He is a meek king; he will admit mourners into his presence, a king of poor and afflicted persons.
-Richard Sibbes, The Bruised Reed
In Esther, Mordecai mourned outside the palace gates because those in sackcloth and ashes were not allowed to come into the presence of the king. Not so with King Jesus. Come with tears, come with mourning clothes, and you will not be turned away.
As those who are in the sun for work or play find themselves lightened and warmed, so let us set ourselves about holy meditations, and we shall find a secret, imperceptible change; our souls will be altered, we do not know how. There is a virtue that goes with holy mediation, a changing, transforming virtue. And indeed we can think of nothing in Christ without having it change us to the likeness of itself, because we have all from Christ.
– Richard Sibbes, Glorious Freedom, p. 120
Meditation produces, as it were, holy sunburn. But the burning comes from the Son, Jesus Christ. As constant exposure to the sun alters our bodies, constant exposure to Christ in the soul through mediation produces change. The burning of Christ-centered meditation in the soul produces a hot (not lukewarm) Christian.
Here is the ground of our comfort, that Christ took our form, he transfigured himself to our lowliness. Shall not we labour to be transformed, to be like him, who out of love stooped so low to be like us?…Shall he be conformed to us, and we not be conformed to him?
– Richard Sibbes, Glorious Freedom, pp. 121-122
Before the Mount of Transfiguration, where Jesus revealed his glory, was the incarnation, where he took on flesh. Transfigure is a translation of the Greek verb μεταμορφόω (think metamorphosis). It means to change form. Christ’s transfigured glory would never have been visible to his disciples had he not first been transfigured into flesh. The incarnation is glorious.
If Christ, as Sibbes says, stoops so low that we might see his glory, should we not stretch ourselves to see it? Should we not seek after him and his likeness? It is through conformity to him that we ourselves, by the work of the Spirit, will be transfigured. Sanctification is a process of transfiguration. Glorification will make the work final.
In the Scriptures, in the means of grace, above all we need Christ’s presence:
…the law is said to be dead, and so it is, without Christ, without the Spirit who give s life; and the gospel, too, is a ‘savour of death’ (2 Cor. 2:16). The sacraments also, as well as the Word, are dead ordinances if Christ is not in them…
We can also understand why we obtain more comfort at one time than another from an ordinance (be it Word or sacrament), and why it benefits one person and not another. This is from the presence or absence of Christ, who is ‘that Spirit’…
The most powerful means that ever was ordained for our good will be dead and heartless if he is not there by his Spirit to put life into it…
We ought to come to the ordinances in dependence upon Christ, who is the life and scope of all, for a blessing upon them and for his presence in them; and then we would not find such dullness and deadness in them. It is the sin of this age, this formality.’
– Richard Sibbes, Glorious Freedom, pp. 15-17.
Not even Adam and Eve were as free as we tend to think:
The greatest and sweetest liberty is when we have no liberty to sin at all, when we cannot sin…So men are mistaken to think the greatest liberty is to have power to do good or evil. Such power is the imperfection of the creature. Man was at first created to do either good or evil of himself, that he might fall of himself. This was not strength, but followed from a creature that came out of nothing and was subject to fall of his own principles…We see clearly, then, that grace does not take away liberty, but establishes it.
– Richard Sibbes, Glorious Freedom, pp. 47-48.
I’ve been compiling these quotes for a while now. I plan to add to the list:
Puritan William Guthrie speaks of the shedding abroad of God’s love in the heart and the sensible presence of God to the soul:
I speak with the experience of many saints, and, I hope, according to Scripture, if I say there is a communication of the Spirit of God which is sometimes vouchsafed to some of His people that is somewhat besides, if not beyond, that witnessing of a sonship spoken of before. It is a glorious divine manifestation of God unto the soul, shedding abroad God’s love in the heart; it is a thing better felt than spoken of: it is no audible voice, but it is a ray of glory filling the soul with God, as He is life, light, love, and liberty, corresponding to that audible voice, ‘O man, greatly beloved’ (Dan. 9: 23); putting a man in a transport with this on his heart, ‘It is good to be here.’ (Matt. 17: 4.) It is that which went out from Christ to Mary, when He but mentioned her name– ‘Jesus saith unto her, Mary. She turned herself, and saith unto Him, Rabboni, which is to say, Master.’ (John 20: 16.) He had spoken some words to her before, and she understood not that it was He: but when He uttereth this one word “Mary”, there was some admirable divine conveyance and manifestation made out unto her heart, by which she was so satisfyingly filled, that there was no place for arguing and disputing whether or no that was Christ, and if she had any interest in Him. That manifestation wrought faith to itself, and did purchase credit and trust to itself, and was equivalent with, ‘Thus saith the Lord.’ This is such a glance of glory, that it may in the highest sense be called ‘the earnest,’ or first-fruits ‘of the inheritance’ (Eph. 1: 14); for it is a present, and, as it were, sensible discovery of the holy God, almost wholly conforming the man unto His likeness; so swallowing him up, that he forgetteth all things except the present manifestation. O how glorious is this manifestation of the Spirit! Faith here riseth to so full an assurance, that it resolveth wholly into the sensible presence of God. This is the thing which does best deserve the title of sensible presence; and is not given unto all believers, some whereof ‘are all their days under bondage, and in fear’ (Heb. 2: 15); but here ‘love, almost perfect, casteth out fear.’ (1 John 4: 18.) This is so absolutely let out upon the Master’s pleasure, and so transient or passing, or quickly gone when it is, that no man may bring his gracious state into debate for want of it. (from Scottish Presbyterian William Guthrie, The Christian’s Great Interest, available online HERE)
John Owen distinguishes between faith and spiritual sense. Faith alone justifies. Spiritual sense comes and goes, but there is no denying its reality:
Learn to distinguish between faith and spiritual sense. This rule the apostle gives us in 2 Cor v. 7, ‘We walk by faith, and not by sight.’ It is the sight of glory that is especially here intended. But faith and sense in any kind are clearly distinguished. That may be believed which is not felt; yea, it is the will and command of God that faith should stand and do its work where sense fails…And if we will believe no more of God, of his loved, of his grace, of our acceptance with him, than we have a spiritual affecting sense of, we shall be many times at a loss (John Owen, Works vol. 6, pp. 561-562).
John Owen describes the teaching of the Spirit, which is a part of his anointing (1 John 2: 20, 27). There is an unction of the Spirit which brings joy:
A teaching by the Spirit of consolation; – making sweet, useful, and joyful to the soul, the discoveries that are made of the mind and will of God in the light of the Spirit of sanctification. Here the oil of the Spirit is called the ‘oil of gladness,’ – that which brings joy and gladness with it; and the name of Christ thereby discovered is a sweet ‘ointment poured forth,’ that causeth souls to run after him with joy and delight [Song of Solomon 1:3]. We see it by daily experience, that very many have little taste and sweetness and relish in their souls of those truths which yet they savingly know and believe; but when we are taught by this unction, oh, how sweet is every thing we know of God!…When we find any of the good truths of the gospel come home to our souls with life, vigour, and power, giving us gladness of heart, transforming us into the image and likeness of it, – the Holy Ghost is then at work, is pouring out of his oil (Communion with God, from Works vol. 2, p. 248).
One way (not the only way, or primary way) in which the Spirit of God brings a believer joy is by his immediate work to and upon the soul. I find the example of John the Baptist leaping for joy in the womb of his mother quite compelling and helpful:
He doth it immediately by himself; without the consideration of any other acts or works of his, or the interposition of any reasonings, or deductions and conclusions. As in sanctification he is a well of water springing up in the soul, immediately exerting his efficacy and refreshment; so in consolation, he immediately works the soul and minds of men to a joyful, rejoicing, and spiritual frame, filling them with exultation and gladness; – not that this arises from our reflex consideration of the love of God, but rather gives occasion thereunto. When he so sheds abroad the love of God in our hearts, and so fills them with gladness by an immediate act and operation (as he caused John [the] Baptist to leap for joy in the womb upon the approach of the mother of Jesus), – then doth the soul, even from hence, raise itself to a consideration of the love of God, whence joy and rejoicing doth also flow. Of this joy there is no account to be given, but that the Spirit worketh it when and how he will. He secretly infuseth and distills it into the soul, prevailing against all fears and sorrows, filling it with gladness, exultations; and sometimes with unspeakable raptures of mind (Communion with God, pp. 252-253).
The Spirit sheds abroad the love of God in our hearts in order to give us an ‘overflowing sense’ of the mercy and love of God in Christ:
He ‘sheds the love of God abroad in our hearts,’ Rom. v. 5. That is the love of God to us, not our love to God, which is here intended, the context is so clear as nothing can be added thereunto. Now, the love of God is either of ordination or of acceptation, – the love of his purpose to do us good, or the love of acceptation and approbation with him. Both these are called the love of God frequently in Scripture, as I have declared. Now, how can these be shed abroad in our hearts? Not in themselves, but in a sense of them, – in a spiritual apprehension of them. ἐκκέχυται, is ‘shed abroad;’ the same word that is used concerning the Comforter being given to us, Tit. iii.6. God sheds him abundantly, or pours him on us; so he sheds abroad, or pours out the love of God in our hearts. Not to insist on the expression, which is metaphorical, the business is, that the Comforter gives us sweet and plentiful evidence and persuasion of the love of God to us, such as the soul is taken, delighted, satiated withal. This is his work, and he doeth it effectually. To give a poor sinful soul a comfortable persuasion, affecting it throughout, in all its faculties and affections, that God in Jesus Christ loves him, delights in him, is pleased with him, hath thoughts of tenderness and kindness towards him; to give, I say, a soul an overflowing sense hereof, is an inexpressible mercy (John Owen, Works vol. 2, p. 240)
The Spirit stills the storms of the soul with a word, and thereby we rejoice in his presence:
The soul knows the [the Holy Spirit’s] voice when he speaks…There is something too great in it to be the effect of a created power. When the Lord Jesus Christ at one word stilled the raging of the sea and wind, all that were with him knew there was divine power at hand, Matt. viii.25-27. And when the Holy Ghost by one word stills the tumults and storms that are raised in the soul, giving it an immediate calm and security, it knows his divine power, and rejoices in his presence (John Owen, Works vol. 2, p. 242).
Octavius Winslow on hiding from the presence of Christ and delighting in the presence of Christ:
There is a hiding from his presence; there are misty views of his character, misinterpretations of his dealings and a lessening of holy desire for him: but where the heart is right in its affections, warm in its love, fixed in its desires, God is glorious in his perfections, and communion with him the highest bliss on earth (Octavius Winslow, Personal Declension and the Revival of Religion in the Soul, pp. 50-51)
The sensible presence of God, and his absence, can be sensed in the soul:
He who knows God, who, with faith’s eye, has discovered some of his glory, and by the power of the Spirit has felt something of his love, will not be at a loss to distinguish between God’s sensible presence and absence in the soul. Some professing people walk so much without communion, without fellowship, without daily filial and close intercourse with God; they are so immersed in the cares, and so lost in the fogs and mists of the world; the fine edge of their spiritual affection is so blunted, and their love so frozen by contact with worldly influences and occupations, – and no less so, with cold, formal professors, – that the Sun of righteousness may cease to shine upon their soul, and they not know it! God may cease to visit them, and his absence not be felt! He may cease to speak, and the stillness of his voice not awaken an emotion of alarm! Yea, a more strange thing would happen to them if the Lord were suddenly to break in upon their soul, with a visit of love, than were he to leave them for weeks and months without any token of his presence (Personal Declension, pp. 52-53).
Martyn Lloyd-Jones used an illustration from Puritan Thomas Goodwin for the special manifestations of God in the Spirit. The idea is that there are times when God especially manifests his fatherly love by workings of the Spirit in the soul. I have not been able to track down the original source for Goodwin’s exact illustration, but here it is in the words of the Doctor:
A man and his little child are walking down the road and they are walking hand in hand, and the child knows that he is the child of his father, and he knows that his father loves him, and he rejoices in that, and he is happy in it. There is no uncertainty about it all, but suddenly the father, moved by some impulse, takes hold of the child and picks him up, fondles him in his arms, kisses him, embraces him, showers his love upon him, and then he puts him down again and they go on walking together (D. Martyn Lloyd-Jones, Joy Unspeakable, pp. 95-96).
Charles Spurgeon, in a sermon called ‘The Former and the Latter Rain‘ insisted on the need for the reviving work of the Holy Spirit. He stressed that there are spiritual heights available that most believers do not see, and therefore should all the more desire and seek:
My Brothers and Sisters, there is a point in Grace as much above the ordinary Christian, as the ordinary Christian is
above the worldling. Believe me, the life of Divine Grace is no dead level, it is not a low country, a vast flat. There are
mountains and there are valleys. There are tribes of Christians who live in the valleys, like the poor Swiss of the Valais,
who live in the midst of the mist, where fever has its lair and the frame is languid and enfeebled. Such dwellers in the
lowlands of unbelief are forever doubting, fearing, troubled about their interest in Christ and tossed to and fro. But
there are other Believers, who, by God’s Grace, have climbed the mountain of full assurance and near communion. Their
place is with the eagle in his eyrie, high aloft.
The Westminster Confession speaks of an assurance (who can doubt this is the work of the Spirit?) which is not the same as saving faith:
I. Although hypocrites, and other unregenerate men, may vainly deceive themselves with false hopes and carnal presumptions: of being in the favor of God and estate of salvation; which hope of theirs shall perish: yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may in this life be certainly assured that they are in a state of grace, and may rejoice in the hope of the glory of God: which hope shall never make them ashamed.
II. This certainty is not a bare conjectural and probably persuasion, grounded upon a fallible hope; but an infallible assurance of faith, founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God; which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.
III. This infallible assurance doth not so belong to the essence of faith but that a true believer may wait long and conflict with many difficulties before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of everyone to give all diligence to make his calling and election sure; that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance: so far is it from inclining men to looseness.
IV. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it; by falling into some special sin, which woundeth the conscience, and grieveth the Spirit; by some sudden or vehement temptation; by God’s withdrawing the light of his countenance and suffering even such as fear him to walk in darkness and to have no light: yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty, out of which, by the operation of the Spirit, this assurance may in due time be revived, and by the which, in the meantime, they are supported from utter despair (WCF, chapter 18).
