits. They choose the world and their lusts above Him. Others are moved indeed and do have some desires, but do not know how Jesus can become their portion. They pray and seek in such a manner as if Jesus could be moved by their praying and seeking. They want to bring something along: a contrite and holy heart, and a very desirous heart. They thus always remain in the same unrest and uncertainty. Instead, they must begin with this offer of God, who is true, unchangeable, and good. However, the difficulty which many create is this: “I do not know whether God offers Jesus to me.” Are you not a human being? Do you not hear the voice of God in His Word? Does not God say, “Whosoever will let him come?” Is not unbelief a rejection of the Lord Jesus and an act of contempt toward His friendly invitation? Is not this tantamount to esteeming God to be a liar, and is not this a sin? Will not the unbelievers receive a greater judgment? Then He is indeed offered to you. In order for someone to be a partaker of this Savior, he must respond to this offer, go to Christ, receive Him, and entrust himself entirely to Him. This act of faith is not the cause of a person becoming a partaker of Jesus, but only the means. Therefore, whether faith is weak or strong, whether it is exercised with clarity or be it in darkness, whether it is exercised with much ease or much strife, is not of the essence, but rather, whether it is done in truth with the heart. This is indeed quickly said, but not so readily done. When it pleases God to convert someone, He first convinces him of sin, of being without God, of the wrath of God, and of his condemnableness. This is a painful realization. He is weary of his condition, desires to be delivered from it, and can no longer tolerate being in this sinful condition; rather, he must be holy, obey God in love, and serve Him with humility and fear. He does not know what to do and seeks for help, which, however, he does not find. The distress of his heart is far-reaching, more in one than in another, and of longer duration with the one than the other. God’s justice presses such sinners down, and their sin and insignificance cause them to be discouraged, thinking that God will not look down upon such persons.
God reveals to them the Surety and Mediator Jesus Christ in His suffering and death, etc., makes known to them the offer, the calling, and the friendly invitation. They choose this way with their entire heart, for through Him they wish to be reconciled with God and in Him they desire to come before the bar of divine justice.
They would fearlessly dare to rely on this if Jesus would only receive them and be their Jesus. They encourage themselves by the offer, and turn themselves to Him; they yearn, crave, and long for Him; they converse and transact with the Lord Jesus; they pray, weep, wrestle, receive more liberty, receive Him, and entrust themselves entirely to Him. His offer, goodness, and faithfulness are the support of their soul, and they thus put their trust entirely in Him, entrusting their soul unto Him for justification, sanctification, preservation, and glorification. In this manner the Lord Jesus becomes theirs, and they become His. At times they may feel this with assurance, at times by way of the reflex act of faith, and at times with quiet hope. At other times they are readily confused, in darkness, and in doubt, and must begin again with the same task. Many continue to wrestle in this manner their entire lifetime and fluctuate between ups and downs. Others, however, attain to an assured state by way of many wrestlings, and spiritually engage themselves as children of God.
One ought not to be satisfied with having believed once or several times, as if this were a matter which has now been finalized. Rather, one exercises faith as long as he lives. This is true 1) for those who doubt their state time and again, and in exercising faith become assured once more, and 2) for those who are established in an assured state. The latter do so not to reestablish their state, but rather to live in communion with Jesus, which cannot occur except by the exercise of faith. They also come into many trials in which they need faith for their support. They cannot be delivered from these trials except by the exercise of faith, which enables them to overcome the difficulties.
Believers are not yet perfect, but frequently still offend and fall into sin. Their soul is injured and becomes restless, not only because of external sins, but also due to inner motions which the little ones in grace do not perceive as yet; for the more light increases, the more the dust particles can be seen. There are the corrupt frames of the heart, the yearnings of nature, the lusts of the flesh, and vain thoughts. Even though they are not shaken thereby as far as their state is concerned (although this does befall those who are strong in faith), this nevertheless wounds and grieves them; they are ashamed and abhor themselves, and their peace is disturbed. Therefore, time and again they flee to that fountain and wash themselves by faith in the blood of Christ, until, being justified by faith, they again obtain peace and once more approach with liberty, crying out: “Abba, Father!”
God does try them by the hiding of His countenance, the beholding of which is their life. It becomes dark and dead within and the enemies assault from every side. This causes them to be greatly shaken and their heart is far removed from peace, all of which necessitates the exercise of faith. They take refuge to their Jesus, find shelter there, and maintain their hold. They rely upon His unchangeable faithfulness and take the shield of faith to quench all the fiery darts of the wicked. They are indeed tossed to and fro, but they yet cling to Jesus, who is their hope, help, and comfort. Not seeing, they nevertheless believe that God is and will remain their God by way of the eternal reconciliation which He has accomplished. A ship, equipped with good anchors and ropes and having a good anchor ground, may indeed be tossed by the waves of a storm but will nevertheless remain at its location. Likewise, the Lord Jesus is their anchor in all tribulations; and thus by faith they endure the storms until their darknesses dissipate and they are once more refreshed by sweet quietude.
Even if they do not encounter extraordinary events by which faith is assaulted, Christ dwells by faith in their hearts and they exercise faith in order to live continually in communion with Him. The soul then sweetly leans upon Jesus while telling Him the delight and joy she finds in Him. She tells Him that she entrusts everything to Him and that she is without fear and concern, since He is her Jesus and she is His property -- being the object of His love and of His faithfulness, who will lead her by His counsel and take her to Himself into glory. She thus takes refuge to Him and abides in His shadow. Even if she does not always taste the sweetness of His communion, she nevertheless believes that she is a partaker of Him and relies upon Him with an assured confidence. A believing soul always goes to the Father by way of her Jesus. She cannot be in the immediate presence of God and occupy herself with beholding God as the All-in-all, and herself as nothing at all. That is too lofty and too unfamiliar for her. This is not to suggest that she is always engaged God-ward by expressly receiving Jesus by faith unto her reconciliation; rather, she approaches unto God in a believing disposition. Each time Christ comes in between and she beholds God in the face of Jesus Christ.
Faith is the beginning point of whatever believers undertake. Faith is the soul of their activity and permeates everything. By faith they take hold of His strength and thereby are active as though it were their strength. By faith they overcome the world, are united with the fullness of Christ, and become partakers of all His benefits. This enables them to endure the poverty and tribulations of the world with ease, and it is this which causes all the beauty of the world to become despicable to them. This enables them to laugh in spite of all the cruel faces and threatenings of worldly men. By faith they resist the devil, since it unites them with Him who has bruised the head of the devil. By faith their heart is purified, for it unites them with their Jesus in love. Love unites their will with His will and has no other desire than to do His pleasure, to be pleasing to Him, and to be holy as He is holy. From this you can perceive that a Christian continually exercises faith in all things. If you are not as yet upon this pathway, then you are still not a Christian; then you are miserable. Pray for faith, for it is a gift of God, and use the means whereby God works faith: the reading and hearing of the Word of God, and having fellowship with believers. May the Lord look upon you in mercy.
If you are upon this way and exercise faith in the manner here delineated, see to it that you persevere in the same way. Do not ever depart from this way, for it will safely bring you to the end of your faith -- the salvation of your soul. You will be safeguarded against the errors of the Labadists, Pietists, and all others who are in error as far as the practice of godliness is concerned.
There are people who are under conviction and have greatly endeavored to believe, but have not attained thereto. When such come in the company of those who err, they are immediately set free from all such delay, as they call it (in reference to them it indeed ought to labeled as such). In one moment they believe and are strong in faith -- that is, in their opinion. In reality it is a deviation and departure from the way of faith, however, and a turning to a natural religion. Be on guard for such individuals.
Others have a notion of how faith operates, approve of it, observe the blessed state of a believer, and are thus of the illusion that they are believing.
There are also those who at one time have received Jesus as their Savior. This task having been accomplished, they might as well proceed to perfection and pursue more lofty things. Poor people -- as if it were possible to grow, apart from Christ; as if we could live, except by faith and the continual, actual beholding of Christ and being in union with Him; and as if we could bear fruit without continually drawing sap and nourishment from Christ! He who conducts himself in such (or even stranger) fashion, let him be convinced of his error and turn to Christ, in order to make use of Him continually unto justification and sanctification, so that he might be saved. And if you are aware of persons who conduct themselves in such a foolish manner, have pity upon them and, if possible, correct them. If they do not wish to hear you, depart from them and do not intermingle with them. If someone is upright in the exercise of faith, but yet small in grace, let that which has been said be as a beacon. Let him flee from all who do not enter upon this way of faith and who with a great show of spirituality fail to encounter Jesus.
PROPOSITION 6 All of man’s felicity, here and hereafter, consists in communion with and the beholding of God.
God did not only create man as a rational being, but also as a creature capable of recognizing Him. In the beginning God adorned that propensity with His image; that is, with pure heavenly light, righteousness, and holiness, enabling man to behold God, to live in communion with Him, thus rendering man fit for God’s further revelation of Himself to him.
However, after the fall God has withdrawn Himself from man, concealed from him His glorious, delightful satisfying perfections, and denied man communion and union with Him. Yes, man is an object of His righteous wrath and thus while separated from God, lives in aversion toward God. “The carnal mind is enmity against God.” All the excellent faculties of the soul such as intellect, will, and affections, and whatever is in him, have been fully distorted in a most hateful manner. Instead of being focused upon God, they are opposed to Him, being focused upon the visible in order to satisfy man’s empty soul therewith. Man is therefore referred to in Scripture as atheos, that is, without God, “having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart” (Ephesians 4:18). But God, in His infinite goodness, has had compassion upon a small portion of the human race, giving them His Son Jesus Christ as a Surety, who by His suffering and death has reconciled them with God, and has made peace by the blood of His cross. He, the Just One, has suffered for the unjust, that He might bring them to God. He regenerates them, gives them faith, and by faith, access into this grace by Christ. These have “boldness to enter into the holiest by the blood of Jesus” (Hebrews 10:19).
It must particularly be noted that God reveals Himself to His reconciled children who presently believe in Him, and thus not to the world -- not to unconverted and natural men.
I repeat, God reveals Himself to His reconciled people who presently and in reality do believe; to them He grants union with Himself in love. “The secret of the Lord is with them that fear Him” (Psalms 25:14); “Not that any man hath seen the Father, save He which is of God, He hath seen the Father” (John 6:46); “... neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him” (Matthew 11:27). Since God has appointed them to be the recipients of salvation and all felicity consists in the beholding of and having communion with God, He reveals Himself for that purpose to them. “... Thou hast hid these things from the wise and prudent, and hast revealed them unto babes” (Matthew 11:25). This is the most excellent promise: “I will love him, and will manifest Myself to him” (John 14:23); “We will come unto him, and make our abode with him” (John 14:23). Their seeing of God agrees with the manner in which God reveals Himself from His side. “And hath given us an understanding, that we may know Him that is true” (1 John 5:20); “But we all, with open face beholding as in a glass the glory of the Lord” (2 Corinthians 3:18); “For God ... hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). Such is the activity and the exercise of the godly: “I have set the Lord always before me” (Psalms 16:8); “... they shall walk, O Lord, in the light of Thy countenance” (Psalms 89:15); “My meditation of Him shall be sweet” (Psalms 104:34); “How precious also are Thy thoughts unto me, O God! ... when I awake, I am still with Thee” (Psalms 139:17-18). This is sufficient to conclude that the beholding of God is reserved for God’s children only. This hidden manna, this white stone, and this new name knows no one except he who receives it. God does not reveal Himself to the world; that is, to the unconverted, to natural men, to those who do not have the Spirit. This is evident in John 14:22
Although a natural man cannot ascend to the right knowledge and beholding of God, and since God does not reveal Himself to such, he nevertheless knows from nature that God is, and that his felicity consists in communion with God. This is further reinforced by the natural knowledge of the Word of God. As a result, many have engaged themselves in beholding God, so that the beholding of God and the discussion thereof is no evidence of spirituality.
I repeat, many unconverted do engage themselves in beholding God by means of their natural light, or by means of their knowledge of the Word of God.
(1) This is very evident among the heathen, who speak concerning this in their writings, doing so with such lofty expressions that a Christian must be amazed and astonished about it.
(2) This is also evident among the popish mystics and thinkers. They are obviously idolaters, for they worship a piece of bread as their God. They pray to angels and deceased persons and render religious honor to images. They destroy the atonement of the Lord Jesus by their abominable mass and in other ways. They wish to be justified by their own works, and thereby merit heaven. They acknowledge the antichrist to be their head and hate true believers. They are persecutors of the church of the Lord Jesus; and they, either by their contribution or by having pleasure in this, are guilty of the blood of the martyrs, and are thus much more abominable than the heathen and others who function only in the realm of the natural. They write and speak much about divine meditations, doing so with expressions which are as lofty as their imagination can devise -- yes, their words even exceed imagination, and if they cannot understand them, others may understand them. If they cannot, they may be amazed about these incomprehensible expressions.
(3) This is also evident among many others (not of the popish religion) who also engage themselves in meditation and reflection about divine things. It is evident that they neither have a knowledge of nor a love for the truth. They neither have a love for the Word of God nor do they establish it as their only rule for doctrine, thoughts, and life. There is no love for the church (from which they depart), and there is neither love for nor union with the truly godly. They can unite themselves with all manner of devoted people, but cannot tolerate the truly godly who rebuke them by means of their light. They are unacquainted with the nature of true conversion. This is also true for saving faith, they being total strangers of its exercise. (We do not have in mind those who are not guilty of this; they must not be affected by this.) In a haughty manner they speak about great things, about being drawn up, about ascending above themselves and above all creatures -- yes, dreadful though it be, above God Himself. The language of Balaam is heard among them: “The man whose eyes are open ... which heard the words of God, which saw the vision of the Almighty, falling into a trance” (Numbers 24:3-4). From that which has been said, it is very evident that unconverted persons also engage themselves in beholding God. You therefore ought not to be immediately inclined to think that those who speak thus -- that is, who in a charming manner speak of extraordinary illumination -- are true recipients of grace and are truly spiritual. The blind can also speak of light, the unspiritual of the spiritual, and those who are alienated from God about communion with God, and the loveless about love -- doing so not feignedly, but from a heart that thinks to have and speak the truth. You must therefore investigate whether that which they say about beholding God is truly spiritual. Follow the advice of the apostle John: “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1). In order not to be hastily inclined by word or spirit, attentively take note of what has been said thus far: There is a twofold beholding of God -- a natural and a spiritual.
(1) The natural beholding of God is practiced by the unconverted; the spiritual beholding of God by those who are true recipients of grace, have truly been regenerated, and truly believe.
(2) The natural beholding of God occurs by the light of nature and the external illumination of the Word, by one’s own spirit, imagination, and mental powers, and by the drawing of rational conclusions; the spiritual beholding of God occurs by the illumination of the Holy Spirit who has drawn believers out of darkness into His marvelous light.
(3) The natural beholding of God has God as its object as He reveals Himself in nature as the eternal, exalted, and glorious One, etc. In the spiritual beholding of God a person beholds Him in the face of Jesus Christ; that is, in the manifestation of all the perfections of God in the work of redemption. In such spiritual beholding He reveals Himself at times in an immediate sense as their reconciled God and Father, doing so occasionally with such light, glory, sweetness, and bliss that it cannot be expressed, and at other times with such expressions as: “I, God, am your God; I am your salvation; I have loved thee with an everlasting love; thou art Mine.”
(4) The natural beholding of God leaves a man alienated from God; the separation remains. The illusion of being united with God is but a union according to their own imagination, for true union occurs only by way of faith -- something they do not possess. The spiritual beholding of God brings the soul near to God -- yes, unites her with God as belonging to Him. “... that they also may be one in us” (John 17:21). Oh, blessed unity! Oh, blessed appropriation!
(5) The natural beholding of God leaves man unchanged, that is, in the state of nature -- even though through the knowledge of God they may flee from the excessive pollutions of the world. The spiritual beholding of God causes the soul to become increasingly a partaker of the divine nature, and to become holy as He is holy. By the Spirit of the Lord, the soul is transformed through such beholding -- in harmony with the object being beheld -- from glory to glory. See to it that you do not immediately deem all beholding of God to be spiritual in nature.
It is evident from the nature of their reflection, that the beholding by God of such persons -- which in reality consists more in elevated words than in substance -- is the result of natural illumination and imagination. Such beholding varies greatly according to everyone’s physical constitution, inclinations, and power of imagination. What follows represents the common manner in which this transpires; if someone is not exercised in the manner as we shall now delineate, he should know that we do not have him in view.
(1) Some, as they undertake such reflection, meditate upon what they know about God in a natural sense, and have read or heard of God. They do not consider at that moment that they have read or heard this. While thus meditating, they ascend from one thing to the next, having conceptions about God in accordance with what their heart and imagination suggest. They then think about what they imagine, and all that is engendered by such thoughts. God must then be as such reflections project Him to be, and in this manner God has then revealed Himself to the soul. It is immaterial whether such thoughts of God are suitable and in harmony with the Holy Scriptures; this revelation is sufficient assurance for them that it is true and spiritual.
(2) Some will mentally withdraw from all creatures, themselves, and God. They are occupied with nothing except with expelling those mental objects which present themselves time and again. They thus endeavor to be without thoughts, as if nothing existed, and they thus enter and sink away into thick darkness. If a ray of light then falls upon their mind in this thick darkness, without the discovery of anything objective, they consider this to be of the Spirit. They allow themselves to be illuminated and guided by this light, and as this light increases, God is unveiled to them as being such and such. This they observe passively -- as being the recipient of it, allowing themselves to be illuminated thereby. The soul is thus ignited in love and receives such motions and stirrings, until they again come to themselves and desist for the time being.
(3) Some, having a desire to approach unto God and to behold Him, divest themselves of all reason, memory, affections, and even of those thoughts which initially ignited the inclination to contemplate upon God as having served their purpose. Having thus been emptied of everything, the soul turns to God, considering Him to be her God, and continually thinks: “Oh God, Thou art my God, and I am Thine.” The soul then listens to what God will subsequently reveal of Himself, and thus, in an infatuated manner, focuses upon God as being present. Here she reposes, tastes more than she sees, worships, exults, is in subjection, and exercises love. The only things missing here are the Spirit, spiritual life, the exercises of faith, the going to God through Christ, and the beholding of God in the face of Christ. Since these things are absent, they are all the work and imaginations of a person’s own doing. They are but natural exercises and thus of no value.
(4) Some remain quiet and in a disposition wherein which they are turned unto God, and do nothing but wait upon the Spirit. If nothing comes to mind, then they again proceed, being well satisfied. If something occurs to them, they deem this to be of the Spirit; then this is truth, and is more certain and infallible than the Word of God which they consider to be but a dead letter, a primer for beginners, and of no benefit whatsoever. If the thought which occurs to them gives direction to do or not to do something, it is considered to be the leading of the Spirit and they give heed to it. They do not pray, speak, or do anything unless they are motivated by such an idea coming to mind; they thus, quietly and with delight, live on. When they are stirred up by an idea which occurred to them, they depend on this, irrespective of whether it either agrees with or is contrary to God’s Word. This they do not investigate; it is a matter of indifference to them. They are thus carried away by their own spirit to abominable practices from which even the natural man recoils. This is borne out by the witness of those whom God in His goodness has converted from the error of their ways, and is also taught by daily experience. Some go further than that and play prophet. When thoughts about future events occur to their empty minds, they are deemed to be revelations which will either occur or not occur. Poor, misguided people! They desire to seek God and to do His pleasure, but completely miss the way itself. With all their ideas and the adamant passion of their own spirit they perish.
It behooves all Christians to live in the presence of God, to examine themselves as to what is the good will of God in which He delights, to esteem the Word of God as the revealed will of God and as an infallible rule, and continually to give heed to the leading of the Spirit. It behooves them to give careful heed to their well-illuminated conscience and to be desirous not to act contrary to it. To follow one’s own spirit and ideas, however, as if they were from the Holy Spirit, is to run to one’s own destruction. In order to be safeguarded against such fanaticism, we must keep the following in mind: (1) Man has his own spirit; there are many seducing spirits, and the evil spirit can transform himself into an angel of light. He, with the intent to deceive, can give thoughts which are essentially good, but stir man up to use them in an erroneous manner. We must therefore give heed and know by which spirit we are being moved.
(2) The Holy Spirit convinces man of sin and causes him to grieve, be perplexed, and in many ways be troubled about his sin.
(3) The man who is conquered by the Holy Spirit will be regenerated and translated from darkness to light, from death to life, and from being earthly minded to being heavenly minded.
(4) The Holy Spirit is a Spirit of faith who brings God’s children to Christ, causing them to receive Jesus by a true faith as their ransom and righteousness.
(5) The Holy Spirit unites His children and keeps them united to the church, for by one Spirit are they all baptized into one body (1 Corinthians 12:13).
(6) The Holy Spirit leads believers in all things according to the Word of God; He leads them into all truth. The Word of God is truth, however, and the only rule by which we shall not err. By that Word He regenerates, sanctifies, leads, and comforts them.
Know then with certainty that where these matters are not found, there God’s Spirit is not present. Be assured that whatever is deemed to be spiritual but which does not harmonize with the above, is nothing but illusionary and are seductions of a man’s own spirit. Regardless of how greatly one may boast of spirituality, be instructed and warned. Know that the Holy Spirit is given only to the children of God and that only those who are led by the Spirit do indeed have the Spirit of Christ. The natural man, however, does not have the Spirit (Jude 1:19); the world cannot receive the Spirit; it neither sees nor knows Him.
It is evident to the truly godly, when considering these ways of beholding God, that they are all but a natural work. This can especially be concluded from the fact that such persons consider the greatest mark of spirituality to be the measure by which a person is stripped of himself and loses sight of himself so completely as if he did not exist. This is not due to a shameful view of their sins, but the result of comparing themselves to God, or it is without reason, or because of the opinion that thus it must be. This is foolish spirituality, which is nothing but the fruit of nature! Why do you delight yourself in such contemplation wherein you utterly lose sight of yourself and do not think about yourself? Is not self your focus in this and do you not deem this to be your salvation? Why then do you engage in this? You neither need to nor are able to do it by virtue of it being God’s will, as it is certainly of no benefit to Him. You thus do it for your own sake, since this reflection upon your nothingness is your delight. Therefore, while thinking that you do not have yourself in view at all, and to be rid of self completely, you are nevertheless seeking yourself. Only if such exclusion and deprecation of self were spiritual in nature (while in reality it is natural and sinful), it would not be a sinful seeking of self, but rather a holy seeking of self.
There can be either a sinful or a holy seeking of self. A sinful seeking of self is when one seeks honor, esteem, love, respect, advantage, etc. in order that all men and everything would end in them. A holy seeking of self is to promote one’s own physical welfare for the purpose of being fit to serve God in whatever capacity that may be. In our seeking after God, it is not sinful to have the welfare of your soul, and thus light, life, love, joy, delight, and salvation in view. Rather, it is evidence of being engaged spiritually in the right way. This is a holy seeking of self, for:
First, God has created this spiritual seeking of self within man. Did not Adam need to be careful to refrain from eating of the forbidden tree in view of the threat, “The day thou eatest thereof thou shalt surely die”? Did he not have to be in fear of losing his blessed state? Was he not obligated to seek his felicity in communion with God?
Secondly, God commands His children to work out their own salvation with fear and trembling (Php 2:12). This they must therefore strive for.
Thirdly, God continually confronts man with threats in order to save him with fear (Jude 1:23). Observe this in Luke 13:3, “... except ye repent, ye shall all likewise perish.”
Fourthly, God uses many inducements to persuade man to seek his own salvation. “Come unto Me ... and I will give you rest. Take My yoke upon you. ... For My yoke is easy” (Matthew 11:28-30).
Fifthly, if man should not seek himself and his own well-being, it would be a matter of indifference to him how he fared according to body and soul; and being thus indifferent, all prayers would cease. Then there would be nothing for him to desire or request. God, however, wills that “in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Php 4:6). Then all thanksgiving for received benefits would also cease; God, however, wills that we give thanks in everything (1 Thessalonians 5:18), “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light” (Colossians 1:12).
It is evident from all this that spirituality does not consist in disregarding our welfare, utterly deprecating ourself, utterly losing sight of ourself as far as salvation is concerned, and excluding ourself from everything. Rather, this is a fabricated religion which is contrary to God’s commandment, serving no other purpose but the satisfaction of the flesh and our own imagination.
Objection #1: Ought not God be the focus of all things and ought not all things end in God? By seeking self, however, man makes himself the focus and ends in self.
Answer: When a godly person focuses upon himself in spiritual matters, he acts according to the command and will of God. It would be impossible for him to end in himself and to remain focused on his felicity only, for that is not the highest level of his felicity. Being a recipient of grace, however, and while enjoying the goodness of God, he will time and again turn to God as the cause of his salvation. He will thus end in Him, thank Him, give honor and glory to Him, and praise Him, because by reason of His essence all praise must be unto Him, He being worthy thereof. The more pure the manner is in which a spiritual person ends in glorifying God, the more felicity he will enjoy; and the more felicity he enjoys, the more he will end in God. This is not to suggest that he contributes something to God, but rather, that the benefit is man’s. Thus, having his felicity in view and ending in God must go together; the godly person cannot seek the one without exercising the other. As all the godly end in God upon receiving and enjoying the benefits of God, they (especially the fathers in Christ) likewise have the glory of God in view when they begin to undertake something.
Objection #2: A Christian must deny himself (Matthew 16:24), not seek himself (1 Corinthians 10:24), is nothing (Galatians 6:3), and must be lowly of heart (Matthew 11:29). Therefore, man must remain outside of everything and neither seek nor have himself in mind in anything.
Answer: There is a threefold self. First, there is a sinful self; that is, pride, maliciousness, vengefulness, envy, miserliness, immorality, and all the sinful lusts of the heart, along with the deeds which issue forth therefrom, whereby he seeks to satisfy his lusts and to attain to the fulfillment of his desire. These a Christian must not seek, but he must abstain from fleshly lusts which war against the soul. He must mortify and crucify them.
Secondly, there is also a natural self; that is, to desire and seek all that pertains to the welfare of the body, such as food, drink, sleep, clothing, housing, goods, peaceful association with people, and whatever else pertains to human existence. One may and must seek these things, for no one has ever hated his flesh, but rather, cherishes it. However, a Christian does not set his heart upon them and it is his objective to serve God in the use of these things. He is resigned to the divine dispensation, and he must be satisfied with either much or little, since these are not his portion. If, however, these matters run counter to the Lord Jesus, His cause, the truth, and godliness, and one is obligated to abstain from one or the other thing, then a Christian will readily deny himself, willingly let go of everything, view the disappearance of his goods with joy, and not even hold his life dear. This is the denial which Christ requires.
Thirdly, there is a spiritual self; that is, the desire for the salvation and welfare of our soul, consisting in reconciliation with God through the blood of Christ, union with God, and a life in the enjoyment of His fellowship, love, light, and holiness -- and thus eternal glory. A Christian may not deny himself these spiritual things. He must always seek them with all his might. It is the life of the soul, the will of God, the command of God, and it pleases God. To neither seek nor pursue this is sin. Man, in having fellowship with and beholding God, may not utterly put self aside and keep himself entirely outside of this. Rather, he must strive for and seek to find pleasure in spiritual delight, joy, love, and holiness.
Matthew 16:24 refers to the natural self; 1 Corinthians 10:24 refers to the sinful self; Galatians 6:3 speaks of such people who have great thoughts of themselves, despise others, and who in the meantime either have no grace, or have but a very small measure.
Let us consider Matthew 11:29. Humility does not exclude self; instead, it does relate to self, for it acknowledges what a person is and what graces and benefits are his. He does not boast of this, since he acknowledges that he does not have them of himself, but that they have been granted to him of God by reason of His goodness alone. He sees his sinfulness and that he is therefore not worthy of anything. He sees virtues and capabilities in other persons which he does not have, and thus exalts them above himself. Having the Lord Jesus as his example, he knows that this lowly and yet noble disposition as a Christian, is pleasing to God. He therefore seeks to walk humbly with his God as a weaned child and in a becoming disposition -- one of submission and being obliged toward man. It is hereby very evident that the exclusion of self in beholding God is a sign of something that purely proceeds from nature, is of one’s own choosing, and is a sinful act toward the majestic and holy God.
Matters Which Trouble the Humble Christian
There are three things which cause the godly to be troubled more than anything else. It first of all troubles them that those who speak of these lofty contemplations also speak of their union with God, of belonging to God, and that in such contemplation they view God as their God. Secondly, such persons, in an exceptional manner, are able to speak of love for God and of sinking away in the love of God, and, so to speak, being consumed by it. Thirdly, there are some who speak of the beauty and glory of the Lord Jesus in a most extraordinary manner. These three matters, they think, are indeed spiritual and evidences of extraordinary grace. Who would not be enamored by these matters? Who would not desire always to hear this discussed? My response to this is that it cannot but be that a truly gracious person, when hearing others speak of beholding God, of belonging to God, of love to God, and of the beauty and glory of the Lord Jesus, will find love and desire stirring within to be in such a condition. This is due to their acquaintance with these matters in their spiritual nature, and they thus perceive them as such when they hear them being discussed. If those who speak thus would know and possess these matters in their true, spiritual nature, far be it from us to warn them in any way; rather, we would embrace them in love. Since we know, however, that these three matters can issue forth from natural illumination and can be expressed by persons who neither possess true grace nor derive these lofty views from a love for the truth, the Word, the church of the Lord Jesus, conversion, and the exercise of true saving faith, we must of necessity demonstrate how the unconverted can be occupied with these three matters. As far as the first matter is concerned, it is common knowledge that temporal believers, those who are externally religious in the state of nature -- yes, even heathens -- view God as their God and call Him their God. Everyone knows this. Why is it that those who occupy themselves in contemplating upon God would also not be able to do so? However, just because they imagine this to be so, does not therefore imply that this is indeed the case. God is only the God of true believers who, through Christ, having received His ransom and righteousness, come to God for reconciliation. Those who are therefore strangers of this way, and do not come in truth unto God in this way, do not have God as their portion. God is not their God, and their imaginations are vain and without foundation. They have never seen and felt the separation between God and themselves due to sin, the wrath of God toward the sinner, and the righteousness of God as Judge who will by no means clear the guilty. They are strangers of receiving Christ by faith. How then could God be their portion? Or else they view God as a God of all men, or of all who turn to Him and seek Him, although not in the only way, which is Christ. Or they may not have any reasons in view and just imagine all this. In this illusion they proceed to be amazed, to be delighted in, and to rejoice in God as He is, in the fact that this God is their God, and in all that this God is for them. These are great matters indeed. Many who thus contemplate upon God, however, endeavor to rid themselves of all spiritual motions which pertain to themselves, be divorced from self, and neither think of self nor reflect upon themselves. They only wish to contemplate upon God, be illuminated by Him, and be drawn up on high, into glory, and into eternity. Yes, though it be dreadful to say, they even endeavor to ascend above God in their reflections. Who would then be offended by the claim of such persons that God is their portion and that He is their God?
Secondly, their love for God is consistent with the manner in which He is their portion. Man has a loving nature, and if he finds or imagines a desirable object, his love goes out toward it. The imagination can have a remarkable effect here, for vain man can imagine something or somebody which or whom he has never seen. He dwells upon this with his thoughts; he delights himself in imaginary conversation, and rejoices in love, as if it were in truth. When a natural man focuses his thoughts upon God, he can also have natural inclinations of love toward God. When in addition he reflects upon the perfections of God -- be it through the light of nature or external illumination of the Word -- a love issues forth which is not of a spiritual, but of a natural sort. This love is commensurate with their knowledge. It is thus that the heathen delight in God. It is in this manner that idolaters and those who have strayed from saving truth speak of the love of God, the wondrous motions of love, and the kiss of love upon awakening. And thus, by all the motions of natural love which one man can have toward another, they ascend unto God, so that the nature of love does not change, but only the object. They thus dishonor God with their so-called love for Him.
Objection: Are not all natural men haters of God? “Let them also that hate Him flee before Him” (Psalms 68:1); “... haters of God” (Romans 1:30); “Because the carnal mind is enmity against God” (Romans 8:7). Since many who meditate upon God delight in Him in doing so, is this not proof that they are spiritually illuminated and truly regenerate? “We love Him, because He first loved us” (1 John 4:19); “But if any man love God, the same is known of Him” (1 Corinthians 8:3).
Answer: Not all that bears the name of love is love. There is a love which is natural and a love which is holy. Natural men -- such as the heathen and all the unconverted -- have natural love, this being of the same nature as he from whom it proceeds; however, “they that are in the flesh cannot please God” (Romans 8:8). From this natural love we can only conclude that such people are in the state of nature, and not at all that they are spiritual and regenerate. We completely agree that a natural man in beholding the perfections of God as He reveals Himself in nature in His majesty, glory, power, and goodness, etc., can with his natural heart love God in a natural manner. Pagans and other unconverted men have loved Him in this manner. Those who love God in such situations, can hate Him in other respects, demonstrating this by the rejection of His Word, by not receiving His Son, and in hating and persecuting His children. Those who thus meditate upon God in a natural sense are able to associate with all manner of men, but they detest God’s children who truly manifest the image of God. They hate the light because it exposes them, and because they are rebuked by the light in true believers. They show that they hate God by being unwilling to live according to His laws, instead desiring to live according to their own imaginations. They hate His rebukes, and their entire life demonstrates that they do not delight in God.
If we compare this natural love with the purely spiritual love of God in Christ Jesus -- which we shall briefly discuss further on -- then we shall perceive that the smallest spark and the tiniest ray of this love is incomparably superior and more pure than all the pretended love of such who meditate upon God, regardless of how they adorn it with beautiful words. The difference is not only one of degree, but of very essence. Oh, how far does this divine spark -- that heavenly fire -- excel all those dead coals! The third matter pertains to the extraordinary manner in which they speak of the glory and beauty of the Lord Jesus. Should it come as a surprise that someone who has the Scriptures, who reads godly literature describing the Lord Jesus in His beauty and glory, and who furthermore has an eloquent tongue, can speak in a most excellent manner about Jesus? Does someone therefore know Jesus Himself? Is this proof that he himself experientially beholds and relishes the Lord Jesus? He who draws conclusions merely on the basis of such eloquent speech is naive, and too little skilled in the matters of Christianity. Take time to observe a person who speaks thus as far as his sentiments are concerned, the company he keeps, his love to the godly in the church, and in reference to the first five propositions of this chapter. You will readily perceive how you must judge such a person. Take particular note, however, of how he speaks concerning the manner in which the soul is led to Jesus as Surety, how the soul is exercised in receiving the Lord Jesus as his ransom and righteousness, as well as its engagement in spiritual wrestlings. You will then perceive that all this lofty speech only relates to the Lord Jesus as King, or as an example for imitation, but not as High Priest in order to find reconciliation and peace with God in His atonement, doing so by a continual and frequently repeated exercise of faith, which is the marrow and essence of true Christianity.
Some little children in Christ, who are easily driven about by every wind of doctrine, hearing someone speak eloquently about lofty reflections and not being conscious of the thorn hidden in it, become enamored with such a condition as a result of the spiritual life and light which is within them. They may also engage in meditation upon God as the Pietists do; that is, in a natural manner -- however, with different results.
(1) Some, when they begin, perceive inner strife and have an aversion for this way, although a heartfelt desire for the matter itself remains. They condemn themselves for such resistance and aversion, being of the opinion that this is engendered by their corrupt nature -- thinking that it is but laziness and a lack of spirituality. They resume and strive all the more earnestly, but the resistance and aversion remain and increase. Having thus wrestled for some time, they begin to see that their objective -- to behold God -- is indeed good and spiritual, but that the method is but a natural one, so that this resistance and aversion were not sinful, but an activity of the regenerated nature. They perceive that there is a spiritual way to walk in the light of God’s countenance. They thus escape this snare and desist from pursuing this natural method.
(2) Others, having the principle of spiritual life, are careless as far as preserving and strengthening it. They are inclined to err in seeking to be someone special. They, when perceiving the appearance of spirituality in such lofty reflections, pursue this method recklessly. When God gives them over to themselves, they err by pursuing their fantasy and natural imaginations -- and thus, upon that good foundation which is within them they build wood, hay, and stubble, which will be burned. They will nevertheless be saved since the gifts of God’s grace are without repentance. In the meantime, they make themselves guilty of giving offense and are at times the cause of the damnation of other people who, not possessing grace, have followed them in this work of nature due to the esteem they have for them. It only occurs very rarely that such persons are exercised again in a unadulterated manner and come to the simplicity which is in Christ, since pride -- which comes naturally to those who pretend to have such lofty reflections -- has also overtaken their heart. Since those that are truly converted can fall and err greatly, we must therefore be careful in judging the deeds of the godly, as not all that they do is good. We may not imitate them just because they are godly, but only inasmuch as they are followers of Christ and walk according to the Word of God. “Then shall I not be ashamed, when I have respect unto all Thy commandments” (Psalms 119:6). The Spiritual Beholding of God Truly spiritual persons do not make a distinction between meditation and beholding: they are both considered to be human activities. He does make a distinction, however, between the activity of the soul in meditating upon divine things, and the extraordinary revelations of God to the soul engaged in such meditation upon divine things, which the soul -- upon receiving them -- acknowledges, feels and tastes. A believer, however much he may humble himself, will never arrive at beholding God as a result of the measure in which he waits, longs, exerts himself, and lifts up his heart. His duty is to meditate so that he may gain more and more insight into what he knows of God by means of the Word, faith, and experience -- in order that he may delight himself in, rejoice in, and adore God, while bowing down before Him to worship Him reverently. He must endeavor to acquaint himself with God, become holier by virtue of having fellowship with Him, and serve God in a manner more pleasing to Him.
Objection: All of this is self-love and therefore must be rejected.
Answer: This sort of self-love is holy, commanded by God, pleasing to Him, and a proof of the spirituality of the meditation. Sinful self-love -- which manifests itself in the seeking of esteem, honor, love, respect, to be served by others, and to cause all things to end in self -- is hated, despised, and avoided by the person who meditates in a godly manner. In seeking his own spiritual welfare in spiritual meditation, he does not end in self, but rather acknowledges all things to be from God and through God. In love and joy he returns all this again to God, giving Him the honor and glory.
Occasionally God, according to His promise (John 14:21
While thus maintaining this humble frame, he turns his eye to the Mediator, wholeheartedly approving of this holy way to come and to be permitted to approach unto God through Him. At times he has dealings with the Mediator, not as a beginner in grace, but as one who renews his interest in Jesus -- although some who are of little faith do receive Jesus as if it were the first time, being fearful that they have neither truly received Him as yet nor are true partakers of Him. However, he frequently views Jesus as his Jesus by reason of his believing disposition, and as the way by and in which he may now approach unto God.
While turning unto God in this condition, he perceives that there is a great diversity in approaching unto Him. At times God hides Himself to such an extent and there comes such darkness upon him that he does not perceive anything of God and at times must desist, since there is only an increase in darkness, and temptations present themselves which he, at that moment, must flee. At times it is God’s good pleasure to try him and to prepare him for greater things. At other times he himself is the cause of this, having lifted up his soul too highly, having exerted himself too strongly, having been too irreverent, and having had expectations which were too high. At other times it is not so dark, but God maintains a distance, refuses to be approached in a familiar manner, stands afar, and remains silent as if He neither knew nor saw him. The one who wishes to approach unto God wrestles at this point. He prays and supplicates, presents himself to the Lord Jesus as being his ransom and righteousness, and thus humbly presses on. Alternately he holds before the Lord his sonship, God’s eternal love to him, the covenant of grace, and the promises. This wrestling makes him tender and causes him to weep. One moment he is discouraged and then again he lifts himself up. It may happen that he must depart again in this condition, thinking that he has sought in vain. His faith may even come under assault, whereas he nevertheless has much reason for joy and thanksgiving, since God did accommodate him, albeit secretly. It frequently refreshes him that he was able to pour out his heart before the Lord, and he wishes that he would be able to enjoy such a time once again. At other times it was his intent to come boldly to the throne of grace and to enter in by the blood of Jesus. At the very outset he is held up, however, and it is as if God casts him away and in anger refuses him access to Himself. This causes him to be perplexed. He can neither depart nor approach, and this rejection and the anger of his God are bitter to him. What must he do? He searches his heart as to its condition, whether it is in the proper frame to approach unto God. He reflects upon his former ways, seeking for the cause why God encounters him so harshly. If he detects sin and a careless walk, he will justify God in His dealings with him; he will humble himself, make confession, wash himself in the blood of Jesus, and thus endeavor to approach unto God. If God then nevertheless refuses, he departs mournfully -- not sorrowfully, but as a subdued child who has spoiled it. He will quietly and passively submit himself and say, “I will bear the indignation of the Lord, because I have sinned against Him” (Micah 7:9). If, however, the Lord allows Himself to be entreated, removes His anger, and gives him free access to Himself -- even though not with the same familiarity and intimacy -- oh, how he then rejoices! Humbly and tremblingly he approaches unto the Lord and His goodness. The more humble he remains and the more childlike the disposition is which he maintains, the more light and comfort he may at times receive.
Sometimes those who come to the Lord are received by Him in a friendly manner -- yes, He runs, so to speak, to meet them and manifests His goodness, so that they are at a loss with the Lord’s goodness, saying, “Why does this happen to me? Why is the Lord so good to a worm -- to me, a sinful man? Why does the Lord answer before I call and why does He say, “Here am I?” while I am yet speaking?” Yes, the Lord may even go beyond that and say, “Open your mouth wide and I will fill it.” He may say, “What wilt thou that I should do unto thee? Ask of Me for yourself, your family, and for others and I shall give it to you.” The Lord may presently give so many and such holy desires, while enabling them to express these desires with such a childlike and humble disposition, that at times there is more a lack of time and a succumbing of bodily strength than a lack of desires and answers. He believes these promises, takes hold of them, and may shortly thereafter become aware of the fulfillment of the promises in response to these desires.
It is thus that he, who but endeavored at first to have an encounter with God, may be held up at the very outset, so that he cannot even attain to meditation upon the matter he had intended to meditate upon. How blessed and beneficial it is to be held up in such a manner! As God does not always manifest Himself in the same manner to those who engage in meditation upon divine things, they likewise are not always in the same condition when they approach unto Him. They generally do not choose the matter about which they wish to have dealings with God; they leave that to the direction of the Spirit and follow Him to the matter to which He directs them. If they do not perceive such a special direction, they generally come before the Lord in the condition in which they are, and reflect upon that matter which is nearest to their heart.
Conditions in Which the Soul May Be in her Approach unto God
It may be that the soul is melancholy, restless, and in bondage without knowing of any special reason for this, or the soul may be empty and missing communion with God. To have a soul; to know that God alone is her satisfaction, rest, peace, and joy; to have tasted that it is good to be near unto God, and then to be forsaken; to be far from God, and to have no heart to seek earnestly -- all this not only causes her to grieve, but this sorrow shoots down deep roots, engendering melancholy, restlessness, and despondency, so that it seems as if the soul cannot be cheered up by anything. In this frame the soul approaches unto God and presents herself to the Lord as she is. She can neither pray much nor advance many arguments from her side or God’s side. She quietly waits upon God and, while lifting up the heart unto God, brings to mind God’s common dealings in filling the empty, comforting those that mourn, and strengthening those that are weak, saying, “If it would please Thee, Thou art also able to do this to me. Oh, do so to me and revive me!” She thus remains in the presence of God and searches whether she can detect an attribute of God which is applicable to her circumstances. If something comes to mind, she will focus her thoughts upon this perfection to detect whether this is efficacious to her comfort. She turns to the Word of God to find a promise applicable to herself. If she finds one, she will bring it to the Lord, making an urgent appeal to the veracity and goodness of God, while engaging herself in reflecting upon those perfections with application to her own condition. Sometimes there arises light in the darkness for her and her mourning soul is refreshed. At other times nothing transpires, however, and with a sigh or quiet tear she must depart sorrowfully, sometimes believing that God will refresh her at His time and that He nevertheless is and will remain her Father.
Some may be encumbered by worldly concerns in which they neither may nor can refrain from being involved, such as a difficult occupation practiced among ungodly men, or as may be the case with a woman who must care for many children, who can hardly find time to be alone. Even if a person does find a moment, the soul, due to all these concerns, is so confused and so far from God that she cannot attain to calmness and quietness. Sometimes the conscience accuses one of not continually exercising his calling as being in the presence of the Lord, of not sufficiently planning to have time alone (which he indeed would have been able to find), and of having been spiritually lazy. In this condition the soul also presents herself before the Lord, being desirous for God. She does not dare to expect a great measure of light and a special manifestation, but she is in a humble frame and frequently knows not what to do except weep in a heartfelt manner, being prompted by desire on the one side, and due to lack of time and her neglect on the other side. She brings to mind how God is so good, being found of them that sought Him not, as the One who answers before one calls, as He who at times -- while one is speaking -- says, “Here am I,” and as He who is sovereign in His ministration and at times allows Himself to be found readily by those who have little time or qualifications to seek Him with much perseverance. In looking back she perceives that the Lord has previously, on occasion, manifested Himself quickly and unexpectedly. While thus being engaged, she brings to mind God in His perfections and dealings, and delights herself more in beholding God Himself than to do so in reference to herself, even though one cannot perceive anything of the presence of God. It can also have a reciprocal effect upon the soul to her comfort; and even if she, being overwhelmed with temporal concerns, cannot perceive much light and comfort during her short time in the closet, she nevertheless rejoices in the fact that she has sought the Lord. The little crumbs of grace comfort the soul. A bodily cross can press down so much that a soul is, so to speak, buried by it. If then no means arise by which she may be relieved or delivered from it, such a soul can sometimes becomes discouraged, sometimes sorrowful, or at other times entertains bewildering thoughts about God and her own condition. If one were able to bear this cross without sinning, it would be no cross. However, the sinful motions of the heart, as well as sinful words and deeds, double the cross and are the thorn in it. Since she nevertheless has faith in Christ, possesses spiritual life, and considers all her felicity to consist in having communion with God, she therefore turns to God, in order to be engaged in godly meditation in His presence. In coming unto God, however, it is difficult for the soul to rid herself of the anxiety caused by the cross as it presses down and threatens. But she presents herself to the Lord as she is, humbles herself about her sin in not bearing the cross well, seeks reconciliation in the blood of Christ, and lifts up her heart to the providence of God. Considering that the cross has come to her from God’s fatherly hand for her benefit, she humbles herself under the mighty hand of God, and meditates upon the gracious character of God manifested in His careful supervision over His people and her, over the promises pertaining to the hearing of prayer, and the omnipotence of God. In this manner she may be delivered from her inner anxiety, and find peace and quietude. The cross becomes small and light to her; she takes it upon her as if it were a feather and delights herself in beholding the Lord’s all-sufficiency. She chooses the Lord as her only and all-sufficient portion, rests in this, and may at times return to her cross with contentment. The soul may also be in a sinful condition. The corruption of the heart may manifest itself; she cannot resist vain thoughts; the lusts of the flesh are exceptionally strong and hold her captive; besetting sins are lively -- be it due to disposition, physical condition, or incidents which she either desires, cannot avoid, or may not avoid -- and she has little strength against them. She is then perplexed by this; sin is a heavy burden and she is bowed down by it. There is no peace; communion with God has been disturbed, God hides Himself, and faith is assaulted. What now? Any personal initiative does not result in progress; to stay away from God causes more regression. The soul dares not approach unto God due to being too sinful; and to remain in this condition is equivalent to dying continually, whereas there is life and faith in the soul. She makes the resolution to approach unto God, being convinced of her sincerity -- not only to be delivered from guilt and punishment, but also from corruption and all the sin which proceeds from this. Such a soul then presents herself to the Lord as sinful and as miserable as she is, together with her grief related to this and her desire to be delivered from it. She meditates upon the free grace of God, that God neither considers anyone’s virtue (which is not naturally present anyway), nor sin, but is gracious because He wills to be gracious to her, and is merciful to whomever He wills. While meditating, she will focus upon the depth of this free grace, approve of it with her whole heart, be enamored with it, and adore it. From this she proceeds to eternal and sovereign election, to eternal love, and while reflecting upon herself and the grace which the soul perceives to be in herself, she is astonished and sinks away in adoration. “I, I sinful man have been known! I have been loved by Thee! I have been eternally appointed to be a recipient of salvation! To Thee, to Thee alone, oh Lord, be the glory for Thy free grace and for Thy unsearchable love for humanity.” From this she proceeds to the Mediator Jesus Christ. In meditating upon Him she can find neither beginning nor end due to the manifestation of all the perfections of God, such as love, righteousness, wisdom, omnipotence, mercy, etc. She acknowledges this holy way as the way whereby the sinner is reconciled with God and which gives her liberty to approach unto God. This way she approves of. She becomes enamored with it and chooses it for herself. She observes in this way the fullness of the satisfaction and is absorbed by the unsearchableness of this way. She meditates upon the immutability of God, that God remains the same in His purpose and love toward the elect, even though they, time and again, spoil everything before Him. Christ’s satisfaction cannot be abolished; the covenant of grace is unbreakable; God remains faithful, and always restores His own. When the soul in a negative frame occupies herself with such meditations, she will experience a wondrous change. The conscience perceives peace with God through the blood of Jesus, the estrangement is transformed into intimacy, and the soul -- being washed and cleansed -- goes her way rejoicing.
Occasionally the soul of a godly person has a desire for holiness which is more than ordinary. She is enamored with self-denial as far as honor, esteem, the love of men, comfort, earthly delight, and the riches or goods of this world are concerned. She does this neither for self nor for the rest and welfare of the soul, but for the Lord’s sake, doing so to the degree and in those circumstances in which the Lord requires such from her. She is enamored with being continually in the presence of God, as well as with obeying, fearing, loving, and walking humbly with God. She greatly desires humility and meekness of heart, as well as wisdom, love, forbearance, and friendly dignity. She furthermore yearns for the image of her Jesus, and to give expression to His life in her life. She does not desire this in an earthly, lifeless, and natural manner as the unconverted do. Rather, she desires that this be so in a living and truly spiritual manner in union with the Lord Jesus by faith -- and through Him with God -- and by the influence of the Lord’s Spirit to the glory of her God, the honor of the church, and the salvation and stirring up of other people. With this desire she comes before the Lord and continues to focus upon His holiness. While continually cleaving to Christ, however, a view of God’s holiness causes her to sink away in shame due to her insignificance and sinfulness, saying with Job, “Now mine eye seeth Thee. Wherefore I abhor myself, and repent in dust and ashes” (Job 42:5-6). With Isaiah she may cry out, “Woe is me! for I am undone; because I am a man of unclean lips” (Isaiah 6:5). She nevertheless, being in Christ, continues in her beholding of this pure holiness, and allows herself to be illuminated and enlivened by this holiness; in that respect she becomes holier and holier. This is according to the testimony of the apostle: “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18). Thus, the soul who is enamored with holiness acquaints herself with the Lord, cleaves to Him as seeing the invisible, and continually focuses upon the exhortation: “Be ye holy, for I am holy.”
If the soul has no special matters to bring before the Lord and the Lord does not lead her into special matters, she makes a choice herself. She then beholds the Lord in the work of redemption and considers which perfections manifest themselves in the face of Jesus Christ. She will begin with eternal election and the Counsel of Peace, proceeding to the fall, the first gospel declaration, the ceremonies which depict Christ, and the prophecies and promises. She proceeds to the incarnation of Christ and follows Him in His life, preaching, miracles, suffering, and death -- thus from the cradle to the cross, each time making application to herself. At times the soul beholds the Lord’s perfections in the work of creation and meditates upon them in an orderly and attentive fashion. Sometimes she occupies herself by meditating upon the providence of the Lord, and learns from this to rightly know God’s sovereignty, wisdom, righteousness, and goodness, so that all the power, evil, and goodness of the creature disappears. She views God as being the only one who is operative, executing all things irresistibly according to His purpose and good pleasure. Then again, the soul who attentively meditates selects other matter for reflection and thus acquaints herself with the Lord. The heart thus increases its steadfast confidence in the Lord, loves Him, fears Him, serves Him, and due to continual fellowship with God, the soul begins to shine forth as the countenance of Moses did when he had communed with God for forty days upon the mountain. The Lord can also lead a longing soul to a more immediate beholding of Himself, at which time she neither brings before the Lord her conditions, nor is occupied with the works of God -- be it in nature or in grace. Instead, she immediately approaches unto God, be it in a general sense or as far as each individual perfection is concerned. This is not done in a barren and lifeless manner by merely beholding and acknowledging them. Rather, the Lord occasionally permits her to taste the efficacy and salvation to be found, and at times gives her a foretaste of the beholding of God in heaven. The soul who beholds God in a lively and spiritual manner always cleaves to Christ, and in that frame she beholds God’s all-sufficiency, goodness, love, holiness, sovereignty, majesty, glory, and omnipotence, doing all this while considering that this God is her God and that He is her all. This brings forth adoration, joy, love, and praise. In thus beholding God, the soul maintains a humble, quiet, and approving frame that is void of earthly concerns -- and also is believing, meditating, going out in love, characterized by intimate communion, dependent, desirous for counsel, and making use of His strength and benefits as her own.
We have dealt extensively with the beholding of God in chapters 3 [Vol. 1, p. 83] and 26. [p. ###87] It is essential that what we have stated there be read in conjunction with this; it is a significant element of this subject matter. Add to this also what is recorded in chapters 56: The Glorification of God, 57: Love to God, 58: Love to Christ, [Vol. 3, p. 243] 83: Love for One’s Neighbor, and 84: Humility. [Vol. 4, p. 67] We would have added those matters here, had we not dealt with them in those chapters. It is not fitting to deal with the same subject matter twice in one book, and we therefore direct the reader to those chapters. If someone desires an example of holy meditations for the purpose of being instructed by them, he ought to read De Trappen des Geestelijken Levens (The Steps of Spiritual Life) by my deceased father, Theodorus à Brakel. If you desire meditations of a simpler level, you ought to read, De Aandachtige Leerling (The Attentive Pupil) by my deceased wife, Sara Nevius. A Final Exhortation The conclusion of all that we have stated as a warning against the Pietists is as follows: There is natural and spiritual religion, a natural and spiritual denial of self, a natural belonging to God as Creator and preserver and a spiritual and true belonging to God as a reconciled Father in Christ, a natural and spiritual love to God and to man, and a natural and spiritual reflection upon and beholding of God. This is the crux of the matter; everything depends upon this, and salvation or condemnation is contingent upon this. We have made as clear a distinction as possible between the natural and the spiritual, and wish that every one to whom salvation is dear would know this distinction, reject that which is natural, and practice what is spiritual, rather than embrace immediately whatever has the appearance of spirituality.
Objection: Religion, self-denial, belonging to God, love for God and man, the beholding of God, etc., are indeed good things, and if a person is engaged in that which is good, we ought to love such a person. Is it necessary to be so careful in investigating the difference between the natural and the spiritual, and to weigh it upon the scale of a goldsmith? We ought not to judge each other in these matters, but tolerate one another. The one may do it in this manner and the other in that manner, but we must overlook the manner itself, considering it to be insignificant.
Answer: However, must we not have a heartfelt love for our fellow man? Is it love if we, in order to maintain peace and unity, allow our neighbor to run to his destruction in hell? Is it not love if we wish to lead him by the hand unto salvation and warn him about the way which leads to hell? And even if he becomes difficult and views you as dealing lovelessly with him and as being desirous to lord over him, is it therefore not love if we nevertheless wish to pull him away from his destruction? What I did in this chapter I have done out of love, in order to deliver souls from destruction and to direct them in the holy way unto salvation. If you do not wish to hear me, it will grieve me that you are intent on running to your destruction.
You are saying that the actions of all parties are one and the same; the manner in which they are done is a matter of insignificance, and therefore, we must allow everyone to proceed according to his own opinion. If, however, everything depends on the manner in which one proceeds, and if this determines whether something is either natural or spiritual, and leads either to damnation or salvation, then this is not a matter of insignificance. Love demands that we point this out to each other, and warn, protect, and correct each other. For example, in the realm of the natural, is it a matter of indifference to you whether you have a clear diamond in your ring or a piece of glass of the same size and appearance? It also glitters. Is it a matter of indifference to you if a coin has but the proper imprint, regardless of whether it is copper or gold -- as long as it is red? You do search out the difference in the natural realm -- either choosing or rejecting it -- and will not allow yourself to be fooled by external appearance, and would you yet be careless in the spiritual realm upon which everything depends? If there are two rich persons, the one owning his goods righteously and the other unrighteously, will you consider them to be of equal status and say, “Rich is rich, and the matter of “how?” is not important; that should not be so strictly investigated or distinguished”? Should one not give consideration as to the “how” in spiritual matters, since everything depends on it? If there are two horses and the one is clean, vigorous, and fast, whereas the other is full of stinking abscesses, stiff, and halting miserably, would you then say, “A horse is a horse, life is life, and progress is progress”? Are there differences in the physical realm and must we yet approve of everything in the spiritual realm? Is it the same to you whether a dead horse teems with living worms, or whether it is alive? Is it the same to you whether you have your father, child, husband, or wife represented on a painting, or whether they are present in very person? Would you say, “It is all the same”? This is likewise true in the spiritual realm. Is it a matter of indifference as to whether a clock indicates the hour by her chime or whether this is indicated by a human voice? If some people wish to go to the same city and some travel upon the right way, whereas others enter upon a way which does not lead to the city, but to the land of the enemy, would you then say that they all have good intentions, and one must thus leave them alone in their choice of direction? Must we not warn those who have strayed?
I have presented an abundance of examples to convince everyone forcefully that everything does depend upon the “how” or the manner, and that primary attention must be given to this. Scripture says that we must take heed how we hear, and we must speak and act accordingly. Natural men who behold spiritual matters in a natural sense remain natural and unregenerate in the flesh, and the light they have only changes them as far as the degree of virtuousness is concerned -- with which they cannot please God (Romans 8:8). They remain without Christ, without true saving faith, and therefore without spiritual life; all their reflections, self-denial, and love for God and men are but dead works. With all their illusions, spirituality (as they call it), and delightful daydreaming they will perish if they do not repent. Be warned, and may the Lord convict such persons and bring them to the right place. Take note of the following texts: “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able” (Luke 13:24), since they are not upon the right way and do not seek to enter in the right manner. “There is a way that seemeth right unto a man, but the end thereof are the ways of death” (Proverbs 16:25). Since they are of the opinion that they are correct, believing that the hidden and spiritual way to heaven has been found by them, there is but little possibility that they can be convinced of their error. “Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you ... but the publicans and the harlots believed Him” (Matthew 21:31-32). Therefore, I warn you in love; do not stray any further, lest you perish. And you who are beginners in grace, and have been enticed by such natural beholding of God, self-denial, and love, I call out after you, “Return, return, O Shulamite; return, return, that we may look upon thee” (Song of Solomon 6:13). May the Lord hear my prayer on your behalf. A Word of Encouragement to the Godly
I have indeed anticipated that some of the godly in reading this warning would become concerned and doubt their state, thinking as follows: “If the unconverted also can come this far -- that is, live in the beholding of God, in the denial of self, loving God and man, are determined to have God as their portion, and to commune with God as their God -- do I even resemble them? How can I think to possess grace if I do not, so to speak, resemble them at all -- neither in their activity, nor in their ecstatic speaking about those matters and about the Lord Jesus? I truly ask myself: "Do I have grace indeed?" To this I answer that whatever they do in a natural manner, you do in a spiritual manner by the principle of spiritual knowledge and life which is within you. Even if they acted and spoke as you perceive they do (although they do not do so), you nevertheless have no reason to doubt your spiritual state, for a small, weak child is just as much a human being as the strongest man. In the church there are indeed men and fathers in Christ, and there are also weak children. Due to the faint resemblance to others, one may not draw the conclusion that one is neither gracious nor possessing grace. Rather, one must acknowledge that which he possesses and be desirous for growth.
Furthermore, your understanding of God and Christ, your prayers, your desires after God, your seeking after the Lord Jesus, your focusing upon God, and your deeds and exercises -- all proceeding from this principle of life -- exceed all their beholding of God, reflections, sinking away in God, losing themselves in God, and similar expressions. The difference is as great as the difference between a dead and a living person; it is incomparable. The difference is not one of degree but of very essence. The one is natural and the other spiritual; the one is but an illusion, a fabrication. They are but self-made images which you can observe as frequently as you wish, whereas the other is truth, Spirit, and a life emanating from the Holy Spirit. If you were familiar with their activity and the manner in which they behold God -- however, they do not come to God, but imagine a God who is according to their wishes -- and the manner in which they deny themselves, love, and speak, you would not desire such spirituality, but would reject it. You are also able to create natural images of God and mentally ascend higher and higher. If you yield to such natural imagination, however, you will readily perceive that this cannot delight you; it makes you colder and you will reject it. However, the least ray of God in the face of Christ, the least fleeing to Jesus and leaning upon Him will be incomparably sweeter to you than all that lifeless meditation. Therefore, rejoice quietly in your portion -- however small it may seem to you -- since it consists in light, life, truth, union with Christ, and love, and allow all those who have such elevated natural notions to go their way. Out of love for communion with Jesus and for His children, continue to be exercised with that spiritual principle which is according to the Word of God, and thank the Lord for your portion, which incomparably exceeds all their natural motions. Your spiritual principle cannot coalesce with theirs, since they are the very opposite of each other. To be but acquainted with their activities is sufficient to reject their principle and to flee from it. Consider but this one example: You love the godly because they love the Lord Jesus and are loved by Him, whereas you love other people in an entirely different manner from the children of God. You cannot be in agreement with all manner of false doctrine. They love indiscriminately, regardless of which religion a person may belong to. It is only the truly godly who stand firm in the faith, who are established in the truth, and who have intimate fellowship with God in the Spirit, whom they do not love. Rather, they abhor them and flee from them since their works, which are not upright but only of a natural disposition, are made manifest by the light of such. By this you can discern the rest of their doings. Be on your guard against this, and let your dealings between God and your soul be in simplicity and in truth. Let your eye continually be focused upon the Word of God whereby you have received spiritual light and life, which is also your continual nourishment and the rule for your life. Then you will proceed safely.
We have thus presented to you the fundamentals to which you must adhere in order to be safeguarded against the temptation of the Pietists, which simultaneously serve as marks whereby they are discovered. We have therefore considered the following from two perspectives: love to God and man, the denial of self, belonging and being united to God, and the beholding of God. We have done so both from the side of the Pietists and the side of the godly, having demonstrated from the Word of God that their activity is but the natural activity of the unconverted by which they will perish; and that the activity in which the godly engage is rooted in God, is by the Holy Spirit, is according to the Word of God, and leads them to salvation. That which has been said is sufficient to convince those poor misguided people who, desiring to approach unto God and become partakers of salvation, instead depart from God and enter upon the broad way of destruction. Oh, that the Lord would open their eyes and change their hearts so that they would forsake their foolishness and walk in the way of understanding! That which has been said ought also to suffice as a warning for those who are inclined toward the ways of the Pietists. That is an easy way which agrees with man’s nature and in which Satan leaves them alone, being able to safely lead them to hell in this way -- for the truly godly have both their nature and the devil against them. Therefore, withdraw your foot from them, depart from them, and remove yourself from their snares. If you desire pure light and true godliness, remain with the church, follow the Word, and walk in straight paths.
It also ought to suffice to stir up the truly godly to walk in the way of the Lord with new courage and lifting up of the heart, and to let their light shine -- to let it shine in demonstration of what truth is, what the efficacy of truth is, and what is the way of uprightness and holiness, so that the Pietists and their illusions may be put to shame. “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18). May the Lord send out His light and truth; may they lead and bring you unto His holy hill, and to His tabernacles (Psalms 43:3).