True
Godliness
[Part 1 of
2]
From the
writings of Gerhard Tersteegen –
(1697-1769)
It
is a very lamentable thing, that in these our last, dark, and corrupted times,
godliness, piety, or the true service of God…is become so rare and so little
known upon earth. Even amongst Christians…true piety or godliness is so little
known… If they talk of godliness, they do not even now of what they are
speaking. Where others form an idea of it, it is soon perceived, on close
examination in the light of God, that their conceptions
of it are far from being in accordance with the nature of the thing itself.
Notwithstanding all the external appearance and form of godliness, its power is
universally unknown, and is even rejected as mere imagination and
error…
In
order to form to ourselves an idea of the nature, quality, and essence of true
godliness, or describe a really godly man, it is only reasonable that we do not
direct our thoughts, first, to such things which the hypocrite and the ungodly
can have in common with those that are really godly… Hence, when we refrain
from gross vices, when we do not curse, nor are drunken, nor steal, nor quarrel,
etc., but lead an externally sober, just decorous, quiet, and social life, it is
not sufficient proof that we are godly…
We
may diligently attend to outward ceremonies and to pious duties, which are good
in themselves. We may be baptized, and go to church… We may read, learn, and
meditate upon that which is good, make external prayers, fast and give alms. We
may commend and in some measure love piety, and the godly. We may associate with
them, possess much literal knowledge of the truth, know how to converse in a
pious strain, and with all this, be in reality not yet
godly…
Secondly,
I say, that true godliness cannot consist in anything which some godly men may
possess, or have possessed, but which all have not. Under this head may be
included ecstasies, revelations, the gifts of prophecy, a wonder-working faith,
extraordinary light in divine mysteries, brilliant gifts, and outwardly
manifested zeal, and every other extraordinary gift of God’s grace. Godliness
does not consist in any of these.
Hence
we must not particularly desire any such like high things, and by no means be
envious, when we see or hear of them in others. Self-love often thinks, “Ah, if
thou hadst such gifts, such light and zeal, as this or
that individual, thou wouldst then be truly godly and able to edify others.”
Self-love may induce us to imitate something or other, to which we are not
called, and without the grace of God. All this arises from a principle of
self-conceit and self-love, and is a very dangerous temptation of Satan, against
which we must arm ourselves by prayer and humility, and only labor to attain the
substance of godliness, rejoicing meanwhile in the gifts which God has bestowed
upon others.
He
that possesses such things, has no cause to presume
upon them, or to exalt himself above others. He must take heed that he does not
cleave to them, and rest in them, or take a selfish pleasure in them…since they
are only gifts…in possessing which, the individual stands in greater danger than
others who do not possess them…
The
godly…often experience spiritual and divine consolations, peace, sensible
delights, sweetness, occasional assurances, and various other divine
communications and gifts of grace. I say they experience such things frequently,
but not at all times or without variation, from whence follows, that the
substance of true godliness cannot consist in these
things…
Hence
it is, that many a well meaning person, who reads or hears such sentiments
advanced, and has not yet enjoyed the like sensible gifts of grace, may fall
into…doubt about his state. He may be hindered in the path of self-denial and
the cross, by frequently striving from selfish motives after joy and
consolation, and seeking on all sides for signs and assurances of his [full]
salvation more than for the marks and properties of true
godliness…
True
godliness (eusebeia) is that inward state or
disposition, which is wrought by the Holy Spirit, and the occupation of the
soul, which springs from it, by which she again renders that homage and worship
to the triune God which is due to Him… For
since He is a Spirit, it necessarily follows, that He must be worshipped not in
a mere external, ceremonial, and hypocritical manner, but inwardly, heartily, in
spirit and in truth, if it is to be done in a manner worthy of Him, as our
divine Teacher Himself demonstrates. “God is a Spirit: and they that worship him
must worship him in spirit and in truth.” (John 4:24)
This
immediately produces in the soul an unspeakably profound veneration… This
glorious Being appears to her to be alone great and good… God is exalted and
magnified by her, whilst she herself is abased in the deepest humility… She
cannot bear to see herself honored or esteemed by others…
It
appears horrible and inhuman wickedness to her to offend such a God. This
veneration of God…also produces a real faith and confidence towards God in
Christ Jesus, to Whom she yields, resigns, and commits herself wholly…that He
may do with Her, and in her, and make of her, whatever He pleases in time and in
eternity. She hopes and trusts that He…overrule
everything for her good and His glory.
It
produces in the soul, a departure from herself, and
from all that is not God, and an ardent hunger…nay, a real entering and
transition into Christ with Whom she inwardly unites herself. By a continual and
believing attachment, retiring into, and abiding in Him, she receives grace for
grace, essential, spiritual, vital power and strength, by which she is wholly
penetrated and animated. By degrees, all inward and outward acts, words,
thoughts, and inclinations are produced and inspired by this new principle of
life. On which account, she most willingly ascribes all the good that is found
in her, or may proceed from her…to this divine source—the vivifying Spirit of
the Lord Jesus in her.
The
soul can then say with truth in the words of St. Paul
An
ungodly (asebes) person is one who is
detached from God, and cleaves to himself and the creature. A godly (euseges) man is
one who is detached from himself and the creature, and adheres to God with
all affection… He embraces this lovely Being with
all the powers of his love, and seeks pleasure, joy, consolation, and delight in
Him alone… He immerses himself in Him, until at length, after every intervention
and partition of sin and self-love is cleared away, by the exercise of great
fidelity and patient endurance, and through the powerful operation of the grace
of God, he becomes entirely one with God, or one spirit with Him. (1 Cor. 6:17)
And
the glory which thou gavest me I have given them; that
they may be one, even as we are one {in life and nature}: I in them, and thou in
me, that they may be made perfect in one…that the love wherewith thou hast loved
me may be in them, and I in them. (John 17:22-23, 26)
Herein
is our love made perfect, that we may have boldness in the day
of judgment: because as he is, so are we in this world. (1 John
4:17)
This,
taken together, is otherwise called in Scripture, “Walk before God” or “in His
presence.” It is in reality nothing else than true godliness, the true service
of God, or real religion…
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