My body may not work so well
But, that I would accept
Although the journey wasn't easy
My heart is now content
For, now I am so grateful
In the place my Lord has set
To be spending time with Him
Can only be life's best
He may have put my life aside
But, in Him I know I'm placed
With time on hand to worship
And gaze upon His face
His grace is where I love to rest
My moments are all His
To be in Him, to be His child
Is forever only bliss
Wednesday, 15 September 2010
Saturday, 11 September 2010
TEACH ME OH LORD
Teach me Oh Lord, to be very kind,
To keep positive thoughts in my mind.
Teach me to love my "sisters and brothers"
Teach me to forgive hurt from all others.
Teach me to live my life the way I should,
Teach me what is wrong and what is good;
Teach me to be the person you want me to be,
Teach me about you, the Lord God, Almighty.
Teach me Oh Lord, what you want me to do,
I know that you want me to love everyone, that's true.
Teach me Oh Lord, to have Hope, Faith and Trust;
Teach me to love everyone and to be always just.
Teach me Oh Lord, to have patience too
And to give my burdens in prayer and send them to you.
Teach me Oh Lord, I have so much to learn,
Teach me Oh Lord, and let me stand firm.
To keep positive thoughts in my mind.
Teach me to love my "sisters and brothers"
Teach me to forgive hurt from all others.
Teach me to live my life the way I should,
Teach me what is wrong and what is good;
Teach me to be the person you want me to be,
Teach me about you, the Lord God, Almighty.
Teach me Oh Lord, what you want me to do,
I know that you want me to love everyone, that's true.
Teach me Oh Lord, to have Hope, Faith and Trust;
Teach me to love everyone and to be always just.
Teach me Oh Lord, to have patience too
And to give my burdens in prayer and send them to you.
Teach me Oh Lord, I have so much to learn,
Teach me Oh Lord, and let me stand firm.
Friday, 10 September 2010
Walking in the Light
by Gregory of Nyssa (330-394 AD)
JESUS is our peace, for he has made both one. Since we think of Christ as our peace, we may call ourselves true Christians only if our lives express Christ by our own peace. As the Apostle says: He has put enmity to death. We must never allow it to be rekindled in us in any way but must declare that it is absolutely dead.
Gloriously has God slain enmity, in order to save us; may we never risk the life of our souls by being resentful or by bearing grudges. We must not awaken that enmity or call it back to life by our wickedness, for it is better left dead.
No, since we possess Christ who is peace, we must put an end to this enmity and live as we believe he lived. He broke down the separating wall, uniting what was divided, bringing about peace by reconciling in his single person those who disagreed. In the same way, we must be reconciled not only with those who attack us from outside, but also with those who stir up dissension within; flesh then will no longer be opposed to the spirit, nor the spirit to the flesh. Once we subject the wisdom of the flesh to God's law, we shall be recreated as one single man at peace. Then, having become one instead of two, we shall have peace within ourselves.
Now peace is defined as harmony among those who are divided. When, therefore, we end that civil war within our nature and cultivate peace within ourselves, we become peace. By this peace we demonstrate that the name of Christ, which we bear, is authentic and appropriate.
When we consider that Christ is the true light, having nothing in common with deceit, we learn that our own life also must shine with the rays of that true light. Now these rays of the Sun of Justice are the virtues which pour out to enlighten us so that we may put away the works of darkness and walk honorably as in broad daylight. When we reject the deeds of darkness and do everything in the light of day, we become light and, as light should, we give light to others by our actions.
If we truly think of Christ as our source of holiness, we shall refrain from anything wicked or impure in thought or act and thus show ourselves to be worthy bearers of his name. For the quality of holiness is shown not by what we say but by what we do in life.
[From a Treatise on Christian Perfection. The English translation of the sermons of the Fathers from The Liturgy of the Hours © 1974, International Committee on English in the Liturgy).
JESUS is our peace, for he has made both one. Since we think of Christ as our peace, we may call ourselves true Christians only if our lives express Christ by our own peace. As the Apostle says: He has put enmity to death. We must never allow it to be rekindled in us in any way but must declare that it is absolutely dead.
Gloriously has God slain enmity, in order to save us; may we never risk the life of our souls by being resentful or by bearing grudges. We must not awaken that enmity or call it back to life by our wickedness, for it is better left dead.
No, since we possess Christ who is peace, we must put an end to this enmity and live as we believe he lived. He broke down the separating wall, uniting what was divided, bringing about peace by reconciling in his single person those who disagreed. In the same way, we must be reconciled not only with those who attack us from outside, but also with those who stir up dissension within; flesh then will no longer be opposed to the spirit, nor the spirit to the flesh. Once we subject the wisdom of the flesh to God's law, we shall be recreated as one single man at peace. Then, having become one instead of two, we shall have peace within ourselves.
Now peace is defined as harmony among those who are divided. When, therefore, we end that civil war within our nature and cultivate peace within ourselves, we become peace. By this peace we demonstrate that the name of Christ, which we bear, is authentic and appropriate.
When we consider that Christ is the true light, having nothing in common with deceit, we learn that our own life also must shine with the rays of that true light. Now these rays of the Sun of Justice are the virtues which pour out to enlighten us so that we may put away the works of darkness and walk honorably as in broad daylight. When we reject the deeds of darkness and do everything in the light of day, we become light and, as light should, we give light to others by our actions.
If we truly think of Christ as our source of holiness, we shall refrain from anything wicked or impure in thought or act and thus show ourselves to be worthy bearers of his name. For the quality of holiness is shown not by what we say but by what we do in life.
[From a Treatise on Christian Perfection. The English translation of the sermons of the Fathers from The Liturgy of the Hours © 1974, International Committee on English in the Liturgy).
Why Were You Sent into the World?.
John Henry Newman, 1801-1890, was an influential writer and major figure from the Church of England in the Oxford Movement. In 1845 he became a Roman Catholic priest and was made a Cardinal late in life in 1879.
[Note: Minor changes, including capitalization style, were made to allow the text to be more accessible to modern readers. Sub-headings were also added. This sermon was originally titled, God's Will - the End of Life. Editor]
Why am I here?
I am going to ask you a question, my dear brothers and sisters in Christ, so trite, and therefore so uninteresting at first sight, that you may wonder why I put it, and may object that it will be difficult to fix the mind on it, and may anticipate that nothing profitable can be made of it. It is this: “Why were you sent into the world?”
Yet, after all, it is perhaps a thought more obvious than it is common, more easy than it is familiar. I mean it ought to come into your minds, but it does not. And you never had more than a distant acquaintance with it, though that sort of acquaintance with it you have had for many years. Or rather, once or twice, perhaps you have been thrown across the thought somewhat intimately, for a short season, but this was an accident which did not last.
There are those who recollect the first time, as it would seem, when it came home to them. They were but little children, and they were by themselves, and they spontaneously asked themselves, or rather God spoke in them, “Why am I here? How came I here? Who brought me here? What am I to do here?”
The vanity of the world
Perhaps it was the first act of reason, the beginning of their real responsibility, the commencement of their trial; perhaps from that day they may date their capacity, their awful power, of choosing between good and evil, and of committing mortal sin. And so, as life goes on, the thought comes vividly, from time to time, for a short season across their conscience; whether in illness, or in some anxiety, or at some season of solitude, or on hearing some preacher,or reading some religious work. A vivid feeling comes over them of the vanity and unprofitableness of the world, and then the question recurs, "Why then am I sent into it?"
And a great contrast indeed does this vain, unprofitable, yet overbearing world present with such a question as that. It seems out of place to ask such a question in so magnificent, so imposing a presence, as that of the great Babylon. The world professes to supply all that we need, as if we were sent into it for the sake of being sent here, and for nothing beyond the sending. It is a great favor to have an introduction to this august world. This is truly to be our exposition of the mystery of life. Every man is doing his own will here, seeking his own pleasure, pursuing his own ends, and that is why he was brought into existence.
Go abroad into the streets of the populous city, contemplate the continuous outpouring there of human energy, and the countless varieties of human character, and be satisfied! The ways are thronged, carriage-way and pavement; multitudes are hurrying to and fro, each on his own errand, or are loitering about from listlessness, or from want of work, or have come forth into the public concourse, to see and to be seen, for amusement or for display, or on the excuse of business. The carriages of the wealthy mingle with the slow carts laden with provisions or merchandise, the productions of art or the demands of luxury.
The streets are lined with shops, open and gay, inviting customers, and widen now and then into some spacious square or place, with lofty masses of brickwork or of stone, gleaming in the fitful sunbeam, and surrounded or fronted with what simulates a garden's foliage. Follow them in another direction, and you find the whole groundstead covered with large buildings, planted thickly up and down, the homes of the mechanical arts. The air is filled, below, with a ceaseless, importunate, monotonous din, which penetrates even to your most innermost chamber, and rings in your ears even when you are not conscious of it; and overhead, with a canopy of smoke, shrouding God's day from the realms of obstinate sullen toil. This is the end of man!
How the media views the world
Or stay at home, and take up one of those daily prints, which are so true a picture of the world; look down the columns of advertisements, and you will see the catalogue of pursuits, projects, aims, anxieties, amusements, indulgences which occupy the mind of man. He plays many parts: here he has goods to sell, there he wants employment; there again he seeks to borrow money, here he offers you houses, great seats or small tenements; he has food for the million, and luxuries for the wealthy, and sovereign medicines for the credulous, and books, new and cheap, for the inquisitive.
Pass on to the news of the day, and you will learn what great men are doing at home and abroad: you will read of wars and rumors of wars; of debates in the Legislature; of rising men, and old statesmen going off the scene; of political contests in this city or that county; of the collision of rival interests. You will read of the money market, and the provision market, and the market for metals; of the state of trade, the call for manufactures, news of ships arrived in port, of accidents at sea, of exports and imports, of gains and losses, of frauds and their detection.
Go forward, and you arrive at discoveries in art and science, discoveries (so-called) in religion, the court and royalty, the entertainments of the great, places of amusement, strange trials, offences, accidents, escapes, exploits, experiments, contests, ventures. O this curious, restless, clamorous, panting being, which we call life! – And is there to be no end to all this? Is there no object in it? It never has an end, it is indeed its own object!
Thinking and doing as one pleases
And now, once more, my brothers and sisters in Christ, put aside what you see and what you read of the world, and try to penetrate into the hearts, and to reach the ideas and the feelings of those who constitute it. Look into them as closely as you can Enter into their houses and private rooms. Strike at random through the streets and lanes. Take as they come, palace and hovel, office or factory, and what will you find?
Listen to their words. Witness, alas! their works. You will find in the main the same lawless thoughts, the same unrestrained desires, the same ungoverned passions, the same earthly opinions, the same willful deeds, in high and low, learned and unlearned. You will find them all to be living for the sake of living. They one and all seem to tell you, “We are our own center, our own end.”
Why are they toiling? Why are they scheming? For what are they living? “We live to please ourselves. Life is worthless except we have our own way. We are not sent here at all, but we find ourselves here. And we are but slaves unless we can think what we will, believe what we will, love what we will, hate what we will, do what we will. We detest interference on the part of God or man. We do not bargain to be rich or to be great. But we do bargain, whether rich or poor, high or low, to live for ourselves, to live for the lust of the moment. Or, according to the doctrine of the hour, thinking of the future and the unseen just as much or as little as we please.”
Why Christ was sent into the world
O my brothers and sisters in Christ, is it not a shocking thought, but who can deny its truth? The multitude of men and women are living without any aim beyond this visible scene. They may from time to time use religious words, or they may profess a communion or a worship, as a matter of course, or of expedience, or of duty. But, if there was any sincerity in such profession, the course of the world could not run as it does.
What a contrast is all this to the end of life, as it is set before us in our most holy faith! If there was one among the sons of men, who might allowably have taken his pleasure, and have done his own will here below, surely it was he who came down on earth from the bosom of the Father, and who was so pure and spotless in that human nature which he put on him, that he could have no human purpose or aim inconsistent with the will of his Father. Yet he, the Son of God, the Eternal Word, came, not to do his own will, but his who sent him, as you know very well is told us again and again in Scripture. Thus the prophet in the Book of Psalms, speaking in his person, says, “Lo, I come to do your will, O God.” And he says in the Prophet Isaiah, “The Lord God has opened my ear, and I do not resist; I have not gone back.” And in the Gospel, when he had come on earth, “My food is to do the will of him that sent me, and to finish his work.” Hence, too, in his agony, he cried out, “Not my will, but yours, be done.” And St. Paul, in like manner, says that “Christ pleased not himself,” and elsewhere that, “though he was God's son, yet learned he obedience by the things which he suffered.”
Surely so it was; as being indeed the eternal co-equal son, his will was one and the same with the Father's will, and he had no submission of will to make. But he chose to take on him man's nature, and the will of that nature. He chose to take on him affections, feelings, and inclinations proper to man, a will innocent indeed and good, but still a man's will, distinct from God's will. A will, which, had it acted simply according to what was pleasing to its nature, would, when pain and toil were to be endured, have held back from an active cooperation with the will of God.
But, though he took on himself the nature of man, he took not on him that selfishness, with which fallen man wraps himself round. But in all things he devoted himself as a ready sacrifice to his Father. He came on earth, not to take his pleasure, not to follow his taste, not for the mere exercise of human affection, but simply to glorify his Father and to do his will. He came charged with a mission, deputed for a work. He looked not to the right nor to the left. He thought not of himself. He offered himself up to God.
He came to do his Father’s will
Hence it is that he was carried in the womb of a poor woman, who, before his birth, had two journeys to make, of love and of obedience, to the mountains and to Bethlehem. He was born in a stable, and laid in a manger. He was hurried off to Egypt to sojourn there. Then he lived till he was thirty years of age in a poor way, by a rough trade, in a small house, in a despised town. Then when he went out to preach, he had no where to lay his head. He wandered up and down the country, as a stranger upon earth. He was driven out into the wilderness, and dwelt among the wild beasts. He endured heat and cold, hunger and weariness, reproach and calumny. His food was coarse bread, and fish from the lake, or depended on the hospitality of strangers.
As he had already left his Father's greatness on high, and had chosen an earthly home; so again, at that Father's bidding, he gave up the sole solace given him in this world, and denied himself his Mother's presence. He parted with her who bore him. He endured to be as a stranger to her. He endured to call her coldly “woman,” who was his own undefiled one, all beautiful, all gracious, the best creature of his hands, and the sweet nurse of his infancy. He put her aside, as Levi, his type, merited the sacred ministry, by saying to his parents and kinsmen, “I know you not.” He exemplified in his own person the severe maxim, which he gave to his disciples, “He that loves mother more than me is not worthy of me.” In all these many ways he sacrificed every wish of his own; that we might understand, that, if he, the Creator, came into his own world, not for his own pleasure, but to do his Father's will, we too have most surely some work to do, and have seriously to stop and think ourselves what that work is.
Everyone has a mission
Yes, so it is. Realize it, my brothers and sisters in Christ. Every one who breathes, high and low, educated and ignorant, young and old, man and woman, has a mission, has a work. We are not sent into this world for nothing; we are not born at random; we are not here, that we may go to bed at night, and get up in the morning, toil for our bread, eat and drink, laugh and joke, sin when we have a mind, and reform when we are tired of sinning, rear a family and die.
God sees every one of us. He creates every soul. He lodges it in the body, one by one, for a purpose. He needs, he deigns to need, every one of us. He has an end for each of us. We are all equal in his sight, and we are placed in our different ranks and stations, not to get what we can out of them for ourselves, but to labor in them for him. As Christ has his work, we too have ours; as he rejoiced to do his work, we must rejoice in ours also.
St. Paul on one occasion speaks of the world as a scene in a theatre. Consider what is meant by this. You know, actors on a stage are on an equal level with each other really, but for the occasion they assume a difference of character. Some are high, some are low, some are merry, and some sad. Well, would it not be a simple absurdity in any actor to pride himself on his mock diadem, or his edgeless sword, instead of attending to his part? What, if he did but gaze at himself and his dress? What, if he secreted, or turned to his own use, what was valuable in it? Is it not his business, and nothing else, to act his part well? Common sense tells us so.
Now we are all but actors in this world. We are one and all equal. We shall be judged as equals as soon as life is over. Yet, equal and similar in ourselves, each has his special part at present, each has his work, each has his mission – not to indulge his passions, not to make money, not to get a name in the world, not to save himself trouble, not to follow his bent, not to be selfish and self-willed, but to do what God puts on him or her to do.
The mission of Dives and Lazarus
Look at that poor profligate in the Gospel, look at Dives. Do you think he understood that his wealth was to be spent, not on himself, but for the glory of God? Yet for forgetting this, he was lost forever and ever. I will tell you what he thought, and how he viewed things. He was a young man, and had succeeded to a good estate, and he determined to enjoy himself. It did not strike him that his wealth had any other use than that of enabling him to take his pleasure.
Lazarus lay at his gate. He might have relieved Lazarus; that was God's will. But he managed to put conscience aside, and he persuaded himself he should be a fool, if he did not make the most of this world, while he had the means. So he resolved to have his fill of pleasure; and feasting was to his mind a principal part of it. “He fared sumptuously every day.” Everything belonging to him was in the best style, as men speak – his house, his furniture, his plate of silver and gold, his attendants, his establishments.
Everything was for enjoyment, and for show too; to attract the eyes of the world, and to gain the applause and admiration of his equals, who were the companions of his sins. These companions were doubtless such as became a person of such pretensions. They were fashionable men. A collection of refined, high-bred, haughty men, eating, not gluttonously, but what was rare and costly. Delicate, exact, fastidious in their taste, from their very habits of indulgence. Not eating for the mere sake of eating, or drinking for the mere sake of drinking, but making a sort of science of their sensuality. Sensual, carnal, as flesh and blood can be, with eyes, ears, tongue, steeped in impurity, every thought, look, and sense, witnessing or ministering to the evil one who ruled them. Yet, with exquisite correctness of idea and judgment, laying down rules for sinning. Heartless and selfish, high, punctilious, and disdainful in their outward deportment, and shrinking from Lazarus, who lay at the gate, as an eye-sore, who ought for the sake of decency to be put out of the way.
Dives was one of such, and so he lived his short span, thinking of nothing, loving nothing, but himself, till one day he got into a fatal quarrel with one of his godless associates, or he caught some bad illness. And then he lay helpless on his bed of pain, cursing fortune and his physician, that he was no better, and impatient that he was thus kept from enjoying his youth, trying to fancy himself mending when he was getting worse, and disgusted at those who would not throw him some word of comfort in his suspense, and turning more resolutely from his Creator in proportion to his suffering. – And then at last his day came, and he died, and (oh! miserable!) “was buried in hell.” And so ended he and his mission.
Imitating the sin of Dives
This was the fate of your pattern and idol. Oh, if any of you be present, young men and women, who, though not possessed of wealth and rank, yet affect the fashions of those who have them. You, my brothers and sisters in Christ, have not been born splendidly or nobly. You have not been brought up in the seats of liberal education. You have no high connections. You have not learned the manners nor caught the tone of good society. You have no share of the largeness of mind, the candor, the romantic sense of honor, the correctness of taste, the consideration for others, and the gentleness which the world puts forth as its highest type of excellence. You have not come near the courts or the mansions of the great. Yet you ape the sin of Dives, while you are strangers to his refinement.
You think it the sign of a gentleman to set yourselves above religion, to criticize the religious and professors of religion, to look at Catholic and Methodist with impartial contempt, to gain a smattering of knowledge on a number of subjects, to dip into a number of frivolous publications, if they are popular, to have read the latest novel, to have heard the singer and seen the actor of the day, to be well up with the news, to know the names and, if so be, the persons of public men, to be able to bow to them, to walk up and down the street with your heads on high, and to stare at whatever meets you. And to say and do worse things, of which these outward extravagances are but the symbol. And this is what you conceive you have come upon earth for!
The Creator made you, it seems, O my children, for this work and office, to be a bad imitation of polished ungodliness, to be a piece of tawdry and faded finery, or a scent which has lost its freshness, and does but offend the sense! O! That you could see how absurd and base are such pretences in the eyes of any but yourselves! No calling of life but is honorable. No one is ridiculous who acts suitably to his calling and estate. No one, who has good sense and humility, but may, in any station of life, be truly well-bred and refined. But ostentation, affectation, and ambitious efforts are, in every station of life, high or low, nothing but vulgarities.
The source of all happiness
Put them aside, despise them yourselves, O my very dear sons and daughters, whom I love, and whom I would fain serve. Oh! That you could feel that you have souls! Oh, that you would have mercy on your souls! Oh, that, before it is too late, you would go yourselves to him who is the source of all that is truly high and magnificent and beautiful, all that is bright and pleasant, and secure what you ignorantly seek, in him whom you so willfully, so awfully despise!
He alone, the Son of God, “the brightness of the eternal light, and the spotless mirror of his majesty,” is the source of all good and all happiness to rich and poor, high and low. If you were ever so high, you would need him. If you were ever so low, you could offend him. The poor can offend him. The poor man can neglect his divinely appointed mission as well as the rich. Do not suppose, my brothers and sisters, that what I have said against the upper of the middle class, will not, if you happen to be poor, also lie against you. Though a man were as poor as Lazarus, he could be as guilty as Dives. If you are resolved to degrade yourselves to the brutes of the field, who have no reason and no conscience, you need not wealth or rank to enable you to do so. Brutes have no wealth. They have no pride of life. They have no purple and fine linen, no splendid table, no retinue of servants, and yet they are brutes. They are brutes by the law of their nature. They are the poorest among the poor. There is not a vagrant and outcast who is so poor as they. They differ from him, not in their possessions, but in their want of a soul, in that he has a mission and they have not, he can sin and they can not.
O my brothers and sisters in Christ, it stands to reason, a man may intoxicate himself with a cheap draught, as well as with a costly one. He may steal another's money for his appetites, though he does not waste his own upon them. He may break through the natural and social laws which encircle him, and profane the sanctity of family duties, though he be, not a child of nobles, but a peasant or artisan. And perhaps he does so more frequently than they.
This is not the poor's blessedness, that he has less temptations to self-indulgence, for he has as many, but that from his circumstances he receives the penances and corrections of self-indulgence. Poverty is the mother of many pains and sorrows in their season, and these are God's messengers to lead the soul to repentance. But, alas! If the poor man indulges his passions, thinks little of religion, puts off repentance, refuses to make an effort, and dies without conversion, it matters nothing that he was poor in this world. It matters nothing that he was less daring than the rich, it matters not that he promised himself God's favor, that he sent for the priest when death came, and received the last sacraments. Lazarus too, in that case, shall be buried with Dives in hell, and shall have had his consolation neither in this world nor in the world to come.
Do you perform the work God gave you to do?
My brothers and sisters in Christ, the simple question is, whatever a person's rank in life may be, does he in that rank perform the work which God has given him to do? Now then, let me turn to others, of a very different description, and let me hear what they will say, when the question is asked them. — Why, they will cleverly avoid the question thus: – “You give us no alternative,” they will say to me, “except that of being sinners or saints. You put before us our Lord's pattern, and you spread before us the guilt and the ruin of the deliberate transgressor. Whereas we have no intention of going so far one way or the other. We do not aim at being saints, but we have no desire at all to be sinners. We neither intend to disobey God's will, nor to give up our own.
Surely there is a middle way, and a safe one, in which God's will and our will may both be satisfied. We mean to enjoy both this world and the next. We will guard against mortal sin. We are not obliged to guard against venial sin. Indeed it would be endless to attempt it. None but saints do so. It is the work of a life; we need have nothing else to do. We are not monks. We are in the world. We are in business. We are parents. We have families. We must live for the day.
It is a consolation to keep from mortal sin. That we do, and it is enough for salvation. It is a great thing to keep in God's favor. What indeed can we desire more? We come at due time to the sacraments. This is our comfort and our stay. Did we die, we should die in grace, and escape the doom of the wicked. But if we once attempted to go further, where should we stop? How will you draw the line for us? The line between mortal and venial sin is very distinct;. We understand that. But do you not see that, if we attended to our venial sins, there would be just as much reason to attend to one as to another? If we began to repress our anger, why not also repress vainglory? Why not also guard against niggardliness? why not also keep from falsehood? from gossiping, from idling, from excess in eating? And, after all, without venial sin we never can be, unless indeed we have the prerogative of the Mother of God, which it would be almost heresy to ascribe to any one but her. You are not asking us to be converted; that we understand; we are converted, we were converted a long time ago. You bid us aim at an indefinite vague something, which is less than perfection, yet more than obedience, and which, without resulting in any tangible advantage, debars us from the pleasures and embarrasses us in the duties of this world."
A soldier of Christ
This is what you will say; but your premises, my brothers and sisters, are better than your reasoning, and your conclusions will not stand. You have a right view why God has sent you into the world, namely, in order that you may get to heaven. It is quite true also that you would fare well indeed if you found yourselves there. You could desire nothing better; nor, it is true, can you live any time without venial sin. It is true also that you are not obliged to aim at being saints. It is no sin not to aim at perfection. So much is true and to the purpose. But it does not follow from it that you, with such views and feelings as you have expressed, are using sufficient exertions even for attaining to purgatory.
Has your religion any difficulty in it, or is it in all respects easy to you? Are you simply taking your own pleasure in your mode of living? Or do you find your pleasure in submitting yourself to God's pleasure? In a word, is your religion a work? For if it be not, it is not religion at all. Here at once, before going into your argument, is a proof that it is an unsound one, because it brings you to the conclusion that, whereas Christ came to do a work, and all saints, nay, nay, and sinners do a work too, you, on the contrary, have no work to do, because, forsooth, you are neither sinners nor saints. Or, if you once had a work, at least that you have dispatched it already, and you have nothing upon your hands.
You have attained your salvation, it seems, before your time, and have nothing to occupy you, and are detained on earth too long. The work days are over, and your perpetual holiday is begun. Did then God send you, above all other men, into the world to be idle in spiritual matters? Is it your mission only to find pleasure in this world, in which you are but as pilgrims and sojourners? Are you more than sons of Adam, who, by the sweat of their brow, are to eat bread till they return to the earth out of which they are taken? Unless you have some work in hand, unless you are struggling, unless you are fighting with yourselves, you are no followers of those who "through many tribulations entered into the kingdom of God".
A fight is the very token of a Christian. He is a soldier of Christ; high or low, he is this and nothing else. If you have triumphed over all mortal sin, as you seem to think, then you must attack your venial sins. There is no help for it. There is nothing else to do, if you would be soldiers of Jesus Christ. But, O simple souls! To think you have gained any triumph at all! No. You cannot safely be at peace with any, even the least malignant, of the foes of God; if you are at peace with venial sins. Be certain that in their company and under their shadow mortal sins are lurking. Mortal sins are the children of venial, which, though they be not deadly themselves, yet are prolific of death. You may think that you have killed the giants who had possession of your hearts, and that you have nothing to fear, but may sit at rest under your vine and under your fig-tree. But the giants will live again. They will rise from the dust. And, before you know where you are, you will be taken captive and slaughtered by the fierce, powerful, and eternal enemies of God.
Finishing strong or poorly
The end of a thing is the test. It was our Lord's rejoicing in his last solemn hour, that he had done the work for which he was sent. “I have glorified you on earth,” he says in his prayer. “I have finished the work which you gave me to do. I have manifested your name to the men whom you have given me out of the world.” It was St. Paul's consolation also, “I have fought the good fight, I have finished the course, I have kept the faith. Henceforth there is laid up for me a crown of justice, which the Lord shall render to me in that day, the just Judge.”
Alas! alas! How different will be our view of things when we come to die, or when we have passed into eternity, from the dreams and pretences with which we beguile ourselves now! What will Babel do for us then? Will it rescue our souls from the purgatory or the hell to which it sends them? If we were created, it was that we might serve God. If we have his gifts, it is that we may glorify him. If we have a conscience, it is that we may obey it. If we have the prospect of heaven, it is that we may keep it before us. If we have light, that we may follow it. If we have grace, that we may save ourselves by means of it.
Alas! alas! For those who die without fulfilling their mission! Who were called to be holy, and lived in sin. Who were called to worship Christ, and who plunged into this giddy and unbelieving world. Who were called to fight, and who remained idle. Who were called to be Catholics, and who did but remain in the religion of their birth! Alas for those who have had gifts and talent, and have not used, or have misused, or abused them. Who have had wealth, and have spent it on themselves. Who have had abilities, and have advocated what was sinful, or ridiculed what was true, or scattered doubts against what was sacred. Who have had leisure, and have wasted it on wicked companions, or evil books, or foolish amusements! Alas! For those, of whom the best that can be said is, that they are harmless and naturally blameless, while they never have attempted to cleanse their hearts or to live in God's sight!
The world goes on from age to age, but the holy angels and blessed saints are always crying alas, alas! and woe, woe! Over the loss of vocations, and the disappointment of hopes, and the scorn of God's love, and the ruin of souls. One generation succeeds another. And whenever they look down upon earth from their golden thrones, they see scarcely anything but a multitude of guardian spirits, downcast and sad, each following his own charge, in anxiety, or in terror, or in despair, vainly endeavoring to shield him from the enemy, and failing because he will not be shielded. Times come and go, and man will not believe, that that is to be which is not yet, or that what now is only continues for a season, and is not eternity. The end is the trial. The world passes. It is but a pageant and a scene. The lofty palace crumbles. The busy city is mute. The ships of Tarshish have sped away. On heart and flesh death is coming. The veil is breaking.
Pray for the gift of perseverance
Departing soul, how have you used your talents, your opportunities, the light poured around you, the warnings given you, the grace inspired into you? O my Lord and Savior, support me in that hour in the strong arms of your sacraments, and by the fresh fragrance of your consolations. Let the absolving words be said over me, and the holy oil sign and seal me, and your own body be my food, and your blood my sprinkling. And let my sweet mother Mary breathe on me, and my angel whisper peace to me, and my glorious saints, and my own dear father, Philip [Neri], smile on me. That in them all, and through them all, I may receive the gift of perseverance, and die, as I desire to live, in your faith, in your church, in your service, and in your love.
[Note: Minor changes, including capitalization style, were made to allow the text to be more accessible to modern readers. Sub-headings were also added. This sermon was originally titled, God's Will - the End of Life. Editor]
Why am I here?
I am going to ask you a question, my dear brothers and sisters in Christ, so trite, and therefore so uninteresting at first sight, that you may wonder why I put it, and may object that it will be difficult to fix the mind on it, and may anticipate that nothing profitable can be made of it. It is this: “Why were you sent into the world?”
Yet, after all, it is perhaps a thought more obvious than it is common, more easy than it is familiar. I mean it ought to come into your minds, but it does not. And you never had more than a distant acquaintance with it, though that sort of acquaintance with it you have had for many years. Or rather, once or twice, perhaps you have been thrown across the thought somewhat intimately, for a short season, but this was an accident which did not last.
There are those who recollect the first time, as it would seem, when it came home to them. They were but little children, and they were by themselves, and they spontaneously asked themselves, or rather God spoke in them, “Why am I here? How came I here? Who brought me here? What am I to do here?”
The vanity of the world
Perhaps it was the first act of reason, the beginning of their real responsibility, the commencement of their trial; perhaps from that day they may date their capacity, their awful power, of choosing between good and evil, and of committing mortal sin. And so, as life goes on, the thought comes vividly, from time to time, for a short season across their conscience; whether in illness, or in some anxiety, or at some season of solitude, or on hearing some preacher,or reading some religious work. A vivid feeling comes over them of the vanity and unprofitableness of the world, and then the question recurs, "Why then am I sent into it?"
And a great contrast indeed does this vain, unprofitable, yet overbearing world present with such a question as that. It seems out of place to ask such a question in so magnificent, so imposing a presence, as that of the great Babylon. The world professes to supply all that we need, as if we were sent into it for the sake of being sent here, and for nothing beyond the sending. It is a great favor to have an introduction to this august world. This is truly to be our exposition of the mystery of life. Every man is doing his own will here, seeking his own pleasure, pursuing his own ends, and that is why he was brought into existence.
Go abroad into the streets of the populous city, contemplate the continuous outpouring there of human energy, and the countless varieties of human character, and be satisfied! The ways are thronged, carriage-way and pavement; multitudes are hurrying to and fro, each on his own errand, or are loitering about from listlessness, or from want of work, or have come forth into the public concourse, to see and to be seen, for amusement or for display, or on the excuse of business. The carriages of the wealthy mingle with the slow carts laden with provisions or merchandise, the productions of art or the demands of luxury.
The streets are lined with shops, open and gay, inviting customers, and widen now and then into some spacious square or place, with lofty masses of brickwork or of stone, gleaming in the fitful sunbeam, and surrounded or fronted with what simulates a garden's foliage. Follow them in another direction, and you find the whole groundstead covered with large buildings, planted thickly up and down, the homes of the mechanical arts. The air is filled, below, with a ceaseless, importunate, monotonous din, which penetrates even to your most innermost chamber, and rings in your ears even when you are not conscious of it; and overhead, with a canopy of smoke, shrouding God's day from the realms of obstinate sullen toil. This is the end of man!
How the media views the world
Or stay at home, and take up one of those daily prints, which are so true a picture of the world; look down the columns of advertisements, and you will see the catalogue of pursuits, projects, aims, anxieties, amusements, indulgences which occupy the mind of man. He plays many parts: here he has goods to sell, there he wants employment; there again he seeks to borrow money, here he offers you houses, great seats or small tenements; he has food for the million, and luxuries for the wealthy, and sovereign medicines for the credulous, and books, new and cheap, for the inquisitive.
Pass on to the news of the day, and you will learn what great men are doing at home and abroad: you will read of wars and rumors of wars; of debates in the Legislature; of rising men, and old statesmen going off the scene; of political contests in this city or that county; of the collision of rival interests. You will read of the money market, and the provision market, and the market for metals; of the state of trade, the call for manufactures, news of ships arrived in port, of accidents at sea, of exports and imports, of gains and losses, of frauds and their detection.
Go forward, and you arrive at discoveries in art and science, discoveries (so-called) in religion, the court and royalty, the entertainments of the great, places of amusement, strange trials, offences, accidents, escapes, exploits, experiments, contests, ventures. O this curious, restless, clamorous, panting being, which we call life! – And is there to be no end to all this? Is there no object in it? It never has an end, it is indeed its own object!
Thinking and doing as one pleases
And now, once more, my brothers and sisters in Christ, put aside what you see and what you read of the world, and try to penetrate into the hearts, and to reach the ideas and the feelings of those who constitute it. Look into them as closely as you can Enter into their houses and private rooms. Strike at random through the streets and lanes. Take as they come, palace and hovel, office or factory, and what will you find?
Listen to their words. Witness, alas! their works. You will find in the main the same lawless thoughts, the same unrestrained desires, the same ungoverned passions, the same earthly opinions, the same willful deeds, in high and low, learned and unlearned. You will find them all to be living for the sake of living. They one and all seem to tell you, “We are our own center, our own end.”
Why are they toiling? Why are they scheming? For what are they living? “We live to please ourselves. Life is worthless except we have our own way. We are not sent here at all, but we find ourselves here. And we are but slaves unless we can think what we will, believe what we will, love what we will, hate what we will, do what we will. We detest interference on the part of God or man. We do not bargain to be rich or to be great. But we do bargain, whether rich or poor, high or low, to live for ourselves, to live for the lust of the moment. Or, according to the doctrine of the hour, thinking of the future and the unseen just as much or as little as we please.”
Why Christ was sent into the world
O my brothers and sisters in Christ, is it not a shocking thought, but who can deny its truth? The multitude of men and women are living without any aim beyond this visible scene. They may from time to time use religious words, or they may profess a communion or a worship, as a matter of course, or of expedience, or of duty. But, if there was any sincerity in such profession, the course of the world could not run as it does.
What a contrast is all this to the end of life, as it is set before us in our most holy faith! If there was one among the sons of men, who might allowably have taken his pleasure, and have done his own will here below, surely it was he who came down on earth from the bosom of the Father, and who was so pure and spotless in that human nature which he put on him, that he could have no human purpose or aim inconsistent with the will of his Father. Yet he, the Son of God, the Eternal Word, came, not to do his own will, but his who sent him, as you know very well is told us again and again in Scripture. Thus the prophet in the Book of Psalms, speaking in his person, says, “Lo, I come to do your will, O God.” And he says in the Prophet Isaiah, “The Lord God has opened my ear, and I do not resist; I have not gone back.” And in the Gospel, when he had come on earth, “My food is to do the will of him that sent me, and to finish his work.” Hence, too, in his agony, he cried out, “Not my will, but yours, be done.” And St. Paul, in like manner, says that “Christ pleased not himself,” and elsewhere that, “though he was God's son, yet learned he obedience by the things which he suffered.”
Surely so it was; as being indeed the eternal co-equal son, his will was one and the same with the Father's will, and he had no submission of will to make. But he chose to take on him man's nature, and the will of that nature. He chose to take on him affections, feelings, and inclinations proper to man, a will innocent indeed and good, but still a man's will, distinct from God's will. A will, which, had it acted simply according to what was pleasing to its nature, would, when pain and toil were to be endured, have held back from an active cooperation with the will of God.
But, though he took on himself the nature of man, he took not on him that selfishness, with which fallen man wraps himself round. But in all things he devoted himself as a ready sacrifice to his Father. He came on earth, not to take his pleasure, not to follow his taste, not for the mere exercise of human affection, but simply to glorify his Father and to do his will. He came charged with a mission, deputed for a work. He looked not to the right nor to the left. He thought not of himself. He offered himself up to God.
He came to do his Father’s will
Hence it is that he was carried in the womb of a poor woman, who, before his birth, had two journeys to make, of love and of obedience, to the mountains and to Bethlehem. He was born in a stable, and laid in a manger. He was hurried off to Egypt to sojourn there. Then he lived till he was thirty years of age in a poor way, by a rough trade, in a small house, in a despised town. Then when he went out to preach, he had no where to lay his head. He wandered up and down the country, as a stranger upon earth. He was driven out into the wilderness, and dwelt among the wild beasts. He endured heat and cold, hunger and weariness, reproach and calumny. His food was coarse bread, and fish from the lake, or depended on the hospitality of strangers.
As he had already left his Father's greatness on high, and had chosen an earthly home; so again, at that Father's bidding, he gave up the sole solace given him in this world, and denied himself his Mother's presence. He parted with her who bore him. He endured to be as a stranger to her. He endured to call her coldly “woman,” who was his own undefiled one, all beautiful, all gracious, the best creature of his hands, and the sweet nurse of his infancy. He put her aside, as Levi, his type, merited the sacred ministry, by saying to his parents and kinsmen, “I know you not.” He exemplified in his own person the severe maxim, which he gave to his disciples, “He that loves mother more than me is not worthy of me.” In all these many ways he sacrificed every wish of his own; that we might understand, that, if he, the Creator, came into his own world, not for his own pleasure, but to do his Father's will, we too have most surely some work to do, and have seriously to stop and think ourselves what that work is.
Everyone has a mission
Yes, so it is. Realize it, my brothers and sisters in Christ. Every one who breathes, high and low, educated and ignorant, young and old, man and woman, has a mission, has a work. We are not sent into this world for nothing; we are not born at random; we are not here, that we may go to bed at night, and get up in the morning, toil for our bread, eat and drink, laugh and joke, sin when we have a mind, and reform when we are tired of sinning, rear a family and die.
God sees every one of us. He creates every soul. He lodges it in the body, one by one, for a purpose. He needs, he deigns to need, every one of us. He has an end for each of us. We are all equal in his sight, and we are placed in our different ranks and stations, not to get what we can out of them for ourselves, but to labor in them for him. As Christ has his work, we too have ours; as he rejoiced to do his work, we must rejoice in ours also.
St. Paul on one occasion speaks of the world as a scene in a theatre. Consider what is meant by this. You know, actors on a stage are on an equal level with each other really, but for the occasion they assume a difference of character. Some are high, some are low, some are merry, and some sad. Well, would it not be a simple absurdity in any actor to pride himself on his mock diadem, or his edgeless sword, instead of attending to his part? What, if he did but gaze at himself and his dress? What, if he secreted, or turned to his own use, what was valuable in it? Is it not his business, and nothing else, to act his part well? Common sense tells us so.
Now we are all but actors in this world. We are one and all equal. We shall be judged as equals as soon as life is over. Yet, equal and similar in ourselves, each has his special part at present, each has his work, each has his mission – not to indulge his passions, not to make money, not to get a name in the world, not to save himself trouble, not to follow his bent, not to be selfish and self-willed, but to do what God puts on him or her to do.
The mission of Dives and Lazarus
Look at that poor profligate in the Gospel, look at Dives. Do you think he understood that his wealth was to be spent, not on himself, but for the glory of God? Yet for forgetting this, he was lost forever and ever. I will tell you what he thought, and how he viewed things. He was a young man, and had succeeded to a good estate, and he determined to enjoy himself. It did not strike him that his wealth had any other use than that of enabling him to take his pleasure.
Lazarus lay at his gate. He might have relieved Lazarus; that was God's will. But he managed to put conscience aside, and he persuaded himself he should be a fool, if he did not make the most of this world, while he had the means. So he resolved to have his fill of pleasure; and feasting was to his mind a principal part of it. “He fared sumptuously every day.” Everything belonging to him was in the best style, as men speak – his house, his furniture, his plate of silver and gold, his attendants, his establishments.
Everything was for enjoyment, and for show too; to attract the eyes of the world, and to gain the applause and admiration of his equals, who were the companions of his sins. These companions were doubtless such as became a person of such pretensions. They were fashionable men. A collection of refined, high-bred, haughty men, eating, not gluttonously, but what was rare and costly. Delicate, exact, fastidious in their taste, from their very habits of indulgence. Not eating for the mere sake of eating, or drinking for the mere sake of drinking, but making a sort of science of their sensuality. Sensual, carnal, as flesh and blood can be, with eyes, ears, tongue, steeped in impurity, every thought, look, and sense, witnessing or ministering to the evil one who ruled them. Yet, with exquisite correctness of idea and judgment, laying down rules for sinning. Heartless and selfish, high, punctilious, and disdainful in their outward deportment, and shrinking from Lazarus, who lay at the gate, as an eye-sore, who ought for the sake of decency to be put out of the way.
Dives was one of such, and so he lived his short span, thinking of nothing, loving nothing, but himself, till one day he got into a fatal quarrel with one of his godless associates, or he caught some bad illness. And then he lay helpless on his bed of pain, cursing fortune and his physician, that he was no better, and impatient that he was thus kept from enjoying his youth, trying to fancy himself mending when he was getting worse, and disgusted at those who would not throw him some word of comfort in his suspense, and turning more resolutely from his Creator in proportion to his suffering. – And then at last his day came, and he died, and (oh! miserable!) “was buried in hell.” And so ended he and his mission.
Imitating the sin of Dives
This was the fate of your pattern and idol. Oh, if any of you be present, young men and women, who, though not possessed of wealth and rank, yet affect the fashions of those who have them. You, my brothers and sisters in Christ, have not been born splendidly or nobly. You have not been brought up in the seats of liberal education. You have no high connections. You have not learned the manners nor caught the tone of good society. You have no share of the largeness of mind, the candor, the romantic sense of honor, the correctness of taste, the consideration for others, and the gentleness which the world puts forth as its highest type of excellence. You have not come near the courts or the mansions of the great. Yet you ape the sin of Dives, while you are strangers to his refinement.
You think it the sign of a gentleman to set yourselves above religion, to criticize the religious and professors of religion, to look at Catholic and Methodist with impartial contempt, to gain a smattering of knowledge on a number of subjects, to dip into a number of frivolous publications, if they are popular, to have read the latest novel, to have heard the singer and seen the actor of the day, to be well up with the news, to know the names and, if so be, the persons of public men, to be able to bow to them, to walk up and down the street with your heads on high, and to stare at whatever meets you. And to say and do worse things, of which these outward extravagances are but the symbol. And this is what you conceive you have come upon earth for!
The Creator made you, it seems, O my children, for this work and office, to be a bad imitation of polished ungodliness, to be a piece of tawdry and faded finery, or a scent which has lost its freshness, and does but offend the sense! O! That you could see how absurd and base are such pretences in the eyes of any but yourselves! No calling of life but is honorable. No one is ridiculous who acts suitably to his calling and estate. No one, who has good sense and humility, but may, in any station of life, be truly well-bred and refined. But ostentation, affectation, and ambitious efforts are, in every station of life, high or low, nothing but vulgarities.
The source of all happiness
Put them aside, despise them yourselves, O my very dear sons and daughters, whom I love, and whom I would fain serve. Oh! That you could feel that you have souls! Oh, that you would have mercy on your souls! Oh, that, before it is too late, you would go yourselves to him who is the source of all that is truly high and magnificent and beautiful, all that is bright and pleasant, and secure what you ignorantly seek, in him whom you so willfully, so awfully despise!
He alone, the Son of God, “the brightness of the eternal light, and the spotless mirror of his majesty,” is the source of all good and all happiness to rich and poor, high and low. If you were ever so high, you would need him. If you were ever so low, you could offend him. The poor can offend him. The poor man can neglect his divinely appointed mission as well as the rich. Do not suppose, my brothers and sisters, that what I have said against the upper of the middle class, will not, if you happen to be poor, also lie against you. Though a man were as poor as Lazarus, he could be as guilty as Dives. If you are resolved to degrade yourselves to the brutes of the field, who have no reason and no conscience, you need not wealth or rank to enable you to do so. Brutes have no wealth. They have no pride of life. They have no purple and fine linen, no splendid table, no retinue of servants, and yet they are brutes. They are brutes by the law of their nature. They are the poorest among the poor. There is not a vagrant and outcast who is so poor as they. They differ from him, not in their possessions, but in their want of a soul, in that he has a mission and they have not, he can sin and they can not.
O my brothers and sisters in Christ, it stands to reason, a man may intoxicate himself with a cheap draught, as well as with a costly one. He may steal another's money for his appetites, though he does not waste his own upon them. He may break through the natural and social laws which encircle him, and profane the sanctity of family duties, though he be, not a child of nobles, but a peasant or artisan. And perhaps he does so more frequently than they.
This is not the poor's blessedness, that he has less temptations to self-indulgence, for he has as many, but that from his circumstances he receives the penances and corrections of self-indulgence. Poverty is the mother of many pains and sorrows in their season, and these are God's messengers to lead the soul to repentance. But, alas! If the poor man indulges his passions, thinks little of religion, puts off repentance, refuses to make an effort, and dies without conversion, it matters nothing that he was poor in this world. It matters nothing that he was less daring than the rich, it matters not that he promised himself God's favor, that he sent for the priest when death came, and received the last sacraments. Lazarus too, in that case, shall be buried with Dives in hell, and shall have had his consolation neither in this world nor in the world to come.
Do you perform the work God gave you to do?
My brothers and sisters in Christ, the simple question is, whatever a person's rank in life may be, does he in that rank perform the work which God has given him to do? Now then, let me turn to others, of a very different description, and let me hear what they will say, when the question is asked them. — Why, they will cleverly avoid the question thus: – “You give us no alternative,” they will say to me, “except that of being sinners or saints. You put before us our Lord's pattern, and you spread before us the guilt and the ruin of the deliberate transgressor. Whereas we have no intention of going so far one way or the other. We do not aim at being saints, but we have no desire at all to be sinners. We neither intend to disobey God's will, nor to give up our own.
Surely there is a middle way, and a safe one, in which God's will and our will may both be satisfied. We mean to enjoy both this world and the next. We will guard against mortal sin. We are not obliged to guard against venial sin. Indeed it would be endless to attempt it. None but saints do so. It is the work of a life; we need have nothing else to do. We are not monks. We are in the world. We are in business. We are parents. We have families. We must live for the day.
It is a consolation to keep from mortal sin. That we do, and it is enough for salvation. It is a great thing to keep in God's favor. What indeed can we desire more? We come at due time to the sacraments. This is our comfort and our stay. Did we die, we should die in grace, and escape the doom of the wicked. But if we once attempted to go further, where should we stop? How will you draw the line for us? The line between mortal and venial sin is very distinct;. We understand that. But do you not see that, if we attended to our venial sins, there would be just as much reason to attend to one as to another? If we began to repress our anger, why not also repress vainglory? Why not also guard against niggardliness? why not also keep from falsehood? from gossiping, from idling, from excess in eating? And, after all, without venial sin we never can be, unless indeed we have the prerogative of the Mother of God, which it would be almost heresy to ascribe to any one but her. You are not asking us to be converted; that we understand; we are converted, we were converted a long time ago. You bid us aim at an indefinite vague something, which is less than perfection, yet more than obedience, and which, without resulting in any tangible advantage, debars us from the pleasures and embarrasses us in the duties of this world."
A soldier of Christ
This is what you will say; but your premises, my brothers and sisters, are better than your reasoning, and your conclusions will not stand. You have a right view why God has sent you into the world, namely, in order that you may get to heaven. It is quite true also that you would fare well indeed if you found yourselves there. You could desire nothing better; nor, it is true, can you live any time without venial sin. It is true also that you are not obliged to aim at being saints. It is no sin not to aim at perfection. So much is true and to the purpose. But it does not follow from it that you, with such views and feelings as you have expressed, are using sufficient exertions even for attaining to purgatory.
Has your religion any difficulty in it, or is it in all respects easy to you? Are you simply taking your own pleasure in your mode of living? Or do you find your pleasure in submitting yourself to God's pleasure? In a word, is your religion a work? For if it be not, it is not religion at all. Here at once, before going into your argument, is a proof that it is an unsound one, because it brings you to the conclusion that, whereas Christ came to do a work, and all saints, nay, nay, and sinners do a work too, you, on the contrary, have no work to do, because, forsooth, you are neither sinners nor saints. Or, if you once had a work, at least that you have dispatched it already, and you have nothing upon your hands.
You have attained your salvation, it seems, before your time, and have nothing to occupy you, and are detained on earth too long. The work days are over, and your perpetual holiday is begun. Did then God send you, above all other men, into the world to be idle in spiritual matters? Is it your mission only to find pleasure in this world, in which you are but as pilgrims and sojourners? Are you more than sons of Adam, who, by the sweat of their brow, are to eat bread till they return to the earth out of which they are taken? Unless you have some work in hand, unless you are struggling, unless you are fighting with yourselves, you are no followers of those who "through many tribulations entered into the kingdom of God".
A fight is the very token of a Christian. He is a soldier of Christ; high or low, he is this and nothing else. If you have triumphed over all mortal sin, as you seem to think, then you must attack your venial sins. There is no help for it. There is nothing else to do, if you would be soldiers of Jesus Christ. But, O simple souls! To think you have gained any triumph at all! No. You cannot safely be at peace with any, even the least malignant, of the foes of God; if you are at peace with venial sins. Be certain that in their company and under their shadow mortal sins are lurking. Mortal sins are the children of venial, which, though they be not deadly themselves, yet are prolific of death. You may think that you have killed the giants who had possession of your hearts, and that you have nothing to fear, but may sit at rest under your vine and under your fig-tree. But the giants will live again. They will rise from the dust. And, before you know where you are, you will be taken captive and slaughtered by the fierce, powerful, and eternal enemies of God.
Finishing strong or poorly
The end of a thing is the test. It was our Lord's rejoicing in his last solemn hour, that he had done the work for which he was sent. “I have glorified you on earth,” he says in his prayer. “I have finished the work which you gave me to do. I have manifested your name to the men whom you have given me out of the world.” It was St. Paul's consolation also, “I have fought the good fight, I have finished the course, I have kept the faith. Henceforth there is laid up for me a crown of justice, which the Lord shall render to me in that day, the just Judge.”
Alas! alas! How different will be our view of things when we come to die, or when we have passed into eternity, from the dreams and pretences with which we beguile ourselves now! What will Babel do for us then? Will it rescue our souls from the purgatory or the hell to which it sends them? If we were created, it was that we might serve God. If we have his gifts, it is that we may glorify him. If we have a conscience, it is that we may obey it. If we have the prospect of heaven, it is that we may keep it before us. If we have light, that we may follow it. If we have grace, that we may save ourselves by means of it.
Alas! alas! For those who die without fulfilling their mission! Who were called to be holy, and lived in sin. Who were called to worship Christ, and who plunged into this giddy and unbelieving world. Who were called to fight, and who remained idle. Who were called to be Catholics, and who did but remain in the religion of their birth! Alas for those who have had gifts and talent, and have not used, or have misused, or abused them. Who have had wealth, and have spent it on themselves. Who have had abilities, and have advocated what was sinful, or ridiculed what was true, or scattered doubts against what was sacred. Who have had leisure, and have wasted it on wicked companions, or evil books, or foolish amusements! Alas! For those, of whom the best that can be said is, that they are harmless and naturally blameless, while they never have attempted to cleanse their hearts or to live in God's sight!
The world goes on from age to age, but the holy angels and blessed saints are always crying alas, alas! and woe, woe! Over the loss of vocations, and the disappointment of hopes, and the scorn of God's love, and the ruin of souls. One generation succeeds another. And whenever they look down upon earth from their golden thrones, they see scarcely anything but a multitude of guardian spirits, downcast and sad, each following his own charge, in anxiety, or in terror, or in despair, vainly endeavoring to shield him from the enemy, and failing because he will not be shielded. Times come and go, and man will not believe, that that is to be which is not yet, or that what now is only continues for a season, and is not eternity. The end is the trial. The world passes. It is but a pageant and a scene. The lofty palace crumbles. The busy city is mute. The ships of Tarshish have sped away. On heart and flesh death is coming. The veil is breaking.
Pray for the gift of perseverance
Departing soul, how have you used your talents, your opportunities, the light poured around you, the warnings given you, the grace inspired into you? O my Lord and Savior, support me in that hour in the strong arms of your sacraments, and by the fresh fragrance of your consolations. Let the absolving words be said over me, and the holy oil sign and seal me, and your own body be my food, and your blood my sprinkling. And let my sweet mother Mary breathe on me, and my angel whisper peace to me, and my glorious saints, and my own dear father, Philip [Neri], smile on me. That in them all, and through them all, I may receive the gift of perseverance, and die, as I desire to live, in your faith, in your church, in your service, and in your love.
Thursday, 9 September 2010
THE MYSTERY OF LIGHT
The light shines in the darkness,
but the darkness has not understood it.
John 1:5
He will bring to light what is hidden in darkness
and will expose the motives of men's hearts.
1 Cor 4:5
Jesus, the light who enlightens every man who comes into the world.
Jesus, the light of the world, who if man believes and follows, will have the light of life,
and will be reconciled and restored to God, who is light,
to become children of the light.
Text in Light Blue or bold Light Blue can be "clicked" for backup in scripture or detail in writings.
Throughout the Old Testament and the New Testament are references to the Light. (Click to see them). Today, this is the most misunderstood concept in Christiandom, for Christiandom is truly in darkness and cannot comprehend the Light; thousands of years before Christ, even Job without a single scripture had more understanding of the light than all of Christendom today. The Light is another manifestation of the Holy Spirit of God (light, fire, word, water). We hear the Word spoken to us from our hearts; we see what the Light reveals to us in our hearts; both are revelation by the Holy Spirit of God to us.
In addition to Christ being named the word of God, Christ is also named the light, which enlightens every man; the light is the light of the word, the light of Christ:
In the beginning was the Word, and the Word was with God, and the Word was God.
The same was in the beginning with God.
All things were made by him; and there was nothing made without him.
In him was life; and the life was the light of men. [Him is Jesus, the life and the light of men]
The light shines in the darkness; and the darkness did not comprehend it.
There was a man sent from God, whose name was John. [John the Baptist, who prepared the way for the Light.]
This man came as a witness, to bear witness of the Light, that all men through him [the Light] might believe.
He was not the Light, but was sent to bear witness of the Light. [John the Baptist was the witness of the Light, Jesus.]
Which was the true Light that enlightens every man who comes into the world. John 1:1-9
Then Jesus spoke to them again, saying, "I am the light of the world. He who follows me shall not walk in darkness, but shall have the Light of Life." John 8:12
While you have light, believe in the light, that you may become the children of light. John 12:36
And this is the condemnation, that light has come into the world, but men loved darkness rather than light, because their deeds were evil.
For everyone who does evil hates the light, neither does he come to the light, for fear his deeds will be exposed and reproved.
But he who practices truth comes to the light, so that his deeds may be shown to have been produced [effected, formed, prompted, energized] through God. John 3:19-21.
God is light, and in him is no darkness at all. 1 John 1:5
Now as he [Saul, later named Paul] neared Damascus on his journey, suddenly a light from heaven shined around him.
And he fell to the ground and heard a voice saying to him, "Saul, Saul, why do you persecute me?"
And he said, "Who are you, Lord? " And the Lord said, "I am Jesus whom you are persecuting;" Acts 9:3-5
But you are a chosen generation, a royal priesthood, a holy nation, a peculiar people; so that you may show forth the praises of him who has called you out of darkness into his marvelous light; 1 Pet 2:9
Giving thanks to the Father, who has made us fit to be partakers of the inheritance of the saints in the light. Col 1:12
Which light was the new covenant, prophesied to come to the Gentiles, to be God's salvation to the end's of the earth:
I the LORD have called you in righteousness, and will hold your hand; I will keep you and give you for a covenant to the people, for a light to the Gentiles, Isa 42:6
He says, 'It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give you for a light to the Gentiles, that you may be my salvation to the ends of the earth.' Isa 49:6
And the Gentiles shall come to your light, and kings to the brightness of your rising. Isa 60:3
A light for revelation to the Gentiles, and the glory of your people Israel. Luke 2:32
For the Lord commanded this, saying, 'I have given you to be a light of the Gentiles, that you should be My salvation to the ends of the earth.' Acts 13:47
That the Christ would suffer, and that he would be the first who would rise from the dead and proclaim light to the [Jewish] people, and to the Gentiles. Acts 26:23
Jesus is the Light that enlightens all men that come into the world. He is the life, the light of all men. The Light is in each one of us, whether we have been 'saved' or not. The Light is dim and shines in darkness; the Light is suppressed by the darkness of our hearts. Yet the Light is what quietly reasons with us throughout our lives. As we seek God, the Light is what exposes what is hidden in our hearts. The Light is what we either love or hate. If we are committed to truth, we love the Light and welcome the Light to show us how to improve ourselves to be acceptable in His sight. If we are committed to our selfish nature, we run and hide from the Light, or we try to extinguish the light, because we hate the Light. If you love the light, it is your Teacher. If you hate the light, it is your condemnation. As we respond to the what the Light tells us to deny and how to live a godly life, the Light increases within us; our selfish spirit decreases, and the Light increases.
Having the hope of purity, a sinless state, union with God, and entering the Kingdom of Heaven, we seek God; (the true gospel).
To seek God, we silently wait on him, thinking on the name of Jesus; (the power his name).
As we hear commands or are shown our sinful nature, our obedience and repentance (the cross) is rewarded with a change in our heart, removing a desire to a particular sin.
In the beginning, we only hear the voice, the sure word of prophecy, listening to its teachings, obeying its commands. Later the Light appears to show us the secrets of our heart, but in a kind way, that helps us regret our conditions, and leads us to repent from them.
It is theoretically possible for someone who has never heard of Christ, the gospel, or the cross to attain salvation by complete obedience to the Light within their conscience. The Lord has even told me he will reveal himself to people from other religions who seek the Light; but unfortunately, they typically reject him because of loyalty to their faith, or because of the poor record of people who call themselves Christians. Whoever lives in an area where the record of Christ is known, to seek salvation without acknowledgement of Christ would violate Christ's own statement: If any man desires to do His will (God's pleasure), he will know (have the needed illumination to recognize, and can tell for himself) whether the teaching is from God or whether I am speaking from Myself and of My own accord and on My own authority. John7:17
Just as God sent Jesus to the Jews, to either be accepted or rejected, so he has given to each of us the Light within, to either be accepted of rejected: This man [John the Baptist] came as a witness, to bear witness of the Light [Christ], that all men through him [the Light] might believe. Our conscience tells us we have been wrong when we lie or steal. The Light of our conscience, has been quietly reasoning with us all of our life, gently pleading for goodness. Our challenge is to become wholly directed in word and action by the Word and Light, Christ, within us.
Many of the early Quakers have written records on this site about their experience with the Light's reproving of sin and evil in them, early in their youth. In my youth I can remember at least one experience where the Light was reproving me; as convincing as it was, I was clueless at to its origin and ignored its advice, continuing on my course of error. Had I been taught in my youth to expect God to reprove me periodically, I would have probably recognized the source and would have been far more attentive. This leads me to question what kind of world we would live in if we were taught at an early age to expect the convincing reproofs of God. The world might be a much better place.
This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil.
Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed.
But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God. John 3:19-21
Until we have received the Light's teaching or conviction as coming from Christ, we have not received Christ.
God is at peace with us through the sacrifice of Jesus that has paid for our sinful past - forgiveness.
■We have the power to become (not be) and live forever as a son God just by believing in the name of Jesus.
■We must exercise that power by making our first priority in life to seek the Kingdom of God and His righteousness.
■Through repentance, prompted by grace, we must kill our sinful nature by the Spirit to please God and find salvation.
■We have assurance of salvation to come when we are led (controlled) by the Spirit of God.
the role of the Light is key to repentance, deadening our sinful nature, becoming led by the Spirit, finding the Kingdom, and attaining His righteousness.
Jesus came so he could destroy the devil and his works [sin] in us - if we go to him.
For this purpose the Son of God was manifested, [in us] that he might destroy the works of the devil. 1 John 3:8
But let me be very clear: For waiting in the light to be of lasting benefit, you must believe that purity is possible through the light; and to attain union with God, you must believe that the promise of the Kingdom of God applies to you while alive. Per William Penn, "But then you must seek aright, with your whole heart, as men that seek for their lives, yes, for their eternal lives: diligently, humbly, patiently, as those that can taste no pleasure, comfort, or satisfaction in anything else, unless you find him whom your souls want, and desire to know and love above all." For you can sit, waiting on the light with no clear objective, nor dedication of purpose, and predominantly receive nothing but visions and voices of deceiving spirits. For the power of God is only released by belief in the true gospel, the cross, his name, and the fellowship.
There are three manifestations of the power of God which are necessary for change:
1.the name of Jesus, (you have to at least believe in the power of his name, as the son of God).
2.the true gospel - the true hope of freedom from sin and the kingdom — the good news that one seizes as their hope,
3.the cross of Christ - the inward cross of self-denial, which is the exercise of the hope in faith of the true gospel's promises.
For more understanding on the necessity of learning in silence,
see George Fox's outstanding writing on Why Silence? (also on the side bar)
When we get quiet in private, and wait on the Lord, we hear his living Word (Christ) speak to us; and we are shown our condition by the Light (Christ, who gives light to every man that comes into the world). We are taught by the spiritual anointing (the Spirit of God was poured out on all men at Pentecost) within:
But the anointing which you have received of him abides in you, and you do not need not any man to teach you: but as
the same anointing teaches you of all things, and is truth, and is no lie, and even as it has taught you, you shall abide in him. 1 John 2:27
He who abides in Me, and I in him, bears much fruit; (love, peace, joy, patience, gentleness, kindness, etc. Gal 5:22-23)
for without Me you can do nothing. John 15:5. Works without God's Love in us count for nothing. 1 Cor 13:3.
To produce fruit, is to possess God's love; then your works are faith expressing itself through love. Gal 5:6
Abiding is the key to success as a Christian. Studying the Bible only tells us what we must achieve and avoid.
To know the truth, you have to be taught by Jesus himself, personally, about himself. His living words must abide in you.
To abide in Christ, is to abide in his Light, in his presence, in his living word, (not read the Bible).
But all things that are reproved are made manifest [revealed] by the light. For whatever reveals is light. Therefore he said, "Awake you who sleep, and arise from the dead, and Christ will give you light. Ephesians 5:13-14
Search me , O God, and know my heart! Try me and know my thoughts!
And see if there is any wicked or hurtful way in me, and lead me in the way everlasting. Psalm 129:23-4
That which shows him his sins, and troubled him for them, would show him his salvation;
for he who shows a man his sin, is the same who takes it away. George Fox
You have set our iniquities before You, Our secret sins in the light of Your countenance. Psa 90:8
Jesus, the Light who walked the earth, but who is also in all men as Light, is described by John:
In him was life, and that life was the light of men. The light shines in the darkness, but the darkness has not understood it. John 1:4-5
The true light that gives light to every man that comes into the world. John 1:9
This is the message we have heard from him and declare: God is light; in him there is no darkness at all. 1 John 1:5
I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life. John 8:12
I have come into the world as a light, so that no one who believes in me should stay in darkness. John 12:46
Whoever loves his brother lives in the light, and there is nothing in him to make him stumble. 1 John 2:10
He will bring to light what is hidden in darkness and will expose the motives of men's hearts. 1 Cor 4:5
While ye have light, believe in the light, that ye may be the children of light. John 12:36
While in the Light, as it shows you the condition and motives of your heart,
believe in the light that the light is Christ, who is the Light;
and being obedient to the Light, you may become children of the Light.
For in Christ is the Life, the Light of all men. And God is Light.
But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin. 1 John 1:7
Now from George Fox's Journal:
For I saw that Christ had died for all men, was a sacrificial offering for all, and had enlightened all men and women with his divine and saving light; and that none could be true believers, but those that believed in the light. I saw that the grace of God, which brings salvation, had appeared to all men, and that the manifestation of the spirit of God was given to every man, with which to profit. These things I did not see by the help of man, nor by the letter, though they are written in the letter; but I saw them in the light of the Lord Jesus Christ, and by his immediate spirit and power, as did the holy men of God by whom the holy scriptures were written. Yet I had no slight esteem of the holy scriptures, they were very precious to me; for I was in that spirit by which they were issued; and what the Lord opened in me, I afterwards found was in agreement with them.
Believe in the light, that ye may be the children of light. John 12:36. God is light. 1 John 1:5
So, we must believe in the Light to be a "true believer."
This is how such belief occurs:
Christ is the Light that enlightens every man that comes into the world (John 1:9).
So Christ is the Light, which shows you your condition, and is the Word that speaks to you with commands and understandings.
The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach). Rom 10:8
So we go to him and listen for His voice and watch for what He shows us about ourselves and what is in our heart.
If you love the Light and Word as Christ, you obey and repent from anything evil shown to you; and you are changed for the better.
Loving and obeying the Word and Light that shows you your condition, you are acknowledging this Teacher within you as Christ.
You have "received" the Light and acknowledged the Light to be Christ. Therefore, you believe in the Light.
Just like when Christ asked Peter, "whom do you say I am," and Peter replied: 'You are Christ, the Son of the Living God.'
Christ then said: Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven.
And I tell you that you are Peter, and on this rock I will build my Church and the gates of Hades will not overcome it. Mat 16:15-8
- the rock solid understanding that he who speaks to you is the Son of God, which the gates of Hell cannot prevail against.
Now look what Jesus further says about how rock solid applies to us:
For everyone who comes to Me and listens to My words and does [practices, obeys] them, I will show you what he is like:
He is like a man building a house, who dug and went down deep and laid a foundation upon the rock;
and when a flood arose, the torrent broke against that house and could not shake or move it,
because it had been securely built or founded on a rock. Luke 6:47-48
He builds his Church on a rock solid foundation. He builds himself in you on a rock solid foundation.
If you go to Him (within you), listen to his words, and then obey them, you have identified the speaker as Christ -
just like Peter did in the physical realm, except your identification of Christ is in the spiritual realm within you.
Paul said: According to the grace (the special endowment for my task) of God bestowed on me, like a skillful architect and master builder I laid [the] foundation, and now another [man] is building upon it. But let each [man] be careful how he builds upon it. 1 Cor 3:10
The correct foundation is very important and key to your potential growth. Your foundation will come from Christ himself.
Notice he says comes to me, (not Bible study, not Bible reading, Him), listen to his words (not listen to someone reading the Bible), and do [practice] whatever he tells you to do. This is personal teaching by the Teacher, Christ. When you really believe that, who you hear speaking to you, is Christ, you have just accepted him; you have acknowledged and received him: that all men through him [the Light] might believe. And he says, this results in building the true foundation, that will not be shaken or moved, nor can the gates of Hell prevail against us as we exit. And from those who have this true foundation, he builds his Body of Christ, his true Church, of true believers who recognize him within them to be the Son of God. Christ in you, the hope of glory. Col 1:27
So to receive Christ and become a true believer, we must privately get quiet, think on the name of Jesus, and then listen and watch. Then we must believe the words we hear and conditions shown by the Light to be from Christ; and believing they are from Christ, we repent or obey what we are told to do; thus we have become a true believer. Until this happens, we have only believed and had faith in the historical record of Christ; whether from the Bible or the history books. Such faith is not of a true believer.
"The word is near you, even in your mouth, and in your heart [so you may do it];" that is, the word of faith, which we preach. Rom 10:8
So then faith comes by hearing, and hearing by the word of God [from within your heart]. Rom 10:17. Further Jesus says that the words he speaks to you are spirit and they impart life to you. John 6:63
NOW the scriptures that say, "everyone who believes that Jesus Christ is the Son of God will be saved" take on an entirely different meaning. To believe, is to listen to the Teacher himself and obey his instructions as coming from the Son of God himself, the living Word of God, the Light - within you!
To whom God would make known what is the riches of the glory of this mystery among the Gentiles;
which is Christ in you, the hope of glory:
Whom we preach, warning every man, and teaching every man in all wisdom;
that we may present every man perfect in Christ Jesus: Col 1:26-28
Even the demons called Jesus 'Son of the Most High God,' falling down at his feet, worshiping him, and begging him to have mercy. Luke 8:28 4:41 3:11 Mark 5:6-7 Mat 8:29 But they did not call him Lord, and they did not voluntarily obey him from love. When we obey his commands, which we are not forced to do; we, by loving him, make him Lord of our life. We seek, listen, and obey his teachings because we love the Light and Living Word as Christ, the Son of God. Thus we are true believers, for we not only believe by receiving the Son of God, but we obey what we hear and understand him tell us.
John said: But if we walk in the light, as he is in the light, we have fellowship with one another,
and the blood of Jesus, his Son, purifies us from all sin. 1 John 1:7
If we claim to be without sin, we deceive ourselves and the truth is not in us.
If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.
If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives. 1 John 1:8-10
When you examine these verses in lieu of the verses before and after these three, this is the meaning:
We go to the Light (Jesus) to quietly listen and watch, hoping for purification by his blood and grace.
If we go without acknowledging that we are a sinner, we deceive ourselves, have no humility, and get no help.
If when he (the Light) shows us our sins and we confess them, he will forgive and purify us.
But, if when he (the Light) shows us our sins, we deny that we have sinned as he shows us,
thinking He is not the Truth, thinking whom we hear to be liar, we reject the Son of God, and we fail to repent of our sins;
and His word fails to be planted in our heart, so that it can control us in the future.
But if we accept his conviction and Him [the Word or Light] as Truth, his word stays in our heart to keep us from sin.
This is how we accept and "receive" Christ. We believe the Light that shows us our sins is Christ. We believe in Jesus within.
Below are two of Isaac Penington's Works relating to the Light:
SOME PROPOSITIONS CONCERNING THE ONLY WAY OF SALVATION:
1. That there is no way of being saved from sin, and wrath eternal, but by that Christ alone who died at Jerusalem. There is no name, virtue, life, or power under heaven given, by which lost man may be saved, but his alone.
2. That there is no way of being saved by him, but through receiving him into the heart by a living faith, and having him formed in the heart. Christ saves not as he stands without at the door knocking, but as he is let in; and being let in, he brings in with him that life, power, and mercy, which breaks down the wall of partition, unites to God, and saves. The Jews could not be saved formerly by the belief of a Messiah to come, with the observation of all the laws and ordinances of Moses; nor can anyone now be saved by the belief of a Christ who has historically come, with observation of all that the apostles commanded or practiced; but only by the receiving him into your heart, where he works out the salvation.
3. That there is no way of receiving Christ into the heart, and of having him formed there, but by receiving the light of his spirit, in which light he is and dwells. Keep out the light of his spirit, keep out Christ; let in the light of his spirit, let in Christ; for the Father and the Son are light, and are alone known and received in the light; but never out of it.
4. That the way of receiving the light of the Spirit into the heart, (and thereby uniting with the Father, and the Son), is by listening to, and receiving its convictions of sin there. The first operation of the Spirit towards man lying in the sin, is to convince him of the sin; and he that receives not the convincing light of the Spirit, the work is stopped in him at the very first; and Christ can never come to be formed in him, because that light by which he should be formed is kept out. And then he may talk of Christ, and practice duties, (pray, read, and contemplate much), and gather comforts from promises, and run into ordinances, and be exceeding zealous and affectionate in all these, and yet perish in the end. Yes, the devil will let him alone, (if not help him), in all this, knowing that he has him the surer by this, he being, (by the strict observation of these), kept out of the fear of the danger of his condition, which otherwise perhaps he might be made sensi1.ble of.
Objection: But I may be deceived in listening to a light within; for while I think that I therein listen to the light of the Spirit, it may prove but the light of a natural conscience.
Answer: If it should be but the light of a natural conscience, and it draws you from sin, which separates from God, and so prepared you for the understanding, believing, and receiving what the Scripture said of Christ; this is not a very bad deceit; but if, in the result, it should prove to have been the light of the spirit, and, you all your life-time, have taken it for the light of a natural conscience, (and so have despised, or at least neglected, if not reproached it), you will then find that this was a very bad deceit.
2. I can show you by express scripture, that it is the work of the spirit to convince of sin. John 16:8. And again, that the law, which is spiritual, manifests what is corrupt and carnal. Rom 7:14. But where can you show me from scripture, that a natural conscience can convince of sin?
3. Let any man give heed to the light in his heart, he shall find it to discover his most inward, his most secret, his most spiritual evils; which a natural light cannot do; for what is natural cannot discover what is spiritual.
4. The apostle said, that it is the grace which has appeared to all men, which teaches not only godliness, but also sobriety and righteousness. Titus 2:11-12. The light of the fallen nature is darkness, and can teach nothing of God. What any man learns now of the true knowledge of God, he learns by grace, which shines in the darkness of man's nature, to leaven it with the true knowledge; though man, being darkness, can by no means comprehend it, and so cannot give it its true name.
THE FUNDAMENTAL PRINCIPLE OF THE GOSPEL
"This then is the message which we have heard of him, and declare unto you,
that God is light, and in him is no darkness at all."
1 John 1:5
THIS was the message which Christ gave his apostles, to make way into men's hearts by: this is the first thing that is proper for the mind to receive, which lies in the darkness; namely, that there is no darkness in God, nothing but light. Darkness is excluded from him, and the mind that lies in darkness cannot have union or fellowship with him. Therefore he that will be one with God, and partake of his life, must come out of the darkness, which has no place with God, into the light where God is, and in which he dwells.
The work of the Son is to reveal the Father, and to draw to the Father. He reveals him as light, as the spring of light, as the fountain of light, and he draws to him as light. When he gave to his apostles the standing message, by which they were to make him known to the world, and by which men were to come into fellowship and acquaintance with him; this is it, "that God is light, and in him is no darkness at all."
Christ Jesus, the Son of God, he is the image of his substance, the exact image of this light, the light of the world, who is to light the world into this substance. So that as God the Father is to be known as light, so Christ the Son also is to be known as light. He is the only begotten of the Father of lights, the only image in which the eternal substance is revealed and made known. And he that receives this image, receives the substance; and he that receives not this image, receives not the substance.
Now there is a breath or spirit from this substance, in this image, which draws to the image; thus the Father draws to the Son; and the image again draws to the substance; thus the Son draws to the Father. And so hearkening to this breath, the mind and soul is led out of the darkness, into the image of light , (which is the Son), and by the image into the substance: and here is the fellowship which the gospel invites to. Joining to this breath, being transformed by this breath, living in this breath, walking in this holy inspiration, there is a unity with the Father and the Son, who themselves dwell in this breath, from whom this breath comes, in whom this breath is, and in whom all are, who are one with this breath.
This breath purges out the dark breath, the dark air, the dark power, the mystery of death and darkness; and fills with the breath of light, with the breath of life, with the living power, with the holy, pure mystery.
Now, as the Father is light, and the Son light; so this breath, this spirit which proceeds from them both, is light also. And as the Father, who is light, can alone be revealed by the Son, who is light; so the Son, who is light, can alone be revealed by the spirit, who is light.
He then who hears this message, that God is light; and feels himself darkness, and in darkness, and is willing to be drawn out of the darkness into fellowship with God, who is light; this is requisite for him to know; namely, how he may be drawn out, who is it that draws, and which are the drawings; that he may not resist or neglect them, (waiting for another thing), and so miss of the true and only passage unto life. Wherefore, observe this heedfully.
None can draw to the Father, but the Son; none can draw to the Son, but the Father: and both these alone draw by the spirit. The Father, by his spirit, draws to the Son; the Son, by the same spirit, draws to the Father: and they both draw by the spirit as he is light, as he is their light lighted to that end. For as the Father is light, and the son is light; so that spirit which draws them must be light also. He is, indeed, the breath of light, eternally lighted, to draw to the eternal image of light, and then to the eternal substance, which eternally dwells in that eternal image.
Question: But how may I know the spirit, and its operations; that I may follow him, and be led by them, both to the Son and to the Father; and so come into the everlasting fellowship?
Answer: The spirit is to be known by those motions and operations which are proper to him; which flow alone from him, and from nothing else.
Question: What are they?
Answer: Convincing of sin, and reproving for sin; which nothing can truly discover and reprove, but the light of the spirit. Darkness cannot make manifest darkness, but whatsoever makes manifest is light. All the discoveries of darkness, in the hidden world of the heart, are from Christ the sun of righteousness, by his spirit, whatever name men may give it; who know not this sun, nor its light, nor the true names of things in the light; but have named even the things of God in the dark, and according to the dark apprehensions and conceptions of their own imaginary mind. But this I say to such, who are so ready to beat their brains and dispute, leave contending about names; come to the thing, come to that which reproves you in secret, follow the light that thus checks and draws; be diligent, be faithful, be obedient; you shall find this lead you to that, which all your knowledge out of this, (even all that which you call spiritual light), will never be able to lead you to.
And when you are joined to this light, it will show you him whom you have pierced, (even so as never yet you saw him), and open a fresh vein of blood and grief in you, to bleed and mourn over him; and work that repentance in you, which you never were acquainted with before; and teach you that faith to which yet you are a stranger; and teach you that self-denial, which will reach to the very root of that nature which yet lives; even under that, and by means of that, which you call spiritual light; and will lay such a yoke on your neck, as the unrighteous one is not able to bear: yes, such an one as the hypocrite, (which is able to hide it under confessions of sin, and forms of zeal, knowledge, devotion, and worship), shall be daily tormented and wasted with. And then you shall know what it is to wait upon God in the way of his judgments, and find the powers of life and death striving for your soul, and daily floods and storms encompassing and attending you, under which you will assuredly fall and perish, unless the everlasting arm of God's power be stretched out for you, and be continually redeeming you. And then you will feel and see how sin is pardoned, and how it is bound; how death broke in upon Adam, and how it daily breaks in upon mankind; and what that standard is, which the spirit of the Lord lifts up against the powers of darkness. And then you will come clearly to perceive, how that which you have called religion formerly, (which flowed not from this principle), has been but the invention of your own imaginary mind , (though you fathered it upon the Scriptures, as most men do most of their inventions about doctrine and worship), in which you have been in a dream of being changed, and yet remains still the same in nature: and have had a name that you have lived, but are still dead; a name of being sanctified, but still unclean; a name of being justified, but still condemned by the light in your own conscience; which is one with him who is your judge, and who will judge according to it: and so, as that which is real takes place in you, so that which has been but imaginary will pass away.
Isaac Penington
If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him. John 14:22-23 If we believe Christ within, speaking to us to be Christ, then we obey him. And if we obey him, with diligent seeking, we can't loose. Seek, listen, obey.. seek, listen, obey... seek, listen, obey. He leads us to complete salvation; he leads our obedient selves to purification; he leads us to the Kingdom - because we acknowledge Him and obey the captain of our salvation. We only have to keep seeking his instruction and be obedient. He does the rest, including taking us to paradise, the Kingdom of Heaven with everlasting peace, joy, and love. The Father and Christ come in glory, to establish the glorified resurrected Christ in us; the home they make is a Kingdom. His return, the Kingdom, and the completion of salvation are simultaneous. Believe in the light, that ye may be the children of light. John 12:36
And when you receive the light the persecution really intensifies, just as it did with George Fox; his temptations and opposition increased dramatically. Remember those earlier days after you had received the light, when you stood your ground in a great contest in the face of suffering. Heb 10:32
George Fox's record advises us that when you are shown something sad about yourself by the Light, don't draw back; realize it is the Light showing you your condition, and He is doing this to help you be rid of it and to become a better person; and that Christ has died for you so that you need not panic. Don't think about all you will lose, and draw away, but remain to focus on the Light that shows you your condition. Stand before the Son of Man. And then, just when you don't expect it, strength will come; and whatever you have been shown, you will have strength to be different from then on. You may not see the Light. You may only see what the light is showing you. That is all you need. If you can't see the Light, just focus on the fact that the Light is showing you your condition. He told me, "If a vision or understanding makes you sad, look at the cross." This is what George Fox called the first step to peace; he also said this process, repentance in the Light, is "the cross."
This is how to kill (deaden, deprive of power) the evil desire lurking in your members: sexual vice, impurity, sensual appetites, unholy desires, and all greed and covetousness, for that is idolatry (the deifying of self and other created things instead of God). Col 3:5.
As we grow through repentance, we get more light. Our darkness goes away and is replaced by light.
The Light explained, from William Penn's Introduction:
The light of Christ within, who is the light of the world, and so a light to you, that light tells you the truth of your condition, leads all that take heed unto it out of darkness into God's marvelous light; for light grows upon the obedient. It is sown for the righteous, and their way is a shining light that shines forth more and more to the perfect day.
For which reason, Oh friends, turn in, turn in, I beseech you! Where is the poison, there is the antidote: there you want Christ, and there you must find him; and blessed be God, there you may find him. 'Seek and you shall find,' I testify for God. But then you must seek aright, with your whole heart, as men that seek for their lives, yes, for their eternal lives: diligently, humbly, patiently, as those that can taste no pleasure, comfort, or satisfaction in anything else, unless you find him whom your souls want, and desire to know and love above all. Oh! It is a travail, a spiritual travail! Let the carnal profane world think and say as it will. And through this path you must walk to the city of God, which has eternal foundations, if ever you will come there.
Well! And what does this blessed light do for you? Why,
1. It sets all your sins in order before you. It detects the spirit of this world in all its baits and allurements, and shows how man came to fall from God, and the fallen estate he is in.
2. It begets a sense and sorrow, in such as believe in it, for this fearful lapse. You will then see him (Christ) distinctly whom you have pierced, and all the blows and wounds you have given him by your disobedience; and how you have made him to serve with your sins, and you will weep and mourn for it, and your sorrow will be a godly sorrow.
3. After this it will bring you to the holy watch, to take care that you do so no more, and that the enemy surprise you not again. Then thoughts, as well as words and works, will come to judgment, which is the way of holiness, in which the redeemed of the Lord do walk. Here you will come to love God above all, and your neighbors as yourselves. Nothing hurts, nothing harms, nothing makes afraid on this holy mountain. Now you come to be Christ's indeed, for you are his in nature and spirit, and not your own. And when you are thus Christ's, then Christ is yours, and not before. And here communion with the Father and with the son you will know, and the efficacy of the blood of cleansing, even the blood of Jesus Christ, that immaculate Lamb, which speaks better things than the blood of Abel, and which cleanses from all sin the consciences of those, that, through the living faith, come to be sprinkled with it from dead works to serve the living God.
William Penn
From George Fox's Journal
ALL Friends of the Lord everywhere, whose minds are turned in towards the Lord, take heed to the light within you, which is the light of Christ; which, as you love it, will call your minds inward, that are abroad in the things of this world; so your minds may be renewed by it, and turned to God in this which is pure, to worship the living God, the Lord of hosts, over all the things in the world. That which calls your minds out of the lusts of the world, will call them out of the affections and desires, and turn you to set your affections on heavenly things instead. The same that calls the mind out of the world, will give judgment upon the world's affections and lusts; the same calls out your minds from the world's teachers and the things, to have your minds renewed. There is your obedience known and found; there the image of God is renewed in you, and you come to grow up in it. That which calls your minds out of the earth, turns them towards God, where the pure babe is born of the virgin; and the babe's food is known, the children's bread, which comes from the living God, and nourishes up to eternal life; which babes and children receive their wisdom from above, from the pure living God, and not from the worldly men; for that heavenly wisdom is trampled under foot by such men. All who hate this light, whose minds are abroad in the the things of the world, in the world, and in the image of the devil, get the words of the saints, (that received their wisdom from above), into their old nature and their corrupted minds. Such people are murderers of the just and enemies to the cross of Christ; in these people the prince of the air lodges, sons of perdition, betrayers of the just. Therefore take heed to that light, which is oppressed with the fleshly nature; which light, as it arises, shall condemn all that cursed nature, shall expel it, and shut it out of the house. So you will come to see the candle lit, and the house being swept and swept clean. Then afterward the pure pearl arises, and then the eternal God is exalted. The same light that calls in your minds out of the world, (that are abroad), the same turns them to God the Father of lights. Here in the pure mind is the pure God waited upon for wisdom from above; and the pure God is seen night and day, and the eternal peace, of which there is no end, enjoyed. People may have openings, and yet their minds go into the lusts of the flesh; but there the affections are not mortified. Therefore listen to that, take heed to that, which calls your minds out of the affections and lusts of the world to have them renewed. The same will turn your minds to God; the same light will set your affections above, and bring you to wait for the pure wisdom of God from on high, that it may be justified in you. Wait all in that (the Light) which calls your minds inward and turns them to God; here is the true cross. That mind shall feed upon nothing that is of the world, but be kept in the pure light up to God, to feed upon the living food which comes from the living God. The Lord God Almighty be with you all, dear babes, and keep you all in his strength and power to his glory, over all the world, you whose minds are called out of it, and turned to God, to worship the creator and serve him, and not the creature. The light of God which calls the mind out of the creatures, and turns it to himself, brings into a being of endless joy and peace. Here is always a seeing God present, which is not known to the world, whose hearts are in the creatures, whose knowledge is in the flesh, whose minds are not renewed. Therefore all Friends, the seed of God mind and dwell in, to reign over the unjust; and the power of the Lord dwell in, to keep you clear in your understandings, that the seed of God may reign in you all; the seed of God, which is but one in all, is Christ in the male and in the female, which the promise is to. 'Wait upon the Lord for the just to reign over the unjust, for the seed of God to reign over the seed of the serpent, and be the head; and that all that is mortal may die; for out of that will rise presumption. So fare you well, and God Almighty bless, guide, and keep you in his wisdom.'
George Fox
And another letter to Friends opening of their understandings in the way of truth, and directing them to the true teacher in themselves.
THE Lord shows a man his thoughts, and discovers all the secret things in man. And man may be brought to see his evil thoughts, running mind, and vain imaginations, and may strive to keep them down, and to keep his mind in; but cannot overcome them, nor keep his mind within to the Lord. In this state and condition submit to the spirit of the Lord that shows them, and that will bring to wait upon the Lord; and He that has discovered them will destroy them. Therefore stand in the faith of the Lord Jesus Christ, (who is the author of the true faith), and mind him; for he will discover the root of lusts, evil thoughts, and vain imaginations; and how they are begotten, conceived, and bred; and then how they are brought forth, and how every evil member works. He will discover every principle from its own nature and root.
So mind the faith of Christ, and the anointing which is in you, to be taught by it, which will discover all workings in you. As he teaches you, so obey and repent; else you will not grow in the faith, or in the life of Christ, where the love of God is received. Now love creates love, its own nature and image: and when mercy and truth meet, what joy there is! Mercy triumphs over judgment; and love and mercy bear the judgment of the world in patience. That which cannot bear the world's judgment is not the love of God; for love bears all things, and is above the world's judgment; for the world's judgment is but foolishness. Though it be the world's judgment and practice to cast all the filthiness that is among themselves upon the saints, yet their judgment is false. The chaste virgins follow Christ the Lamb that takes away the sins of the world; but they that are of that spirit which is not chaste, will not follow Christ the Lamb in his steps, but are disobedient to him in his commands. The fleshly mind does mind the flesh, talks fleshly, and its knowledge is fleshly, and not spiritual; but savors of death, not of the spirit of life. Some men have the nature of swine wallowing in the mire. Some have the nature of dogs, to bite both the sheep and one another. Some have the nature of lions, to tear, devour, and destroy. Some the nature of wolves, to tear and devour the lambs and sheep of Christ: and some the nature of the serpent, (that old adversary), to sting, envenom, and poison. "He that has an ear to hear, let him hear," and learn these things within himself. Some men have the natures of other beasts and creatures, minding nothing but earthly and visible things, and feeding without the fear of God. Some have the nature of a horse, to prance and vapor in their strength, and to be swift in doing evil. Some have the nature of tall sturdy oaks, to flourish and spread in wisdom and strength, who are strong in evil, which must perish and come to the fire.
Thus the evil is but one in all, but works many ways; and whatsoever a man or woman's nature is addicted to that is outward, the evil one will suit him, and please his nature and appetite, to keep his mind in his inventions and in the creatures, from the creator. Oh! Therefore do not let the mind go from God; for if it does, it will be stained, venomed, and corrupted. If the mind goes forth from the Lord, it is hard to bring it in again: therefore take heed of the enemy, and keep in the faith of Christ. Oh! Therefore mind that which is eternal and invisible, and him who is the creator and mover of all things: for the things that are made, are not made of things that appear; for the visible covers the invisible sight in you. But as the Lord, who is invisible, does open you by his invisible power and spirit, and brings down the carnal mind in you; so the invisible and immortal things are brought to light in you. Oh! Therefore you that know the light, walk in the light! For there are children of darkness that will talk of the light, and of the truth, yet not walk in it; but the children of light love the light, and walk in the light. But the children of darkness walk in darkness, and hate the light. In them the earthly lusts and carnal mind choke the seed of faith, which brings oppression on the seed and death over themselves. Oh! Therefore mind the pure spirit of the everlasting God, which will teach you to use the creatures in their right place, and which judges the evil. To you, Oh God, be all glory and honor, who are Lord of all visibles and invisibles! To you be all praise, who brings out of the deep to yourself, Oh powerful God! Who is worthy of all glory! For the Lord who created all, and gives life and strength to all, is over all and merciful to all. So you, who have made all, and over all, to you be all glory! In you is my strength, refreshment, and life, my joy and my gladness, my rejoicing and glorying for evermore! To live and walk in the spirit of God is joy, peace, and life; but the mind going forth into the creatures, or into any visible things from the Lord, this brings death. When the mind goes into the flesh, and into death, the accuser gets within, and the law of sin and death gets into the flesh. Then the life suffers under the law of sin and death, and then there is straitness and failings. For then the good is shut up, and the self-righteousness is set atop. Then man works in the outward law; and he cannot justify himself by the law, but is condemned by the light: for he cannot get out of that state, except by abiding in the light, resting in the mercy of God, and believing in him from whom all mercy flows. For there is peace in resting in the Lord Jesus. This is the narrow way that leads to him, the life; but few will abide in it. Therefore keep in the innocence, and be obedient to the faith in him. Take heed of conforming to the world, and of reasoning with flesh and blood, for that brings disobedience; and then imaginations and questionings arise, to draw from obedience to the truth of Christ. But the obedience of faith destroys imaginations, questionings, and reasonings, with all the temptations in the flesh, buffetings, looking forth, and fetching up things that are past. But, not keeping in the life and light, not crossing the corrupt will by the power of God, the evil nature grows up in man; then burdens will come, and man will be stained with that nature. But Esau's mountain shall be laid waste, and become a wilderness, where the dragons lie; but Jacob, the second birth, shall be fruitful and shall arise. For Esau is hated, and must not be lord; but Jacob, the second birth, which is perfect and plain, shall be lord; for he is beloved of God.
George Fox
George Fox's Letter 265
All you who are believers in the light of Christ, which manifests darkness,
you are kept by the power of God unto the day of salvation.
So, though your salvation is not yet completed,
yet you have your keeper, the power of God,
who neither slumbers nor sleeps, and will keep you until that day.
For those virgins, in the parable, they had their keeper,
by which they were preserved in their virginity,
which they were never accused of losing;
for it is said, that "the cry was at midnight;"
that is, the mid-time of darkness;
for darkness is called night, and the voice of the bridegroom was at midnight, "Arise."
Now those who had no oil in their lamps did not enter with the bridegroom,
but those who had oil did.
Now that which keeps is the power of God,
and it preserves pure to him in the virginity,
from that which would defile the virgin mind, and the virgin soul and spirit.
For it is all from the same man of sin who defiles the mind, and the spirit,
who leads them out to defile their bodies, and corrupt them;
therefore all are to mind their keeper, the power of God,
which was before the devil, the man of sin, was;
by which power of God they have oil in their lamps,
through which their lamps may always be burning in their temple,
and such come to be the temple of God;
for those who defile the temple, defile their souls and bodies,
they let in the defiler and destroyer, and so their lamps go out,
and they go from God and his power, the keeper, and such God will destroy.
And so as many as are kept by the power of the Lord until the day of salvation,
though the day of salvation is not yet completed,
yet in the day of salvation the people of God are a willing people,
even in this day of his power.
And so they are to abide with their keeper, which is the power of God;
for while they are in the night, and not in the day of salvation, nor day of power,
though they may be in the wilderness of temptations and trouble,
yet may feel the power, the keeper, to lead through all these things,
out of Egypt, through the Red Sea,
through the wilderness, through Jordan, the river of Judgment, and over the Canaanites;
and therefore everyone's faith is to stand in the power of God,
and believe in the power of God, that will bring to the day of God's power,
and to the day of his salvation.
For the outward Jew did not enter, because of unbelief;
and so this great foul man of sin has defiled all mankind outwardly and inwardly.
And therefore all are to have their faith to stand in the power of God, their keeper;
for the defilement is in the night, by the power of darkness, and through it.
Therefore let your faith stand in the power of God, your keeper,
which will keep body, and soul, and spirit clean and blameless to the day of redemption, and day of salvation;
and by the power of God such will have a dominion over the foul man of sin, the devil;
for it is he in people who leads and tempts to outward defilement of their body,
and so to lose their virginity;
and it is he who draws their minds from God and Christ, and from God's ways,
and his worship, and his truth, and his spirit, and his grace,
and his faith that he works in people.
Therefore if your faith stands in the power of God,
all is preserved by it, body, soul, and spirit, in purity
and a hidden mind, soul, and spirit, secret to the Lord, who is a spirit;
and they are preserved by his power, their keeper.
For, it is as the saying of some of the world, who are the most modest,
that they will keep their outward virginity to the day of their death, or of their marriage;
but such as before [spoken of ] who have no esteem of their bodies, no more than unruly beasts,
give up their bodies to uncleanness, and themselves to work wickedness,
and so forsake their keeper, the power of God,
which should keep both inwardly and outwardly.
And so all the inward virgin minds, and souls, and spirits, that are hidden to the Lord,
they will die before they will lose their inward virginity,
but will keep it to the marriage of the lamb, as the wise virgins did;
by which power they are preserved over the man of sin,
whom Christ their husband bruises the head of, and destroys him and his works.
For Christ was before the man of sin was, (the devil, or his works either),
who was glorified with the Father before the world began;
and therefore all such virgins who have come to Christ, and are married to him,
Christ your husband, he will deal with the foul man of sin, and bruise his head,
and break his power and strength to pieces,
and will take him and cast him into everlasting fire.
And therefore keep your faith in the power of God,
which will bring you to the marriage of the lamb;
by which power of God, which was before the devil was,
you have oil in your lamps, that your lamps may burn always;
by which power of God you may come to the day of God's power,
and all to be a willing people, to serve God, and walk in truth, and to obey him;
and so by the same power of God, which is your keeper,
you may come to the day of salvation;
you may have the song of salvation, and joy of salvation,
and comfort of salvation, and the possession of salvation, and be heirs of the same.
And so here you have your keeper, that is, the power of God.
And Peter's words answer to this,
"You have a light which you do well to take heed to,
that shines in a dark place, until the day dawns, and the day star arises in you hearts;"
signifying it is sufficient, which you must take heed to,
it will lead you to the day dawning,
the light that shines in the dark place of your hearts, in the dark place of your minds.
Now you do well to take heed to this light,
for it leads you to the day star, and day dawning.
"Out of Egypt have I called my son," said the Lord; and Israel was called God's son,
who was called out of the house of darkness and bondage;
they had light in Goshen, when the children of Egypt were in darkness, and could not see one another.
For now the children of light have light, and can see one another;
the children of Egypt, Sodom, and Babylon cannot see one another.
And so, they do well who take heed to the light,
but they do ill who do not take heed to the light,
for they walk in darkness, and do not know where they go,
and stumble at noon day, the highest time of light;
for this light leads to the day dawning,
and day star arising in their hearts, which is a sure word of prophecy.
A prophet is a seer, and so he will see with the light, that which manifests is light;
by it you shall see the day dawning, and the day star arising,
and when that arises, the sons of God sing together, because of the joyful day;
and the saints sing, who have long been in the brambly, briary wilderness,
and in the house of bondage, of darkness and trouble, and of sorrow and misery.
Therefore, there is joy when the day star appears and the day dawn;
there is great cause of joy for all the sons of God, when the day star appears,
and for them to sing together;
for long nights of trouble and travel have they been in.
"The path of the just is a shining light," the path of the unjust is darkness.
So there are two paths.
Now the unjust cannot abide to hear talk of the light,
but call it natural, and created and made, or conscience;
they do not know what to call it, whose darkness cannot comprehend the light,
though it shines in the darkness;
and so, the path of the just being "a shining light,
which shines more and more until the perfect day;"
signifying that the day has come, in which the just has his path, and his path is a shining light;
and so increases, shines more and more until the perfect day."
Now the unjust being in darkness, they hate the light and love darkness rather than light;
and they hate the just man's path, the light, because their deeds are evil;
for the light will reprove them.
So the just man's path is sufficient, a shining light; for it shines more and more,
it increases, it is sufficient, and brings to the perfect day.
Now the unjust, whose path is darkness, say, "It is not sufficient,"
but such cannot abide the light, cannot abide the just man's path, nor the just either,
but hate both, and speak against him and his path,
with his darkness, which cannot comprehend the light, though light shines in his darkness.
And therefore if he cannot comprehend the light with his darkness,
(how can he comprehend the prophets', and apostles', and Christ's words?)
but calls light darkness, and darkness light,
and calls it natural, or created, or made, or conscience;
and so this comes to be fulfilled on them, as John said,
who with their darkness could not comprehend the light,
yet they would be talking of the saints' words, law and prophets, with their darkness,
who could not comprehend the light.
They would call light, darkness, Christ said,
"If that light that is in you is darkness, how great is that darkness?"
You neither know the scriptures nor the power of God.
How should they know the scriptures or the power of God either,
whose darkness does not comprehend the light?
A dark man, is a blind man. A blind man does not have true judgment.
Therefore how should they call it otherwise, but a natural light, a created or made light?
So the Pharisees believed that Christ was to come, and preached him to come;
as the Protestants and Papists preach him, that he has come and to come;
and can tell by scripture where he was crucified,
as the Jews could tell by scripture where he was to be born.
But they were all against Christ, the light.
When he came, they said, "Christ had a demon."
The Pharisees said of him, who was light, that he was the prince of demons;
who was the light, and the truth, and the life; and that he was the carpenter's son.
So without the light they could not see him, nor his works, with their darkness;
neither can they now,
neither can they know the scriptures nor the power of God,
whose darkness cannot comprehend the light.
And John was a man sent from God,
the greatest prophet born of a woman,
who came for a witness, to bear witness of the true light,
which lights every man that comes into the world, that all through him might believe;
and it is said, in Christ was light; and this light was the life of men.
And so the life that is in Christ, is the light of men.
So this is a heavenly light, a divine light, a spiritual light, a saving light;
which is the life of Christ, which is the light of men;
though the professors in Christ's time, and these times, Papists and Protestants,
with their darkness, cannot comprehend the light, and so cannot comprehend the life;
so are no true preachers of Christ without the light and life.
John said, he was not the light, but was sent to bear witness of the, light.
That he was not worthy to unloose the latchet of Christ's shoes.
And yet John, who had seen Christ, the lamb of God,
who takes away the sins of the world,
pointed his disciples to him, and showed them Christ;
and they forsook him and went to Christ.
For John came as a witness, to bear witness of Him who was the true light;
and that he who was to come after him, was preferred before him, for he was before him.
Yet when John was cast into prison, he questioned whether Christ was He,
or whether he should look for another; and sent to Christ.
And Christ answers his messengers, and said to them,
the blind receive their sight, and the poor receive the gospel, etc.
And as for these Papists, and Protestants, and Jews,
they question whether Christ, the light that lights every man that comes into the world,
whether he is the spiritual, divine, saving, and heavenly light.
And further, mark Christ's own words. John 12:46.
"He said, he is the light of the world, that teaches you how to believe;
to wit, all his disciples, as Christ has taught them, who said, believe in the light.
Now, believing in the light, you believe in that which manifests all things;
for that which makes manifest is the light; and therefore to believe in the light,
is to believe in that which makes manifest Christ to be their way,
their teacher, priest, mediator, interceder, savior, and redeemer.
And he that believes in the light, believes in that which makes manifest all false ways,
and false religions, and false worship, and false teachers, and antichrists.
For those who believe in the light, it manifests all true ways, and true religions.
And so, they are not true believers, neither Protestants, nor Papists,
who only believe Christ has come, from scripture,
as the Jews believed Christ was to come, from scripture.
But, I say, they are not true believers,
unless they also believe in the light as Christ the heavenly man teaches.
For the Jews, may teach their people to believe from the scripture,
the Papists and Protestants may teach their children to believe from the same;
but, not believing in the light, they are not true believers, as Christ has taught;
for Christ, who is the savior, he teaches people how to believe,
and said, believe in the light.
Which makes it plain, that they are not true believers who do not believe in the light,
neither Jews, nor those who have gotten the name of christians;
for [only by] believing in the light, do they become children of the light.
And so it is plain, none are children of light except those who believe in the light,
nor children of the day.
For children of darkness may profess scriptures,
the devil may bring scriptures,
and Protestant, and Turk, and Papist, and Jew may bring scriptures,
with a dark spirit, and hold them in the unjustness;
but there is no true believer in God, nor in Christ Jesus, but he who believes in the light,
which the scripture testifies of;
showing there is no salvation, redemption, justification, sanctification,
but to those who believe in the light, that manifests all things,
nor seeing Christ, who died, and is risen for them.
And therefore the heavenly man, the second Adam, the Lord Jesus Christ,
teaches how to believe, and said, "believe in the light, while you have it;"
and this light will manifest him to be their way, their truth, and life;
which light comes from him who enlightens every man that comes into the world,
that all through the light might believe.
And so those who do not believe in the light, as Christ has taught, are not true ministers,
nor true messengers, nor true disciples, nor true christians,
nor true preachers of Christ Jesus, who do not believe, as he has taught them;
but are those who lay aside Christ's teaching,
and teach one another to deny the way that Christ has taught to believe in,
are keep people in darkness, out of the light,
and call it natural, created, and made, and conscience,
and so with their darkness and blindness give the light such names,
who with their darkness cannot comprehend it.
For he who believes in the light,
it lets him see the scriptures, the prophets, Christ and the apostles' words,
and by it they distinguish the true prophets' words from the false,
the holy men's words from the unholy,
the sanctified from those who are not sanctified,
Christ's words from antichrist's,
the true apostles' words from the false.
So Christ the light teaches his people to believe in that which manifests all things;
and those who believe in the light have the witness of Christ in themselves,
in whom they believe.
They have the witness in themselves, that he is their redeemer,
and savior, and their way, their truth, and their life;
for with the light they see him,
they believing in the light that makes manifest;
and after they believe in the light, they become children of the light;
they witness themselves, that they are sealed,
for their belief in the light stands in Christ the light,
who has bought and purchased them;
and after they are sealed by the spirit of promise,
having God's mark or stamp set upon them, they can set to their seal,
that God is true in all his promises, in all his prophets concerning Christ Jesus;
who taught them to believe in the light.
With the light they see, and come to know the "three that bear record in heaven",
and the "three that bear witness on earth, the spirit the water, and the blood."
First, the spirit that bears witness in the earth, which mortifies them,
which circumcises them, which leads them into all truth;
in which spirit is their fellowship, and a bond of peace,
which keeps down that which troubles them;
by which spirit the believers are baptized into one body;
brought out of the many bodies;
and so by the spirit they are brought to the one head, who is Christ Jesus,
(though there are many heads in the world),
by which spirit they are sanctified,
by which spirit they are instructed,
by which spirit they worship God,
by which spirit they are covered,
by which spirit they pray, and by which spirit they sing praises to God who is a spirit,
by which spirit they have an understanding, the spirit of wisdom and knowledge,
which is to know God and Jesus Christ whom he has sent, which is life eternal.
Secondly, They come to know the water which is a witness in the earth;
by which they are washed,
their minds, their souls, their spirits, and in their bodies, with this pure water.
And this is a witness in the earth with the light;
to those who believe in it, it manifests these two witnesses in the earth,
and with the light they see the pope's counterfeit holy water,
which he has set up since the apostles' days,
who with the light bear witness against it, not to be God's witness, nor of God's setting up.
And so the children of the light, who believe in the light,
their bodies, their souls, their spirits, and their minds are washed clean
in this pure, clean, holy water; that comes from above, from the pure holy God,
which is one of these witnesses in the earth.
The third witness is his blood, with which the hearts of people are sprinkled,
and their consciences are sprinkled with the blood of Jesus.
As Moses sprinkled the outside of the posts, etc. with the blood of bulls and goats;
which blood of bulls and goats, Christ's blood ends,
which sprinkles the heart and conscience of people.
So this blood of Jesus Christ, the heavenly man,
is felt in the hearts and consciences of people;
by which blood they are sanctified,
they are cleansed from all their dead works,
to serve the living God, and to serve their dead works no longer.
So by this blood they are cleansed from all sin.
Those who walk in the light, and believe in the light,
they are children of the light, and children of the day;
and the blood of Jesus Christ, the son of God, cleanses them from all sin;
and their garments are made white in the blood of the Lamb;
by which they come to testify of Jesus;
they overcome the beast, the whore, the false church.
And so every true believer, believes as Christ has taught them, to believe in the light,
that so they may become children of the light.
They have these three witnesses that bear witness in the earth,
to bear witness in themselves;
and they can set to their seal, that God is true in all his works,
in prophets and apostles, and his son;
and they shall come to know, and do come to know,
the three that bear record in heaven,
and the three that bear record in the earth.
George Fox
The light shines in darkness, showing us our heart's motives. We walk in the Light. The Light checks us before we do something wrong. Eventually we become Sons of Light. We become Light. The brightness of his coming (at his return) destroys the last of our darkness, the residual spirit of Satan. The day star arises in our hearts.
Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. Gal 5:2
So what is the difference in the Light and Word compared to the Spirit?
The Light and Word, Christ, has been in all men in the Old and the New Testaments.
The Spirit of God was poured out on all men at Pentecost. There is an additional gift of the Spirit, (confused as the Baptism of the Spirit) interim to the one baptism of the Spirit into the death of Christ. (click to see references).
We benefit from the Light within and the Spirit that has been poured out onto all mankind. For our purposes, we can simply consider the Spirit, Word, and Light as one.
The return of Christ to an individual is Christ in his glory with the Father to establish their Kingdom in your hearts. This is to be translated into paradise, while still residing on the earth - stepping into another dimension of sight, awareness, and consciousness. Being sanctified, separated, protected. You step into another dimension, and walk by the Light of God, not the sun or the moon. To become a child of the Light.
And expect to be prominently displayed by your Lord, for as he said: No one lights a lamp and hides it in a jar or puts it under a bed. Instead, he puts it on a stand, so that those who come in can see the light. Luke 8:16
See George Fox's excellent paper on Concerning the Light for more scriptural detail and explanation.
See How to Benefit from the Changing Power of God how to experience the renewal of mind and heart.
Click here to see a complete set of references in the Bible to THE LIGHT.
For you were once darkness,
but now you are light in the Lord.
Walk as children of light.
Eph 5:8-9
There has been a great deal of historical controversy on the Light Christ within each man vs. Christ in his heavenly body, upholding and maintaining and guiding and propelling the universe by His mighty word of power, vs. the contribution of Christ the earthly Son of Man. So there is no misunderstanding, a short enumeration of Christ, the Son of Man's contributions includes:
■By his sufferings, one offering, sacrifice and death, put an end to all the legal offerings, types, shadows, and figures, outward ordinances [tithes], rites and ceremonies, and many washings [baptisms], under the Law of Moses and Levitical Priesthood, he continues a Priest forever, after the order of Melchizedeck, King of Righteousness and King of peace, our High Priest over the house and family of God; he having consecrated, prepared and opened the new and living way of the new covenant, through the veil or his flesh, for our access into the most holy sanctuary. (From G. Whitehead's Letter)
■His sacrifice paid for the sins of all mankind, giving each of us the opportunity to approach God with faith in only his name, to receive the power of his changing grace to cleanse and perfect us forever - to be set us free from the captivity and bondage of sin. Before Christ, perfection was not permanent; as David lost his perfection and had to regain it.
(But until all sin is removed from you heart, until you are purified; you cannot be in the company of God-
for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 2 Cor 6:14. )
■He made it possible so man could live in union with Him while on earth but in the Kingdom of Heaven. Union was not possible before Christ, only a temporary salvation and enlightenment
■He refined godliness to love your enemies, forbidding anger, looking at a woman with lust is committing adultery in your heart, be prefect, loose your life to save it, turn the other cheek, etc.
■He made it possible for the Holy Spirit to be poured out on all mankind - which occurred at Pentecost.
■He gave us the earthly example of God.
■He lived a perfect life, showing his loving obedience to the commands of God, even to death on the cross.
(We are to follow in his footsteps, suffering, to the death of our selfish natures on the spiritual cross of self-denial.)
■And all the heroes of the Old Testament did not receive the promise until Christ came, and until his first followers entered the Kingdom of Heaven and the Union.
And just in case there is someone out there wondering why Jesus is necessary, when considering the recorded salvation of the Old Testament prophets; Jesus made at least four things possible that the prophets could not attain: 1) a permanent perfection, a higher perfection, beyond Adam, the forever perfection of Christ himself as you enter 2) the union with Christ and the Father, to sit down in Christ in the 3) rest, to cease from your own thoughts, words, and deeds, to rest from battling with one's enemies of sin, and 4) to live in the Kingdom of Heaven, as a king a priest forever.
So that the world may know that I love the Father,
I only do exactly as the Father has instructed me to do.
John 14:31
but the darkness has not understood it.
John 1:5
He will bring to light what is hidden in darkness
and will expose the motives of men's hearts.
1 Cor 4:5
Jesus, the light who enlightens every man who comes into the world.
Jesus, the light of the world, who if man believes and follows, will have the light of life,
and will be reconciled and restored to God, who is light,
to become children of the light.
Text in Light Blue or bold Light Blue can be "clicked" for backup in scripture or detail in writings.
Throughout the Old Testament and the New Testament are references to the Light. (Click to see them). Today, this is the most misunderstood concept in Christiandom, for Christiandom is truly in darkness and cannot comprehend the Light; thousands of years before Christ, even Job without a single scripture had more understanding of the light than all of Christendom today. The Light is another manifestation of the Holy Spirit of God (light, fire, word, water). We hear the Word spoken to us from our hearts; we see what the Light reveals to us in our hearts; both are revelation by the Holy Spirit of God to us.
In addition to Christ being named the word of God, Christ is also named the light, which enlightens every man; the light is the light of the word, the light of Christ:
In the beginning was the Word, and the Word was with God, and the Word was God.
The same was in the beginning with God.
All things were made by him; and there was nothing made without him.
In him was life; and the life was the light of men. [Him is Jesus, the life and the light of men]
The light shines in the darkness; and the darkness did not comprehend it.
There was a man sent from God, whose name was John. [John the Baptist, who prepared the way for the Light.]
This man came as a witness, to bear witness of the Light, that all men through him [the Light] might believe.
He was not the Light, but was sent to bear witness of the Light. [John the Baptist was the witness of the Light, Jesus.]
Which was the true Light that enlightens every man who comes into the world. John 1:1-9
Then Jesus spoke to them again, saying, "I am the light of the world. He who follows me shall not walk in darkness, but shall have the Light of Life." John 8:12
While you have light, believe in the light, that you may become the children of light. John 12:36
And this is the condemnation, that light has come into the world, but men loved darkness rather than light, because their deeds were evil.
For everyone who does evil hates the light, neither does he come to the light, for fear his deeds will be exposed and reproved.
But he who practices truth comes to the light, so that his deeds may be shown to have been produced [effected, formed, prompted, energized] through God. John 3:19-21.
God is light, and in him is no darkness at all. 1 John 1:5
Now as he [Saul, later named Paul] neared Damascus on his journey, suddenly a light from heaven shined around him.
And he fell to the ground and heard a voice saying to him, "Saul, Saul, why do you persecute me?"
And he said, "Who are you, Lord? " And the Lord said, "I am Jesus whom you are persecuting;" Acts 9:3-5
But you are a chosen generation, a royal priesthood, a holy nation, a peculiar people; so that you may show forth the praises of him who has called you out of darkness into his marvelous light; 1 Pet 2:9
Giving thanks to the Father, who has made us fit to be partakers of the inheritance of the saints in the light. Col 1:12
Which light was the new covenant, prophesied to come to the Gentiles, to be God's salvation to the end's of the earth:
I the LORD have called you in righteousness, and will hold your hand; I will keep you and give you for a covenant to the people, for a light to the Gentiles, Isa 42:6
He says, 'It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give you for a light to the Gentiles, that you may be my salvation to the ends of the earth.' Isa 49:6
And the Gentiles shall come to your light, and kings to the brightness of your rising. Isa 60:3
A light for revelation to the Gentiles, and the glory of your people Israel. Luke 2:32
For the Lord commanded this, saying, 'I have given you to be a light of the Gentiles, that you should be My salvation to the ends of the earth.' Acts 13:47
That the Christ would suffer, and that he would be the first who would rise from the dead and proclaim light to the [Jewish] people, and to the Gentiles. Acts 26:23
Jesus is the Light that enlightens all men that come into the world. He is the life, the light of all men. The Light is in each one of us, whether we have been 'saved' or not. The Light is dim and shines in darkness; the Light is suppressed by the darkness of our hearts. Yet the Light is what quietly reasons with us throughout our lives. As we seek God, the Light is what exposes what is hidden in our hearts. The Light is what we either love or hate. If we are committed to truth, we love the Light and welcome the Light to show us how to improve ourselves to be acceptable in His sight. If we are committed to our selfish nature, we run and hide from the Light, or we try to extinguish the light, because we hate the Light. If you love the light, it is your Teacher. If you hate the light, it is your condemnation. As we respond to the what the Light tells us to deny and how to live a godly life, the Light increases within us; our selfish spirit decreases, and the Light increases.
Having the hope of purity, a sinless state, union with God, and entering the Kingdom of Heaven, we seek God; (the true gospel).
To seek God, we silently wait on him, thinking on the name of Jesus; (the power his name).
As we hear commands or are shown our sinful nature, our obedience and repentance (the cross) is rewarded with a change in our heart, removing a desire to a particular sin.
In the beginning, we only hear the voice, the sure word of prophecy, listening to its teachings, obeying its commands. Later the Light appears to show us the secrets of our heart, but in a kind way, that helps us regret our conditions, and leads us to repent from them.
It is theoretically possible for someone who has never heard of Christ, the gospel, or the cross to attain salvation by complete obedience to the Light within their conscience. The Lord has even told me he will reveal himself to people from other religions who seek the Light; but unfortunately, they typically reject him because of loyalty to their faith, or because of the poor record of people who call themselves Christians. Whoever lives in an area where the record of Christ is known, to seek salvation without acknowledgement of Christ would violate Christ's own statement: If any man desires to do His will (God's pleasure), he will know (have the needed illumination to recognize, and can tell for himself) whether the teaching is from God or whether I am speaking from Myself and of My own accord and on My own authority. John7:17
Just as God sent Jesus to the Jews, to either be accepted or rejected, so he has given to each of us the Light within, to either be accepted of rejected: This man [John the Baptist] came as a witness, to bear witness of the Light [Christ], that all men through him [the Light] might believe. Our conscience tells us we have been wrong when we lie or steal. The Light of our conscience, has been quietly reasoning with us all of our life, gently pleading for goodness. Our challenge is to become wholly directed in word and action by the Word and Light, Christ, within us.
Many of the early Quakers have written records on this site about their experience with the Light's reproving of sin and evil in them, early in their youth. In my youth I can remember at least one experience where the Light was reproving me; as convincing as it was, I was clueless at to its origin and ignored its advice, continuing on my course of error. Had I been taught in my youth to expect God to reprove me periodically, I would have probably recognized the source and would have been far more attentive. This leads me to question what kind of world we would live in if we were taught at an early age to expect the convincing reproofs of God. The world might be a much better place.
This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil.
Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed.
But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God. John 3:19-21
Until we have received the Light's teaching or conviction as coming from Christ, we have not received Christ.
God is at peace with us through the sacrifice of Jesus that has paid for our sinful past - forgiveness.
■We have the power to become (not be) and live forever as a son God just by believing in the name of Jesus.
■We must exercise that power by making our first priority in life to seek the Kingdom of God and His righteousness.
■Through repentance, prompted by grace, we must kill our sinful nature by the Spirit to please God and find salvation.
■We have assurance of salvation to come when we are led (controlled) by the Spirit of God.
the role of the Light is key to repentance, deadening our sinful nature, becoming led by the Spirit, finding the Kingdom, and attaining His righteousness.
Jesus came so he could destroy the devil and his works [sin] in us - if we go to him.
For this purpose the Son of God was manifested, [in us] that he might destroy the works of the devil. 1 John 3:8
But let me be very clear: For waiting in the light to be of lasting benefit, you must believe that purity is possible through the light; and to attain union with God, you must believe that the promise of the Kingdom of God applies to you while alive. Per William Penn, "But then you must seek aright, with your whole heart, as men that seek for their lives, yes, for their eternal lives: diligently, humbly, patiently, as those that can taste no pleasure, comfort, or satisfaction in anything else, unless you find him whom your souls want, and desire to know and love above all." For you can sit, waiting on the light with no clear objective, nor dedication of purpose, and predominantly receive nothing but visions and voices of deceiving spirits. For the power of God is only released by belief in the true gospel, the cross, his name, and the fellowship.
There are three manifestations of the power of God which are necessary for change:
1.the name of Jesus, (you have to at least believe in the power of his name, as the son of God).
2.the true gospel - the true hope of freedom from sin and the kingdom — the good news that one seizes as their hope,
3.the cross of Christ - the inward cross of self-denial, which is the exercise of the hope in faith of the true gospel's promises.
For more understanding on the necessity of learning in silence,
see George Fox's outstanding writing on Why Silence? (also on the side bar)
When we get quiet in private, and wait on the Lord, we hear his living Word (Christ) speak to us; and we are shown our condition by the Light (Christ, who gives light to every man that comes into the world). We are taught by the spiritual anointing (the Spirit of God was poured out on all men at Pentecost) within:
But the anointing which you have received of him abides in you, and you do not need not any man to teach you: but as
the same anointing teaches you of all things, and is truth, and is no lie, and even as it has taught you, you shall abide in him. 1 John 2:27
He who abides in Me, and I in him, bears much fruit; (love, peace, joy, patience, gentleness, kindness, etc. Gal 5:22-23)
for without Me you can do nothing. John 15:5. Works without God's Love in us count for nothing. 1 Cor 13:3.
To produce fruit, is to possess God's love; then your works are faith expressing itself through love. Gal 5:6
Abiding is the key to success as a Christian. Studying the Bible only tells us what we must achieve and avoid.
To know the truth, you have to be taught by Jesus himself, personally, about himself. His living words must abide in you.
To abide in Christ, is to abide in his Light, in his presence, in his living word, (not read the Bible).
But all things that are reproved are made manifest [revealed] by the light. For whatever reveals is light. Therefore he said, "Awake you who sleep, and arise from the dead, and Christ will give you light. Ephesians 5:13-14
Search me , O God, and know my heart! Try me and know my thoughts!
And see if there is any wicked or hurtful way in me, and lead me in the way everlasting. Psalm 129:23-4
That which shows him his sins, and troubled him for them, would show him his salvation;
for he who shows a man his sin, is the same who takes it away. George Fox
You have set our iniquities before You, Our secret sins in the light of Your countenance. Psa 90:8
Jesus, the Light who walked the earth, but who is also in all men as Light, is described by John:
In him was life, and that life was the light of men. The light shines in the darkness, but the darkness has not understood it. John 1:4-5
The true light that gives light to every man that comes into the world. John 1:9
This is the message we have heard from him and declare: God is light; in him there is no darkness at all. 1 John 1:5
I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life. John 8:12
I have come into the world as a light, so that no one who believes in me should stay in darkness. John 12:46
Whoever loves his brother lives in the light, and there is nothing in him to make him stumble. 1 John 2:10
He will bring to light what is hidden in darkness and will expose the motives of men's hearts. 1 Cor 4:5
While ye have light, believe in the light, that ye may be the children of light. John 12:36
While in the Light, as it shows you the condition and motives of your heart,
believe in the light that the light is Christ, who is the Light;
and being obedient to the Light, you may become children of the Light.
For in Christ is the Life, the Light of all men. And God is Light.
But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin. 1 John 1:7
Now from George Fox's Journal:
For I saw that Christ had died for all men, was a sacrificial offering for all, and had enlightened all men and women with his divine and saving light; and that none could be true believers, but those that believed in the light. I saw that the grace of God, which brings salvation, had appeared to all men, and that the manifestation of the spirit of God was given to every man, with which to profit. These things I did not see by the help of man, nor by the letter, though they are written in the letter; but I saw them in the light of the Lord Jesus Christ, and by his immediate spirit and power, as did the holy men of God by whom the holy scriptures were written. Yet I had no slight esteem of the holy scriptures, they were very precious to me; for I was in that spirit by which they were issued; and what the Lord opened in me, I afterwards found was in agreement with them.
Believe in the light, that ye may be the children of light. John 12:36. God is light. 1 John 1:5
So, we must believe in the Light to be a "true believer."
This is how such belief occurs:
Christ is the Light that enlightens every man that comes into the world (John 1:9).
So Christ is the Light, which shows you your condition, and is the Word that speaks to you with commands and understandings.
The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach). Rom 10:8
So we go to him and listen for His voice and watch for what He shows us about ourselves and what is in our heart.
If you love the Light and Word as Christ, you obey and repent from anything evil shown to you; and you are changed for the better.
Loving and obeying the Word and Light that shows you your condition, you are acknowledging this Teacher within you as Christ.
You have "received" the Light and acknowledged the Light to be Christ. Therefore, you believe in the Light.
Just like when Christ asked Peter, "whom do you say I am," and Peter replied: 'You are Christ, the Son of the Living God.'
Christ then said: Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven.
And I tell you that you are Peter, and on this rock I will build my Church and the gates of Hades will not overcome it. Mat 16:15-8
- the rock solid understanding that he who speaks to you is the Son of God, which the gates of Hell cannot prevail against.
Now look what Jesus further says about how rock solid applies to us:
For everyone who comes to Me and listens to My words and does [practices, obeys] them, I will show you what he is like:
He is like a man building a house, who dug and went down deep and laid a foundation upon the rock;
and when a flood arose, the torrent broke against that house and could not shake or move it,
because it had been securely built or founded on a rock. Luke 6:47-48
He builds his Church on a rock solid foundation. He builds himself in you on a rock solid foundation.
If you go to Him (within you), listen to his words, and then obey them, you have identified the speaker as Christ -
just like Peter did in the physical realm, except your identification of Christ is in the spiritual realm within you.
Paul said: According to the grace (the special endowment for my task) of God bestowed on me, like a skillful architect and master builder I laid [the] foundation, and now another [man] is building upon it. But let each [man] be careful how he builds upon it. 1 Cor 3:10
The correct foundation is very important and key to your potential growth. Your foundation will come from Christ himself.
Notice he says comes to me, (not Bible study, not Bible reading, Him), listen to his words (not listen to someone reading the Bible), and do [practice] whatever he tells you to do. This is personal teaching by the Teacher, Christ. When you really believe that, who you hear speaking to you, is Christ, you have just accepted him; you have acknowledged and received him: that all men through him [the Light] might believe. And he says, this results in building the true foundation, that will not be shaken or moved, nor can the gates of Hell prevail against us as we exit. And from those who have this true foundation, he builds his Body of Christ, his true Church, of true believers who recognize him within them to be the Son of God. Christ in you, the hope of glory. Col 1:27
So to receive Christ and become a true believer, we must privately get quiet, think on the name of Jesus, and then listen and watch. Then we must believe the words we hear and conditions shown by the Light to be from Christ; and believing they are from Christ, we repent or obey what we are told to do; thus we have become a true believer. Until this happens, we have only believed and had faith in the historical record of Christ; whether from the Bible or the history books. Such faith is not of a true believer.
"The word is near you, even in your mouth, and in your heart [so you may do it];" that is, the word of faith, which we preach. Rom 10:8
So then faith comes by hearing, and hearing by the word of God [from within your heart]. Rom 10:17. Further Jesus says that the words he speaks to you are spirit and they impart life to you. John 6:63
NOW the scriptures that say, "everyone who believes that Jesus Christ is the Son of God will be saved" take on an entirely different meaning. To believe, is to listen to the Teacher himself and obey his instructions as coming from the Son of God himself, the living Word of God, the Light - within you!
To whom God would make known what is the riches of the glory of this mystery among the Gentiles;
which is Christ in you, the hope of glory:
Whom we preach, warning every man, and teaching every man in all wisdom;
that we may present every man perfect in Christ Jesus: Col 1:26-28
Even the demons called Jesus 'Son of the Most High God,' falling down at his feet, worshiping him, and begging him to have mercy. Luke 8:28 4:41 3:11 Mark 5:6-7 Mat 8:29 But they did not call him Lord, and they did not voluntarily obey him from love. When we obey his commands, which we are not forced to do; we, by loving him, make him Lord of our life. We seek, listen, and obey his teachings because we love the Light and Living Word as Christ, the Son of God. Thus we are true believers, for we not only believe by receiving the Son of God, but we obey what we hear and understand him tell us.
John said: But if we walk in the light, as he is in the light, we have fellowship with one another,
and the blood of Jesus, his Son, purifies us from all sin. 1 John 1:7
If we claim to be without sin, we deceive ourselves and the truth is not in us.
If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.
If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives. 1 John 1:8-10
When you examine these verses in lieu of the verses before and after these three, this is the meaning:
We go to the Light (Jesus) to quietly listen and watch, hoping for purification by his blood and grace.
If we go without acknowledging that we are a sinner, we deceive ourselves, have no humility, and get no help.
If when he (the Light) shows us our sins and we confess them, he will forgive and purify us.
But, if when he (the Light) shows us our sins, we deny that we have sinned as he shows us,
thinking He is not the Truth, thinking whom we hear to be liar, we reject the Son of God, and we fail to repent of our sins;
and His word fails to be planted in our heart, so that it can control us in the future.
But if we accept his conviction and Him [the Word or Light] as Truth, his word stays in our heart to keep us from sin.
This is how we accept and "receive" Christ. We believe the Light that shows us our sins is Christ. We believe in Jesus within.
Below are two of Isaac Penington's Works relating to the Light:
SOME PROPOSITIONS CONCERNING THE ONLY WAY OF SALVATION:
1. That there is no way of being saved from sin, and wrath eternal, but by that Christ alone who died at Jerusalem. There is no name, virtue, life, or power under heaven given, by which lost man may be saved, but his alone.
2. That there is no way of being saved by him, but through receiving him into the heart by a living faith, and having him formed in the heart. Christ saves not as he stands without at the door knocking, but as he is let in; and being let in, he brings in with him that life, power, and mercy, which breaks down the wall of partition, unites to God, and saves. The Jews could not be saved formerly by the belief of a Messiah to come, with the observation of all the laws and ordinances of Moses; nor can anyone now be saved by the belief of a Christ who has historically come, with observation of all that the apostles commanded or practiced; but only by the receiving him into your heart, where he works out the salvation.
3. That there is no way of receiving Christ into the heart, and of having him formed there, but by receiving the light of his spirit, in which light he is and dwells. Keep out the light of his spirit, keep out Christ; let in the light of his spirit, let in Christ; for the Father and the Son are light, and are alone known and received in the light; but never out of it.
4. That the way of receiving the light of the Spirit into the heart, (and thereby uniting with the Father, and the Son), is by listening to, and receiving its convictions of sin there. The first operation of the Spirit towards man lying in the sin, is to convince him of the sin; and he that receives not the convincing light of the Spirit, the work is stopped in him at the very first; and Christ can never come to be formed in him, because that light by which he should be formed is kept out. And then he may talk of Christ, and practice duties, (pray, read, and contemplate much), and gather comforts from promises, and run into ordinances, and be exceeding zealous and affectionate in all these, and yet perish in the end. Yes, the devil will let him alone, (if not help him), in all this, knowing that he has him the surer by this, he being, (by the strict observation of these), kept out of the fear of the danger of his condition, which otherwise perhaps he might be made sensi1.ble of.
Objection: But I may be deceived in listening to a light within; for while I think that I therein listen to the light of the Spirit, it may prove but the light of a natural conscience.
Answer: If it should be but the light of a natural conscience, and it draws you from sin, which separates from God, and so prepared you for the understanding, believing, and receiving what the Scripture said of Christ; this is not a very bad deceit; but if, in the result, it should prove to have been the light of the spirit, and, you all your life-time, have taken it for the light of a natural conscience, (and so have despised, or at least neglected, if not reproached it), you will then find that this was a very bad deceit.
2. I can show you by express scripture, that it is the work of the spirit to convince of sin. John 16:8. And again, that the law, which is spiritual, manifests what is corrupt and carnal. Rom 7:14. But where can you show me from scripture, that a natural conscience can convince of sin?
3. Let any man give heed to the light in his heart, he shall find it to discover his most inward, his most secret, his most spiritual evils; which a natural light cannot do; for what is natural cannot discover what is spiritual.
4. The apostle said, that it is the grace which has appeared to all men, which teaches not only godliness, but also sobriety and righteousness. Titus 2:11-12. The light of the fallen nature is darkness, and can teach nothing of God. What any man learns now of the true knowledge of God, he learns by grace, which shines in the darkness of man's nature, to leaven it with the true knowledge; though man, being darkness, can by no means comprehend it, and so cannot give it its true name.
THE FUNDAMENTAL PRINCIPLE OF THE GOSPEL
"This then is the message which we have heard of him, and declare unto you,
that God is light, and in him is no darkness at all."
1 John 1:5
THIS was the message which Christ gave his apostles, to make way into men's hearts by: this is the first thing that is proper for the mind to receive, which lies in the darkness; namely, that there is no darkness in God, nothing but light. Darkness is excluded from him, and the mind that lies in darkness cannot have union or fellowship with him. Therefore he that will be one with God, and partake of his life, must come out of the darkness, which has no place with God, into the light where God is, and in which he dwells.
The work of the Son is to reveal the Father, and to draw to the Father. He reveals him as light, as the spring of light, as the fountain of light, and he draws to him as light. When he gave to his apostles the standing message, by which they were to make him known to the world, and by which men were to come into fellowship and acquaintance with him; this is it, "that God is light, and in him is no darkness at all."
Christ Jesus, the Son of God, he is the image of his substance, the exact image of this light, the light of the world, who is to light the world into this substance. So that as God the Father is to be known as light, so Christ the Son also is to be known as light. He is the only begotten of the Father of lights, the only image in which the eternal substance is revealed and made known. And he that receives this image, receives the substance; and he that receives not this image, receives not the substance.
Now there is a breath or spirit from this substance, in this image, which draws to the image; thus the Father draws to the Son; and the image again draws to the substance; thus the Son draws to the Father. And so hearkening to this breath, the mind and soul is led out of the darkness, into the image of light , (which is the Son), and by the image into the substance: and here is the fellowship which the gospel invites to. Joining to this breath, being transformed by this breath, living in this breath, walking in this holy inspiration, there is a unity with the Father and the Son, who themselves dwell in this breath, from whom this breath comes, in whom this breath is, and in whom all are, who are one with this breath.
This breath purges out the dark breath, the dark air, the dark power, the mystery of death and darkness; and fills with the breath of light, with the breath of life, with the living power, with the holy, pure mystery.
Now, as the Father is light, and the Son light; so this breath, this spirit which proceeds from them both, is light also. And as the Father, who is light, can alone be revealed by the Son, who is light; so the Son, who is light, can alone be revealed by the spirit, who is light.
He then who hears this message, that God is light; and feels himself darkness, and in darkness, and is willing to be drawn out of the darkness into fellowship with God, who is light; this is requisite for him to know; namely, how he may be drawn out, who is it that draws, and which are the drawings; that he may not resist or neglect them, (waiting for another thing), and so miss of the true and only passage unto life. Wherefore, observe this heedfully.
None can draw to the Father, but the Son; none can draw to the Son, but the Father: and both these alone draw by the spirit. The Father, by his spirit, draws to the Son; the Son, by the same spirit, draws to the Father: and they both draw by the spirit as he is light, as he is their light lighted to that end. For as the Father is light, and the son is light; so that spirit which draws them must be light also. He is, indeed, the breath of light, eternally lighted, to draw to the eternal image of light, and then to the eternal substance, which eternally dwells in that eternal image.
Question: But how may I know the spirit, and its operations; that I may follow him, and be led by them, both to the Son and to the Father; and so come into the everlasting fellowship?
Answer: The spirit is to be known by those motions and operations which are proper to him; which flow alone from him, and from nothing else.
Question: What are they?
Answer: Convincing of sin, and reproving for sin; which nothing can truly discover and reprove, but the light of the spirit. Darkness cannot make manifest darkness, but whatsoever makes manifest is light. All the discoveries of darkness, in the hidden world of the heart, are from Christ the sun of righteousness, by his spirit, whatever name men may give it; who know not this sun, nor its light, nor the true names of things in the light; but have named even the things of God in the dark, and according to the dark apprehensions and conceptions of their own imaginary mind. But this I say to such, who are so ready to beat their brains and dispute, leave contending about names; come to the thing, come to that which reproves you in secret, follow the light that thus checks and draws; be diligent, be faithful, be obedient; you shall find this lead you to that, which all your knowledge out of this, (even all that which you call spiritual light), will never be able to lead you to.
And when you are joined to this light, it will show you him whom you have pierced, (even so as never yet you saw him), and open a fresh vein of blood and grief in you, to bleed and mourn over him; and work that repentance in you, which you never were acquainted with before; and teach you that faith to which yet you are a stranger; and teach you that self-denial, which will reach to the very root of that nature which yet lives; even under that, and by means of that, which you call spiritual light; and will lay such a yoke on your neck, as the unrighteous one is not able to bear: yes, such an one as the hypocrite, (which is able to hide it under confessions of sin, and forms of zeal, knowledge, devotion, and worship), shall be daily tormented and wasted with. And then you shall know what it is to wait upon God in the way of his judgments, and find the powers of life and death striving for your soul, and daily floods and storms encompassing and attending you, under which you will assuredly fall and perish, unless the everlasting arm of God's power be stretched out for you, and be continually redeeming you. And then you will feel and see how sin is pardoned, and how it is bound; how death broke in upon Adam, and how it daily breaks in upon mankind; and what that standard is, which the spirit of the Lord lifts up against the powers of darkness. And then you will come clearly to perceive, how that which you have called religion formerly, (which flowed not from this principle), has been but the invention of your own imaginary mind , (though you fathered it upon the Scriptures, as most men do most of their inventions about doctrine and worship), in which you have been in a dream of being changed, and yet remains still the same in nature: and have had a name that you have lived, but are still dead; a name of being sanctified, but still unclean; a name of being justified, but still condemned by the light in your own conscience; which is one with him who is your judge, and who will judge according to it: and so, as that which is real takes place in you, so that which has been but imaginary will pass away.
Isaac Penington
If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him. John 14:22-23 If we believe Christ within, speaking to us to be Christ, then we obey him. And if we obey him, with diligent seeking, we can't loose. Seek, listen, obey.. seek, listen, obey... seek, listen, obey. He leads us to complete salvation; he leads our obedient selves to purification; he leads us to the Kingdom - because we acknowledge Him and obey the captain of our salvation. We only have to keep seeking his instruction and be obedient. He does the rest, including taking us to paradise, the Kingdom of Heaven with everlasting peace, joy, and love. The Father and Christ come in glory, to establish the glorified resurrected Christ in us; the home they make is a Kingdom. His return, the Kingdom, and the completion of salvation are simultaneous. Believe in the light, that ye may be the children of light. John 12:36
And when you receive the light the persecution really intensifies, just as it did with George Fox; his temptations and opposition increased dramatically. Remember those earlier days after you had received the light, when you stood your ground in a great contest in the face of suffering. Heb 10:32
George Fox's record advises us that when you are shown something sad about yourself by the Light, don't draw back; realize it is the Light showing you your condition, and He is doing this to help you be rid of it and to become a better person; and that Christ has died for you so that you need not panic. Don't think about all you will lose, and draw away, but remain to focus on the Light that shows you your condition. Stand before the Son of Man. And then, just when you don't expect it, strength will come; and whatever you have been shown, you will have strength to be different from then on. You may not see the Light. You may only see what the light is showing you. That is all you need. If you can't see the Light, just focus on the fact that the Light is showing you your condition. He told me, "If a vision or understanding makes you sad, look at the cross." This is what George Fox called the first step to peace; he also said this process, repentance in the Light, is "the cross."
This is how to kill (deaden, deprive of power) the evil desire lurking in your members: sexual vice, impurity, sensual appetites, unholy desires, and all greed and covetousness, for that is idolatry (the deifying of self and other created things instead of God). Col 3:5.
As we grow through repentance, we get more light. Our darkness goes away and is replaced by light.
The Light explained, from William Penn's Introduction:
The light of Christ within, who is the light of the world, and so a light to you, that light tells you the truth of your condition, leads all that take heed unto it out of darkness into God's marvelous light; for light grows upon the obedient. It is sown for the righteous, and their way is a shining light that shines forth more and more to the perfect day.
For which reason, Oh friends, turn in, turn in, I beseech you! Where is the poison, there is the antidote: there you want Christ, and there you must find him; and blessed be God, there you may find him. 'Seek and you shall find,' I testify for God. But then you must seek aright, with your whole heart, as men that seek for their lives, yes, for their eternal lives: diligently, humbly, patiently, as those that can taste no pleasure, comfort, or satisfaction in anything else, unless you find him whom your souls want, and desire to know and love above all. Oh! It is a travail, a spiritual travail! Let the carnal profane world think and say as it will. And through this path you must walk to the city of God, which has eternal foundations, if ever you will come there.
Well! And what does this blessed light do for you? Why,
1. It sets all your sins in order before you. It detects the spirit of this world in all its baits and allurements, and shows how man came to fall from God, and the fallen estate he is in.
2. It begets a sense and sorrow, in such as believe in it, for this fearful lapse. You will then see him (Christ) distinctly whom you have pierced, and all the blows and wounds you have given him by your disobedience; and how you have made him to serve with your sins, and you will weep and mourn for it, and your sorrow will be a godly sorrow.
3. After this it will bring you to the holy watch, to take care that you do so no more, and that the enemy surprise you not again. Then thoughts, as well as words and works, will come to judgment, which is the way of holiness, in which the redeemed of the Lord do walk. Here you will come to love God above all, and your neighbors as yourselves. Nothing hurts, nothing harms, nothing makes afraid on this holy mountain. Now you come to be Christ's indeed, for you are his in nature and spirit, and not your own. And when you are thus Christ's, then Christ is yours, and not before. And here communion with the Father and with the son you will know, and the efficacy of the blood of cleansing, even the blood of Jesus Christ, that immaculate Lamb, which speaks better things than the blood of Abel, and which cleanses from all sin the consciences of those, that, through the living faith, come to be sprinkled with it from dead works to serve the living God.
William Penn
From George Fox's Journal
ALL Friends of the Lord everywhere, whose minds are turned in towards the Lord, take heed to the light within you, which is the light of Christ; which, as you love it, will call your minds inward, that are abroad in the things of this world; so your minds may be renewed by it, and turned to God in this which is pure, to worship the living God, the Lord of hosts, over all the things in the world. That which calls your minds out of the lusts of the world, will call them out of the affections and desires, and turn you to set your affections on heavenly things instead. The same that calls the mind out of the world, will give judgment upon the world's affections and lusts; the same calls out your minds from the world's teachers and the things, to have your minds renewed. There is your obedience known and found; there the image of God is renewed in you, and you come to grow up in it. That which calls your minds out of the earth, turns them towards God, where the pure babe is born of the virgin; and the babe's food is known, the children's bread, which comes from the living God, and nourishes up to eternal life; which babes and children receive their wisdom from above, from the pure living God, and not from the worldly men; for that heavenly wisdom is trampled under foot by such men. All who hate this light, whose minds are abroad in the the things of the world, in the world, and in the image of the devil, get the words of the saints, (that received their wisdom from above), into their old nature and their corrupted minds. Such people are murderers of the just and enemies to the cross of Christ; in these people the prince of the air lodges, sons of perdition, betrayers of the just. Therefore take heed to that light, which is oppressed with the fleshly nature; which light, as it arises, shall condemn all that cursed nature, shall expel it, and shut it out of the house. So you will come to see the candle lit, and the house being swept and swept clean. Then afterward the pure pearl arises, and then the eternal God is exalted. The same light that calls in your minds out of the world, (that are abroad), the same turns them to God the Father of lights. Here in the pure mind is the pure God waited upon for wisdom from above; and the pure God is seen night and day, and the eternal peace, of which there is no end, enjoyed. People may have openings, and yet their minds go into the lusts of the flesh; but there the affections are not mortified. Therefore listen to that, take heed to that, which calls your minds out of the affections and lusts of the world to have them renewed. The same will turn your minds to God; the same light will set your affections above, and bring you to wait for the pure wisdom of God from on high, that it may be justified in you. Wait all in that (the Light) which calls your minds inward and turns them to God; here is the true cross. That mind shall feed upon nothing that is of the world, but be kept in the pure light up to God, to feed upon the living food which comes from the living God. The Lord God Almighty be with you all, dear babes, and keep you all in his strength and power to his glory, over all the world, you whose minds are called out of it, and turned to God, to worship the creator and serve him, and not the creature. The light of God which calls the mind out of the creatures, and turns it to himself, brings into a being of endless joy and peace. Here is always a seeing God present, which is not known to the world, whose hearts are in the creatures, whose knowledge is in the flesh, whose minds are not renewed. Therefore all Friends, the seed of God mind and dwell in, to reign over the unjust; and the power of the Lord dwell in, to keep you clear in your understandings, that the seed of God may reign in you all; the seed of God, which is but one in all, is Christ in the male and in the female, which the promise is to. 'Wait upon the Lord for the just to reign over the unjust, for the seed of God to reign over the seed of the serpent, and be the head; and that all that is mortal may die; for out of that will rise presumption. So fare you well, and God Almighty bless, guide, and keep you in his wisdom.'
George Fox
And another letter to Friends opening of their understandings in the way of truth, and directing them to the true teacher in themselves.
THE Lord shows a man his thoughts, and discovers all the secret things in man. And man may be brought to see his evil thoughts, running mind, and vain imaginations, and may strive to keep them down, and to keep his mind in; but cannot overcome them, nor keep his mind within to the Lord. In this state and condition submit to the spirit of the Lord that shows them, and that will bring to wait upon the Lord; and He that has discovered them will destroy them. Therefore stand in the faith of the Lord Jesus Christ, (who is the author of the true faith), and mind him; for he will discover the root of lusts, evil thoughts, and vain imaginations; and how they are begotten, conceived, and bred; and then how they are brought forth, and how every evil member works. He will discover every principle from its own nature and root.
So mind the faith of Christ, and the anointing which is in you, to be taught by it, which will discover all workings in you. As he teaches you, so obey and repent; else you will not grow in the faith, or in the life of Christ, where the love of God is received. Now love creates love, its own nature and image: and when mercy and truth meet, what joy there is! Mercy triumphs over judgment; and love and mercy bear the judgment of the world in patience. That which cannot bear the world's judgment is not the love of God; for love bears all things, and is above the world's judgment; for the world's judgment is but foolishness. Though it be the world's judgment and practice to cast all the filthiness that is among themselves upon the saints, yet their judgment is false. The chaste virgins follow Christ the Lamb that takes away the sins of the world; but they that are of that spirit which is not chaste, will not follow Christ the Lamb in his steps, but are disobedient to him in his commands. The fleshly mind does mind the flesh, talks fleshly, and its knowledge is fleshly, and not spiritual; but savors of death, not of the spirit of life. Some men have the nature of swine wallowing in the mire. Some have the nature of dogs, to bite both the sheep and one another. Some have the nature of lions, to tear, devour, and destroy. Some the nature of wolves, to tear and devour the lambs and sheep of Christ: and some the nature of the serpent, (that old adversary), to sting, envenom, and poison. "He that has an ear to hear, let him hear," and learn these things within himself. Some men have the natures of other beasts and creatures, minding nothing but earthly and visible things, and feeding without the fear of God. Some have the nature of a horse, to prance and vapor in their strength, and to be swift in doing evil. Some have the nature of tall sturdy oaks, to flourish and spread in wisdom and strength, who are strong in evil, which must perish and come to the fire.
Thus the evil is but one in all, but works many ways; and whatsoever a man or woman's nature is addicted to that is outward, the evil one will suit him, and please his nature and appetite, to keep his mind in his inventions and in the creatures, from the creator. Oh! Therefore do not let the mind go from God; for if it does, it will be stained, venomed, and corrupted. If the mind goes forth from the Lord, it is hard to bring it in again: therefore take heed of the enemy, and keep in the faith of Christ. Oh! Therefore mind that which is eternal and invisible, and him who is the creator and mover of all things: for the things that are made, are not made of things that appear; for the visible covers the invisible sight in you. But as the Lord, who is invisible, does open you by his invisible power and spirit, and brings down the carnal mind in you; so the invisible and immortal things are brought to light in you. Oh! Therefore you that know the light, walk in the light! For there are children of darkness that will talk of the light, and of the truth, yet not walk in it; but the children of light love the light, and walk in the light. But the children of darkness walk in darkness, and hate the light. In them the earthly lusts and carnal mind choke the seed of faith, which brings oppression on the seed and death over themselves. Oh! Therefore mind the pure spirit of the everlasting God, which will teach you to use the creatures in their right place, and which judges the evil. To you, Oh God, be all glory and honor, who are Lord of all visibles and invisibles! To you be all praise, who brings out of the deep to yourself, Oh powerful God! Who is worthy of all glory! For the Lord who created all, and gives life and strength to all, is over all and merciful to all. So you, who have made all, and over all, to you be all glory! In you is my strength, refreshment, and life, my joy and my gladness, my rejoicing and glorying for evermore! To live and walk in the spirit of God is joy, peace, and life; but the mind going forth into the creatures, or into any visible things from the Lord, this brings death. When the mind goes into the flesh, and into death, the accuser gets within, and the law of sin and death gets into the flesh. Then the life suffers under the law of sin and death, and then there is straitness and failings. For then the good is shut up, and the self-righteousness is set atop. Then man works in the outward law; and he cannot justify himself by the law, but is condemned by the light: for he cannot get out of that state, except by abiding in the light, resting in the mercy of God, and believing in him from whom all mercy flows. For there is peace in resting in the Lord Jesus. This is the narrow way that leads to him, the life; but few will abide in it. Therefore keep in the innocence, and be obedient to the faith in him. Take heed of conforming to the world, and of reasoning with flesh and blood, for that brings disobedience; and then imaginations and questionings arise, to draw from obedience to the truth of Christ. But the obedience of faith destroys imaginations, questionings, and reasonings, with all the temptations in the flesh, buffetings, looking forth, and fetching up things that are past. But, not keeping in the life and light, not crossing the corrupt will by the power of God, the evil nature grows up in man; then burdens will come, and man will be stained with that nature. But Esau's mountain shall be laid waste, and become a wilderness, where the dragons lie; but Jacob, the second birth, shall be fruitful and shall arise. For Esau is hated, and must not be lord; but Jacob, the second birth, which is perfect and plain, shall be lord; for he is beloved of God.
George Fox
George Fox's Letter 265
All you who are believers in the light of Christ, which manifests darkness,
you are kept by the power of God unto the day of salvation.
So, though your salvation is not yet completed,
yet you have your keeper, the power of God,
who neither slumbers nor sleeps, and will keep you until that day.
For those virgins, in the parable, they had their keeper,
by which they were preserved in their virginity,
which they were never accused of losing;
for it is said, that "the cry was at midnight;"
that is, the mid-time of darkness;
for darkness is called night, and the voice of the bridegroom was at midnight, "Arise."
Now those who had no oil in their lamps did not enter with the bridegroom,
but those who had oil did.
Now that which keeps is the power of God,
and it preserves pure to him in the virginity,
from that which would defile the virgin mind, and the virgin soul and spirit.
For it is all from the same man of sin who defiles the mind, and the spirit,
who leads them out to defile their bodies, and corrupt them;
therefore all are to mind their keeper, the power of God,
which was before the devil, the man of sin, was;
by which power of God they have oil in their lamps,
through which their lamps may always be burning in their temple,
and such come to be the temple of God;
for those who defile the temple, defile their souls and bodies,
they let in the defiler and destroyer, and so their lamps go out,
and they go from God and his power, the keeper, and such God will destroy.
And so as many as are kept by the power of the Lord until the day of salvation,
though the day of salvation is not yet completed,
yet in the day of salvation the people of God are a willing people,
even in this day of his power.
And so they are to abide with their keeper, which is the power of God;
for while they are in the night, and not in the day of salvation, nor day of power,
though they may be in the wilderness of temptations and trouble,
yet may feel the power, the keeper, to lead through all these things,
out of Egypt, through the Red Sea,
through the wilderness, through Jordan, the river of Judgment, and over the Canaanites;
and therefore everyone's faith is to stand in the power of God,
and believe in the power of God, that will bring to the day of God's power,
and to the day of his salvation.
For the outward Jew did not enter, because of unbelief;
and so this great foul man of sin has defiled all mankind outwardly and inwardly.
And therefore all are to have their faith to stand in the power of God, their keeper;
for the defilement is in the night, by the power of darkness, and through it.
Therefore let your faith stand in the power of God, your keeper,
which will keep body, and soul, and spirit clean and blameless to the day of redemption, and day of salvation;
and by the power of God such will have a dominion over the foul man of sin, the devil;
for it is he in people who leads and tempts to outward defilement of their body,
and so to lose their virginity;
and it is he who draws their minds from God and Christ, and from God's ways,
and his worship, and his truth, and his spirit, and his grace,
and his faith that he works in people.
Therefore if your faith stands in the power of God,
all is preserved by it, body, soul, and spirit, in purity
and a hidden mind, soul, and spirit, secret to the Lord, who is a spirit;
and they are preserved by his power, their keeper.
For, it is as the saying of some of the world, who are the most modest,
that they will keep their outward virginity to the day of their death, or of their marriage;
but such as before [spoken of ] who have no esteem of their bodies, no more than unruly beasts,
give up their bodies to uncleanness, and themselves to work wickedness,
and so forsake their keeper, the power of God,
which should keep both inwardly and outwardly.
And so all the inward virgin minds, and souls, and spirits, that are hidden to the Lord,
they will die before they will lose their inward virginity,
but will keep it to the marriage of the lamb, as the wise virgins did;
by which power they are preserved over the man of sin,
whom Christ their husband bruises the head of, and destroys him and his works.
For Christ was before the man of sin was, (the devil, or his works either),
who was glorified with the Father before the world began;
and therefore all such virgins who have come to Christ, and are married to him,
Christ your husband, he will deal with the foul man of sin, and bruise his head,
and break his power and strength to pieces,
and will take him and cast him into everlasting fire.
And therefore keep your faith in the power of God,
which will bring you to the marriage of the lamb;
by which power of God, which was before the devil was,
you have oil in your lamps, that your lamps may burn always;
by which power of God you may come to the day of God's power,
and all to be a willing people, to serve God, and walk in truth, and to obey him;
and so by the same power of God, which is your keeper,
you may come to the day of salvation;
you may have the song of salvation, and joy of salvation,
and comfort of salvation, and the possession of salvation, and be heirs of the same.
And so here you have your keeper, that is, the power of God.
And Peter's words answer to this,
"You have a light which you do well to take heed to,
that shines in a dark place, until the day dawns, and the day star arises in you hearts;"
signifying it is sufficient, which you must take heed to,
it will lead you to the day dawning,
the light that shines in the dark place of your hearts, in the dark place of your minds.
Now you do well to take heed to this light,
for it leads you to the day star, and day dawning.
"Out of Egypt have I called my son," said the Lord; and Israel was called God's son,
who was called out of the house of darkness and bondage;
they had light in Goshen, when the children of Egypt were in darkness, and could not see one another.
For now the children of light have light, and can see one another;
the children of Egypt, Sodom, and Babylon cannot see one another.
And so, they do well who take heed to the light,
but they do ill who do not take heed to the light,
for they walk in darkness, and do not know where they go,
and stumble at noon day, the highest time of light;
for this light leads to the day dawning,
and day star arising in their hearts, which is a sure word of prophecy.
A prophet is a seer, and so he will see with the light, that which manifests is light;
by it you shall see the day dawning, and the day star arising,
and when that arises, the sons of God sing together, because of the joyful day;
and the saints sing, who have long been in the brambly, briary wilderness,
and in the house of bondage, of darkness and trouble, and of sorrow and misery.
Therefore, there is joy when the day star appears and the day dawn;
there is great cause of joy for all the sons of God, when the day star appears,
and for them to sing together;
for long nights of trouble and travel have they been in.
"The path of the just is a shining light," the path of the unjust is darkness.
So there are two paths.
Now the unjust cannot abide to hear talk of the light,
but call it natural, and created and made, or conscience;
they do not know what to call it, whose darkness cannot comprehend the light,
though it shines in the darkness;
and so, the path of the just being "a shining light,
which shines more and more until the perfect day;"
signifying that the day has come, in which the just has his path, and his path is a shining light;
and so increases, shines more and more until the perfect day."
Now the unjust being in darkness, they hate the light and love darkness rather than light;
and they hate the just man's path, the light, because their deeds are evil;
for the light will reprove them.
So the just man's path is sufficient, a shining light; for it shines more and more,
it increases, it is sufficient, and brings to the perfect day.
Now the unjust, whose path is darkness, say, "It is not sufficient,"
but such cannot abide the light, cannot abide the just man's path, nor the just either,
but hate both, and speak against him and his path,
with his darkness, which cannot comprehend the light, though light shines in his darkness.
And therefore if he cannot comprehend the light with his darkness,
(how can he comprehend the prophets', and apostles', and Christ's words?)
but calls light darkness, and darkness light,
and calls it natural, or created, or made, or conscience;
and so this comes to be fulfilled on them, as John said,
who with their darkness could not comprehend the light,
yet they would be talking of the saints' words, law and prophets, with their darkness,
who could not comprehend the light.
They would call light, darkness, Christ said,
"If that light that is in you is darkness, how great is that darkness?"
You neither know the scriptures nor the power of God.
How should they know the scriptures or the power of God either,
whose darkness does not comprehend the light?
A dark man, is a blind man. A blind man does not have true judgment.
Therefore how should they call it otherwise, but a natural light, a created or made light?
So the Pharisees believed that Christ was to come, and preached him to come;
as the Protestants and Papists preach him, that he has come and to come;
and can tell by scripture where he was crucified,
as the Jews could tell by scripture where he was to be born.
But they were all against Christ, the light.
When he came, they said, "Christ had a demon."
The Pharisees said of him, who was light, that he was the prince of demons;
who was the light, and the truth, and the life; and that he was the carpenter's son.
So without the light they could not see him, nor his works, with their darkness;
neither can they now,
neither can they know the scriptures nor the power of God,
whose darkness cannot comprehend the light.
And John was a man sent from God,
the greatest prophet born of a woman,
who came for a witness, to bear witness of the true light,
which lights every man that comes into the world, that all through him might believe;
and it is said, in Christ was light; and this light was the life of men.
And so the life that is in Christ, is the light of men.
So this is a heavenly light, a divine light, a spiritual light, a saving light;
which is the life of Christ, which is the light of men;
though the professors in Christ's time, and these times, Papists and Protestants,
with their darkness, cannot comprehend the light, and so cannot comprehend the life;
so are no true preachers of Christ without the light and life.
John said, he was not the light, but was sent to bear witness of the, light.
That he was not worthy to unloose the latchet of Christ's shoes.
And yet John, who had seen Christ, the lamb of God,
who takes away the sins of the world,
pointed his disciples to him, and showed them Christ;
and they forsook him and went to Christ.
For John came as a witness, to bear witness of Him who was the true light;
and that he who was to come after him, was preferred before him, for he was before him.
Yet when John was cast into prison, he questioned whether Christ was He,
or whether he should look for another; and sent to Christ.
And Christ answers his messengers, and said to them,
the blind receive their sight, and the poor receive the gospel, etc.
And as for these Papists, and Protestants, and Jews,
they question whether Christ, the light that lights every man that comes into the world,
whether he is the spiritual, divine, saving, and heavenly light.
And further, mark Christ's own words. John 12:46.
"He said, he is the light of the world, that teaches you how to believe;
to wit, all his disciples, as Christ has taught them, who said, believe in the light.
Now, believing in the light, you believe in that which manifests all things;
for that which makes manifest is the light; and therefore to believe in the light,
is to believe in that which makes manifest Christ to be their way,
their teacher, priest, mediator, interceder, savior, and redeemer.
And he that believes in the light, believes in that which makes manifest all false ways,
and false religions, and false worship, and false teachers, and antichrists.
For those who believe in the light, it manifests all true ways, and true religions.
And so, they are not true believers, neither Protestants, nor Papists,
who only believe Christ has come, from scripture,
as the Jews believed Christ was to come, from scripture.
But, I say, they are not true believers,
unless they also believe in the light as Christ the heavenly man teaches.
For the Jews, may teach their people to believe from the scripture,
the Papists and Protestants may teach their children to believe from the same;
but, not believing in the light, they are not true believers, as Christ has taught;
for Christ, who is the savior, he teaches people how to believe,
and said, believe in the light.
Which makes it plain, that they are not true believers who do not believe in the light,
neither Jews, nor those who have gotten the name of christians;
for [only by] believing in the light, do they become children of the light.
And so it is plain, none are children of light except those who believe in the light,
nor children of the day.
For children of darkness may profess scriptures,
the devil may bring scriptures,
and Protestant, and Turk, and Papist, and Jew may bring scriptures,
with a dark spirit, and hold them in the unjustness;
but there is no true believer in God, nor in Christ Jesus, but he who believes in the light,
which the scripture testifies of;
showing there is no salvation, redemption, justification, sanctification,
but to those who believe in the light, that manifests all things,
nor seeing Christ, who died, and is risen for them.
And therefore the heavenly man, the second Adam, the Lord Jesus Christ,
teaches how to believe, and said, "believe in the light, while you have it;"
and this light will manifest him to be their way, their truth, and life;
which light comes from him who enlightens every man that comes into the world,
that all through the light might believe.
And so those who do not believe in the light, as Christ has taught, are not true ministers,
nor true messengers, nor true disciples, nor true christians,
nor true preachers of Christ Jesus, who do not believe, as he has taught them;
but are those who lay aside Christ's teaching,
and teach one another to deny the way that Christ has taught to believe in,
are keep people in darkness, out of the light,
and call it natural, created, and made, and conscience,
and so with their darkness and blindness give the light such names,
who with their darkness cannot comprehend it.
For he who believes in the light,
it lets him see the scriptures, the prophets, Christ and the apostles' words,
and by it they distinguish the true prophets' words from the false,
the holy men's words from the unholy,
the sanctified from those who are not sanctified,
Christ's words from antichrist's,
the true apostles' words from the false.
So Christ the light teaches his people to believe in that which manifests all things;
and those who believe in the light have the witness of Christ in themselves,
in whom they believe.
They have the witness in themselves, that he is their redeemer,
and savior, and their way, their truth, and their life;
for with the light they see him,
they believing in the light that makes manifest;
and after they believe in the light, they become children of the light;
they witness themselves, that they are sealed,
for their belief in the light stands in Christ the light,
who has bought and purchased them;
and after they are sealed by the spirit of promise,
having God's mark or stamp set upon them, they can set to their seal,
that God is true in all his promises, in all his prophets concerning Christ Jesus;
who taught them to believe in the light.
With the light they see, and come to know the "three that bear record in heaven",
and the "three that bear witness on earth, the spirit the water, and the blood."
First, the spirit that bears witness in the earth, which mortifies them,
which circumcises them, which leads them into all truth;
in which spirit is their fellowship, and a bond of peace,
which keeps down that which troubles them;
by which spirit the believers are baptized into one body;
brought out of the many bodies;
and so by the spirit they are brought to the one head, who is Christ Jesus,
(though there are many heads in the world),
by which spirit they are sanctified,
by which spirit they are instructed,
by which spirit they worship God,
by which spirit they are covered,
by which spirit they pray, and by which spirit they sing praises to God who is a spirit,
by which spirit they have an understanding, the spirit of wisdom and knowledge,
which is to know God and Jesus Christ whom he has sent, which is life eternal.
Secondly, They come to know the water which is a witness in the earth;
by which they are washed,
their minds, their souls, their spirits, and in their bodies, with this pure water.
And this is a witness in the earth with the light;
to those who believe in it, it manifests these two witnesses in the earth,
and with the light they see the pope's counterfeit holy water,
which he has set up since the apostles' days,
who with the light bear witness against it, not to be God's witness, nor of God's setting up.
And so the children of the light, who believe in the light,
their bodies, their souls, their spirits, and their minds are washed clean
in this pure, clean, holy water; that comes from above, from the pure holy God,
which is one of these witnesses in the earth.
The third witness is his blood, with which the hearts of people are sprinkled,
and their consciences are sprinkled with the blood of Jesus.
As Moses sprinkled the outside of the posts, etc. with the blood of bulls and goats;
which blood of bulls and goats, Christ's blood ends,
which sprinkles the heart and conscience of people.
So this blood of Jesus Christ, the heavenly man,
is felt in the hearts and consciences of people;
by which blood they are sanctified,
they are cleansed from all their dead works,
to serve the living God, and to serve their dead works no longer.
So by this blood they are cleansed from all sin.
Those who walk in the light, and believe in the light,
they are children of the light, and children of the day;
and the blood of Jesus Christ, the son of God, cleanses them from all sin;
and their garments are made white in the blood of the Lamb;
by which they come to testify of Jesus;
they overcome the beast, the whore, the false church.
And so every true believer, believes as Christ has taught them, to believe in the light,
that so they may become children of the light.
They have these three witnesses that bear witness in the earth,
to bear witness in themselves;
and they can set to their seal, that God is true in all his works,
in prophets and apostles, and his son;
and they shall come to know, and do come to know,
the three that bear record in heaven,
and the three that bear record in the earth.
George Fox
The light shines in darkness, showing us our heart's motives. We walk in the Light. The Light checks us before we do something wrong. Eventually we become Sons of Light. We become Light. The brightness of his coming (at his return) destroys the last of our darkness, the residual spirit of Satan. The day star arises in our hearts.
Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. Gal 5:2
So what is the difference in the Light and Word compared to the Spirit?
The Light and Word, Christ, has been in all men in the Old and the New Testaments.
The Spirit of God was poured out on all men at Pentecost. There is an additional gift of the Spirit, (confused as the Baptism of the Spirit) interim to the one baptism of the Spirit into the death of Christ. (click to see references).
We benefit from the Light within and the Spirit that has been poured out onto all mankind. For our purposes, we can simply consider the Spirit, Word, and Light as one.
The return of Christ to an individual is Christ in his glory with the Father to establish their Kingdom in your hearts. This is to be translated into paradise, while still residing on the earth - stepping into another dimension of sight, awareness, and consciousness. Being sanctified, separated, protected. You step into another dimension, and walk by the Light of God, not the sun or the moon. To become a child of the Light.
And expect to be prominently displayed by your Lord, for as he said: No one lights a lamp and hides it in a jar or puts it under a bed. Instead, he puts it on a stand, so that those who come in can see the light. Luke 8:16
See George Fox's excellent paper on Concerning the Light for more scriptural detail and explanation.
See How to Benefit from the Changing Power of God how to experience the renewal of mind and heart.
Click here to see a complete set of references in the Bible to THE LIGHT.
For you were once darkness,
but now you are light in the Lord.
Walk as children of light.
Eph 5:8-9
There has been a great deal of historical controversy on the Light Christ within each man vs. Christ in his heavenly body, upholding and maintaining and guiding and propelling the universe by His mighty word of power, vs. the contribution of Christ the earthly Son of Man. So there is no misunderstanding, a short enumeration of Christ, the Son of Man's contributions includes:
■By his sufferings, one offering, sacrifice and death, put an end to all the legal offerings, types, shadows, and figures, outward ordinances [tithes], rites and ceremonies, and many washings [baptisms], under the Law of Moses and Levitical Priesthood, he continues a Priest forever, after the order of Melchizedeck, King of Righteousness and King of peace, our High Priest over the house and family of God; he having consecrated, prepared and opened the new and living way of the new covenant, through the veil or his flesh, for our access into the most holy sanctuary. (From G. Whitehead's Letter)
■His sacrifice paid for the sins of all mankind, giving each of us the opportunity to approach God with faith in only his name, to receive the power of his changing grace to cleanse and perfect us forever - to be set us free from the captivity and bondage of sin. Before Christ, perfection was not permanent; as David lost his perfection and had to regain it.
(But until all sin is removed from you heart, until you are purified; you cannot be in the company of God-
for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 2 Cor 6:14. )
■He made it possible so man could live in union with Him while on earth but in the Kingdom of Heaven. Union was not possible before Christ, only a temporary salvation and enlightenment
■He refined godliness to love your enemies, forbidding anger, looking at a woman with lust is committing adultery in your heart, be prefect, loose your life to save it, turn the other cheek, etc.
■He made it possible for the Holy Spirit to be poured out on all mankind - which occurred at Pentecost.
■He gave us the earthly example of God.
■He lived a perfect life, showing his loving obedience to the commands of God, even to death on the cross.
(We are to follow in his footsteps, suffering, to the death of our selfish natures on the spiritual cross of self-denial.)
■And all the heroes of the Old Testament did not receive the promise until Christ came, and until his first followers entered the Kingdom of Heaven and the Union.
And just in case there is someone out there wondering why Jesus is necessary, when considering the recorded salvation of the Old Testament prophets; Jesus made at least four things possible that the prophets could not attain: 1) a permanent perfection, a higher perfection, beyond Adam, the forever perfection of Christ himself as you enter 2) the union with Christ and the Father, to sit down in Christ in the 3) rest, to cease from your own thoughts, words, and deeds, to rest from battling with one's enemies of sin, and 4) to live in the Kingdom of Heaven, as a king a priest forever.
So that the world may know that I love the Father,
I only do exactly as the Father has instructed me to do.
John 14:31
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