Principles of the interior or hidden life;

r

D BY ■
1931-?'

INTERIOR OR HIDDEN LIFE;

DESIGNED

PARTICULARLY FOR THE CONSIDERATION OF THOSE

WHO ARE SEEKING ASSURANCE OF FAITH

AND PERFECT LOVE.

THOMAS C;1jPHAM

EIGHTH EDITION

NEW YORK:
HARPER & BROTHERS, PUBLISHERS

82 CLIFF STREET.
18 4 8.

jg/^5^/

'^^ .
/f^^

Entered according to Act of

Congress,

, in the

year

1843,

By T. C.

Upham,

in the District Clerk's Office of the

Court of Maine

Joclge and Mrs. Jsaac R. Hfte
!«©». 17, 1931

It is the object of the present work to aid in promoting
Holy Living. It will be noticed that the principles of the
work take for granted, and every where imply, that man
ought to be, and may be, holy. Holiness is the one great
thing for which, above all others, man should live. It has
been my desire, in the following pages, (some of which have
already appeared in a periodical publication,) to promote this
great result.

There are reasons, of a personal nature, why I should not
have written. There are other reasons, which none can
appreciate but myself, which seemed to me imperatively to
require it. If what is said is true, nothing but good can
ultimately flow from it. If it be otherwise, it is my earnest
supplication that He, who can bring good out of evil, will
overrule the mistakes of human infirmity, to the glory of His
own name.

U.

CONTENTS.

PART I.

ON THE INWARD LIFE IN ITS CONNECTION WITH

FAITH AND LOVE.

Chap. Page.

1. Some Marks or Traits of the Hidden Life, ,11

2. On the Doctrine of Holiness, 17

3. Directions to aid in the Attainment of Holiness, 25

4. On the Act or Covenant of religious Consecration, 34

5. On Faith, especially appropriating Faith, 41

6. Consecration to be followed by the Faith of Acceptance,.... 48

7. Of Assurance of Faith, 56

8. Relation of Consecration to Assurance of Faith, 74

9. Relation of Assurance of Faith and perfect Love, 81

10. Considerations on the Life of Faith, 88

11. Of a Life of special Signs and Manifestations, as compared

with a Life of Faith, 96

12 Of disinterested or pure Love, in Distinction from interested

Love, 110

13. On the Love of our Neighbor and of Ourselves, 119

14. On the Distinction between Love and Joy, 125

15. On the Distinction between natural and spiritual Joy, 131

16. On the Nature and Relations of emotional Experience, 138

17. Some Marks or Characteristics of Perfection of Love, 145

18. On the Joy of Faith in the Want and Desolation of all

Things else, 154

19. On the Nature of the Temptations of a sanctified Heart,... 157

CONTENTS.

PART II.

THE LIFE OP FAITH AND LOVE FOLLOWED BY THE CRUCIFIXION
OF THE LIFE OF NATURE.

Ohap. Page.

1. On the Distinction between Justification and Sanctification, 169

2. Remarks on unrestrained and inordinate Desires, 176

3. On the proper Regulation of the Appetites, 179

4. On the Nature and Regulation of the propensive Principles, 183

5. On the Regulation of the Principle of Self-Love, 187

6. On the Nature and Regulation of the social Principle, 192

7. On the Nature and Regulation of the Principle of Curi-

osity, 157

& On the Grace of Silence as the Means of sustaining a holy

Li re , 202

9. On the Nature and Regulation of the Affections, 209

10. Of the Excision and Crucifixion of the natural Life, 2J 3

11. On the Necessity of possessing the Gifts and Graces of God

in Purity of Spirit, 228

12. Remarks on interior Trials and Desolations, 233

13. Of the new Life in the Image of Christ, 240

14. On the true Idea of spiritual Liberty, 258

15. On Growth in Holiness, 267

16. On the Confession of Sin, 274

PART III,

ON INWARD DIVINE GUIDANCE.

1. On the Dispensation of the Holy Ghost, 283

2. The Providences of God considered as Interpreters of the

inward Operations of the Holy Spirit, 290

3. Suggestions to aid in securing the Guidance of the Holy

Spirit, 297

4. Distinction between Impulses and a sanctified Judgment,, ..302

CONTENTS. 7

Chap. PaOe,

5. On spiritual Cooperation with God, 313

6. Evidences of being guided by the Holy Spirit, 319

7. On the State of inward Recollection, 327

8. On the inward Utterance, or the Voice of God in the

Soul, 336

9. Spiritual Bread, or the Doctrine of receiving by Faith, .... 342

10. On the Principle of inward Quietude or Stillness, .. ;« 351

11. Additional Remarks on the State of interior Stillness, 358

12. On the true Idea of interior Annihilation or Nothingness,.. 362

13. On the State of Union with God, 370

14. On Varieties of Christian Character, 380

RELIGIOUS MAXIMS, 385

PART FIRST.

ON THE INWARD LIFE

CONNECTION WITH FAITH AND LOVE.

11

CHAPTER FIRST.

SOME MARKS OR TRAITS OF THE HIDDEN LIFE

There is a modification or form of religious expe-
rience which may conveniently, and probably with a
considerable degree of propriety, be denominated the
Interior or Hidden Life. When a person first becomes
distinctly conscious of his sinfulness, and, in connection
with this experience, exercises faith in Christ as a Savior
from sin, there is no doubt, however feeble these early
exercises may be, that he has truly entered upon a new
life. But this new life, although it is in its element dif-
ferent from that of the world, is only in its beginning.
It embraces, undoubtedly, the true principle of a restored
and renovated existence, which in due time will expand
itself into heights and depths of knowledge and of
feeling ; but it is now only in a state of incipiency, main-
taining, and oftentimes but feebly maintaining, a war
with the anterior or natural life, and being nothing more
at present than the early rays and dawnings of the
brighter day that is coming.

It is not so with what may be conveniently denomi-
nated the Hidden Life — a form of expression which we
employ to indicate a degree of Christian experience
greatly in advance of that which so often lingers darkly
and doubtfully at the threshold of the Christian's career.
As the Hidden Life, as we now employ the expression,
indicates a greatly-advanced state of religious feeling,
resulting in a sacred and intimate union with the Infi-
nite Mind, we may perhaps regard the Psalmist, who had
a large share of this interior experience, as making an
indistinct allusion to it when he says, " Thou art my

12 SOME MARKS OR TRAITS

HIDING place, and my shield." And again, ''He that
dwelleth in the secret place of the Most High shall
abide under the shadow of the Almighty." The apostle
Paul also may be regarded as making some allusion to
this more advanced and matured condition of the
religious life, when, in the Epistle to the Galatians, he
says, " I am crucified with Christ ; nevertheless I live ;
YET NOT I, BUT Christ liveth IN ME." And again,
addressing the Colossians, " Set your affections on things
above, not on things on the earth ; for ye are dead, and
your life is HID with Christ in God." And does not
the Savior himself sometimes recognize the existence of
an Interior or Hidden Life, unknown to the world, and
unknown, to a considerable extent, even to many that
are denominated Christians, but who are yet in the be-
ginning of their Christian career ? " He that hath an ear,
let him hear what the Spirit saith unto the churches.
To him that overcometh will I give to eat of the hidden
MANNA, and I will give him a white stone, and in the
stone a new name written, which no man knoweth, save
he that receiveth it."

The phrase Hidden Life, which is appropriately and
peculiarly the life of all those who, advancing beyond
the first elements of Christianity, may properly be said to
be sanctified in Christ Jesus, indicates a vitality or living
principle, which differs in various particulars from every
other form of life.

In the first place, the life of those, who dwell in the
secret place of the Most High, may be called a Hidden
Life, because the animating principle, the vital or opera-
tive element, is not so much in itself as in another. It
is a life grafted into another life. It is the life of the
soul incorporated into the life of Christ ; and in such a
way, that, while it has a distinct vitality, it has so very
much in the sense in which the branch of a tree may be
said to have a distinct vitality from the root. It buds,
blossoms, and bears fruit, in the strong basis of an eternal
stock. '' I am the vine," says the Savior, " ye are the
branches. He that abideth in me, and I in him, the same

OF THE HIDDEN LIFE. 13

bringeth forth much fruit ; for without me ye can do
nothing." This is a great mystery, but it is also a great
truth. The Christian, whose '• life is hid with Christ in
God," can never doubt that his spiritual existence and
growth originate in, and are sustained in, that divine
source alone.

In the second place, the life which we are considering
may properly be called a Hidden Life, because its moving
principles, its interior and powerful springs of action, are
not known to the world. This is what might naturally
be expected from what has already been said in respect to
the relation existing between a truly devoted Christian
and his Savior ; inasmuch as he is taken from himself,
and is grafted into another, and has now become a '' new
man in Christ Jesus." The natural man can appreciate
the natural man. The man of the world can appreciate
the man of the world. And it must be admitted that he
can appreciate, to a considerable extent, numbers of per-
sons who profess to be Christians, and who are probably
to be regarded as such in the ordinary sense of the term,
because the natural life still remains in them in part.
There is such a mixture of worldly and religious motives
in the ordinary forms of the. religious state, such an im-
pregnation of what is gracious with what is natural, that
the men of the world can undoubtedly form an approxi-
mated if not a positive estimate of the principles which
regulate the conduct of its possessors. But of the springs
of movement in the purified or Hidden Life, except by
dark and uncertain conjecture, they know comparatively
nothing. Little can the men who, under the teachings
of nature, have been trained up to the reception and love
of the doctrine which inculcates '' an eye for an eye and
a tooth for a tooth," appreciate the evangelical precept
which requires us, when we are assaulted, '^ to turn the
other cheek." Still feebler and more imperfect is the
idea which they form of that ennobling Christian philos-
ophy which inculcates the love of holiness for holiness'
sake. They are entirely at a loss, and, on any principles
with which they are at present acquainted, they ever

14 SOME MARKS OR TRAITS

must be at a loss, in their estimate of that intimacy and
sacredness of friendship, which exists between God and
the sanctified mind. Rightly is it said in the Scriptures,
"But the natural man receiveth not the things of the
Spirit of God, for they are foolishness unto him ; neither
can he know them, because they are spiritually dis-
cerned."

Again, the Hidden Life has a claim to the descriptive
epithet which we have proposed to apply to it, because,
in its results upon individual minds, it is directly the
reverse of the life of the world. The natural life seeks
notoriety. Desirous of human applause, it aims to clothe
itself in purple and fine linen. It covets a position in the
market-place and at the corners of the streets. It loves
to be called Rabbi. But the life of God in the soul, OC'
cupied with a divine companionship, avoids all unneces-
sary familiarities with men. It pursues a lowly and
retired course. It obeys the precept of the Savior,
" When thou prayest, enter into thy closet, and pray to
thy Father, who seeth in secret." It neither desires to
see nor to be seen openly, except when and where duty
calls it. It is willing to be little, to be unhonored, and
to be cast out from among men. It has no eye for
worldly pomp, no ear for worldly applause. It is formed
on the model of the Savior, who was a man unknown.
He came into the world, the highest personage on the
highest errand; and yet so humble in origin, so simple
in appearance, so gentle in heart and manners, that the
world could not comprehend him ; and he was ever a
sealed book, except to those who had the key of the
inner life to open it with.

In close connection with what has been said, we may
remark further, that the Hidden Life of religion is not
identical with the place and with the formalities and ob
servances of religion ; nor is it necessarily dependent
upon them. If it were so, it would no longer be hidden,
but would be as much exposed to notice as that which
is most expansive and attractive in the outward temple
and in the external formality. It is true that places of

OF THE HIDDEN LIFE. 15

worship, and the various outward formalities of worship,
may be its handmaids, and oftentimes very important
ones ; but they are not its essence. It has no essence
but its own spiritual nature, and no true locality but the
soul, which it sanctifies. It may be found, therefore,
among all classes of men, and consequently in all places,
occupying equally the purple of the king and the rags of
a beggar ; prostrating itself at the altar of the cathedral,
or offering its prayer in the humble conventicle in the
wilderness ; like the wind that bloweth where it listeth,
and " ye know not whence it cometh nor whither it go-
eth." And therefore, being what the Savior has denom-
inated it, " THE KINGDOM OF GoD WITHIN YOU," and es-
sentially independent of outward circumstances, it pos-
sesses a perpetual vitality.

In the most disastrous periods of the church, there
have always been some (a seven thousand perhaps) who
have not bowed the knee to Baal. Ministers may have
become corrupt ; churches may have been infected with
unholy leaven ,* the rich and the learned may have been
unanimous in their rejection of every thing except the
mere superficialities of religion ; and yet it will be found
that God, who values the blood of his beloved Son too
highly to let it remain inoperative, has raised his altar in
individual hearts. In the dwellings of the poor, in soli-
tary places, in the recesses of valleys and mountains, he
has written his name upon regenerated minds ; and the
incense of their adoration, remote from public notice, has
gone silently up to heaven.

These are general views and remarks, which will per-
haps be better understood in the result. We do not
think it necessary to dwell upon them longer at present.
In conclusion, we would say, however, that the true
Hidden Life has its principles — principles of origin and
principles of perpetuity. The popular Christianity, that
which exists in great numbers of the professed followers
of Christ, has sometimes seemed, to those who have
looked into its nature, to be a sort of chaos, entirely ir-
regular and confused, '' without form, and void." The

16 SOME MARKS OR TRAITS OF THE HIDDEN LIFE.

measurement, and almost the only measurement, of its
vitality is excitation, temporary emotion. It is driven
downward and upward, backward, forward, and trans-
versely, by the blind impulse of emotional power ; so
that if we seek it here, supposing it has a fixed principle
of movement which will help to designate where it is it
is gone somewhere else ; and if we seek it somewhere
^ else. It has already altered its position. The true Hid-
den Life, refusing to be characterized by the fatal mark
of inconstancy, has cast anchor in God ; and its princi-
ples are the strong cable which holds it there. This is
one thing which, if we estimate the subject correctly
the church of God are called upon to learn more fully-
viz., that the true life of God in the soul has its princi-
ples-— principles founded in wisdom; principles fixed
and inflexible.

God never made a stone, an herb, a blade of grass, or
any natural thing, however insignificant, nor does he
sustam it for a moment, without a principle of action.
It IS impossible for God to operate accidentally. What-
ever he does, he does by principle. And if this is true
in natural things, it is equally so in spiritual things.
God did not make, and does not sustain, the soul by ac-
cident. Nor does he raise it from its fallen condition
rekindle within it a renovated life, and bear it onward
to present and eternal victory, by a fortuitous aid, an ac-
cidental fatality. The new life in the soul, therefore,
has Its laws of beginning and progress, as well as every
other form of life.

17

CHAPTER SECOND.

ON THE DOCTRINE OF HOLINESS.

Having in the preceding chapter given some general
idea of the Interior or Hidden Life, the important in-
quiry naturally suggests itself, In what way shall we
gain admission into this desirable state? The gospel
evidently contemplates, in the case of every individual, a
progress from the incipient condition of mere forgiveness
and acceptance, immensely important as it is, to the
higher state of interior renovation and sanctification
throughout. The apostle appears to have reference to
this onward progress of the soul in the expressions he
employs in the commencement of the sixth chapter of
the Epistle to the Hebrews. " Therefore, leaving the
principles of the doctrine of Christ, let us go on unto
perfection; not laying again the foundation of repent-
ance from dead works and of faith towards God ; of the
doctrine of baptism and of laying on of hands, and of
resurrection of the dead, and of eternal judgment. And
this will we do, if God permit." What direction, then,
shall we take ? What course shall we pursue, that we
may rise above the merely initiatory principles and feel-
ings of the gospel life, and enjoy the delightful privilege
of walking in close and uninterrupted communion with
God ? In answer to this general inquiry, we remark, that
the first and indispensable prerequisite is holiness of
HEART. It is generally supposed, that God may exhibit
pity and pardon to those in whom there still exist some
relics and stains of inward corruption ; in other words,
that those may be forgiven or pardoned, who are not
entirely sanctified. But those who would walk accept-
2*

18 ON THE DOCTRINE

ably with their Maker, who would receive from him his
secret communications, and enjoy the hidden embraces
of his iove, must see to it, first of all, that they are pure
in heart ; that they have a present, as well as a prospec-
tive salvation ; in other words, that they are holy.

We are aware, that, in the view of some, this condi-
tion of realizing the full life of God in the soul is an im-
practicable one. They regard holiness in this life as a
thing unattainable ; or, what seems to me to be practi-
cally the same view, as a thing never attained. The
persons to whom we now allude seem to look upon
holiness as a sort of intangible abstraction, as something
placed high and remotely in the distance ; as designed to
be realized by angels and by the just made perfect in
heaven, but situated far beyond mere human acquisition.
Hence it is that, followed and scourged by an inward
condemnation, they remain in the condition of servants,
and do not cheerfully and boldly take that of sons.
They wander about, oftentimes led captive by Satan, in
the low grounds of the gospel life, amid marshes and
tangled forests ; and do not ascend into the pleasant hills,
and that emblematical "land of Beulah," where are
spicy breezes and perpetual sunshine.

In this state of things, it will be readily seen that it is
necessary to delay a short time here. It becomes a very
important inquiry, whether holiness, in any strict and
proper sense of that term, is something attainable in the
pres(;nt life. Among other reasons, it is important to be
able to answer properly this question, because, unless we
believe in the attainableness of holiness, we shall not be
likely — such are the laws of the human mind — to attain
it. Perhaps we may say, that without this belief it will
be impossible to attain it. And without holiness, with-
out a heart thoroughly purified from the stains of volun-
tary transgression, we may be assured that we shall not
enter into the secrets of the Most High ; the Hidden
Life will be hidden to us ; and there will be many things
in the Christian's privileges, more precious than rubies,
which will never, in the present state of being, come
within the range of our experience.

OF HOLINESS. 19

But before we can decide whether holiness is attain-
able, we must endeavor to form some definite conception
of its nature. And here it may be proper to remark, that
we are obliged to travel over ground which has already
been repeatedly occnpied by former writers. We shall,
therefore, be as concise as will be at all consistent with
giving any thing like a correct idea of the subject.

First. And in the first place, we proceed to remark,
that the holiness which Christ requires in his people,
and which, in order to distinguish it from Adamic per-
fection, is sometimes designated as evangelical or gospel
holiness, does not necessarily imply a perfection of the
physical system. Adam, before his fall, was a perfect
man, physically as well as mentally. His senses were
sound ; his limbs symmetrical ; his muscular powers
uninjured ; and in all merely corporeal or physical re-
spects, we may reasonably suppose, that he possessed all
that could be desired. But this is not our present con-
dition. Far from it. In consequence of the fall of
Adam, we inherit bodies that are subject to various
weaknesses and infirmities. Many are called, in the
providence of God, to endure a great degree of suffering
through the whole course of their days. These weak-
nesses and infirmities, which are often the source of
great perplexity and suffering, are natural to us. To a
considerable extent, at least, we cannot prevent their
coming ; nor, when they have come, can we, by any
mere voluntary acts, send them away. We admit,
therefore, if gospel holiness necessarily implies physical
perfection, that none can be holy. But this is not the
case.

Second. We remark, in the second place, that evan-
gelical or gospel holiness does not necessarily imply a
perfection of the intellect, either in its perceptive or in
its comparing and judging powers. The perfection of
the intellectual action depends in part on the perfection
of physical action ; on the perfection, for instance, of
the organs of sense — the organs of the sight, hearing, and
touch. But in our present fallen condition, it is well

20 ON THE DOCTRINE

known that these and other physical instramentahties,
which have a greater or less connection with the men-
tal action, are greatly disordered. And the natural and
necessary consequence of this state of things will be a
degree of perplexity and obscurity in such mental ac-
tion. And such is the connection of the powers of the
mind, one with another, that an erroneous action in one
part of the mind will be likely to lay the foundation for
a degree of erroneous action in some other part. Hence,
in the present life, a perfect knowledge of things, either
in themselves or in their relations, may be regarded in
the light of a physical impossibility. And such perfect
knowledge, in which there is not the least possible mis-
take or error, does not appear to be required of us in the
gospel, as a necessary condition of holiness and of ac
ceptance with God.

It may be added here, that in this respect also our
condition appears to differ from that of our first parent.
Adam, it is true, did not possess omniscience, but
within the range of his perceptive powers he was not
subject to error. So far as God permitted him to know
at all, he knew correctly. So that, relatively to the
sphere of his ability and action, he was as perfect intel-
lectually as he was corporeally and physically.

Third, In the third place, there is ground for saying,
that the holiness which, in accordance with the princi-
ples of the gospel, is required to be exercised in the
present life, differs in some respects from the holiness or
sanctification of a future life. It is important to add,
however, that it does not differ in its nature^ but only
in some of its accessories or incidents. In its nature,
holiness ever will be and ever must be the same ; but
it may differ in some of the attendant circumstances or
incidents under which it exists. One of the particulars,
of an accessory or incidental character, in which the
holiness of the future life may be regarded as differing
from that of the present, is, that it is not liable, by any
possibility whatever, to any interruption or suspension.
No physical infirmity, no weariness or perplexity, of

uF HOLINESS. 21

body or of mind, nothing will ever, even for a moment,
either vitiate or weaken the purity of its exercises.
The spiritual body, which constitutes the residence of
the soul in its heavenly state, accelerates and perfects
its operations, instead of retarding and perplexing them ;
so that its purity is always unstained, its joy always
full, the song of its worship always new. Another
ground of difterence between the sanctification or holi-
ness of the present and that of the future life is to be
found in the circumstance, that in the present life we
are subject to perpetual and heavy temptations. No
one, however advanced in religious experience, is
wholly exempt from them. On the contrary, persons
who are the most holy often endure temptations of the
severest kind. But it is not so in the heavenly world
In that happier place, the contest ceases forever. There
is not only no sin, and no possibility of sinning, but no
temptation to sin. While, therefore, we hold to the
possibility of a freedom from actual voluntary trans-
gression in this life, it ought to be understood that we
do not hold to a freedom from temptation. So that we
may speak of the continuance of the spiritual warfare in
the present life as a matter of necessity, but not of the
continuance of sin as a matter of necessity.

We may also admit, in addition to what has been
remarked, that all mere physical infirmities, which origi-
nate in our fallen condition, but which necessarily pre-
vent our doing for God what we should otherwise do,
and also all unavoidable errors and imperfections of judg-
ment, which in their ultimate causes result from sin,
(we have reference here to Adam's sin,) require an
atonement. It seems to be clear, that God constituted
the human race on the principle of a unity, or perhaps,
more precisely, of a close connection of obligations and
interests ; linking together man with man, as with bands
of iron, in the various civil, social, and domestic rela-
tions. And in consequence of the existence of the great
connective laws of nature, (laws which our own judg-
ments and consciences alike approve,) it seems to be

22 ON THE DOCTRINE

the case, that we may sometimes justly suffer, in our
own persons, results which are of a punitive kind, al-
though in their source flowing from the evil conduct ot
others rather than our own. And hence it is that the
head of a family ordinarily does not sin, without affect-
ing the happiness of its members. Nor does any mem-
ber of the family ordinarily sin without involving others
in the consequences of the transgression. Nor does the
head of a community, or of a state, or of any other as-
sociated body, commit errors and crimes without a diff"u-
sion of the attendant misery through the subordinate
parts of the association. In other words, a union or as-
sociation of relations and interests, whether it be estab-
lished by ourselves or by that higher Being with whose
wisdom we ought ever to be satisfied, necessarily in-
duces a common liability to error, suff'ering, and punish-
ment.

And in accordance with this view, we may very prop-
erly, sincerely, and deeply mourn over those various in-
firmities and imperfections, which flow out of our con-
nection with an erring and fallen parent, although they
are very diff'erent in their nature from deliberate and
voluntary transgressions ; and may with deep humility
make application to the blood of Christ, as alone pos-
sessing that atoning efficacy which can wash their stains
away. In other words, God is to be regarded as right-
eous in exacting from us whatever we could or might
have rendered him if Adam had not fallen, and if the
race had remained holy. Nevertheless, he has mercifully
seen fit to remit or forgive all these involuntary sins,
more commonly, and perhaps more justly, called imper-
fections or trespasses, if we will but cordially accept of
the atonement in the blood of Christ. But without the
shedding of blood and confession, there is no more re-
mission in this case than in any other. It is probably in
reference to such imperfections or trespasses, rather than
to sins of a deliberate and voluntary nature, that some
good people speak of the moral certainty or necessity
we are under of sinning all the time. If such is all their

OF HOLINESS. 23

meaning, it is not very necessary to dispute with
them.

What, then, after these various remarks and explana-
tions, is the nature of Christian perfection, or of that
holiness which, as fallen and as physically and intel-
lectually imperfect creatures, we are imperatively re-
quired and expected to exercise ; and to exercise not
merely in the -'article of death," but at the present mo-
ment, and during every succeeding moment of our lives ?
It is on a question of this nature, if on any one which
can possibly be proposed to the human understanding,
that we must go to the Bible ; and must humbly receive,
irrespective of human suggestions and human opinions,
the answer which the word of God gives. It is cause
of great gratitude, that a question so momentous is
answered b^^" the Savior himself; and in such a wa}?- as
to leave the subject clear and satisfactory to humble and
candid minds. When the Savior was asked, '' Which is
the great commandment in the law ? " he answered,
'' Thou shalt love the Lord thy God with all thy heart,
and with all thy soul, and with all thy mind. This is
the first and great commandment. And the second is
like unto it : Thou shalt love thy neighbor as thyself.
On these two commandments hang all the law and the
prophets.^^ Matt. xxii. 37 — 39. And it is in accordance
with the truth involved in this remarkable passage, that
the apostle asserts, Rom, xiii. 10, " Love is the fulfilling
of the Z«?d?."

He, therefore, who loves God with his whole heart,
and his neighbor as himself, although his state may in
some incidental respects be different from that of Adam,
and especially from that of the angels in heaven, and
although he may be the subject of involuntary imperfec-
tions and infirmities, which, in consequence of his rela-
tion to Adam, require confession and atonement, is,
nevertheless, in the gospel sense of the terms, a holy or
sanctified person. He has that love which is the " ful-
filling of the law." He bears the image of Christ. It
is true, he may not have that physical or intellectual

24 ON THE DOCTRINE OF HOLINESS.

perfection which the Savior had ; but he bears his moral
image. And of such a one can it be said, in the dehght-
ful words of the Savior, John xiv. 23, '^ If a man love
mu, he will keep my words, and my Father will love
him, and we will come unto him, and maice our abode
with him."

Holiness, as the term has now been explained, — in
other words, pure and perfect love, — is required of all
persons. We do not esteem it necessary to delay, and
repeat all the passages in which the requisition is made.
It is written very plainly upon all parts of the Bible,
from the beginning to the end of it. '' But as he
which hath called you is holy," says the apostle Peter,
"so be ye holy in all manner of conversation ; because
it is written, Be ye holy, for lam holy." All, therefore,
which we have to say further at the present time, is this :
Those who aim at the possession of the Hidden Life,
who wish to walk with God, and to hold communion
with him in the interior man, as a friend converses with
a friend, will find these glorious results impossible to
them, except on the condition of holiness of heart.
So long as they indulge voluntarily in any known sin,
they erect a wall of separation between themselves and
their heavenly Father ; and he cannot and will not take
them into his bosom, and reveal to them the hidden se-
crets of his love. They must stand far off. We do not
say that they are utterly rejected ; but they occupy the
position of their own selection ; obscure and perplexed
in their own experience, and darkness and perplexity to
all around them.

25

CHAPTER THIRD.

DIRECTIONS TO AID IN THE ATTAINMENT OF
HOLINESS.

Having in the second chapter attempted to show, that
the higher realizations of the religious life, those in
which the wall of separation is broken down, and the
fallen spirit of man emerges into unity with its MaKer,
can exist only in connection with holiness of heart, the
next important question to be considered is, how we
may attain to a state of holiness. How may we expe-
rience the desirable change from weakness of faith to
assurance of faith, from a weak and vacillating love to
perfection of love, — or, what is to be regarded as essen-
tially the same thing, from a partial to a state of entire
sanctification ? In reply to this interesting inquiry, we
proceed to remark, that there are three things upon which,
in connection with the operations and influences of the
Holy Spirit, this great result seems especially to depend.

First. And the first is a belief in the attainableness
of sanctification or holiness at the present time.

There are two acknowledged principles in the phi-
losophy of the human mind, which have an important
connection with such belief. The first is, that we never
can feel under moral obligation to do a thing which we
believe impossible to be done. Now, the popular doc-
trine, that no man ever has been sanctified, or ever will
be sanctified, till the moment of death, places, in the
view of the common mind, the opposite doctrine, viz.,
that sanctification is attainable at any period of life, in
the light of an impossibility. The idea, that no man has
been sanctified or will be sanctified till death, is inex-
plicable, in the view of men generally, except on the
3

'26 DIRECTIONS TO AID IN THE

ground that there is some insuperable obstacle in the way
of it, although they may not readily perceive or explain
what that obstacle is. The conviction of the impossi-
bility of present sanctification will exist in the common
mind, as it has done in times past, just so long as the
popular doctrine, that there have not been and never will
be cases of it, prevails. And the consequence is, as
might naturally be expected, that, throughout a great
proportion of the churches, the sense of obligation to be
holy is very feeble. It is not wrought into the mind ;
it does not weigh upon it heavily, and give it no rest.
Nor is it possible, on the principles of mental philosophy,
that it should, while the common notions on this subject
remain. Men will never feel the obligation to be what
they believe it impossible for them to be. Now, this great
work of holiness, we venture to say, will never be ac-
complished in us without a deep sense of our obligation
to be holy.

Another principle, involved in the philosophy of the
mind, and having a connection with this subject, is
this: No person — such is the relation between the will
and belief — can put forth a volition to do a thing, which
at the same time he believes impossible to be done. I do
not believe, for instance, in the possibihty of flying in
the air ; and I am unable to put forth a volition to do any
such thing. I may exercise a desire to fly in the air ;
but while I have an utter disbelief in its possibility, I
shall never put forth a volition to do it. So, if I disbe-
lieve in the possibility of being holy, I can never put
forth a volition, that is to say, a fixed determination, to
be so. I may put forth a volition to do many good
things ; I may put forth a volition to grow in grace ;
but to put forth a volition, a fixed, unalterable determi-
nation, with divine assistance, to resist and overcome
every sin, to be wholly the Lord's, — to be holy,— when I
believe such a result to be unattainable, is what, on the
principles of the philosophy of the mind, I am unable to
do. I might as well put forth a volition to create a con-
tinent, or to remove the Rocky Mountains into the Pa-

ATTAINMENT OF HOLINESS. 27

cific Ocean, or to do any thing else, which I know it to
be impossible for me to do.

Now, if these two philosophical principles have been
correctly stated — first, that the sense of obligation to be
holy at the present time will depend on a belief in the
present attainableness of holiness ; and, second, that the
volition, or voluntary determination, to be holy now,
necessarily presupposes the same belief — then we see very
clearly the importance of being established in this doc-
trine.

Who can expect to be holy now, and holy through
his whole life, that does not feel the weight of obliga-
tion to be so? Still more, who can reasonably expect
to be holy, that does not put forth a volition, a fixed,
unalterable determination, with divine assistance, to be
so ? And if these, the obligation and the volition, or
fixed purpose of mind, depend on the antecedent belief,
then evidently the first great preparatory step to a holy
life, is, to be fully settled in the doctrine ; in other
words, to believe fully in the attainableness of holiness
at the present time. And this, as the matter presents
itself to my own mind, is, practically, a very important
conclusion. Upon the mind that can appreciate the
relation and the application of the principles which have
just been laid down, the reception of the common doc-
trine of the impossibility of present sanctification presses
with the weight of a millstone. A person in this posi-
tion feels that he cannot move. He is like a man that
is shut up in prison and in irons ; and in accordance with
the saying that " hope deferred maketh the heart sick,"
he soon ceases to make eff'ort, when there is nothing but
defeat before him. We say, then, to every one who
fi^-els the importance of this subject, and who is sincerely
desirous to be holy in heart, Go to the Bible. Go with
a single eye. Go in the spirit of humble prayer. And
see whether the Lord does not require you to be wholly
his, in the exercise of assurance of faith and of perfect
love ; and whether he has not, in the blood of his
Son, made ample provision for this blessed result.

28 DIRECTIONS TO AID IN THE

Second. In answer to the question how we may
attain to holiness, we proceed to say, that a second in-
dispensable thing is an act of personal consecration to
God. Some confomid such an act of consecration with
the full or complete state of sanctification. But this
confusion of ideas ought to be avoided. Sanctification
is something more than the consecrating act. Conse-
cration is simply putting forth the volition, (a founda-
tion for which we will now suppose to be laid in the
belief of the duty and the attainableness of holiness,)
the fixed unalterable determination, with divine assist-
ance, to be wholly the Lord's. In other words, it is a
fixed purpose, not to be altered during the whole period
of our existence, to break off from every known sin ;
and to walk, to the full extent of our ability, in the
way of the divine requirements. God recognizes the
moral agency of man, fallen as he is ; and very properly
caUs upon him and requires him to make this consecra-
tion, however unavailable it may ultimately be without
his own accessory aid. Now, it does not necessarily
follow, because we put forth a determination to do a
thing, that the thing is done ; although it is certain that
the thing will never be done without the previous de-
termination. Such a consecration, therefore, extending
to all that we are and all that we have, is necessary. And
let it not be said, that we have no power to make it.
We are not speaking now of persons who are in the
deadness of original unconversion. We are speaking of
Christians^ of persons in a justified state, whose dead
wills have been partially quickened by the Holy Ghost,
and who certainly can do something in this way. Such
a consecration, therefore, made with the whole soul and
for all coming time, is necessary.

And it is so, first, because we can have no available
faith in the promises of God without it. It is a great
complaint in the Christian church, at the present day,
that there is a want of faith. If we may take the state-
ments of Christians themselves, they do not believe; cer
tainly, not as they should do. And why is it ? It is be

ATTAINMENT OF HOLINESS. 29

cause they have not fully consecrated themselves to God ;
in other words, they continue to indulge in some known
sins. Such are the laws of the mind, that they cannot
have full faith in God as a friend and father to them, so
long as they are conscious of voluntarily sinning against
him. The Savior himself has distinctly recognized the
principle, that faith under such circumstances is an im-
possibility. '' How can ye believe, who receive honor
one of another, and seek not the honor that cometh from
God only ? " If we seek the honor that cometh from
God, in other words, if in the fixed purpose of our minds
we consecrate ourselves to him, to do, as far as in us lies,
his whole will, then, and not otherwise, we can believe
that he v/ill be to us, and do for us, all that he has prom-
ised in his Holy Word. It is precisely here as it is in
common life. It is impossible for us, in our intercourse
of man with man, to believe that a man whom we delib-
erately sin against and injure has confidence in us and
loves us, provided we are certain that he has knowledge
of the fact. The principle will be found to hold good
in regard to God as well as man. Before Adam and Eve
sinned, they had faith in God as their father and friend.
But their faith failed as soon as they had sinned ; and
they immediately hid themselves from his presence. If
we would have faith, therefore, we must endeavor by
consecration to cease from all known voluntary sin. In
entire accordance with these views are the remarkable
expressions in the first epistle of John-^" Beloved, if our
hearts condemn us not, then have we confidence toward
God."

An act of entire consecration is necessary, so far as it
is in our power to make it, secondly, becaiise we have
no encouragement to believe that God will sanctify us
in the state of personal and spiritual inactivity and de-
clension. As has already been said, God recognizes the
moral agency of man, fallen as he is ; and especially
when, after having justified him by the application of
the Savior's blood, he has given him the principle of a
new spiritual life. It is because he has given us the
3*

30 DIRECTIONS TO AID IN THE

power of distinguishing between good and evil ; because
he has given us judgment, and conscience, and will; be-
cause he has breathed into us the breath of a new spir-
itual life — thereby putting us into communication with
himself, and opening to us the fountains of everlasting
strength — that he has the right, and exercises the right, of
requiring us to surrender all to him. And if we find the
attempt difficult, as no doubt, on account of our past lives,
we shall be very likely to, he nevertheless requires that
we shall do all that we ca7i. And it is at this point,
when we have put forth, with all the energy and sin-
cerity of our being, the unalterable determination, relying
upon divine assistance, that we will be wholly his, that
he meets us. The two principles of entire consecration
and of divine assistance, to the full extent of the prom-
ises, go together. And both are imbodied in thatr re-
markable passage of Scripture, which should be written
upon the heart of every believer, " Come ye out from
among them, and he ye separate^ saith the Lord, and
touch not the unclean thing ; and I tvill receive you, a?id
will be a Father unto you, and ye shall be ony sons and my
daughters, saith the Lord Almighty.^^ 2 Cor. vi. 17, 18

It will of course be understood, that, in making this
act of consecration, we have a sincere and earnest desire
for holiness. We cannot suppose it possible, that it
should be made in any other state of mind.

Third. A third thing requisite, in order to present
sanctification, is a full belief in the faithfulness of God
in relation to the fulfilment of his promises. Having
believed, first, that holiness is a duty, and that such pro-
vision is made for it as to render it attainable ; and hav-
ing, secondly, consecrated ourselves to God in all things
to do his will, we are now, in the third place, to have
faith in him, that he will do what he has voluntarily
assumed as his own part ; in other words, that he will
fulfil the promises he has graciously made ; that he will
accept the sacrifice which we have deliberately laid
upon his altar; and make us fully and entirely his
This is oftentimes the most difficult thing of the whole —

ATTAINMENT OF HOLINESS, 31.

difficult, not in itself considered, but in consequence of
our naturally fallen condition. Some, it is true, believe
easily ; believe at once ; and of course enter in at such
an open door, that they are filled with surprise. But
many stumble at this point. They feel the dreadful
eiFects of former habits of mind. That old unbelief,
which has so long kept them far from God, still clings to
them. They hesitate, linger, become discouraged, and
are oftentimes defeated. It is at this crisis of one's reli-
gious history, that the saying of Elizabeth to Mary has
an especial meaning — " Blessed is she that believed."

There is one thing, in particular, which seems to ren-
der it necessary to believe that God does now accept the
consecration which is made. It is, that this belief con-
stitutes, if we may so express it, the transition point (or
rather perhaps the transition itself) from consecration to
sanctification. In the act of consecration we solemnly
promise the Lord, that, relying upon his grace, we will
now and forever break off from every known sin. But
in exercising faith in God as true to his promises, and as
giving us strength to be his, and as now receiving us, we
may be said in some respects to do a still greater work,
viz., we renounce absolutely and entirely all self-reliance
and all confidence in our own strength. And he, who
breaks off from every known sin, and at the same time,
in full reliance upon the word of God, and with childlike
simplicity, leaves himself entirely and in all things in
the hands of God, unresistingly to receive the sugges-
tions and to fulfil the guidance of the Holy Spirit, ne-
cessarily becomes, in the Scripture sense of the terms, a
holy or sanctified person. He becomes so, because he
is precisely in that position in which God desires him to
be, and in which the grace of God is pledged to give re-
demption and victory. God necessarily receives him :
in other words, he passes from a state of rebellion to one
of submission ; from a state of unbelief to one of child-
like confidence ; and from himself, and out of himself,
into God.

The difficulty of believing at this particular crisis

Z% DIRECTIONS TO AID IN THE

results not only from our former habits of unbelief, but
also, in part, although it may seem to be a contradiction,
from the extreme simplicity and facility of the thing to
be done. The internal process in the minds of many
persons, when they arrive at this specific point, seems to
be like this. Is it possible, they say, that we can expe-
rience so great a blessing in a manner so easy, so simple,
that we stumble at its very simplicity ? Must we expe-
rience the great work of interior salvation in the way of
renunciation, by merely giving up all, and by sinking
into the simplicity and nothingness of little children ? Is
there nothing which is personally meritorious, nothing
which is the subject of self-gratulation, neither in the
beginning, nor in the progress, nor in the completion, of
the divine life? And thus, through the extreme good-
ness of God in making the way so easy, they are con-
fused and kept back. In a word, they disbelieve, simply
because, in this position of their experience, nothing is
required but believing. Happy is he, who, in losing all
things, gains all things. Happy is he, who alienates
himself from himself, in order that God may take pos-
session of that self which he has renounced. Again we
repeat, "Blessed is she that believed." It is in the ex-
ercise of belief, under the circumstances which we have
now been considering, that we realize the full import of
those striking passages of Scripture, (passages which we
shall have occasion to remark upon hereafter, ) Mark xi.
24: " Therefore I say unto you, What things soever ye
desire, when ye pray, believe that ye receive them^ and
ye shall have thenfi^ And 1st Epistle of John, v. 15:
" And this is the confidence that loe have in him, that, if
we ask any thing according to his will, he heareth us.
And if we know that he hears us, lohatsoever we ask, we
know that we have the petitions that we desired of himP
A faithful and persevering application of the principles
laid down in this chapter, attended with reliance on
God for his blessing, will result, we have no doubt, in
leading persons into the narrow and holy way. We say
persevering application, because in nothing :s persever-

ATTAINMENT OF HOLINESS. 33

ance, a fixed tenacity of purpose, more desirable than in
the pursuit of holiness. He, who puts his hand to the
plough here, with the secret reservation that he will look
back when he pleases, might as well make no beginning.
There must be a fixedness of determination, which will
not be discouraged by any obstacles ; an inflexible will,
which, with God's blessing, will continue steadfast to
the end.

34

CHAPTER FOURTH.

ON THE ACT OR COVENANT OF RELIGIOUS CON-
SECRATION.

It must be obvious, from what was said in the last
chapter, that no one can reasonably expect to make much
advancement in religion without a permanent and de-
vout personal consecration. Unless the Christian is will-
ing to make such a consecration, and unless he actu-
ally adds the execution of the thing to the desire or will-
ingness to do it, by a formal and decisive act, we can see
no encouragement that he will reach those results of
personal inward experience which will be hereafter in-
dicated. This is a duty so important, so much depends
upon it, that it seems to be necessary to give to it a sep-
arate and more particular consideration.

(1.) And the first remark which we have to make on
this subject is, that the consecration of ourselves to God,
which is so inseparable from the progress and perfection
of the divine life, should be made deliberately. — A
consecration made in this manner, viz., with calmness
and dehberation, is due to our own characters as rational
and reflecting beings. As God has made us perceptive
and rational, he desires and expects us, especially in im-
portant transactions, to act in accordance with the prin-
ciples he has given us. It is not reasonable to suppose
that God would be pleased with a consecration made
thoughtlessly and by blind impulse, rather than by de-
liberate reflection. Man has deliberately rebelled and
gone astray, and it is due to himself and his Maker, it is
due to truth and to holiness, that he should deliberately
and reflectingly submit and return ; that his repentance
of sin should be accompanied with a clear perception of

ON THE ACT OF RELIGIOUS CONSECRATION. 35

m

I his sinfulness ; that his determination to do God's will
should be attended with some suitable apprehensions of
what he requires ; and that his fixed purpose of future
obedience should be sustained by the united strength ot
all appropriate considerations.

(2.) We observe, in the second place, that the conse-
cration must be made for all coming time. It is true
that there may be specific consecrations of a modified
character, restricted to particular objects and occasions,
and limited also to definite periods. A person, for in-
stance, may devote himself exclusively, for a limited
time, to the one important object of erecting a place of
public worship. And regarding him as giving to this
one object all his powers of body and of mind, we may
properly speak of him, in an imperfect or modified sense
of the term, as consecrated to this particular work.
But it is quite obvious that such instances of consecra-
tion are exceedingly different from the one under con-
sideration; which is fundamental and universal in its
character, and which would be inconsistent with itself
if it were applied to one object to the exclusion of others ;
which takes into view the very being and nature of the
soul ; which considers the principles of man's departure
from God, and also the principles involved in his restora-
tion ; which recognizes the full amount of God's immu-
table and infinite claims ; and which, therefore, on the
grounds of truth and rectitude, as well as of safety and
of happiness, cannot be made for a less period than all
time and eternity.

(3.) It may be remarked again, that the consecration,
including our bodies as well as our spirits, and our pos-
sessions as well as our persons, all we are and all we
have, all we can do and all we can suffer, should be
made without any reserve. There are many professors
of religion who are willing to give up something to the
Lord ; and perhaps it can be said that there are many
who are willing to give up much ; but the consecration
of which we are speaking, requires us to be truly willing
to give up ALL ; and not only to be willing to give up

36 ON THE ACT OR COVENANT

all, but to do it. It is true that, in our present state,
some things are needful for us, and our heavenly Father
assures us that he is not ignorant of it. But while, in
compassion to our obvious wants, he bestows upon us
those things which are necessary to beings who must
be fed, clothed, and sheltered, he requires us to hold
these and all other gifts of a temporal nature, which we
sometimes call our own, as bestowments imparted by
himself for a special purpose, and to be retained and used
in perfect subordination to the divine will. And still
more important and necessary is it, that all the exercises
of the mind, that all powers and efforts of the intellect,
and all desires and purposes of the heart and will, should
be laid sacredly upon the divine altar ; in perfect sim-
plicity of view ; without any reservation, and with-
out any regards, however secret and intimate, to the
claims of self; inscribed, as it were, within and without,
with holiness to the Lord ; from God, of God, and for
God. Consecration without reserve implies that we
are not only to give up our persons and powers to be
employed as God wills, but also to endure or suffer as
God wills ; and it implies also that we are to give them
up, to be employed and to suffer just in the time and
place, and in all the precise circumstances, which are
agreeable to God ; without presuming to dictate to him
in the smallest respects, and without any will or choice
of our own.

(4.) Finally, in the full conviction that no efforts or
purposes of our own will be available without divine as-
sistance, we should make the consecration in reliance
upon divine strength ; recognizing, on the one hand, our
own entire weakness, and at the same time fully believ-
ing, on the other, in the willingness and readiness of God
to aid and deliver us in every time of temptation and
trial. A consecration, made without a distinct recogni-
tion of our own insufficiency, and without the expression
and the reality of reliance on God alone as our only hope,
would be wanting in the most essential element. It
would necessarily fail of the divine blessing, and could

OF RELIGIOUS CONSECUATION. 37

not result in any good. "Lay it down to yourself as a
most certain principle," says Dr. Doddridge, " that no at-
tempt in religion is to be made in your own strength.
If you forget this, and God purposes finally to save you,
he will humble you with repeated disappointments, till
he teach you better."

A consecration, thus deliberately made, including all
our acts, powers, and possessions of body, mind, and
estate, made without any reserve either in objects, time,
or place ; embracing trial and suffering as well as action ;
never to be modified, and never to be withdrawn ; and
which contemplates its fulfilment in divine and not in
human strength, — necessarily brings one into a new rela-
tionship with God, of the most intimate, interesting, and
effective nature. It is not easy to see how a soul, that
is thus consecrated, can ever be deserted. Divinity is
pledged in its behalf; and in all times of temptation
and trial, when clouds and storms hang darkly and
heavily around, there will always be a redeeming power,
a light in the midst of shadows, the shining of the bow
of promise.

A word further remains to be said here. I am aware
there are some, who seem to appreciate the necessity of
entirely consecrating themselves to God, and perhaps
may be said to be willing to do it, but who have felt a
difficulty in one particular. They have inquired, with a
good deal of solicitude, How is it possible to make a
consecration now which shall bind us to fulfil the will
of God in all the emergencies of the unseen and untried
future ? — including cases, the difficulties of which we are
nov/ unable to appreciate, and therefore do not know
that we have now, or ever shall have, strength to meet
them. In respect to such cases, all we can say is, that
we must commit ourselves into the hands of God in the
exercise of siinple faith ; remembering his declaration,
that " his grace is sufficient." God hath said, Heb. xiii.
5, 6, •' I will never leave thee nor forsake thee. So that
we may boldly say, The Lord is my helper, and I will
not fear what man shall do unto me."
4

38 ON THE ACT OR COVENANT

In the conclusion of this subject, I would introduce
another short passage from Dr. Doddridge.* — " I would
further advise and urge," he says, speaking on the mat-
ter of making an entire consecration of ourselves, '' that
this DEDICATION should be made with all possible solem-
nity. Do it in express words. And perhaps it may be in
many cases most expedient, as many pious divines have
recommended, to do it in writing. Set your hand and
seal to it, that, on such a day of such a month and
year, and at such a place, on full consideration and
serious reflection, you came to this happy resolution,
that, whatever others might do, you would serve the
Lord." In connection with some further remarks of
this kind, he gives two forms of consecration, of which
the following is an abridgment, with the addition of a
few words in brackets, which seemed to be necessary to
complete the sense.

FORM OF CONSECRATION,

Abridged from Dr. Doddridge.

Eternal and ever-blessed God ! I desire to present
myself before Thee with the deepest humiliation and
abasement of soul, sensible how unworthy such a sinful
worm is to appear before the holy Majesty of heaven,
and to enter into a covenant transaction with Thee. I
come acknowledging myself to have been a great offend-
er ; smiting on my breast, and saying, with the humble
publican, God be merciful to me a sinner. I come in-
vited in the name of thy Son, and wholly trusting in
his perfect righteousness ; entreating that, for his sake,
Thou wilt be merciful to my unrighteousness, and wilt
no more remember my sins.

Permit me, O Lord, to bring back unto Thee those
powers and faculties which I have ungratefully and

* Rise and Progress of Religion in the Soul, chap. xvU.

OF RELIGIOUS CONSECRATION. 39

sacrilegiously alienated from thy service ; and receive,
I beseech Thee, thy poor revolted creature, who is now
convinced of thy right to him, and desires nothing in
the world so much as to be thine. It is with the ut-
most solemnity that I make this surrender of myself
unto Thee. I avouch the Lord this day to be my God ;
and I avouch and declare myself this day to be one of
his covenant children and people. Hear, O Thou God
of heaven, and record it in the book of thy remem-
brance, that I am thine, entirely thine. I would not
merely consecrate to Thee some of my powers, or some
of my possessions, or give Thee a certain portion of my
services, or all I am capable of for a limited time ; [but
1 give myself to Thee, and promise, relying upon thy
divine assistance,] to be wholly tliine, and thine forever.

From this day do I solemnly renounce all the former
lords which have had dominion over me, every sin and
every lust ; and in thy name set myself in eternal oppo-
sition to the powers of hell, which have most unjustly
usurped the empire over my soul, and to all the cor-
ruptions which their fatal temptations have introduced
into it. The whole frame of my nature, all the facul-
ties of my mind and all the members of my body, would
I present before Thee this day, as a living sacrifice, holy
and ACCEPTABLE to Godj which I know to be my most
reasonable service. [To Thee I consecrate not only my
person and powers,] but all my worldly possessions ;
and earnestly pray Thee also to give me strength and
courage to exert for thy glory all the influence I may
have over others, in the relations of life in which
I stand.

Nor do I only consecrate all that I am and have to do
thy service ; but I also most humbly resign and submit
myself, and all that I can call mine, [to endure and
suffer at thy hand whatsoever Thou mayest see fit to
impose upon me in the dispensations] of thy holy and
sovereign will. I leave, O Lord, to thy management
and direction all I possess and all I wish ; and set every
enjoyment and every interest before Thee, to be dis-

40 ON THE ACT OF RELIGIOUS CONSECRATION.

posed of as Thou pleasest ; contentedly resolving, in all
that Thou appointest for me, my will into thine, and
looking on myself as nothing, and on Thee, O God, as
the great eternal All, whose word ought to determine
every thing, and whose government ought to be the
joy of the whole rational creation.

Receive, O heavenly Father, thy returning prodigal !
Wash me in the blood of thy dear Son ! Clothe me
with thy perfect righteousness ; and sanctify me through-
out by the power of thy Spirit. And, O Lord, when
thou seest the agonies of dissolving nature upon me,
remember this covenant, even though I should then be
incapable of recollecting it, and look with pitying eye
upon thy dying child. Put strength and confidence
into my departing spirit ; and receive it to the embraces
of thine everlasting love.

GLORY TO GOD ALONE.

" O Loved ! but not enough, though dearer far
Than self and its most loved enjoyments are;
None duly loves Thee, but who, nobly free
From sensual objects, finds his all in Thee.
Glory of God ! thou stranger here below,
Whom man nor knows, nor-feels a wish to know;
Our faith and reason are both shocked to find
Man in the post of honor, Thee behind.

" My Soul ! rest happy in thy low estate,

Nor hope, nor wish, to be esteemed or great.

To take the impression of a Will Divine,

Be that thy glory, and those riches thine.

Confess Him righteous in his just decrees.

Love what He loves, and let his pleasures please ;

Die daily ; from the touch of sin recede.

Then thou hast crowned Him, and He reigns indeed."

41

CHAPTER FIFTH.

ON FAITH, ESPECIALLY APPROPRL\TING FAITH.

It is not until a person has taken the important and
dficisive step indicated in the foregoing chapter, that he
is in a true position to realize the various results of an
unobstructed divine operation upon the mind. It is
from that moment, that divine moment, that he begins
to learn, in a new and higher sense, the length and
breadth, the height and depth, of God's inv/ard dealings.
FJspecially is it true, that, from this important period,
he begins to learn and to practise the life of faith.
Perhaps he had faith before. If he were a Christian,
he must of course have known something of justifying
faith. In other words, he exercised faith in Christ as
the source, and the only source, of pardon ; but he did
not realize and understand the nature and efficacy of
faith, as a practically sustaining and sanctifying princi-
ple ; as a principle through which we are not only
forgiven, but are made and are kept holy.

It is not our intention, in the present work, to go very
fully into the nature of faith. To do this fully, to con-
sider faith in its nature and its various bearings, would
require a volume. If there is any religious principle
which is fundamental, any one which may be regarded
as the root and source of origin to the various other
Christian graces that cluster around and adorn the Chris-
tian character, it is faith. So far as the subject of faith
will come under our notice in the present work, it will
be our object especially, if not exclusively, to consider
]t in connection with the more general subject of sanc-
3IFICATI0N. We are commanded in the Scriptures to
4*

42 ON FAITH, ESPECIALLY

" have faith in God ; " we are told that " the just shall
live by faith," and also that ''without faith it is impos-
sible to please God." How important it is, therefore, to
have right views of this excellent Christian grace, con-
sidered in its relation to sanctification and holy living,
as well as in its connection with justification !

There are three leading kinds of faith, saying nothing
of some subordinate modifications, viz., historical faith,
a general religious faith, and an appropriating faith ;
each of which is entitled to a brief notice. An his-
torical faith in the Savior is merely a belief that such a
man as Jesus Christ, possessing many of the virtuous
traits which his biographers have ascribed to him,
appeared in Palestine at the commencement of the
Christian era. It is not easy to see how a person, who
gives credence to any of the historical narrations of an-
tiquity, can do otherwise than receive this belief. This
faith, however, does not necessarily involve the exist-
ence of religion, or even of good morals. Men of
abandoned characters, and of essentially infidel senti-
ments, may go as far as this. Voltaire, and other distin-
guished enemies of the Christian system, had a belief
of this kind.

"Alas," says Jacob Behmen, speaking of the state of
things in his times, of which he says that " true faith
was never weaker since Christ's time than it is now,"
*' the faith of this day is but historical, a mere assent
to the matter of fact that Jesus Christ lived and died, that
the Jews killed him, that he left this world, and is not
king on earth in the outward man" — afaith. which leaves
men, as he further intimates, to "do what they list,"
and is not inconsistent with a life " of sin and evil
lusts."*

(2.) There is also a general religious faith. A person
may not only believe, with those who possess an his-
torical faith, that there was such a man as Jesus Christ ;
but may also believe that he died for the salvation of men

* The Way to Christ, Book II. chap. 3, § 52.

APPROPRIATING FAITH. 43

in general. This form of faith, it is true, is important ;
but it does not and cannot secure all those objects
which are ascribed to faith in the Bible. I sup-
pose it may be said with truth, that the devils believe
and know, not only that there was such a being as Jesus
Christ, but that he died upon the cross for sinners. It
obviously does not commend itself to human reason,
and still less to the Word of God, to say that a man has
saving faith, who merely believes in Jesus Christ as the
Savior of the world, so far as the world receives him in
that capacity ; but without receiving and believing in
him as a Savior in his own case.

A faith of this kind, and which goes no farther than
this, is practically dead. And perhaps it may be said
here that the great sin of the people of our own age is,
not that they have merely an historical faith, and stop
in that, as in some former corrupt periods ; but that they
too often rest satisfied with a general and abstract faith,
which is theoretically applicable to the world at large,
without bringing it home to themselves. They believe
in the general truth, without making a specific and per-
sonal application ; and thus serve Satan as effectually,
as far as they are personally concerned, as if they had
only an historical faith.

(3.) A third form or modification of the great princi-
ple of faith is what may be called appropriating faith.
The necessity of this form of faith is evident from even
a slight consideration of the subject. The usual under-
standing is, with the exception of those who hold
strictly to a limited atonement, that our Savior has
provided a common salvation, adequate to the wants of
all, but available only in the case of those who exercise
faith. How far this salvation will practically extend ;
how many individuals will avail themselves of it ; why
some are taken and others are left, we cannot tell ; nor
is it very obvious that it is important for us to know.
But certain it is, that no one will accept of the provision
which is made without faith. But what sort of faith ?
The answer is, It is that which can speak in the first

44 ON FAITH, ESPECIALLY

person ; that which has an appropriating power ; tha
which can say, / have sinned ; / have need of this sal-
vation ; / take it home to myself. It is not enough for
me to say, I helieve that Christ died for others ; I must
also believe that he died for me individually, and accept
of him as my Savior. It is not meant by this that, pre-
vious to the exercise of appropriating faith, and inde-
pendently of such exercise, we have a special or partic-
ular interest in Christ, separate from and above that of
others ; and that appropriating faith consists in believing
in this special or particular interest. An appropriating
faith of this kind, and operating in this manner, might
be very dangerous. It is merely meant, that, out of
the common interest, which is broad as the human race,
we may, by means of faith, take individually that which
the gospel permits us to receive and regard as our own ;
and that we can avail ourselves of this common interest,
so as to make it personally our own, in no other way.

God deals with us (certainly for the most part) as
individuals^ and ^not in masses. When he requires men
to repent of sin, to exercise gratitude, to love, and the
like, the requisition is obviously made upon them as
individuals, as separate from and as independent of
others. It is not possible to conceive of any other way
in which obedience to the requisition can be rendered.
Nor is it conceivable that the remedial effect of the
atonement should be realized in any other way than
this. How is it possible, if I, in my own person, have
suffered the wound of sin, that a remedy, which is gen-
eral, and does not admit of any specific and personal ap-
propriation, should answer my purpose ? Furthermore,
in dying for all, — in other words, in furnishing a common
salvation, available to all on their acceptance of the
same, — Christ necessarily died for me as an individual,
since the common mass or race of men is made up of
individuals, and since I am one of that common mass
or race. And indeed we can have no idea of a com-
munity or mass of men, except as a congregation or
collection of separate persons. In dying for the wholo

APPROPRIATING FAITH. 45

on certain conditions, he necessarily, therefore, on the
same conditions, died for the individuals composing that
whole.

It would seem to follow, then, from what has been said,
that the faith which we especially need is a personal or
appropriating faith ; a faith which will disintegrate us from
the mass, and will enable us to take Christ home, in all
his offices, to our own business and our own bosoms.
We must be enabled to say, if we would realize the
astonishing cleansing and healing efficacy there is in
the gospel, of God, that he is my God, of the Savior,
that he is my Savior. We must be enabled to lay hold
of the blessed promises, and exclaim. These are the gift
of MY Father, these are the purchase of my Savior, these
are meant for me.

It was thus that patriarchs, prophets, and apostles be-
lieved. This was the faith of those consecrated ones, of
whom the world was not worthy, recorded in the eleventh
chapter of Hebrews. Hear the language of the Psalmist
as an illustration of what is to be found frequently in
the Scriptures. How precise, how personal, how re-
mote from uimieaning generalities ! " I will love thee,

0 Lord, my strength. The Lord is my rock, and my
fortress, and my deliverer ; my God, my strength, in whom

1 will trust ; my buckler, and the horn of my salvation,
and MY high tower ; " and it is worthy of notice, that
the first word of the Lord's prayer has this appropriating
character — "Our Father, who art in heaven."

It is here, in connection with this form of faith, that
we find the great and effective instrument of progress
and of victory in the Interior Life. If we possess an
appropriating faith, and if our faith be operative and
strong, as it should be, we shall not only gain the victory
over the various temptations which beset us in the pres-
ent life, but shall find ourselves rapidly forming a new
and wonderful acquaintance with God. In the present
life, a strong and operative appropriating faith is the
key which unlocks the mysteries of the divine nature,
and admits the soul to a present and intuitive acquaint-

46 ON FAITH, ESPECIALLY

ance with its exceeding heights and depths of purity
and love. No man who has not this faith, or has it not
in a high degree, can be said to live in true union with
the divine mind, ivith God and in God. Hence we
consider it important to say distinctly, in endeavoring to
sketch some of the traits and principles of the Interior
or Hidden Life, that those persons will have no true and
experimental knowledge of the things which we affirm,
who merely believe generically and not specifically ; in
other words, who behove for others rather than them-
selves ; who, in the exercise of a sort of discursive faith,
which embraces the mass of mankind, cannot be said
to possess it individually, and personally, and for their
own soul's good. Let us, then, begin to learn the great
lesson of faith ; of faith in its general nature ; of faith
in its various modifications ; and particularly, the indis-
pensable lesson of appropriating faith. Well has Martin
Luther somewhere remarked, that the marrow of the
gospel is to be found in the pronouns meum and nostrum,
MY and OUR.

Faith is better to us, far better, than mere intellectual
illumination ; better than any strength of joyous emotion ;
better than any thing and every thing else, except holy
love, of which it is the true parent. The fallen angels,
in their primitive state of holiness, had illuminations,
great discoveries of God and of heavenly things, and
great raptures. But when their faith failed, when they
ceased to have perfect confidence in God, they fell into
sin and ruin. Our first parents fell in the same way ]
because they ceased to have confidence in God ; because
they ceased to believe him to be what he professed to
be, and that he would do what he declared he would do.
Their previous glorious experiences, their illuminations
and joys, availed nothing, as soon as unbelief entered.
Unbelief in them, and unbelief in their descendants, has
ever been the great, the destructive sin. And faith, on
the other hand, an implicit confidence in God, a perfect
self-abandonment into his hands, ever has been, and,
from the nature of the case, ever must be, the fountain

appropkiating faith. 47

of all other iiiternal good, the life of all other life in
the soul.

And it may be remarked here, in addition to what
has been said, that God, in his infinite mercy, knowing
the ruinous effects of unbelief, seems determined to try,
and to strengthen, the belief of his people during theii
present state of probation. His word declares that they
must walk by faith in the present life. All his various
providences point in the same direction. He who
attempts to walk in any other way will find himself
inconsistent, changeable, subject to unsuitable elevations
and depressions, and in many respects failing short of
what a Christian ought to be. Not that faith is the
only Christian principle, or the only Christian grace.
By no means. But it is the fundamental principle ; the
prerequisite and preparatory element ; especially of that
love which purifies the heart, and is the '' fulfilling

OF THE LAW."

48

CHAPTER SIXTH.

CONSECRATION TO BE FOLLOWED BY THE FAITH OF
ACCEPTANCE.

It would seem, from what has been said, that the
sanctificatiori of the heart, and all those various blessings
which are involved in sanctification, depend, if not ex-
clusively, yet certainly in a great degree, upon two
leading principles : first, an entire consecration of
ourselves to God ; and, secondly, a full and unwavering
belief that the consecration is accepted.

Upon this second principle, which has already been
Driefly referred to on a former occasion, we propose to
say something further in the present chapter. In ma-
king a consecration to God in the manner which has
been indicated, we take a step, which, considered in any
point of view, may be regarded as absolutely necessary.
It is not enough, however, to offer ail. In the same
spirit of reliance on God, we must also believe that

ALL IS ACCEPTED.

It is the belief that God is faithful to his word ; and
that, in accordance with his word, he will receive, and
does now receive, all that unreservedly lay themselves
upon his altar, which seems especially to secure the
presence of a sanctifying efficacy. On the contrary, he
who consecrates himself to God, however sincere he
may be in the act of consecration, but who greatly dis-
honors the veracity of God by remaining without the
faith of ACCEPTANCE, deprives himself of that mighty
power which faith alone is capable of imparting, and
necessarily lies prostrate and exposed to all the dreadful
attacks of the adversary.

It is in connection with this view, as it seems to me,

FAITH OF ACCEPTANCE. 49

that we are enabled to appreciate and correctly under-
stand certain passages of Scripture, which are frequently
mentioned in connection with the subject of present
sanctification ; such as the following : '' Therefore I
say unto you, What things soever ye desire when ye
pray, believe that ye receive them, and ye shall have
them." Mark xi. 24. '' And this is the confidence that
we have in him, that, if we ask any thing according
to his will, he heareth us. And if we know," (that is,
have full faith or confidence in him,) ''that he heareth
us, whatsoever we ask, we know that we have the peti-
tions that we desired of him." 1 John v. 14.

The doctrine of these important passages is this : In
consecrating ourselves to God, and in praying sincerely
for those things which are agreeable to the will of God,
such as our sanctification and those Christian graces
which are implied in sanctification, we may be certain
that they will be given to us, and that they are now
given to us, if we have no doubt in God's word.
The certainty of the result, when the condition on
which it depends is fulfilled, viz., a fall belief of the
truth of the divine declaration, is necessarily involved
in the veracity of God ; and not, as is sometimes sup-
posed, in the mere fact of believing. This is an impor-
tant distinction. It is God's everlasting truth, and
nothing but his truth, which is the real foundation of
the great principle involved in these passages. Never-
theless, it must be admitted, that the result cannot take
])lace without the specific act of faith ; because the de-
fect or want of such faith necessarily makes a separa-
tion between God and our souls, and especially because
the promise of God, which is the true and effective
source of the renovating power, is made only upon the
condition of the act of faith. As soon, therefore, as God,
in aid of our own unavailing efforts, takes away the re-
mains of unbelief, and gives us perfect faith in the
promise, which by implication involves perfect faith in.
all the divine declarations, he necessarily gives us the
victory. ''As many as received him, to them gave he

50 CONSECRATION TO BE FOLLOWED

power to become the sons of God, e\^en to them that
BELIEVE ON HIS NAME." From that memorable moment,
whether our emotions are more or less strong, and
whether We have had special inward signs and manifes-
tations or not, we truly feel the purifying energy. The
principle of faith, perhaps after a long mward strife, has
become ascendant. We have now assumed a new posi-
tion. We are now become like little children. It
can now be said of us, in the significant language of
Scripture, we are "careful for nothing ; " living in perfect
simplicity of spirit ; receiving our daily bread withaut
disquieting thoughts of the morrow ; folded and pro-
tected in the arms of Infinite Love.

(1.) There are one or _two inferences, which flow
out of the views which have been expressed. And the
first is, that there is, in reality, no need, as a preparation
for sanctification, of much mental excitement, of pro-
tracted sighing and lamentation, of long fastings, and
macerations and mighty strugglings of body. It is true,
that some of these things may exist, to a certain extent,
without being altogether profitless. But what we mean
to say is, that they do not appear to be absolutely neces-
sary ; and there is sometimes danger, especially when
there is a disposition to trust in them, of their being de-
cidedly injurious. The process, as it really takes place,
may probably be all embraced in a single sentence:
*\Give all, and Take all. '^ Lay all upon the altar, and
beTieve that God, in accordance with his word, receives
it; and always continue in that state of present and en-
tire consecration, and of present and entire faith, and all
is done. If God is true, it cannot be otherwise.

And we may properly add here, that the experience
of very many persons is found to coincide with this
statement. They have labored ; they have prayed
earnestly, so far as a man can pray without the requisite
faith ; they have fasted for a great length of time ; they
have endured physical and mental suffering in various
ways; but all without securing the great object of
their desires — till at lengthy wearied with this appa-

BY THE FAITH OF ACCEPTANCE. 51

rently fruitless method of pursuit, they have simply left
themselves in the hands of God, without reserve ; and
have believed, in accordance with his own declaration,
that he did noio accept them. And thus ceasing from
their own unavailing efforts, to which, perhaps, they
were secretly, but wickedly, inclined to attach some per-
sonal merit, they have entered, by simple faith alone,
into the favor and the rest of God. They are from that
moment cut off from the fatal system which demands
a sign or manifestation, either inward or outward, ad-
ditional to the mere word of God and confirmatory of
it, and from all preconceived and self-originated notions
of what they should like to have and what they should
not like to have ; and have become, as already remarked,
like little children — willing to let their heavenly Father
guide them, without imposing upon him any conditions ;
willing to have much or little, to be wise or to be ig-
norant, to go or to stay, to sit down or rise up, to speak
or be silent, to be honored or dishonored, to be on the
mount of joy or in the valley of temptation and sorrow,
to be any thing or nothing, just as God wills.

(2.) It is proper to remark, further, that the princi-
ple, which has been laid down in its general form, is
applicable also in particular cases. That is to say, it is
not only in this manner that we may be led to experience
the genuine sanctification of the heart in the more gen-
eral sense of the terms ; but it is in this manner, also,
that we are to receive the particular graces, appropriate
to particular occasions, which are involved in sanctifica-
tion.

It is well understood, I suppose, that the exercises of
a sanctified heart are not always the same, but will vary
more or less with the occasions which call them into
exercise. The grace of patience is especially appro-
priate to one occasion ; the grace of gratitude to another.
And these, and all other Christian graces, come from the
same great fountain, viz., God himself; and they will
come, with the exception perhaps of very extraordinary
cases, all in the same way; and in connection with ibo

52 CONSECRATION TO BE FOLLOWED

same great principles. If, for instance, I need especial
wisdom and prudence, appropriate to a particular trying
crisis, I must go to God and ask for it, just as I. had done
before in relation to the general object of sanctification :
FIRST, in the spirit of entire consecration, and, second,
in the exercise of simple faith. And by faith, here, it is
hardly necessary to repeat, after what has been said, we
mean a faith which fully believes that God will do, and
that, if the present is in his view the appropriate
time, he does even now accomplish, that which he has
promised. I recollect to have heard a Congregational
minister assert, on some public occasion, that to pr>v
ARIGHT IS TO RECEIVE. This declaration obviously im>
bodies the great principle now under consideration.
Many persons go to God, and ask earnestly for the things
they need, and which they know it is agreeable to his
will to give ; but they appear to have no faith that God
will hear them, or that he does now hear them, unless
they have a sign, a manifestation, a visible outward
sight or an inward audible voice, or the definite experi-
ence of some preconceived feeling, or something (it
makes but little difference what it is) which they ex-
pect to use, and which they do use, as a prop for
THEIR FAITH TO REST UPON, iustcad of letting it rest
upon the sure and blessed Word of God. O, the unut-
terable blindness of the human mind, when left to itself!
To look at any thing but the simple declaration of God,
and to require any thing but that as a ground of belief,
is to go directly out of the true path. It is, as it seems
to us, deliberately, and of choice, to throw away those
precious gifts which faith imparts. It is made known
throughout the Scriptures, deliberately, repeatedly, and
with the clearness of a sunbeam, that the life of God in
the soul is, and must be, a life of simple faith. And
in the exercise of this faith, accompanied with the in-
dispensable condition of entire consecration, it may be
regarded as certain, that, when we pray for those spir-
itual gifts and exercises which we know to be agreeable
to the will of God, we shall not only have them, but if,

BY THE lAlTH 01 ACCji^PTANCE. 53

jn God's view, the present time is really the appropriate
time for them, we no have them now. We do not say,
that the specific blessing for which we ask either comes
now, or will come hereafter, in precise accordance with
our preconceived opinions ; but that makes no difference
as to the fact. If there is really and absolutely no failure
in the consecration and faith, there will be no failure in
the fact and promptness of the divine answer. The
answer— God's answer and not ours — will certainly come,
in accordance with the reality of God's knowledge and
goodness, however it may fail to come in accordance
with the fallibility of our own previous conceptions.

And we may add here, it is the uniform testimony
of those who have been enabled to live the life of
faith, that they have always found God faithful to his
word. They have had wisdom, and humility, and grati-
tude, and peace of spirit, and purity of heart, just as
they have asked for it, when they have fully committed
themselves into God's hands, and have asked fully be-
lieving in God's promise, and in the actual bestowment
of the blessing, in its proper time and place, according
to the promise.

[The following is an extract from a letter which I had the pleasure
of receiving some years since from a pious young man, a member of
the Baptist church, now no longer living. I introduce it here, as il-
lustrating, to some extent, the practical application of the doctrines of
this chapter.]

After speaking of his deliverance from his former
bondage to sin, the writer adds : " I humbly trust that
God has, in some measure, taught me how to live, from
moment to moment, by simple faith — a truly blessed
and glorious way. This is the highway of holiness,
cast up for the ransomed of the Lord to walk in. Jesus
is now a charming name. Jesus is now all, and in all,
to me. I can now say, ' God forbid that I should glory
save in the cross of our Lord Jesus Christ, by whom the

54

CONSECRATION TO BE FOLLOWED

■world is crucified nnto me, and I am crucified unto the
world.' I found all my prayers, tears, and earnest de-
sires, unavailing. I spent days in fasting and prayer.
At the midnight hour, and at early dawn, I prayed for
holiness; but still I found my soul destitute of holi-
ness, the pearl of great price. I found this, [course of
proceeding,] however, blessed to me ; at times greatly
so ; and the power of sin was in a great measure
broken. At length God was pleased to show me that I
must believe that I do receive the things that I ask for.
In a moment I saw my error. I had long been con-
vinced, that I staggered at faith ; that unbelief was my
great sin ; and accordingly would direct all my forces to
this point. I tried to believe. I prayed for faith. I
sought for faith earnestly. Sometimes it seemed that
Christ was near me, and the prize almost within my
reach ; and I would say in my heart and aloud, ' Lord, I
do believe ; ' and then I would watch my heart, to see
what the effect was. But at this time [after having
made these various efforts] it was clearly revealed to
me, that I was waiting for evidence, the evidence of
sight, before I would believe ; and that I was unwilling
to take the evidence God had afforded, viz. his inviolable
word and 'promise. I saw now, instead of praying for
faith, [without exercising it,] instead of seeking for it,
looking for and expecting it, [without having it,] I must
believe. It appeared to me a reasonable command,
' Reckon yourselves dead indeed unto sin, but alive unto
God, through Jesus Christ our Lord ; ' and I resolved
that I would obey this command ; for it was my impera-
tive duty. I would believe, because God had com-
manded it. It seemed a fearful step to take ; it was
an hour of conflict ; but Jesus triumphed. 1 saw that
all other means had failed ; and this was my only re-
source. I accordingly entered into an engagement with
God, that henceforth, until faith should be exchanged,
for sight, I would never doubt ; I would live in the en-
tire surrender of my ivhole being to God, believing that
he accepted the sacrifice, and that I was loholly the

BY THE FAITH OF ACCEPTANCE. 05

Lord^s. I have found my God a faithful God ; and
my whole soul exclaims, 'Glory, glory be to thee, O
God, for this living way of salvation through faith in
Christ.' May an humble, holy life praise my Redeemer
for his unspeakable goodness to me, and an eternity
complete and perfect what time begins! '"'

" Jesus, the life, the truth, the way,

In whom 1 now believe ;
As taught by Thee, in faith 1 pray,

Expecting to receive.

" Forgive, and make my nature whole j
My inbred malady remove ;

To perfect health restore my soul,
To perfect holiness and love.'

5b

CHAPTER SEVENTH.

OF ASSURANCE OF FAITH.

It is worthy of notice, both as a reb"gious and an his-
torical fact, that, in a number of Christian sects, a distinct
and well-defined modification of personal religious expe-
rience has for many ages been known and recognized
under the denomination of assurance of faith.

The Confession of Faith, adopted by the Congrega-
tional churches in England in 1658, and afterwards
adopted, with some slight variations, by the American
Congregational churches, in 1680, has the following ex-
pressions, in a chapter especially devoted to this subject
" Such as believe in the Lord Jesus, and love him in sin-
cerity, endeavoring to walk in all good conscience before
him, may in this life he 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. This certainty is not a bare conjectural and
probable persuasion, grounded upon a fallible hope, but
an infallible assurance of faith , founded on the blood
and righteousness of Christ, revealed in the gospel, and
also upon the inward evidence of those graces, unto
which promises are made, and on the immediate witness
of the Spirit."

The phraseology, which is employed to indicate this
form of experience, seems to have had its origin in the
following passage in Hebrews : " Having, therefore,
brethren, boldness to enter into the holiest by the blood
of Jesus, by a new and living way, which he hath con-
secrated for us, through the veil, that is to say, his flesh ;
and having a high priest over the house of God ; let us

OF ASSURANCE OF FAITH. 57

Jraw near with a true heart, in full assurance of
FAITH, having our hearts sprinkled from an evil con-
science, and our bodies washed with pure water." Heb.
X. 19—22.

In the early periods of this country, when the piety
of our ancestors was chastened and invigorated by heavy
afflictions, the instances of assurance of faith seem to
have been frequent. Many were the cases of individu-
als, men of wonderful prayer and faith, who could say
with the apostle, " I am persuaded, that neither life nor
death, nor angels, nor principalities, nor powers, shall be
able to separate us from the love of God, which is in
Christ Jesus our Lord." And it is a matter of thank-
fulness, that instances of full assurance, though less fre-
quent than it is desirable they should be, are not un-
known even now.

The basis of this form of religious experience, as the
name given to it itself indicates, is faith. And, in this
respect, it stands undoubtedly on the same footing with
every other form of true religious experience. Nor do I
know that the faith, which is experienced in these marked
and triumphant instances of the religious life, is different
from what is experienced in other cases, except in the
single circumstance of degree. It is a very high degree
of faith. The term assurance, which, in its ordinary
acceptation, excludes the idea of doubting, is an evidence
that it is so. The phrase assurance of faith conveys,
in its own terms and on its own face, the idea of faith
without doubting ; in other words, of perfect faith.
Looking at the subject in the light of the terms used,
I think we are at liberty to say, that assurance of faith
is synonymous with undoubting or perfect faith. The
instances themselves of this form of experience — whether
they are such as are made known to us historically in the
lives of those who are said to have lived and died in as-
surance, or such as have come within the range and no-
tice of more recent observations — sustain this view.
Those who are in the enjoyment of this state of mind
are a people that have an unwavering confidence in God.

58 OF AS&JIIANCE OF FAITH.

In the language of John Rogers, the memorable martyr
of Smithiieldj given in a short pubUshed account of his
early religious experience, " they live by faith in the Son
of God, above the letter, in the life ; above the form, in
the power; above self, in a higher self; so that they are
no longer themselves ; but are by the grace of God what
they are ; not doubting that they shall appear perfect
in Christ's righteousness, being pardoned by his death,
purged by his blood, sanctified by his spirit, and. saved
by his power."

We have an instructive and precious illustration of the
state of mind, denominated assurance of faith, in the
instances of early saints mentioned in the eleventh chap-
ter of Hebrews ; in Abel, who " offered unto God a more
excellent sacrifice than Cain ; " in Enoch, who " had
this testimony, that he pleased God ; " in Abraham, '' wiio
went out, not knowing whither he went," and who,
*' when he was tried, offered up Isaac ; " in Moses, " who
esteemed the reproach of Christ greater riches than the
treasures of Egypt ; " in Gideon, Barak, David, Samuel,
and the prophets ; of whom, as well as of others, the testi-
mony is given, that through faith they " subdued king-
doms, wrought righteousness, obtained promises, stopped
the mouths of lions, of whom the world was not wor-
thy;" and in regard to whom it is expressly said, that
God himself was "not ashamed to be called their
God."

As the subject of an assured acceptance with God is,
in our apprehension, one of preeminent importance, and
as it has in these latter days received less attention than
it did formerly, and far less than it deserves, we have
thought it might be proper to introduce here an instruc-
tive passage from the v/ritings of President Edwards.
After referring to some persons, who supposed that no
such thing is to be expected in the church of God as a
full and absolute assurance, except in some very extra-
ordinary circumstances, such as that of martyrdom, and
asserting that this view is contrary to the doctrine of
Protestants, as maintained by their most celebrated wri-

OF ASSUK-ANCE OF FAITH. 59

ters, he proceeds as follows : '^ It is manifestj that it
was a common thing for the saints, that we have a his-
tory or particular account of in Scripture, to be assured.
God, in the plainest and most positive manner, revealed
and testified his special favor to Noah, Abraham, Isaac,
Jacob, Moses, Daniel, and others. Job often speaks of
his sincerity and uprightness with the greatest imaginable
confidence and assurance, often calling God to witness
to it ; and says plainly, ' I know that my Redeemer liv-
eth, and that I shall see him for myself, and not for an-
other.' Job xix. 25, &c. David, throughout the book
of Psalms, almost every where speaks, without any hesi-
tancy, and in the most positive manner, of God, as his
God ; glorying in him as his portion and heritage, his
rock and confidence, his shield, salvation, and high tow-
er, and the like. Hezekiah appeals to God, as one that
knew he had walked before him in truth, and with a
perfect heart. 2 Kings xx. 3. Jesus Christ, in his dying
discourse with his eleven disciples, in the 14th, 15th, and
16th chapters of John, (which was, as it were, Christ's
last will and testament to his disciples, and to his whole
church,) often declares his special and everlasting love to
them, in the plainest and most positive terms ; and prom-
ises them a future participation with him in his glory,
in the most absolute manner ; and tells them, at the same
time, that he does so to the end that their joy might be
full. John XV. 11. 'These things have I spoken vmto
you, that my joy might remain in you, and that your
joy might be full.' See also, at the conclusion of his
whole discourse, chap. xvi. 33 : ' These things have I
spoken unto you, that in me ye might have peace. In
the world ye shall have tribulation ; but be of good
cheer, I have overcome the world.' Christ was not
afraid of speaking too plainly and positively to them ;
he did not desire to hold them in the least suspense.
And he concluded that last discourse of his with a prayer
in their presence, wherein he speaks positively to his
Father of those eleven disciples, as having all of them
savingly known hirn, and believed in him, and received

60 OF ASSURANCE OF FAITH.

and kept his word ; and that they were not of the world ;
and that for their sakes he sanctified himself ; and that
his will was, that they should be with him in his glory ;
and tells his Father, that he spake these things in his
prayer, to the end that his joy might be falfilled in them :
ver. 13. By these things it is evident, that it is agreea-
ble to Christ's designs, and the contrived ordering and dis-
position Christ makes of things in his church, that there
should be sufficient and abundant provision made, that
his saints might have full assurance of their future glory.

'' The apostle Paul, through all his epistles, speaks in
an assured strain ; ever speaking positively of his special
relation to Christ, his Lord, and Master, and Redeemer ;
and his interest in, and expectation of, the future reward.
It would be endless to take notice of all places that
might be enumerated. I shall mention but three or four :
Gal. ii. 20. ' Christ liveth in me ; and the life which I
now live in the flesh, I live by the faith of the Son of
God, who loved me and gave himself for me.' Phil. i.
21. 'For me to live is Christ, and to die is gain.'
2 Tim. i. 12. ' I know whom I have believed, and I
am persuaded that he is able to keep that which I have
committed unto him against that day.' 2 Tim. iv. 7, 8.
' I have fought a good fight, I have finished my course,
I have kept the faith. Henceforth there is laid up for
me a crown of righteousness, which the Lord, the
righteous judge, will give me at that day.'

''And the nature of the covenant of grace, and God's
declared ends in the appointment and constitution of
things in that covenant, do plainly show it to be God's
design to make ample provision for the saints' having an
assured hope of eternal life, while living here upon
earth. For so are all things ordered and contrived in
that covenant, that every thing might be made sure on
God's part. ' The covenant is ordered in all things and
sure : ' the promises are full, and very often repeated,
and various ways exhibited ; and there are many wit-
nesses and many seals; and God has confirmed his
promises with an oath. And God's declared design in

OP ASSUItANCE OF FAITH. 61

all this is, that the heirs of the promises might have an
undoubting hope, and fall joy, in an assurance of their
future glory. Heb. vi. 17, 18. ' Wherein God, willing
more abundantly to show unto the heirs of promise the
immutability of his counsel, confirmed it by an oath ;
that by two immutable things, in which it was im-
possible for God to lie, we might have a strong conso-
lation, who have fled for refuge to lay hold on the hope
set before us.' But all this would be in vain, to any
such purpose as the saints' strong consolation, and hope
of their obtaining future glory, if their interest in those
sure promises, in ordinary cases, was not attainable ;
for God's promises and oaths, let them be as sure as
they will, cannot give strong hope and comfort to any
particular person, any further than he can know that those
promises are made to him. And in vain is provision
made, in Jesus Christ, that believers might be perfect as
pertaining to the conscience, as is signified, Heb. ix. 9,
if assurance of freedom from the guilt of sin is not
attainable.

"It further appears that assurance is not only attain-
able in some very extraordinary cases, but that all
Christians are directed to give all diligence to make their
calling and election sure ; and are told how they may do
it ; 2 Pet. i. 5 — 8. And it is spoken of as a thing
very unbecoming of Christians, and an argument of
something very blamable in them, not to know whether
Christ be in them or no. 2 Cor. xiii. 5. • Know ye not
your own selves, how that Jesus Christ is in you, except
ye be reprobates ? ' And it is implied that it is an argu-
ment of a very blamable negligence in Christians, if
they practise Christianity after such a manner as to
remain uncertain of the reward, in that 1 Cor. ix. 26.
'I therefore so run, as not uncertainly.' And, to add
no more, it is manifest that Christians' knowing their
interests in the saving benefits of Christianity is a thing
ordinarily attainable, because the apostles tell us by
what means Christians (and not only apostles and
martyrs) were wont to know this. 1 Cor. ii. 12. ' Now
6

62 OF ASSURANCE OF FAITH.

we have received, not the spirit of the world, but the
Spirit which is of God ; that we might know the things
that are freely gi\^en to us of God.' And 1 John ii. 3.
' And hereby we do knoio that we know him, if we
keep his commandments.' And ver. 5. ' Hereby A:no?^>
we that we are in him.' Chap. iii. 14. ^ We know that
we have passed from death unto life, because we love
the brethren.' Yer. 19. ^Hereby we knoio that we
are of the truth, and shall assure our hearts before him.'
Yer. 24. ' Hereby we know that he abideth in us, by
the Spirit which he hath given us.' So chap. iv. 13,
and chap. v. 2, and ver. 19." ^

Such are the strong and well-sustained statements of
one, in whom Congregational ists have been accustomed
to place a high degree of confidence. But this form of
Christian experience, and under this specific name, has
not been limited to one denomination. Instances of
assurance of faith appear to have been frequent among
the United Brethren or Moravians, especially in the
early periods of their religious history. Mr. Wesley,
the founder of the Methodist societies, relates, in the
Journal of his Life, that he visited, in the year 1738,
the United Brethren or Moravians at Hernhuth, the
place where they were first collected and organized into
a society. At that time, as well as in later periods of
his life, Mr. Wesley was a careful and philosophic ob-
server of men ; and was particularly interested to notice
and to analyze the varieties of Christian experience and
character. And accordingly, he took pains to converse
privately and very intimately with a number of the
Moravian Brethren, who appeared to be leading men
both for their intellectual capacity and their piety ; and
in his Journal has recorded what he learned from them.
We will here give an abstract of some of these state-
ments ; particularly of those parts which may be con-
sidered as illustrating historically the doctrine and the
nature of assurance of faith, retaining precisely the
sentiment, and, as far as possible, the expression.

* Edwards on the Affections, Part II.

OF ASSURANCE OF FAITH. 03

Christian David. — Having given us to nndersland,
that ill early life he was a Roman Catholic, this person
proceeds to say, " 1 was much troubled at hearing some
people affirm, that the pope was Antichrist. I read the
Lutheran books written against the Papists, and the
Popish books written against the Lutherans. I easily
saw that the Papists were in the wrong ; but not that
the Lutherans were in the right. I was in the city of
Berlin when 1 renounced the errors of Popery. After this
I led a very strict life ; read much and prayed much. I
did all I could to conquer sin : yet it profited, not. I
was still conquered by it. At length, not knowing
what to do, I enlisted as a soldier. I had a Testament
and a hymn book ; but in one day both my books were
stolen. This almost broke my heart. After six months
I left the army, and went to Gorlitz in Saxony. There
I fell into a dangerous illness. For twenty weeks I
could not stir hand or foot. Pastor Sleder came to me
every day ; and from him it was, that the gospel of
Christ came first with power to my soul.

** It was then I found the peace I had long sought in
vain. Not indeed all at once ; but by degrees. For I
could not immediately believe I was forgiven, because
of the mistake I was then in concerning forgiveness. I
thought I was to feel sin in me no more, from the time
it was forgiven. Therefore, although I had the mastery
over sin, yet I often feared it was not forgiven, because
it still stirred in me ; and at some times thrust sore at
me, that I might fall. I did not then see, that the being
justified by faith is widely difierent from having a full
ASSURANCE of faith. I remembered not, that our Lord
told his apostles before his death, ' Ye are clean' [or
forgiven;] whereas it w^as not till many days after it,
that they were fully assured, by the Holy Ghost then
received, of their reconciliation to God through his blood.

''After some years I plainly perceived, that full
assurance of faith was a distinct gift from justifymg
faith, and often not given till long after it ; and that
justification does not imply, that sin should not stir in

64 OF ASSURANCE OF FAITH.

lis, but only that it should not conquer. And now first it
was that I had full assurance of my own reconciliation
to God, through Christ. For many years I had had the
forgiveness of my sins, and a measure of the peace of
God ; but I had not till now that witness of his Spirit,
which shuts out all doubt and fear. In all my trials I
had always a confidence in Christ, who had done so
great things for me. But it was a confidence mixed
with fear. I was afraid I had not done enough. There
was always something dark in my soul. But now the

CLEAR LIGHT SHINED."

Michael Linner. — The account of the religious
experience of this individual, as given by Mr. Wesley,
is so concise that it will not be necessary to abridge it.
It is as follows: " The church of Moravia was once a
glorious church. But it is now covered with thick
darkness. It is about sixteen years ago that I began to
seek for light. I had a New Testament, which I con-
stantly read ; upon which I often said to myself, ' This
says, I ought to be humble, and meek, and pure in
heart. How comes it that I am not so ? ' I went to the
best men I knew, and asked, 'Is not this the word of
God ? And if so, ought I not to be such as this requires,
both in heart and life ? ' They answered, 'The first
Christians were such; but it was impossible for us to
be so perfect.' This answer gave me no satisfaction. I
knew God could not mock his creatures, by requiring of
them what he saw it was impossible for them to perform.
I asked others, but still had the same answer, which
troubled me more and more.

"About fourteen years ago, I was more than ever
convinced that I was wholly different from what God
required me to be. I consulted his word again and
again, but it spoke nothing but condemnation • till at
last I could not read, nor indeed do any thing else,
having no hope and no spirit left in me. I had been in
this state for several days, when, being musing by
myself, these words came strongly into my mind : 'God
so loved the world, that he gave his only-b.egotten Son,

OF ASSURANCE OP FAITH. 65

to the end that all who believe in him should not perish,
but have everlasting life.' I thought, 'All ? ' Then I
am one. Then he is given for me. But I am a sinner.
And he ' came to save sinners.' Immediately my bur-
den dropped off, and my heart was at rest.

'' But the full assurance of faith I had not yet ; nor
for the two years I continued in Moravia. When I was
driven out thence by the Jesuits, I retired hither, and
was soon after received into the church. And here,
after some time, it pleased our Lord to manifest himself
more clearly to my soul, and give me that full sense of
acceptance in him, which excludes all doubt and fear.

"Indeed, the leading of the Spirit is different in dif-
ferent souls. His more usual method, I believe, is to
give, in one and the same moment, the forgiveness of
sins, and a full assurance of that forgiveness. Yet in
many he works as he did in me ; giving first the re-
mission of sins, and, after some weeks, or months, or
years, the full assurance of it."

Zacharias Neusser. — ^"Iwas born on the borders
of Moravia ; and was first awakened by my cousin Wen-
sel, who soon after carried me to hear Mr. Steinmetz, a
Lutheran minister, about thirty English miles off. I
was utterly astonished. The next week I went again ;
after which, going to him in private, I opened my
heart, and told him all my doubts ; those especially
concerning Popery. He offered to receive me into com-
munion with him, which I gladly accepted of; and in
a short time after, I received the Lord's supper from
his hands. While I was receiving, I felt Christ had
died for me. I knew I was reconciled to God ; and all
that day I was overwhelmed with joy, having those
words continually on my mind, ' This day is salvation
come to my house: I also am a son of Abraham.' This
]oy I had continually for a year and a half, and my
heart was full of love to Christ.

"After this, I had thoughts of leaving Moravia. I
was convinced it would be better for my soul. Yet I
would not do it, because I got more money here than I
6*

66 OF ASSURANCE OF FAITH.

could elsewhere. "When I reflected on this, I said to
myself, ' This is mere covetoiisness. But if I am covet-
ous, 1 am not a child of God.' Hence I fell into deep
perplexity ; nor could I find any way to escape out of it.
In this slavery and misery I was for five years ; at
the end of which I fell sick. In my sickness my
heart was set at liberty, and peace returned to my
soul. I now prayed earnestly to God to restore my
health, that I might leave Moravia. He did restore it
and I immediately removed to Hernhuth, After I had
been here a quarter of a year, the count * preached one
day upon the nature of sanctification. I found I had
not experienced what he described, and was greatly
terrified. I went to my cousin Wensel, who advised
me to read over the third, fourth, and fifth chapters of
the Epistle to the Romans. I did so. I had read them
a hundred times before; yet now they appeared quite
new, and gave me such a sight of God's justifying the
ungodly, as I never had before. On Sunday I went to
church at Berthorldsdorf ; and while we were singing
those words, loir glauben audi in Jesum Christy — ' We
believe also in Jesus Christ,' — I clearly saw him as my
Savior. I wanted immediately to be alone, and to pour
out my heart before him. My soul was filled with
thankfulness ; and with a still, soft, quiet joy, such as it
is impossible to express. I had full assurance that '■ my
Beloved ' was ' mine,' and ^ I ' was ' his ; ' which has
never ceased to this day. I see by a clear light what is
pleasing to him, and I do it continually in love. I re-
ceive daily from him peace and joy ; and I have nothing
to do but to praise him."

Arvid Gradin, a Swede, born in Dalecarlia. His
statement is as follows: " Before I was ten years old,
I had a serious sense of religion, and great fervor in
prayer. This was increased by my reading much in the
New Testament ; but the more I read, the more earnestly
I cried out, ' Either these things are not true, or we
are not Christians.' About sixteen, my sense of religion

" Count Zinzendorf

OF ASSURANCE OF FAITH. 67

began to decline, by my too great fondness for learning,
especially the Oriental tongues, wherein I was instructed
by a private preceptor, who likewise did all that in him
lay to instruct me in true divinity.

''At seventeen, I went to the University of Upsal,
and a year or two after was licensed to preach. But at
twenty-two, meeting with Arndt's ' True Christianity,' I
found I myself was not a Christian. Immediately I left
off preaching, and betook myself wholly to philosophy.
This stifled all my convictions for some years ; but
when I was about twenty-seven, they revived, and con-
tinued the year after, when I was desired to be domes-
tic tutor to the children of the secretary of state. I now
felt I was ' carnal, sold under sin,' and continually strug-
gled to burst the bonds, till (being about thirty-one
years old) I was unawares entangled in much worldly
business. This cooled me in my pursuit of holiness ;
yet for a year and a half my heart was never at peace.
Being then in a bookseller's shop, I saw the account of
the church at Hernhuth. I did not think there could
be any such place, and asked the bookseller if that Avas
a real account. His answer, 'that it was no more than
the plain truth,' threw me into deep thought, and fervent
prayer that God would bring me to that place. I went
to the secretary, and told him I did not design to stay
at Upsal, having a desire to travel. He said, he had a
desire his son should travel, and was glad of an oppor-
tunity to send him with me. I was grieved, but knew
not how to refuse any thing to my patron and bene-
factor. Accordingly, we left Upsal together, and, after
a year spent in several parts of Germany, went through
Holland into France, and so to Paris, where we spent
another year. But I was more and more uneasy, till I
could be disengaged from my charge, that I might re-
tire to Hernhuth. In our return from France, my
pupil's elder brother, returning from Italy, met us at
Leipsic. I immediately wrote to his father, and having
obtained his consent, delivered him into his hands.

"April 23, 1738, I came hither. Here I was in

68 OF ASSURANCE OF FAITH.

another world. I desired nothing but to be cleansed
inwardly and outwardly from sin, by the blood of Jesus
Christ. I found all here laying the same foundation.
Therefore, though I did not think with them in all
points of doctrine, I waived these, and singly pursued
reconciliation with God through Christ.

" On the 22d of May last, I could think of nothing
but, 'He that believeth hath everlasting life.' But I
was afraid of deceiving myself, and continually prayed
I might not build without a foundation. Yet I had a
sweet, settled peace, and for five days this scripture was
always in my thoughts. On the 28th, those words of
our Lord were strongly impressed upon me, ' If ye, be-
ing evil, know how to give good gifts to your children,
how much more shall your heavenly Father give the
Holy Ghost to them that ask him ! ' At the same time,
I was incessantly carried out to ask that he would give
me the witness of his Spirit. On the 29th, I had what I
asked of him, namely, the plerophoria, or full assur-
ance OF FAITH, which is repose in the blood of Christ ;
a firm confidence in God and persuasion of his favor;
serene peace and steadfast tranquillity of mind, with a
deliverance from every fleshly desire, and from every
outward and inward sin. In a word, my heart, which
before was tossed like a troubled sea, was still and quiet,
and in a sweet calm."

We would add here, that the United Brethren, or Mo-
ravians, in the early periods of their existence as a sepa-
rate denomination, were inclined to the view, that there
is no true and saving faith without assurance of faith ;
and that justification and sanctification are either the
same thing, or are so nearly allied that there is no true
evidence of the former without an entire experience of
the latter. According to the testimony of Christian Da-
vid, of whose personal experience some account has been
given, they were accustomed to inquire of those, who
proposed themselves for full membership in the church,
whether they were assured, beyond all doubt, that they
were the children of God : in what manner and at what

Of ASSURANCE OF FAITH. 69

time they received that assurance ; whether they were
so renewed in the image of God, that all sin, or '' the
whole body of sin," as he expresses it, was destroyed in
them. And if the person could not satisfactorily answer
questions of this kind, and to this effect, he asserts, '■'■ We
judged that he had no true faith ; nor would we per-
mit any to receive the Lord's supper among us, till he
could." On further inquiry into the subject, and addi-
tional experience of the manner of God's dealing with
his people, they abandoned this view as in some impor-
tant respects incorrect, and adopted the doctrine of faith
as existing in different degrees ; and recognized the faith
of forgiveness, in connection with which a person may
be pardoned in the first instance, as well as that of assur-
ance, which is generally later in one's experience, and
results in purity of heart and inward victory. Assur-
ance of faith, however, contmued to be a leading and
most important doctrine ; and every one was expected
to strive earnestly for its attainment. And probably
among no denomination of Christians, in proportion to
their whole number, have more frequent instances of this
ennobling and triumphant experience been found, than
among the United Brethren.

But it is proper to say, that the doctrine and the per-
sonal experience of assurance of faith have not been lim-
ited to the Christian denominations which so far have
been particularly referred to. A careful inquiry would
abundantly show, that this important doctrine, which
recognizes a state of mind existing in sweet purity and
peace, in reverential and affectionate communion with
God, in freedom from doubts and fears, in constant
prayer, in victory over every known and voluntary trans-
gression, in the baptism and in-dwelling of the Holy
Ghost, has been admitted, defended, and preached by
Episcopalians and Presbyterians, and probably by a
number of other sects of Christians, as well as by Con-
gregationalists and Moravians. And many among the
dead, who yet speak in their recorded memorials, and
some, we trust, among the living, can bear a convincing

70 OF ASSUKANCE OF FAITH.

and experimental testimony to its truth and precious-
ness. It would be a pleasing task, if our limits would
allow, to repeat here, in the case of individuals both dead
and living, the delightful facts which warrant and con-
firm this declaration. Saying nothing, however, of
many other instances, which readily present themselves
to my recollection, it seems to me, that the pious Arch-
bishop Leighton was a man that, in the later periods of
his life at least, enjoyed assurance of faith ; and on the
principle which he himself has laid down, viz., that love
will be in proportion to faith, that he possessed what
may very properly be called an assured or perfected state
of love. His American biographer speaks of him in the
following terms, which, decided and emphatic as they
are, will probably command the assent of candid and
serious persons, who have thoroughly studied the arch-
bishop's religious character.

After remarking that his piety Avas eminently a med-
itative piety, he proceeds to say: "Whether in the
midst of this world's scenes, or in perfect retirement,
Leighton's thoughts were always fixed upon the world
whither he was tending. Religious meditation seemed
the involuntary habit of his soul ; and in this was ex-
emplified the profound truth of his own remark, that
'the pure love of God maketh the spirit pure and sim-
ple, and so free, that without any pain and labor it can
at all times turn and recollect itself in God.' If duty
drew him from seclusion, it was to watch and pray lest
he should enter into temptation ; and amidst the most
absorbing earthly business, if his thoughtful face were
of a clear transparency, and you could have looked
through the casement of his soul far into the depths of
its retirement, you would there have seen the high pur-
poses of God still ripening and fulfilling, and the process
of growing holiness advancing as certainly and uninter-
ruptedly as it would in the most sacred oratory of private
devotion. He thought that in this world the Christian's
white robe would be very likely to be entangled and de-
filed, if he wore it too flowingly.

OF ASSURANCE OF FAITH. / 1

'He would not soil those pure ambrosial weeds
With the rank vapors of this sin-worn mould.'

'■'' ' Our only safest way,' said he, ' is to gird up our af-
fections wholly. When we come to the place of our
rest, we may wear our long white robes at full length
without disturbance ; for no unclean thing is there ; yea,
the streets of that New Jerusalem are paved with gold.'

''He was a stranger and a pilgrim on the earth, and he
felt that he was such. He had no more motive to par-
take in the toils and anxieties of this life, than an angel
would feel, commissioned on some errand of mercy to
the dwelling-place of mortals, who stays only till he may
perform the mandate of his sovereign, and is glad to re-
turn from the atmosphere of earth to the light of his
Father's countenance, to his home of glory in the skies.
Though present in the body, he was absent in the spirit,
with his Lord and Master. Amidst his fellow-mortals,
in all the concerns of this life, he walked and acted like
a man in a dream — a dream, from which he was then
only to awake, when he passed into the blissful presence
of his ascended Savior. / shall he satisfied when I
AWAKE toith thy likeness. And though into all the busi-
ness, which duty required of him, he entered with a grave
intensity to fulfil the apostle's injunction, yet all this
while his soul was conversing in heaven, for he looked
with the eye of faith on the things unseen and eternal.
In the emphatic words of Paul, he was dead, and his
life was hid with Christ in God. He was altogether
Christ's ; His image was always before him ; His words
always invited him to glory.

' 1 hear a voice, you cannot hear,
Forbidding me to stay ;
1 see a hand, you cannot see,
Which beckons me away.' " *

In conclusion, I would make an additional remark,
v/hich seems appropriate to a full view of the subject.
It is probably true, that persons enjoying assurance of

* See Cheevcr's Ed. of the Select Works of Archbishop Leighton,

//* OF ASSURANCE OF FAITH.

faith, in those denominations of Christians where that
phraseology is expressive of the highest form of Chris-
tian experience, have often exhibited a degree of hesi-
tancy and rehictance in recognizing themselves as '^sanc-
tified persons," as '' holy persons," as ''perfected in
love," as '' saints," and the like. Nor have others, who
have been members of the same denominations, been in
the practice, except occasionally, of employing such ep-
ithets and expressions in relation to them. Conscious of
their physical and intellectual imperfections, knowing
their liability to errors of judgment, and their consequent
liability to mistaken and relatively wrong feelings, beset
every where, and sometimes deeply afflicted by heavy
temptations, and feeling that they needed every moment
the application of Christ's blood, it is not altogether sur-
prising^ especially in connection with some accessory in-
fluences, that there should have been some hesitation,
both in themselves and in others, in making a personal
application of the epithets and expressions in question ;
but that such expressions, however commendable a due
degree of modesty and reserve always is, are proper, and
that they ought, in justice, on their appropriate occasions,
to be applied to such persons, I carmot doubt. Persons
who are in the assurance of faith, are not merely " pro-
fessors of religion," as the modern expression is ; but are
Christians ; and that too in the highest sense of the term.
They have laid themselves upon the altar of God ; they
have separated themselves from every known iniquity ;
they can say without hesitation that they have no desire
but for God's glory ; they are continually guided by the
Holy Spirit ; they have been enabled to appropriate the
great and precious promises ; in their moral nature, and
in their affections, they bear distinctly the image of
Christ ; in a word, they have devoted their whole being to
God, and nothing is so dreadful to them as a violation of
his will, even in the smallest thing. With such disposi-
tions and purposes of heart, I cannot see why they may
not be described, in the form of expression which is some-
times employed, as "perfected in love ; " and why they

OF ASSURANCE OF FAITH. 73

may not as properly be called " sanctified," '^ holy ones,"
or " saints," as many others, to whom these expressions
have been applied, botli in later and in earlier times.
Bat the propriety of these remarks will perhaps more
fully appear by a reference to the doctrine contained in
one of the following chapters, where the precise relation
between assurance of faith and perfection of love is par-
ticularly pointed out.
7

74

CHAPTER EIGHTH.

RELATION OF CONSECRATION TO ASSURANCE OF
FAITH.

la can hardly be necessary to say any thing, in addi
lion to what has already been said, in illustration of the
great importance of that state of mind which is denom-
inated ASSURANCE OF FAITH. He who truly desires the
blessed experience of holiness of heart will necessarily
attach a high value to the possession of assurance ; be-
cause holiness, in the gospel or evangelical sense of the
term, is obviously identical with perfection of love. And
perfection of love, as we shall have occasion to notice
more particularly in a subsequent chapter, is the natural
result of perfection or assurance of faith.

In respect to the nature of assurance of faith, we may
remark here, after an examination of various statements
and illustrations on the subject, that it appears to consist
essentially in two things ; first, in a general but un-
wavering confidence in God's character, administration,
and promises ; and, secondly, in a confident belief of
our personal acceptance with God through Christ. And
accordingly, it is not limited to the second particular, as
some persons may be inclined to suppose ; but the sec-
ond element, viz., that of a particular or personal accept-
ance, which probably, in the popular view of it, is the
striking or characteristic trait, has its basis in a prevail-
ing or assured faith of a more general character.

With these remarks we proceed to enter on the prin-
cipal topic of the present chapter, viz., the relation ex-
isting between consecration and assurance. We have
already had occasion, particularly in the third chapter, to
refer to the relation existing between consecration and

RELATION OB CONSECRATION. 75

faith in general. Faith, (especially that faith which is
appropriating and purifying,) and the commission of
known sin, cannot go together. They are mutually an-
tagonistical, and destructive of each other. Just so far
as consecration, which implies a fixed determination,
with divine assistance, to resist sin in all its forms, actu-
ally exists, and no farther, is the way open for the prin-
ciple of faith, especially in its appropriating character, to
enter and to take effect in the soul. The Savior him-
self has explicitly taught us, (John v. 44,) that those
who, in the spirit of self-seeking, pursue worldly honor,
and not the honor v/hich cometh from God only, are
unable, in the religious sense of the expression, to be-
lieve.

(1.) But proceeding from the more general view of
the subject to the particular and specific one now under
consideration, we remark, in the first place, that assur-
ance of faith, like all other forms of religious faith con-
sidered in distinction from natural faith, is the gift of
God. No one has it without the divine blessing. But
here, as in every other case of God's dealings, we see
no other course but to take the position as almost a self-
evident one, that there are reasons in the Divine Mind for
every occurrence or fact, and also for every modification
of the divine conduct ; and that God, in imparting the
immense blessing of assurance of faith, does not and
cannot act accidentally. In other words, there is some
antecedent fact, some preparatory condition, in connec-
tion with which this great blessing takes place. Not a
meritorious condition, it is true ; nothing which lays
God under obligation ; but still a preparatory antecedent
or condition actually existing in the view of the Divine
Mind, and as an indispensable part of the divine arrange-
ment. And that condition, as the matter presents itself
to our view, is consecration. Not a consecration in
part, but in whole ; a solemn and a permanent giving up
of the whole being to God. If with any inferior degree
of consecration there may be an inferior degree of faith,
there cannot be a perfection or assurance of faith, with-

76 RELATION OF CONSECRATION

out a consecration corresponding to it. It must, there-
fore, be a consecration, such as was described in the
chapter on that subject, both of body and of spirit, both
of persons and of possessions, entire, permanent, and

IRREVOCABLE.

(2;) We proceed to mention, secondly, some con-
siderations in support of this view, viz., that entire con-
secration is, and must be, the antecedent condition of
entire or full assurance. Assurance of faith, as the
phrase is commonly employed by writers, and as we have
already had occasion to notice, is used not only to ex-
press an entire and perfect confidence, on the part of
those who possess it, in the character and administration
of God ; but also in their own personal acceptance with
God through Christ. They have no doubt, on the one
hand, of the truth, mercy, and justice of God ; nor have
they any doubts, on the other, that they are the beloved
children of God; and that, in entire consistency with his
truth and justice, they are fully accepted of Him. Such
is the nature of their assurance. But we hazard noth-
ing in saying, that it is impossible for a man to believe,
with assurance of faith, that he is fully accepted of God,
(which is one of the leading elements, though not the
only one, in the state of mind denominated assurance,)
while he is knowingly sinning against Him ; which, of
course, he must be regarded as doing, so long as he re-
mains unwilling to consecrate himself. It is impossible
among other things, because it is contrary to the natural
operations of the human mind in all analogous cases. It
is just as impossible, (repeating here an illustration of
the subject which has been already employed,) as it is
for us to believe that a man whom we are injuring and
ill-treating every day, and whom we also know to be
acquainted with our evil conduct, can regard us as a
friend. There is something, in such a case, in the na-
ture of a moral contradiction. The two things cannot
go together.

And furthermore, it is impossible, because such a be-
lief, viz., that God does fully and cordially accept of us.

TO ASSURANCE OF FAITH, 77

while we are withholding the entire consecration of our
bodies and our spirits, and are therefore knowingly sin-
ning against him, evidently implies a conviction, on the
part of the person who is the subject of the belief, that
God is not necessarily displeased and offended with sin —
a view of things alike contrary to reason, the character of
God, and the Scriptures ; and therefore not reasonably
to be expected in any one.

We are constrained, therefore, to draw the conclusion,
(a conclusion so obvious in itself that it clearly does not
require much array of argument,) that assured confi-
dence in the character and administration of God, com-
bined with the additional element of assured faith in our
present acceptance with Him, cannot exist except in
connection with entire consecration. In other words,
Ave must be conscious of doing all that we can do in the
fulfilment of God's holy will ; of separating ourselves
from every voluntary transgression ; of discharging, with
divine aid, every known duty ; of laying all our powers,
possessions, and gifts, deliberately upon the divine altar,
and without any intention of ever resuming them.
The man who is truly set apart to God in consecration
strives and prays, continually, that he may not, in the
smallest thing, offend his heavenly Father. He would
infinitely prefer death to known transgression, even the
slightest transgression.

In this state of mind it is easy to see that there is a
natural basis for the exercise of faith, particularly the
faith of personal acceptance, in the highest degree. In
such a state of things, when the obstacles which pre-
viously existed are removed, the soul naturally turns to
God; naturally relies upon Him. It becomes easy to
believe, when before it was found very difficult. The
Holy Spirit enters and operates, without obstruction, in
a mind which is in this position. The promises are read-
ily received. Such a soul feels that it would be sin to
doubt ; and thus, with the divine blessing, it rises supe-
rior to every degree of hesitation, and enters into the rest
of assurance.

78 RELATION OF CONSECRATION

(3.) Perhaps it should be added further, in order to
meet an inquiry naturally arising in the minds of some,
that faith in the highest degree, or assurance of faith, al-
though we have reason to think it never fails to follow
the act of consecration sooner or later, in the case of
minds not unfavorably aifected by some physical or
mental disorder, does not always immediately follow such
consecrating act. There are various incidental causes,
which sometimes operate to check and diminish the ex-
ercise of assurance of faith for a time, notwithstanding
the dedicating or consecrating act ; such as a general
ignorance on the subject of faith, and particularly pre-
vious habits of unbelief, the unfavorable influence of
which does not always cease at once. And it is not ir-
rational to suppose, that there may also be reasons exist-
ing in the mind of God, but unknov/n to us, why he
should see fit to delay temporarily the bestowment of
this great gift, especially in that particular which relates
to our personal acceptance and safety. Accordingly, it
is said in Hebrews x. 36, 37, "Ye have need of pa-
tience^ that J after ye have done the loill of God, ye might
receive the promise ; for yet a little while, and he that
shall come will come, and will not tarry.'''' But God
does not delay, even for the "yet a little while," arbi-
trarily and without reason, although we may be ignorant
what that reason is. I believe it is a common and cor-
rect opinion, that the delay exists only so long as God
sees best for the person himself. In other words, he de-
lays in order to wean him more effectually from all reli-
ance upon any thing but simple, childlike trust in the
Divine Word ; and thus to prepare him for the reception
of the blessing under the most favorable circumstances.
There is perhaps some hidden tendency, which is
scarcely known to the individual himself, such as a dis-
position to look for some specific sign or manifestation,
or something of that nature, which remains to be smitten
and crucified ; and which, there is no doubt, will be
crucified and taken out of the way, as soon as the person
himself learns, in connection with God's continued deaU

TO ASSURANCE OF FAITH. 79

ings with him, where and what it is. But I do not sup-
pose that God will thus withhold himself, even for a
moment, from one who is fully prepared for him in all
respects; and who, in connection with the fact of entire
consecration, is truly willing, irrespective of joys and
sorrows, of human aid and opposition, of the light of
vision and of the terrors of darkness, to live in that sim-
ple and mysterious way of faith alone. — '' Come ye
out from among them, and be ye separate, saith the Lord ;
and TOUCH not the unclean thing ; and I will receive
you, and will be a Father unto you, and ye shall be my
sons and my daughters, saith the Lord Almighty! "

And permit me here to inquire of the individual, who
has had the patience and kindness to accompany the
writer thus far, whether he has been able to apply the
truths and principles which have been brought to his
notice ? Do you believe that God requires you to be
holy ; that he has made provision for your sanctification
in the present life ; and that there is any reasonable pros-
pect, with divine assistance, of attaining to this desirable
state ? Have you felt, with the sincerity and depth of
feeling appropriate to the case, the obligation to be holy ?
Relying upon the sanctifying results of that same great
expiation on the cross, which is the foundation of your
hope of pardon for past sins, have you deliberately and
decidedly brought all, and laid all upon the altar of God,
as a sacrifice offered and consecrated to him ? Have you
believed in God, that he is true to his word, which de-
clares him to have an open arm for the returning sinner ;
and that, from the moment of your laying all upon his
altar, you have been, and are now, accepted ? Is your
faith not only of that personal or appropriating character,
which applies God's word and promise to yourself, but
is it a strong faith ? Is it, as the faith of every Christian
ought to be, the faith of assurance? — like that of the
individual, who has already been referred to, who sealed
the truth of his hope by dying in the fire at the stake,
" above self in a higher self, above the form in the
power, above the letter in the life ! "

80 RELATION OF CONSECRATION TO ASSURANCE OF FAITH.

Permit me to say, my brother, in the spirit of sincere
humility and kindness, that the way in which you are
called to walk is what it is represented to be, in the
Scriptures, "a strait and a narrow one." But it is a
way which must lead somewhere ; and it is obvious,
also, that it must be a way which differs from every
other way. I appeal to you to say, under the guidance
of an enlightened Christian conscience, whether it is not
in the direction, or very nearly in the direction, indica-
ted by these questions ? Most solemnly and deliberately
do we affirm our conviction, that, in order to know God
by an inward communion with Him, all must be laid
upon the divine altar with a renunciation without lim-
its ; and that he who brings the offering must believe,
with a faith unwavering, that God accepts it. Is it in
your power, relying either upon Scripture or upon reason,
to indicate any better way ? If not, then delay no long-
er ; cease to feed on husks, that you may eat spiritual
bread ; renounce the life of self, that you may possess
the life of universal love ; be all to God, that He may
be all to you.

1 SAT me down in earth's benighted vale,

And had no courage and no strength to rise ;

Sad, to the passing breeze 1 told my tale.

And bowed my head and drained my weeping eyes.

But Faith came by, and took me by the hand ;

And now the valleys rise, the mountains fall :
Welcome the stormy sea, the dangerous land !

With Faith to aid me, I can conquer all.

81

CHAPTER NINTH.

RELATION OF ASSURANCE OF FAITH AND PERFECl

LOVE.

In the preceding chapter, we have endeavored to ex-
plain the relation of Consecration to Assurance of Faith.
But assurance also, as well as consecration, has its rela-
tionships. In particular, assurance or perfection of faith,
and perfection of love, are closely and inseparably con-
nected. And it becomes an interesting, and in many
respects an important inquiry, What is the precise rela-
tion which they sustain to each other ?

(1 ) Aqcordingly, we proceed to remark, in the first
place, that they hold the relation of antecedence and
SEQUENCE. Assurance of faith naturally and necessarily
precedes assurance or perfection of love. We are aware
that some theologians, and theologians, too, not wanting
in powers of thought, have exhibited a disposition to re-
verse this order, and to place love first in time ; thus
making love the foundation of faith, and perfection of
love the foundation of assurance or perfection of faith.
But it must be acknowledged, it is difficult to see how
such a position of things as this can commend itself,
either to the light of reason or to the plain language
and statements of the Scriptures. How is it possible,
looking at the subject in the light of nature merely, if
we have no confidence in God, no faith in his character,
that we should love him ? What are the principles of
natural love ? Undoubtedly, this important affection of
the human heart has its principles or laws both of origin
and progress ; and it becomes, therefore, a proper and
interesting inquiry, in what way it arises, and in what
way it supports itself, in common life. And, in answer

82 RELATION OF ASSURANCE OF FAITH

to this inquiry, an obvious remark is, that, with the ex-
ception of its purely instinctive action, it always has its
foundation in confidence or faith in the object beloved.
If we have no confidence in another's character, no faith
in his truth, his honor, or his gratitude, but, instead of
beUeving in him as possessed of good and interesting
traits, are obliged to regard him as characterized by what
is mean, false, and evil, — it seems to be impossible, on
natural principles, that we should love him. It is true,
we may, in certain respects, be interested in such a per-
son ; we may exercise towards him the love of pity or
benevolence ; but we cannot exercise that form of love
which alone is appropriate to God, viz., the love of com-
placency. Faith, therefore, must precede love. And
this, which is the law of natural love, is also the law of
religious love. And I think it is obvious, from what
has been said, that we may go farther, and say, that
faith not only sustains to love the relation of antece-
dence, but sustains also the relation of a cause ; not ot
an absolutely efficient cause, which would exclude vol-
untariness of action, but of what is variously called a
conditional, occasional, or preparatory cause. So that
we may not only say that, in point of fact, and in the
order of nature, faith goes before love ; but may prop-
erly add that, without the antecedence of faith, love
cannot exist.

(2.) As connected with what has been said, we ob-
serve further, that it is a law of the affection of love, not
only that it will follow faith, but that it will be in pro-
portion to faith. It will be recollected, that we are
speaking now of the love of complacency, of which God
and all holy beings are the appropriate objects ; and not
of the mere love of pity or benevolence, of which other
beings, and those of a very different character, may be
the objects. We repeat, therefore, that love not only
depends on faith, in some measure as an effect depends
on a cause, but, corresponding also in amount or degree,
it will be in proportion to faith. If faith is weak, the
corresponding exercise of love will be proportionally

4ND PERFECT LOVE. 83

weak ; if faith is strong, the degree of love will be pro-
portionally strong ; if there is an assurance or perfection
of faith, there will be an assurance, that is, an assured
state or perfection of love. This is the connection, if
we have a right view of it^ and the permanent law of
the two states of mind.

And this relationship, and this permanent law of the
states of mind under consideration, is abundantly recog-
nized in theological writers, as well as in the Scriptures.
Archbishop Leighton, after remarking, in his commen-
tary on Peter, that there is an inseparable intermixture
of love with belief, and that they are mutually strength-
ened the one by the other, proceeds to observe as fol-
lows : "Many directions, as to the means of begetting
and increasing this love of Christ, may be here offered ;
and they, who delight in number, may multiply them ;
but surely this one will comprehend the greatest and
best part, if not all of them : Believe, and you shall

LOVE ; BELIEVE MUCH, AND YOU SHALL LOVE MUCH. La-
bor for strong and deep persuasions of the glorious
things which are spoken of in Christ, and this will com-
mand love."

(3.) We remark again, that these two states of
mind, the relation of which to each other has thus been
briefly indicated, are identical in their results, in relatio?i
to sin. It is entirely evident that perfect love, when
actually in exercise, is inconsistent with the commission
of any known transgression. It is the same — as must be
evident, not only from the statements of those who have
been in this state of mind, but also from a slight reflec-
tion on the subject itself — with assurance of faith.

Assurance of faith, considered as expressive of a defi-
nite religious state of mind, has reference both to God
and to the subject of it ; to God, among other things, as
true to his word both of threatening and of promise ;
and to the subject of it,' as being fully forgiven and ac-
cepted in God through Christ. It is not possible, that the
man, who sins voluntarily and knowingly against God,
can, at the same ti?ne of thus sinning^ have full and as-

84 RELATION OF ASSURANCE OF FAITH

sured faith in either of these respects, Full faith in God,
as true to his promises and threatenings, would, either
through the impression of strong love and gratitude, or
of terrible fear, extinguish all desire and purpose of
knowingly doing wrong. And full faith in God, as fully-
forgiving and receiving us to his favor, is obviously and
utterly inconsistent with the fact of knowingly sinning
against him at the same time. He, therefore, who is in
the enjoyment of assurance of faith, although he may be
the subject of various involuntary infirmities and errors,
which result from our fallen condition, and which re-
quire confession and atonement, will never voluntarily
and knowingly do any thing against the will of his
heavenly Father. And these views, it is hardly neces-
sary to add, are entirely in accordance with those pas-
sages of Scripture which not only speak of faith as
peculiarly acceptable to God, but as working by love,
and as purifying the heart.

Dr. Increase Mather, who held an eminent rank for
learning and piety among the early Congregational min-
isters of New England, has the following expressions in
a sermon on assurance, which agree with what has now
been said : "They that pretend to assurance of the love
of Christ, and yet have no care to observe some of his
holy commandments, do but deceive their own souls,
and the Lord will reject their confidences. Where
there is an eminent assurance, if built on Scripture
promises, there is eminent holiness."

Mr. Ebenezer Erskine, a pious minister of the Scotch
Presbyterian church, of the last century, has the fol-
lowing statements, in his Discourse on Assurance of Faith,
which obviously involve the idea of the incompatibleness
of faith and the commission of known sin : " It is im-
possible for a person, living in the love and practice of
sin, to draw near to God with the confidence of faith ;
for, in the very act of drawing near, the heart is purified
hy faith in the blood of Jesus ; or, as it is expressed in
the latter clause of the text, [referring to Heb. x. 22,]
he hath his heart sprinkled from an evil conscience^ and

AND PERFECT LOVE. 85

his body washed with pure water. In believing, we
cease to do evil, and learn to do well. Faith, appre-
hending the mercy of God in Christ, tarns the soul from
sin unto God; so that it is as impossible for a person to
draw near to God, with the confidence of faith, while he
lives in the love and practice of sin, as it is for a person
to come to you, and go from you, at the same instant
of time. While the heart is in league with sin, it is
departing from the Lord. How, then, in this case, [that
is to say, when the heart is in league with sin,] can
the sinner draw near to God ? Par less can he draw
near with assurance of acceptance."

I might refer here to the statements of the Rev. Andrew
Gray, also, many years since, an acceptable minister of
the Scotch church. In one of his published sermons
having relation to the subject under consideration, he
gives a number of evidences or marks of assurance ; one
of which has reference to the connection existing be-
tween assurance of faith and the sanctification of the
heart, or holiness. He maintains, by argument and by
reference to the Scriptures, that purity of heart, or holi-
ness, is the natural result of assurance of faith ; that those
who possess such assurance are a people especially set
apart, are " bought with a price," and are no longer at
their own disposal ; and that persons who profess to have
assurance of faith, but without a corresponding holiness
of heart and life, are under a great delusion.

In view of what has been said, as our limits do not
admit of a more minute investigation of the subject, we
come to the conclusion, that the doctrine of assurance
of faith, and the doctrine of perfect love, although in
reality distinct, may yet safely and properly be regarded
as but different views of one great phasis of experi-
mental Christianity, viz., that in which the soul is with-
out present condemnation, and is in the experience of
free, accepted, and full communion with God. Or per-
haps we may express the same thing, and rather more
definitely, by saying, although they are distinct, they
are so closely connected, that the one, wherever 't
8

86 RELATION OF ASSURANCE OF FAITH

exists, necessarily involves the other ; and that either of
them involves the idea of evangelical holiness. If there
is assurance of faith, it is necessarily followed by per-
fection of love ; and the existence of perfect love — a state
of mind which is otherwise expressed by the terms and
phrases, sanctification, Christian perfection, and evan-
gelical holiness — necessarily implies the antecedent
existence of as^^urance of faith.

But it will be asked, perhaps, by some, whose early
habits of thought and association will naturally prompt
the inquiry, If there be this close relation between as-
surance of faith and perfect love, so that they may be
regarded as, in effect, identical and interchangeable, why
not retain and employ the former mode of expression, to
the exclusion of any other ? Undoubtedly, particular
denominations of Christians, and individuals, also, influ-
enced by peculiarities in theological views, by early
associations, or some other cause, will, on some oc-
casions, give a preference to those forms of expression
which most readily harmonize with such peculiarities
and associations. Nor do we suppose that this is to be
regarded as ground of complaint. Nevertheless, there is
no necessity of our being limited to one mode of ex-
pression ; and in the present case, where the inward ex-
perience, although always essentially the same, presents
itself in different aspects, — sometimes as perfect faith,
and sometimes as perfect love, — there is evidently some
advantage in not being so. Those who know, by per-
sonal experience, what this state of mind is, will appre,-
ciate this remark, among other things, because a famil-
iarity with different forms of expression aids very much,
on many occasions, in opening the way to a free and
united communion with those who are in the same state
of mind in other Christian denominations. They feel
the need of this communion ; they cannot do otherwise
than seek it and find it ; and on both sides it is a great
satisfaction to understand the blessed import of the ex-
pressions which they reciprocally use. And besides, as
language is the natural sign or expression of things, ii

AND PERFECT LOVE. 87

seems obvious that there is something due, on the part
of language itself, to that natural and eternal relation-
ship Avhich exists in the case under consideration. Faith
and love are twin sisters, born together, and forever in-
separable ; and the hearts where they have entered and
taken possession, by whatever names of sect they may
be characterized, are as closely allied and as dear to
each other as the divine and heavenly graces which
animate them. He who has assurance of faith can
never disclaim the relationship which he bears to him
who has perfection of love ; and language, whose office
it is to suit the word to the thing with entire impar-
tiality, should never be wanting in acknowledged terms
both to express the things themselves, and also to recog-
nize and sanction the relationship and union between
them.

" Jesus, I my cross have taken,

All to leave and follow thee :
Naked, poor, despised, forsaken,

Thou from hence my all shalt be.
Perish every fond ambition,

All I've sought, or hoped, or known ;
Yet how rich is my condition !

God and heaven are still my own.

"Let the world despise and leave me ;

They have left my Savior, too ;
Human hearts and looks deceive rae ;

Thou art not, like them, untrue.
And while Thou shalt smile upon me,

God of wisdom, love, and might.
Foes may hate, and friends may scorn me

Show thy face, and all is bright."

88

CHAPTER TENTH.

CONSIDERATIONS ON THE LIFE OF FAITH.

" The just shall live by faith." '^ The life which
I now live in the flesh I live by the faith of the Son of
God." These passages, and others like them, involve
the important truth, that the Christian life is a life of
faith, in distinction from a life of open vision.

There are various modifications of faith ; all of which
are important in their appropriate places ; and all of
which, it is quite probable, have a connection more or
less intimate with the life of faith. But the form o^
faith which is especially necessary, in order to live the
life of faith, is that ivhich makes God present^ moment
hy moment^ in any and all events which take place.
The want of this form of faith is one great source of
evil. It is owing to a defect here, in a great part at
least, that many persons, who believe to some extent in
God, and in Christ, and perhaps in their own final ac-
ceptance, nevertheless make but little progress in sanc-
tification. Adhesive in a general faith which looks at
things in masses, and rejecting that which is par-
ticular, they necessarily place God at a great dis-
tance ; while, on the other hand, that faith which is
specific and particular brings him near, makes him pres-
ent and intimate in all our concerns, and establishes
between him and our own souls a perpetual and happy
relationship. We hope we shall not be misunderstood.
We admit that other modifications of faith are important
in their place. We know them to be so. But we can-
not doubt that the true life of God in the soul must be
sustained, in a very considerable degree, by means of

LIFE OF FAITH. 89

ihat specific form of faith which recognizes God as

PRESENT, NOT ONLY IN EVERY MOMENT OF TIME, BUT AS
PRESENT, EITHER PERMISSIVELY OR CAUSATIVELY, IN
EVERY EVENT THAT TAKES PLACE.

(1.) Proceeding now to iUustrate this general view
in some particulars, we remark, in the first place, that
those who are in the exercise of that form of faith
which makes God present in overy thing, will perceive
and recognize the hand of God in every thing which re-
lates to themselves J viz., in the preservation of their lives
and health, in their affairs of business, in their sufferings
and joys, in the strength or weakness of their intellect-
ual powers, in their opportunities of acquiring knowl-
edge, in their opportunities of discharging duty, in their
inward and outward temptations, in every thing, whether
it relates to mind, body, or estate, or whether it relates
to suffering or to action, which in any way concerns
themselves, or which in any way concerns those with
whom they are closely connected by family ties.

(2.) We remark, in the second place, that if we are
in the exercise of that kind of faith which makes God
present in all things, we shall be enabled to see dis-
tinctly his presence and his operative hand in the move-
ments and acts of those who entertain hostile disposi-
tions towards us, and who may properly be denominated
our enemies. Notwithstanding the suffering to which
the cruel and unjust course of our enemies often exposes
us, we shall find no difficulty, if we are in the exercise
of this form of specific faith, in recognizing and be-
lieving the presence of God in that, as in other things.
The mind is in that delightful position which enables
It to think much more of God than of the instrument
which he employs. Looking up to the great Author, it
accepts from his hand, with acquiescence and thankful-
ness, the cup of bitterness ; while it has mingled emo-
tions of disapproval and pity (compassion being the
predominant feeling) for the subordinate agent. But it
is the distinct and unwavering perception that God is
present, and that it is God who offers it to our lips,
8 *

90 CONSIDERATIONS ON THE

which most of all changes and sweetens the draught.
It is inexpressibly delightful, in all the trials that come
upon us, from within and without, to realize, without
any misgivings of spirit, that the rod, whatever may be
the subordinate agency, is in the hands of our heavenly
Father.

(3.) Proceeding to a farther application of these
views, we remark again, it is obvious, from the Scriptures,
that we are required to be ''diligent in business;"
" whatever our hand findeth to do, to do it with oui
might;" ''to provide for our own households;" and
undoubtedly every person must, on Christian principles,
regularly and conscientiously accomplish the appropriate
work of his hands, whatever it may be.

But here also, as in every thing else, we must recognize
the presence and agency of God. We must do what-
ever God requires us to do, and must recognize him
alike in the fulfilment and the disappointment of our
efforts. We must not think too much of the inferior
instrumentality of the rain and the sunshine, of the
turning of the furrow, and of the planting of the seed,
although these are important in their place ; but placing
these, and all other secondary acts and causes, compara-
tively under our feet, must endeavor to gain a higher
position, and to stand in nearer proximity to the Primi-
tive Agency. " He that observeth the wind shall not
sow ; and he that regardeth the clouds shall not reap "
God works in connection with second causes, but not in
dependence on them. They are his servants, and not
his masters ; a sort of dumb expositors of his purposes
and will, but in no sense, though blind man seldom looks
above them, the originating and effective cause. " In
the morning sow thy seed, and in the evening withhold
not thy hand ; for thou knowest not whether shall pros-
per, either this or that, or whether they both shall be
,alike good."* Blessed is the man who, as he goes
about his daily business, tending his flocks with Abra-

* Ecclesiastes xi. 4, 6.

LIFE OF FAITH. 91

ham, or ploughing his fields with Elisha, can see God
in trees, and flowers, and running brooks, in hills, and
valleys, and mountains, in clouds and in sunshine ; and
can connect him, as an intelligible and effective agency,
with every thing that has relation to the time and the
place, the nature and the results, of his labors.

(4.) It is important, also, in the experience of a holy
life, to extend the principle of the recognition of God's
presence and agency to all public and national events,
as well as to those of a more private nature. In repub-
lican governments, and in all governments of a constitu-
tional character, there are almost constantly before the
public questions of great interest, which, when viewed
out of their relation to the Divine Mind, are calculated
to excite in the Christian, as well as in others, a degree
of anxiety. When he beholds conflicting parties and
nations, when he witnesses the wild political commo-
tion and uproar which have characterized almost every
age of the world, the heart of the good man would faint
within him, if he did not know and feel that the hand
of the Lord is in it. And yet the faith even of Chris-
tians, when exercised in relation to public events, is
exceedingly weak ; so much so as hardly, in the com-
parative sense, to have an existence. It is very different
in this matter from what it should be. Nothing but a
strange and blind unbelief could thus exile God from a
participation in national movements. There has no po-
litical event ever taken place — there has been no fall or
rise of empires, no building up or overthrow of parties,
no aggressions of war or pacifications of peace — without
the presence of the hand of the Lord, either for good or
for evil, for punishment or reward. Such is the doc-
trine of the Scriptures, as well as of reason. Their lan-
guage is, " The kingdom is the Lord's ; and he is the
governor among the nations." Ps. xxii. 28. ''By me
kings reign, and princes decree justice." Prov. viii.
15. God says of Cyrus, the Persian king and conqueror,
" He is my shepherd, and shall perform all my pleasure ;
oven saying to Jerusalem, Thou shalt be built, and to

92 CONSIDERATIONS ON THE

the temple, Thy foundation shall be laid." Isa. xliv.
28. And he adds, in the next chapter, a remarkable
passage, which shows that kings and rulers, who have
no realizing sense of the divine superintendence and
presence, may yet be the instruments in his hands for
the accomplishment of his purposes. " For Jacob, my
servant's sake, and Israel, mine elect, I have even called
thee by thy name ; / have surnamed thee, though thou
hast not knoiv7i me."

O that we might learn the great lesson (the lesson
absolutely indispensable to him who would experience
the highest results of the inward life) of beholding God,
either in his direct efficiency, or his permissive and con-
trolling guardianship, as present in all things, whether
high or low, of whatever name or nature. Without
taking this view of his presence, we deprive ourselves
of that great centre where the soul finds rest. We are
tossed and agitated by passing events. Every thing is
perplexed, mysterious, and hopeless.

In conclusion, we would remark, that a life of faith is
necessarily a life of prayer. It must be obvious that
the faith, which makes God present at all times and in
all events, and yet without inspiring a sentiment of
communion and sympathy with the Divine Mind, would
be of no avail. When, therefore, we speak of belie v-
ingly recognizing the presence of God in all things, we
do not mean a recognition in which there shall be no
feeling, no sentiments of filial dependence, no gratitude
and love. Far from it. God is made present, by faith,
in order to be loved and communed with. The spirit of
true communion with God — which is only another name
for the spirit of prayer — naturally flows out, as it
seems to us, of the spirit of constant and specific faith,
and naturally and necessarily forms an important part of
the life of faith. True prayer always has relation to
the existing state or tendency of the soul ; or rather it
is, for the time being, the very state of the soul itself,
and nothing else. And the existing state of the soul, it
is hardly necessary to say, always and necessarily has a

LIFE OF FAITH. 93

connection, more or less intimate, with the existing de-
velopment of things. Connecting, therefore, the exist-
ing state of the soul with the existing state of things
around it, and the development of things with the pres-
ence and agency of God, we are at once brought into
correspondence and communion with God, in relation to
the things in which we are now most especially inter-
ested, and concerning which God is most pleased to
know our filial trust, and to hear our humble supplica-
tions. Accordingly it is, in our apprehension, a true
doctrine, that every returning day brings with it its
special burden of prayer ; in other words, something
which it is especially proper for us to introduce to the
notice of our heavenly Father, for his direction and
blessing. And this is true, not only of every day, but
of every hour, and every moment ; and thus it is that
those who live the life of faith may not only be said to
recognize God in every thing, and to be in communica-
tion with him in every thing, but to look for guidance
and the divine blessing in every thing, and " to pray

[The following extract from a letter on Experience is copied from
a tract published in Boston in 1810, and entitled " The Life of Faith :
a Letter found in the Study of the late Rev. Mr. Belcher, of New Eng-
land, (probably Rev. Samuel Belcher, of Newbury, Mass.) Being an
answer to the question. How to live in this world, so as to

LIVE IN HEAVEN."]

'' I will tell you familiarly what God hath done for
my soul, and in what train my soul keeps towards him-
self. I am come to a conclusion to look after no great
matters in the world, but to know Christ and him cru-
cified. I make best way in a low gale. A high spirit
and a high sail together will be dangerous, and therefore
I prepare to live low. I desire not much, and pray
against it. My study is my calling ; so much as tends
that way (without distraction) I am boimd to plead for,

94 CONSIDERATIONS ON THE

and more I desire not. By my secluded retirements, I
have the advantage to observe how every day's occasions
insensibly wear off the heart from God, and bury it in
self, which they who live in care and cumbers cannot be
sensible of. I have seemed to see a need of every thing
God gives me, and want nothing that he denies me.
There is no dispensation, though afflictive, but either
in it, or after it, I find that I could not be without it.
Whether it be taken from, or not given to me, sooner or
later God quiets me in himself without it. I cast all
my concerns on the Lord, and live securely on the care
and wisdom of my heavenly Father. My ways, you
kijow, are, in a sense, hedged up with thorns, and grow
darker and darker daily ; but yet, I distrust not my good
God in the least, and live more quietly, in the absence
of all, by faith, than I should do, I am persuaded, if 1
possessed them. I think the Lord deals kindly with
me, to make me believe for my mercies before I have
them ; they will then be Isaacs, sons of laughter. The
less reason hath to work on, [that is, the more entirely
reason is perplexed, and is at a loss what measures to
adopt,] the more freely faith casts itself on the faithful-
ness of God. I find that, while faith is steady, nothing
can disquiet me ; and when faith totters, nothing can
establish me. If I tumble out amongst means and
creatures, I am presently lost, and can come to no end ;
but if I stay myself on God, and leave him to work in
his own way and time, I am at rest, and can sit down
and sleep in a promise, when a thousand rise up against
me. Therefore, my way is not to cast beforehand, but
to walk with God by the day. Sufficient unto the day
is the evil thereof. I find so much to do continually
with my calling and my heart, that I have no time to
puzzle myself with peradventures and futurities. As
for the state of the times, it is very gloomy and tem-
pestuous. But why do the heathen rage ? Faith lies
at anchor in the midst of the waves, and believes the
accomplishment of the promise, through all these over-
turning confusions and seeming impossibilities.

LIFE OF FAITH. 95

" Upon this God do I live, who is our God forever,
and will guide us unto death. Methinks I lie becalmed
in his bosom, as Luther in such a case, [viz., when beset
with troubles.] I am not much concerned ; let Christ
see to it. I know prophecies are now dark, and the
books are sealed, and men have all been deceived, and
every cistern fails ; yet God doth continue faithful, and
faithful is he that hath promised, who will do it. I
believe these dark times are the womb of a bright
morning.

'' Many things more I might add ; but enough. O
brother ! keep close to God, and then, a little of the
creature will go a great way I Maintain secret commu-
nion with God, and you need fear nothing. Take time
for duties in private ; crowd not religion in a corner of
the day. There is a Dutch proverb, ' Nothing is got
by thieving, nor lost by praying.' Lay up all your
good in God, so as to be able to overbalance the sweet-
ness and bitterness of all creatures. Spend no time
anxiously in forehand contrivances for this world.
They never succeed. God will turn his dispensations
another way. Self-contrivances are the effects of unbe-
lief. I can speak by experience. Would men spend
those hours they run out in plots and contrivances, in
communion with God, and leave all to him, hy heliev-
mgj they would have more peace and comfort. I leave
you with your God and mine. The Lord Jesus be with
your spirit."

♦* God of my life, whose gracious power
Through varied deaths my soul hath led,

Or turned aside the fatal hour,
Or lifted up my sinking head, —

" In all thy ways thy hand 1 own,

Thy ruling Providence 1 see ;
Assist me still my course to run,

And still direct my paths to thee."

96

CHAPTER ELEVENTH.

OF A LIFE OF SPECIAL SIGNS AND MANIFESTA-
TIONS, AS COMPARED WITH A LIFE OF FAITH.

The views which have been taken of the life of
faith will aid us in forming a proper estimate of a ten-
dency, which is often noted among the followers of
Christ, to seek for signs, tokens, and manifestations, as
the basis, in part at least, of their full reconciliation
with God, and of a holy life. We are aware that this
tendency arises, in some cases, from ignorance ; but there
can be no doubt that it has its origin chiefly in that
dreadful malady of our nature, the sin of unbelief.
But considered in any point of view, and as originating
in any cause whatever, we cannot regard it as otherwise
than wrong in principle, and as exceedingly injurious
m its consequences. In reading, not long since, the
Memoirs of the pious and devoted Lady Maxwell, our
attention was directed to a consecration of herself to
God, at an early period of her life, conceived in terms,
which, as it seemed to us, a more matured judgment,
and a more advanced experience of God's faithfulness,
such as she had in the later periods of her life, would
not have entirely approved. The portion of this inter-
esting act of consecration, to which reference is here
particularly made, is as follows : '' If thou, Lord, wilt
manifest thy dear Son to me, clear up my evidence of
my interest in him, shed abroad his love at all times in
my heart, and let me feel him ever drawing me to
himself with the cords of love, and in times of trial
make his strength perfect in my weakness, and not de-
sert me in duty nor in temptation ; if thou, Lord, wilt

OF A LIFE OF SIGNS AND MANIFESTATIONS. 97

do these great things for me, then, in thy strength, I
give myself unto thee, soul, body, and spirit, in the'
bonds of an everlasting covenant never to be forgotten."
It seems to be a fair inference, from these expressions,
that this pious lady had an earnest desire, at the period
of making this consecration, to devote herself entirely
to God ; but that she had not faith enough, or perhaps
we might properly say, she was afraid to commit
herself without reserve into the hands of her heavenly
Father ; which is the true idea of consecration, and
without which no act of consecration can be of any
value. In other words, she had not faith enough to
make this important surrender or renunciation of self
(a renunciation which is so indispensable to a full realiza-
tion of the inward life) without some special testimony
of his favor, some inward sign, some specific feeling ;
something, probably not very definitely represented even
to her own conceptions, which should assure her, ante-
cedently to the full surrender on her part, of the divine
acceptance.

Many persons, who have seen and have corrected the
error, and are now living the true life of faith, can testi-
fy that, in the earlier periods of their experience, they
have hesitated and been perplexed in a similar manner.
And as the subject is practically one of great impor-
tance, it may be proper to introduce here some instances
and illustrations, in addition to what has already been
said. " My anxiety," says a religious person, whose
experience is given in a recent publication, '' for ad-
vancement in holiness increased. My mind became
exceedingly burdened. 1 was convinced that I must
make a new and entire consecration of myself to God,
yet shrank from such a total surrender. I sometimes
felt, that if the Lord would make some communication
to my soul, as a pledge that he was ready to meet me,
and would grant sufficient grace in case I entered into
such solemn covenant to be his, I could then venture to
engage to live henceforth for him alone ; but, through
weakness of faith, / dared not venture forward tipon
9

98 OF A LIFE OF SIGNS AND MANIFESTATIONS,

his naked promise. No such aid to my faith, however
was granted. I saw that the surrender must be un-
conditional."

Says another writer in the same work, " I continued
seeking for hght on this subject, when one night, after
a severe struggle with unbelief, I covenanted with the
Lord, that, if he would keep me from all sin through
the next day, I would then believe that such a state
might be enjoyed on earth. 411 was now calm. I rose
in the morning in the sam. '^•aceful frame of mind,
and at the close of the day I 'could not but acknowl-
edge that I had enjoyed something to which I had
ever before been a stranger. An incident occurred
which at any other tir^e would have excited feelings
of anger ; but it did not, m the least, disturb the deep
quiet which reigned within. The time had arrived for
me to fulfil my covenant promise. But alas ! unbelief
triumphed ; and I desired another sign, which was, the
continuation of this full salvation for one week. I
thought this manifestation of saving grace would put
the doctrine beyond any further doubt. But I had had
sufficient evidence. I had persisted in unbelief; and
my request was not granted." *

The signs, tokens, or manifestations, which both those
who are seeking religion in the first instance, and those
who are aiming at its highest attainments, not unfre-
quently ask for, either in express words or by the hid-
den language of the secret tendency of the mind, are
various ; but the most of them may probably be brought
together under three heads or classes. The first class
are those which are external ; sometimes an object of
vision addressed to the outward sight ; sometimes a
sound addressed to the outward hearing ; or some re-
markable combination of circumstances in relation to
our persons or families ; or something peculiar and stri-
king in God's providences ; or perhaps the suggestion of

* Guide to Christian Perfection, vol. i. p. 266; vol. ii. p. 173. See
also further illustrations of this subject, vol. ii. pp. 31, 202 ; vol ii
p. 221 ; and vol. iv. p. 184.

AS COMPARED WITH A LIFE OF FAITH. 99

passages of Scripture of a certain character ; or the per-
sonal appearance of the Savior, revealed either in his
earthly or his celestial body, and made present to the
outward vision. The manifestation, which was made to
Paul in his journey to Damascus, when he saw a bright
light shining from heaven, and heard a voice, and per-
haps also that of Stephen, when he saw the heavens
opened and beheld the Savior at the right hand of God,
were of this class. The second class are those which
are internal, in distinction from those which are ex-
ternal, but still: are essentially of a perceptive or in-
tellectual nature ; that is to say, are not necessarily
attended with an effect upon the heart. A person, for
instance, may inwardly and intellectually have a re-
vealed perception of heaven, of angels ascending and
descending, of bright and rejoicing companies of the
saints, or of any thing else which is a matter of knowl-
edge and revelation, whether it has relation to the
world of happiness or the world of woe. Such mani-
festations are not seen outwardly or by the outward
sense ; but when they are really from God, are made
known by a divine communication operating in the in
tellectual part. And this is done so distinctly as entire
ly to control belief; though it is not necessarily attended
with holy emotion. We have an instance of this in
the apostle Paul, when, without knowing whether he
was in the body or out of the body, he was caught up,
as it were, into the third heavens, and beheld things
unutterable.

The THIRD class are peculiarities in emotive and af-
fective experience ; in other words, the existence of
specific emotions and affections of a peculiar kind ; such
as the experience of sorrow in a very intense degree, or
a peculiar strength and fulness of joy, or a deep and
silent awe, or an indefinable melting of the heart in
rapturous ecstasies. And not unfrequently we charac-
terize the emotion or affection, which we seek for as
the sign or testimony of our good estate, by its likeness
to the alleged experience of some of our religious ac-

100 OF A LIFE OF SIGNS AND MANIFESTATIONS,

quaintances. In other words, we desire a form of ex-
perience like theirs ; not only resembhng it in its nature,
but resembling it in its modifications or peculiarities.
It is the peculiarity, the specific character of the thing,
which in these cases, more than the thing itself inde-
pendently of the peculiarity, seems to constitute the sign.

But whatever the specific thing may be, there can be
no doubt as to the general fact, viz., that a special expe-
rience of some kind, either inward or outward, either
in the perceptions or the feelings, is often desired and
sought after, and is sometimes made an absolute condi-
tion, both by those who are seeking religion in the first
instance, and by those who are seeking the additional
grace of sanctification, before they are willing to trust
themselves in the hands of God, to be wholly and unre-
servedly his. In order to exercise faith in God, they
must have something to build upon besides God him-
self— a striking proof of the deep distrust and unbelief
of the human heart, and how blind man is when left
to himself, and how surely he would rush to his own
destruction.

I recollect to have read the Life of a pious woman, a
member of the Presbyterian church, (and it is by no
means the only one which has come within my notice,)
which seemed to me to be an illustration of what has
been said. I refer to the Life, published many years
since in Scotland, of Miss Elizabeth Cairns. There is
reason to think, from the statements which are given in
this interesting Memoir, that the Spirit of God operated
upon the mind of this devout person from early life.
But not having received suitable instructions in the
nature of true religious experience at an early period,
she seems to have been led very thoroughly into the
system of living by special manifestations, and those
high emotions which are apt to be attendant on them.
When she had manifestations, (which is perhaps the
best term we can find, though not an unexceptionable
one, for the peculiar form of her experience,) especially
if they were remarkable ones, she was exceedingly

AS COMPARED WITH A LIFE OF FAITH. 101

happy. She regarded them as the tokens of the divine
favor ; and it was but natural that she should rejoice.
But when they were withdrawn, a mental reaction
almost invariably took place, and she became exceed-
ingly miserable ; so that her life exhibited an unpleasant
alternation of elevations and depressions — of the joyful
and of the terrific — of rapture and of wretchedness. In
her seasons of desertion, as she regarded them, her
temptations were great, and ahnost overwhelming. It
almost seemed to her darkened view as if the very being,
as well as the presence and glory, of God was blotted
out of existence. Some good people, who sympathized
in her desires after holiness, endeavored to instruct her
in a better way ; but she had so long lived upon special
and powerful illuminations, which she had been in the
habit of regarding as the only sure signs and testimo-
nies of her good estate, that she found it difficult to un-
derstand their views, and still more difficult to put them
in practice. She speaks particularly, in her Memoir, of
an experienced Christian friend, who^ perceiving the
temptations and wretchedness that followed her seasons
of high manifestations, endeavored to aid her. '' This
person told me," she relates, " that I must part with that
life, or. I must go out of the world ; as also she told me
of a life of faith a believer lived by in this world ; and
that sensible manifestations were reserved for eternity.
And by similitude she taught me, that Christ did with
his young converts as a woman doth with her child
when it is young. She carries it in her arms, and leads
it by the hands ; but when it comes to more strength,
she lets it Avalk alone, and take a fall, and rise again ; and
yet her love is still the same. So doth Christ with his
people. In their first entry into his way, he manifests
much of his love to them ; but when they come to more
experience, he withdraws sense from them, that they
may be taught to walk by faith ; but yet his love is
still the same to them. This," she adds, " was good
advice ; but alas ! I knew not how to take it." At
a later period of her life she remarks, " I did not know
9*

102 OF A LIFE OF SIGNS AND MANIFESTATIONS,

a life of faith ; but still pursued a life of sense, foolishly
thinking, with Peter, to dwell in the mount of mani-
festations. O the great mistake I was in ! For although
the Lord had graciously visited me with many earnests
and pledges of his love, and thereby satisfied me as to
my interest in the common salvation, yet I did not
know that I should have submitted to his will, and put
a blank in his hand as to 7nore extraordinary al-
lowances.^''

The consequence of this mistake was, as has already
been intimated, that this pious individual was exposed
to many internal troubles. She gives us to understand,
that, in the intervals of her more extraordinary experi-
ences, she felt the ragings of sin in her ; was in deep sor-
row ; had at times but little access in prayer ; was tempted
to impatience, atheism, and self-destruction ; — and we
may very properly ask here, as she had made up her mind,
ignorantly perhaps, but yet truly, to walk by special and
extraordinary manifestations and illuminations rather
than the simple and self-crucifying, the humbling and
purifying way of faith, — the way in which prophets,
patriarchs, and apostles trod, — could we well expect it to
be otherwise ? When we arrive at the true and funda-
mental element of a holy life, we shall find that God
has but one way. And we may be assured, that He
will honor and bless his own method of holy living,
and no other.

The remarks which have been made upon this case
will apply very well, in many particulars, to the religious
experience of Miss Anthony, formerly a resident of
Newport, in Rhode Island, and a member of the Con-
gregational church. Her life was written by Dr. Hop-
kins, a man well known for his theological labors. It
exhibits the same traits, though not in an equal degree,
with those which characterize the Memoir which has
just been remarked upon. It is well known, that there
are many memoirs of pious persons which are almost
wholly made up of marked and wonderful manifesta-
tions, sometimes purely intellectual, and consisting of

AS COMPARED WITH A LIFE OF FAITH. 103

what may be called spiritual revelations or discoveries,
and sometimes accompanied with great joys and rap-
tares ; but which are generally characterized by being
followed by long intervals of darkness, temptation, and
oftentimes of sin. Accordingly, the whole life of the
person, in many narratives of this kind, is a series of alter-
nations of these very diverse states ; whereas a life of sim-
ple and childlike faith in God's word, based upon an unre-
served and permanent consecration, keeps the soul, as it
were, in equilibrium ; converting darkness into light,
removing rocky and precipitous obstructions, and making
all things even. It is certainly an important question,
whether such written and published memoirs as have
been mentioned are so useful reading for the religious
community as they are generally supposed to be. I
have often been deeply impressed with the conviction
that they tend, in some important respects, to give an
erroneous view of the true nature of the religious life.
They do not sound to me like the life of Paul, and still
less like the life of the Savior. And yet they are gen-
erally regarded as more interesting, and are undoubtedly
much more exciting, than the lives of those eminent
Christians who persevere in the even and delightful
tenor of their way, thinking but little of themselves
and much of Christ, but little about their own happiness
and much about the glory of God ; like Thauler, of the
fourteenth century, and the author of the '^ Imitation of
Christ ; " like Fenelon and Leighton, of later times ; like
Edwards and Wesley, who lived, and labored, and suf-
fered, in the fulfilment of a constant consecration, and in
the exercise of a constant trust in their heavenly Father.
(1.) In view of what has been said in this chapter,
we remark, in the first place, that God does not design
that men, in the present life, should live by means of
specific signs, testimonies, or manifestations, but by sim-
ple faith alone. The great design of the gospel, in its
practical and final result on man, seems to be to restore
and firmly establish the lost principle of faith, as the
true arid only available basis of the religious life. And

104 OF A LIFE OF SIGNS AND MANIFESTATIONS,

there seems to be a necessity that it should be so. From
the nature of the case, there never can be any true
reconcihation and harmony between God and his crea-
tures, until they can so far have confidence in him as to
receive his declarations, and to draw their life, as it were,
from the words which have proceeded out of his mouth.
In any other way of living, whatever may be the nature
of their inward or outward experiences, they live at
variance with the order and the plans of God ; out of the
line of his precepts; and of course, in the same degree,
out of the range of his blessings. And hence it is that
we find the remarkable expressions of the Savior to the
doubting disciple, *' Because thou hast seen me, thou
hast believed. Blessed are they that have not seen,
and yet have believed."

And we desire here, as a matter of some importance,
to lay down a practical test or rule on this subject. It
is this : Whenever we desire a specific experience,
whether inward or outward, whether of the intellect or
the affections, antecedently to the exercise of faith, we
are necessarily, in so doing, seeking a sign, or testimony, or
something, whatever we may choose to call it, additional
to the mere declaration and word of God. There is obvi-
ously a lingering distrust in the mind, which jostles us
out of the line of God's order j which is not satisfied
with his way of bringing the world into reconciliation
with himself,* and under the influence of which we are
looking round for some new and additional witness for
our faith to rest upon. In other words, although we may
not be fully conscious of it, we desire a sign. In the
language of the experienced Mr. Fletcher, of Madely,
*' we want to see our own faith ; " a state of mind which,
as it requires sight to see our faith with, in other words,
a basis of faith additional to that which God has already
given, is necessarily inconsistent with and destructive
of faith. This simple test will aid very much in re-
vealing to us the true state of our hearts. We repeat it,
therefore, that we may in general know whether the
experience which we are seeking is, or is not, of the

AS COMPARED WITH A LIFE OF FAITH. 105

naluie of a testimony or sign required of God as the
condition of oiir faith and obedience, by the mark which
has been mentioned, viz., when we seek for it, whatever
it is, antecedent to that exercise of faith which is
willing to leave what we desire, and every thing which
has relation to us, submissively in the hands of God.

(2.) We remark again, that the life of specific signs,
testimonies, and manifestations, is not only evil by being
a deviation from the way of faith, but is evil also by
keeping alive and cherishing the selfish principle, instead
of destroying it. He who seeks to live in this manner,
instead of living by simple faith, and who thus shows a
secret preference of specific experiences, modelled after
his own imaginations of things, to that pearl of great
price, which is found in leaving all things with God,
necessarily seeks to have things in his own way. The
way of faith is the way of self-renunciation ; the hum-
bling and despised way of our personal nothingness.
The way of signs, testimonies, and manifestations, is
the way of one's own will ; and therefore naturally
tends to keep alive and nourish the destructive principle
of selfishness. The lives of those who attempt to live
in this way, with some variations in particular cases, may
be regarded as an evidence of the general correctness of
these remarks. They seem like children brought up in
an unwisely indulgent manner ; not unfrequently full of
themselves, when they are gratified in the possession
of their particular object, and full of discouragement,
peevishness, and even of hostility, which are the natural
results of the workings of self, when they are dis-
appointed.

(3.) We observe, in the third place, that another evil
of that system of the religious life which is based upon
signs and upon preconceived and prescribed manifes-
tations and experiences, is, that it exposes persons to al-
ternations and reverses of feeling, which are injurious
to the subjects of them, and are prejudicial to the cause
of religion in the eyes of the world. Remarkable man-
ifestations and experiences (and those who have en-

106 OF A LIFE OF SIGNS AND MANIFESTATIONS,

tered into this system are not generally satisfied with
any thing short of what is remarkable) are usually, and,
from our present physical and mental constitution, per-
haps we may say, are necessarily, of short continuance.
While the manifestations or specific experiences^ what-
ever they may be, continue, the mind is in a state of
wondering and generally joyous excitement. But when
the termination of these seasons comes, which is com-
monly proximate in proportion to their wonderful na-
ture, then succeeds the period of mental depression, of
darkness that can almost be felt, of horrible temptations ;
Satan saying to the soul continually, " Where now is thy
God ? " And how can it well be otherwise, when those
who take this erroneous course pray and wrestle, often-
times perhaps without being fully aware of it, for sight
rather than for faith, and for revelations, which gratify
the natural curiosity, rather than for righteousness,
which purifies the heart ?

(4.) We observe, again, that it is impossible, as it
seems to us, for God to bring a soul to the highest re-
sults of religion, and truly to sanctify it, so long as it
continues in this disposition of seeking a sign, and at-
tempts to live spiritually by means of signs ; or that in
any other way proposes to regulate God, and to prescribe
conditions to Infinite Love. One expression, and a very
satisfactory one, of sanctification, is, union with the
DIVINE will ; in other words, having no will but God's :
*' He that is joined to the Lord is one spirit." And it
is this union of spirit with spirit, of will with will, which
God especially requires. And just so far as there is a di-
vergence of the human will from the divine, just in that
degree it is very evident there is, and must be, a want
of holiness. Now, God's will (and in the infinit^ude of
his perfections it cannot be otherwise) is, that we should
trust him, both his character and his declarations ; that,
in respect to his various dealings with us, — dealings
which of course indicate his designs and purposes, —
we should lie submissive and passive in his hands ; and
that the language of our hearts should be, at all times,

AS COMPARED WITH A LIFE OF FAITH. 107

'^ Even so, Father, for so it seemeth good in thy sight."
But he who seeks a sign, an inward or outward testi-
mony, a specific and preconceived manifestation of any
kind, as the basis of the inward life, either in its begin-
ning or its advancement ; in other words, who says to
the Lord, Do this thing, or that thing, (whatever it
may be,) and then I will give thee my heart, and believe
in thee, obviously fails to exercise the required trust in
God. And consequently, being wanting in the true
spirit of harmony and union with God, he cannot rightly
be regarded, while remaining in this state, as a person
to whom the character of sanctification or holiness
either is, or can be, properly ascribed.

(5. ) We remark, finally, that a life of faith, 'in distinc-
tion from a life of manifestations, is not necessarily, as
some seem to suppose, exclusive of feeling. The diffi-
culty, which exists in the minds of those who entertain
the idea that a life of faith is a life without feeling,
arises from that limited view of things which considers
faith in its own nature, exclusive of its relations and
results. And it may be well to say here, that a thing is
never properly understood, and cannot be properly un-
derstood and known, unless it is understood and known
in its relations and results, as well as in itself. And on
this ground, therefore, we assert, the relations and results
of faith are such, that it is a great mistake to say that a
life of faith is a life without feeling.

In our inquiries into the nature of the religious life, we
wish, if possible, to ascertain the foundation principle,
the corner-stone. And we cannot have any hesitation
in saying, both from the Scriptures and from the nature
and reason of the thing, that this principle is, and must
be, FAITH. Undoubtedly, there may be feeling of some
kind without faith ; but there cannot be truly acceptable
religious feeling without it. Faith must precede. I
think we may lay it down as a fixed and unalterable
principle, that any feeling, however strong it may be,
which exists antecedent to faith, or which exists irrespec-
tive of faith, can never be relied on as of a truly religious

108 OF A LIFE OF SIGNS AND MANIFESTATIONS,

and saving value. But if the true doctrine is, that faith
should go first, it is nevertheless true, that feeling will
come after. In all cases where there is faith, (we mean
religious faith, viz., in God, in Christ, and in all divine
declarations, ) feeling in its various forms, and, what is
very important, the right kind of feeling, will naturally
and necessarily flow out. It will be such feeling as God
approves ; it will be such feeling as filled the bosom of the
Savior while here on earth ; always appropriate to the
occasion ; sometimes gentle and sometimes strong, some-
times characterized by joy and sometimes by sorrow,
always bearing the marks of purity and benevolence ; but
always, when the exercise of faith exists in the highest
degree, distinguished by the beautiful trait of calmness
and peace.

We might pursue this important subject further ; but
we leave it with a single observation, accompanied by a
reference to an experienced and able writer. We desire
it to be understood, as consistent with what has been said,
that such specific signs, revelations, and manifestations,
and also such peculiarities of the more inward and emo-
tional or affective experience as have been referred to in
the present chapter, are good in their place. And if it
be inquired what their place is, the proper answer seems
to be, when they are sent of God, unsought hy the crea-
ture. It is the prerogative of God to glorify himself in
his own way. It is alike the privilege and the duty of men
to leave themselves submissively in his hands. If God,
in the wisdom of his unsearchable providence, sees fit,
for special purposes and on special occasions, to make
remarkable revelations of eternal things, as he did on a
few occasions to Stephen, and Paul, and John, or in any
other ways to impart some marked peculiarities to our
experience, we are to receive them in a becoming temper
of mind. And to such occasions the humble Christian,
who is deeply impressed with his own ignorance and de-
pendence, and desires nothing but that he may be holy,
will cheerfully leave them.

'^ If God indulge you," says Mr. Fletcher, of Madely,

AS COMPARED WITH A LIFE OF FAITH. 109

"with ecstasies and extraordinary revelations, be thank-
ful for them ; but be not exalted above measure by them.
Take care, lest enthusiastic delusions mix themselves
with them ; and remember that your Christian perfection*
does not so much consist in building a tabernacle upon
Mount Tabor, to rest and enjoy rare sights there, as
in resolutely taking up the cross, and following Christ to
the palace of a proud Caiaphas, to the judgment-hall of
an unjust Pilate, and to the top of an ignominious Cal-
vary. Ye never read in your Bibles, ' Let that glory be
upon you which was also upon Stephen, when he looked
up steadfastly into heaven, and said, " Behold ! I see the
heavens opened^ and the Son of man standing on the
right hand of God.''"' ' But ye have frequently read there,
' Let this mind be in you which was also in Christ Jesus,
who made himself of no reputation, but took upon him
the form of a servant, and being found in fashion as a
man, humbled himself, and became obedient unto death,
even the death of the cross.' "
10

110

CHAPTER TWELFTH.

OF PURE OR HOLY LOVE, IN DISTINCTION FROM SELF-
INTERESTED OR SELFISH LOVE.

It will be recollected, that it was attempted to be
shown, in one of the preceding chapters, that evangeli-
cal holiness is to be regarded as the same thing with
perfect love. The great commandment is, " Thou shalt
love the Lord thy God with all thy heart, and thy
neighbor as thyself." He who begins to love may be
said to begin to be holy ; lut it is he, and he only, in
whom the principle of love has subdued that of selfish-
ness, and who loves with his whole heart, in whom holi-
ness can be said to be complete or entire. Faith, un-
doubtedly, whether we consider the subject scripturally
or psychologically, is the foundation of love. The views
which have been presented in the preceding chapters
abundantly show that faith is a principle antecedent to
love in time, and absolutely indispensable. But it is love,
nevertheless, to which God has assigned the high honor
of declaring it to be ''the fulfilling of the law." So
that the great question, — that in comparison with which
every other is of small importance, — whether we are
wholly the Lord's, and are truly holy, may be resolved
into another, viz., whether we are perfected in love ?

But we proceed to remark here, in this position of our
inquiries, that there are various kinds of love ; or per-
haps Ave should rather say, that there are various states
of mind which are regarded as love, and which bear the
name of love. For instance, we may love another, or
at least may have an affection towards him, which we
frequently call love, merely or chiefly for the benefits
which he has conferred upon us, and without a suitable

OF PURE OR HOLY LOVE. Ill

regard to his motives, and to his character in other re-
spects. Or we may love him for what he is in and of
HIMSELF ; inchiding what he has done for us personally,
and every thing else which goes to constitute his whole
character. It is the latter only which is to be regarded
as pure love, in distinction from self-interested or selfish
love ; in other words, pure or holy love, if we have a
right conception of its nature, is the same thing as right
love ; that is to say, it is a love which, in being ac-
cordant with perfect rectitude, is characterized by being
precisely conformed to its object in all the facts and rela^
tions of the object, so far as the object is susceptible of
being known. It is our purpose in this chapter to en-
deavor to show, that we ought to love God with that
sort of love which is pure, right, or holy.

( 1.) In the first place, we are required to do this on
natural principles. Nature herself — in other words, the
common feeling and common sense of mankind — teaches
us what true or pure love is, in distinction from inter-
ested or merely selfish love. If we profess to love a per-
son, it is the common and natural understanding in the
case, that we profess to love him as he is ; in other
words, we love him for what he is in and of himself;
for any thing and every thing which is truly desirable
and lovely in his character ; and not merely or chiefly
for the benefits which he may have conferred upon us.
The principles of the philosophy of the mind, which are
drawn chiefly from an observation of the feelings and
conduct of men, do not appear to recognize any other
true love than this. If my neighbor, for instance, de-
clares that he loves me, I accept his declaration, and re-
joice in it ; but if I afterwards learn that he loves me
merely in consequence of some benefits I have conferred
upon him, I can truly say to him, he is mistaken in
the whole matter : and that he loves himself, and not
me. It seems to be self-evident, that all true or pure
love must terminate in the object that is beloved, and
not in the person that exercises love. And accordingly,
while such love regards its own interests in their true

112 OF PURE OR HOLY LOVE, IN DISTINCTION

light, and just as they ought to be regarded, it is never
selfish, never egotistical. In other words, it shows no
disposition to turn back continually upon itself, and to
revolve around its own centre of origin. On the con-
trary, true or pure love, in distinction from that which is
self-interested, is diffusive, generous, and self-forgetting.
It expatriates itself, as it were ; flying on its beautiful
wings from its own heart to find a home in the heart of
another. And it is accordingly with such love, a love
which lives for another and not for itself, a love devoid
of any debasing and inferior mixture, that we ought to
love God.

(3.) In the second place, while men are evidently
able to make the distinction between these different
kinds or forms of love, it is apparent also that they re-
spect and honor pure love ; while they have neither ad-
miration nor esteem for that form of love which is based
upon personal interest merely. Some ancient heathen
writers, Cicero in his treatise De Amicitia, and Plato in
particular, in various places of his writings, speak in the
highest terms of that friendship or affection which is dis-
interested. Plato advances the sentiment, that the most
divine trait in man's nature, and that without which he
cannot be happy, is, '' to deny and go out of himself for
love." Hence it is, that ancient writers bestow such
high commendation upon the friendship of Pythias and
Damon, who lived under the tyrant Dionysius, and were
willing to die for each other. Each of them seemed
willing to forget, and, as it were, to extinguish himself,
in order that the other might live and be happy. This
was true love. And men are so constituted, that such
love always commands their regard and honor. They
instinctively perceive, that it has in itself a divine ele-
ment, which necessarily allies it to the highest and pur-
est form of existence, whatever it may be ; and that it is
morally beautiful, and ever must be so, in its own unde-
rived lustre. And accordingly, they speak of it at their
firesides ; they crown it with historic encomiums ; they
sing its praises in poetry ; while all other love, as exist-

FROM SELF-INTERESTED OR SELFISH LOVE. 113

ing between man and man, they despise and trample
under their feet. And is it reasonable to suppose that
a love which men themselves, darkened as they are in
their natural perceptions, instinctively condemn and re-
ject, will be acceptable to God ?

(3.) In the third place, the character of God is so
pure, so exalted, that the claims of right and justice can-
not be satisfied with any homage which it may receive
short of pure or holy love. God contains in himself the
sum of all conceivable excellence. If there is any being
who is to be loved for himself, because he contains in
himself every thing that is lovely, it is God. If human
beings reject with an instinctive contempt any love
which is found to be based upon selfish considerations,
how can God, who has so much higher claims, receive
it? Upon this point, all language fails. The tongues of
angels cannot describe the divine excellence. It is be-
cause God is what he is, and will continue to be what
he has been, that he is the true and only proper object
of the heart's highest homage. The divine character
stands forth, in the view of the universe, as the natural,
the appropriate, and ever-sufficient object of pure love.

Bat the question may be asked here with some degree
of force, " Is not God's benevolence towards ourselves
to be taken into view, and to have some effect upon our
feelings ? " Undoubtedly it is. We shall love God, if we
fulfil the divine requisition in its entire extent, as he is,
and not otherwise than he is. And this implies, that we
are to take into view every part of his character and of
his acts. It is true, it is impossible to love him with
that kind of love which is called pure love, for the sim-
ple and exclusive reason that he has been good to us.
Pure or holy love, which does not confine itself to any
personal or interested view of things^ necessarily requires
a wider basis of movement than this. But we love him
with entire purity of love, because, while he has been
good to us, he has sustained, in every other respect, the
perfection of his character and acts. In other words,
there has been a diffusion of truth, purity, and righteous-
10*

114 OF PURE OR HOLY LOVEj IN DISTINCTION

ness, over his whole character and administration; in-
cluding what he has done for ourselves, as well as his acts
in other respects. And it is his character and acts, as
thus presented in their entireness, and not in partial
glimpses, which command the homage of pure love.

(4.) In the fourth place, the Scriptures require us to
love God with, disinterested or pure love. We say noth-
ing here of the great command, " Thou shalt love the
Lord thy God with all thy heart ; " which evidently
implies the dethronement and exclusion of selfishness.
There are various other passages of Scripture, which, if
we rightly understand them, evidently look to this result,
viz., that we should love him for what he is in and of
himself, independently of our own private interests.
Accordingly, it is said in Luke, chap. xiv. 26, "If any
man come to me, and hate not his father, and mother,
and wife, and children, and brethren, and sisters, yea,
and his otv?i life also, he cannot be my disciple." And
again in the same chapter, " So likewise, whosoever he
be of you that forsaketh not all that he hath, he
cannot be my disciple." And again it is said, in another
place, " Love your enemies ; bless them that curse you ;
do good to them that hate you." And perhaps still more
directly and appositely to the subject under considera-
tion, the inquiry is made in another passage, ''If ye love
them which love you, what thanks have ye ? For sin-
ners also love those that love them. And if ye do good
to them who do good to you, what thanks have ye ?
For sinners also do even the same." These are the
declarations and precepts of the Savior himself. There
are many others very similar to be found in different
parts of the Word of God; as when, for instance, the
apostle John says, "Love not the world, neither the
things that are in the world. If any wan love the
world, the love of the Father' is not in him.^^ How true
it is, then, that charity, or the genuine love of God and
our neighbor, " seeketh not her own " ! And how ap-
propriate the direction, " Look not every man on his
own things ; but every man also on the things of oth-

FROM SELF-INTERESTED OR SELFISH LOVE. 115

ers " ! We have only to add, that passages, such as have
now been referred to, evidently strike at the existence of
that form of love, if such it can be called, which pro-
poses to build itself on personal or selfish considerations.

(5.) We remark, further, that the nature of the hu-
man mind is such, being limited and dependent, that it
evidently requires an adequate centre of love, on which
it can rest. No being, that is weak and dependent, and
is conscious, as man is, of this weakness and dependence,
can find a safe and satisfactory centre in itself. Ac-
cordingly, the man whose love reverts wholly or chiefly
to himself, is always found to be more or less anxious
and unhappy. And if our love fixes upon any being out
of ourselves, but short of God and to the exclusion of
God, it soon finds a weakness there, and becomes
uneasy, and has a sort of instinctive consciousness that
the true centre is not yet found. Hence, if our souls
would find rest, they can find it only by an alienation of
self and of all subordinate creatures, and by union with
God. And what has now been said is not only obvious
in itself, but it is believed it will be found to be con-
firmed by the testimony of those who have made the
greatest advancement in holiness. In the transition they
have passed through, from the natural life to the true life
of God in the soul, they have attached themselves, as it
was perhaps natural they should do, to various inferior
objects — to outward forms, to ministers, to church organi-
zation and ceremonies, to Christian friends ; and have
endeavored for a time to find a rest of soul in these in-
ferior things. But it has always eluded them. They
have felt the foundation shake. They have realized an
inward disquietude and weakness, till, leaving every
thing else, however desirable in many respects and for
many purposes it might be, they have reached the strong
rock of salvation in God alone.

Finally^ it is the nature of true love to react upon
and to expand itself It is satisfied with nothing but
constant increase. It ever desires to love more ; and is
ever enlarging its own capability of loving. It caa

116 OF PURE OR HOLY LOVE, IN DISTINCTION

therefore, rest firmly and quietly, and with entire satis-
faction, only in an object which has capacity and ful-
ness enough to meet this tendency. As in God there is
not only infinity of being but infinite loveliness, so the
principle of love in men, though it should expand and
increase itself through all eternity, will find in him all
its wants supplied. No other object can supply them ;
and it seeks no other. But in God it finds all that it
needs. It has a home there, like no other home. It has
no fear of failure in the beloved object ; it has no desire
of change. It exults triumphantly, and with ever-in-
creasing exaltation, in the midst of the glories of the In-
finite Mind, This is the true point of rest ; the soul's
eternal rock; the everlasting centre ; and it can be no-
where else.

In connection with what has been said, we make a
few remarks further, naturally flowing out of the sub-
ject. And, in the first place, we observe, it is a bad
sign when Christians are thinking more of themselves
than of God ; in other words, when they are more taken
up with their own joys and sorrows than they are with
God's will. When this is the case, they have not as yet
learned the great lesson of self-crucifixion ; of doing and
suff'ering the will of another. " The cup, which my
Father giveth me, shall I not drink it ? " These are the
words of the Savior ; and they convey deep and precious
meaning. When we are fully delivered from the influ-
ence of selfish considerations, and have become conform-
ed to the desires and purposes of the Infinite Mind, we
shall drink the cup, and drink it cheerfully, whatever it
may be. In a word, we shall necessarily be submissive
and happy in all trials, and in every change and diver-
sity of situation. Not because we are seeking happiness
as a distinct object, or thinking of happiness as a distinct
object, but because the glorious will of Him, whom our
soul loves supremely, is accomplished in us. To the
purified mind, the sorrows and joys of this life, when
contemplated in the light of God's providences, are alike.
Whatever God sends is welcome to it. Hence we say,

FROM SELF-INTERESTED OR SELFISH LOVE. 117

it shows a state of mind short of sanctification, or, what
IS the same thing, short of evangehcal perfection, when
we think more of ourselves than we do of God, and more
of our own happiness than we do of the divine glory.

We remark, in the second place, that in the doctrine
of pure love, existing in the highest degree, we find the
true basis of Christian harmony. There never can be
harmony among Christians without some common centre
of attraction. Without such a centre, their principles of
movement will vary, and they will be exposed to perpet-
ual conflicts. What a delightful prospect would be pre-
sented, if all Christians could meet in this great centre !
What unity of purpose ! What mingling of affection !
It is party and selfish interests which divide. A com-
mon interest unites. God, being loved with perfect love,
and for his own sake, makes all hearts one. It is then
that we all drink, and are all nourished, at the same
fountain. We unite in him and rejoice in him, as a
principle of life-giving inspiration, having a common and
universal efficacy, operating as the soul of each separate
soul and the life of each separate life, and thus making
what was before separate and self-interested but one life
and one soul in himself.

We observe, again, that we find in this doctrine the
true principle, not only of union among Christians in this
life, but of the permanent moral harmony of the uni-
verse. The universe must have a centre ; and it has ;
and that centre is God. But there cannot be universal
harmony, notwithstanding, unless all hearts are drawn to
that centre, as the supreme object of attraction and de-
light. This simple principle of pure love, always termi-
nating in God as its centre, and as its supreme object,
excludes every jarring sound, and establishes universal
concord. And as it is exercised without distrust and
without fear, attaching itself to an object whose perfec-
tions never change, it naturally brings substantial joy —
joy, full as its fountain, which is God, and lasting as
his existence, which is eternity.

Finally^ in the opposite of pure love, that is to say,
in selfishness, as it develops itself in a future life, we

118

OF PURE OR HOLY LOVE.

find the great principle of moral discord, and also that
which constitutes the essential basis of the misery of
hell. The misery of hell is not an accident ; but, just to
the extent it is experienced at all, it is a permanent and
necessary truth. Like every thing else, it has its philos-
ophy. Its leading element is love, terminating in self
as the supreme object; in other words, it is supreme
selfishness. This principle, wherever it exists and
wherever it is transferred, necessarily carries with it the
grand element of the world of woe. A being who is
supremely selfish is necessarily miserable. The result
does not depend upon choice or volition, but upon the
nature ^f things. Instead of the principle of unity,
which tends to oneness of purpose with other beings, and
naturally leads to happiness, he has within him the prin-
ciple of exclusion and of eternal separation. In its ulti-
mate operation, if it is permitted permanently to exist, it
necessarily drives him from every thing else, and wedges
him closer and closer in the compressed circumference
of his own personality ; so that he is not only at vari-
ance with God, and with all boly beings, but he is not
at unity even with the devils themselves. The princi-
ple of love, terminating in self as the supreme object, and
^exclusive of other objects, —in other words, supreme self-
ishness,—makes him at war with all other beings • and
n is impossible for him to be happy but in their destruc-
tion, which IS also an impossibility. This is the true
liell and everlasting fire.

" O Love ! 1 languish at thy stay !

I pine for thee with lingering smart !
Weary and faint through long delay ;

When wilt thou come into my heart?
From sm and sorrow set me free,
And swallow up my soul in thee !
" Come, O my comfort and delight !

My strength and health, my shield and sun,
My boast, and confidence, and might,

My joy, my glory, and my crown ;
My gospel hope, my calling's prize :
My tree of life, my paradise ! "

119

CHAPTER THIRTEENTH.

ON THE LOVE OF OUR NEIGHBOR AND OF OURSELVES.

We proceed now to the consideration of a subject
naturally flowing out of that of the foregoing chapter,
viz., that of love to our neighbor, and to created and in-
ferior beings in general. And the first proposition
which we lay down is this : If our love to God be dis-
interested and pure, and at the same time exist in a de-
gree suitable to the object, viz., in the highest degree,
then all other love, and the love of all other creatures,
will be entirely subordinate to this, and will exist only
in relation to it. If we possess pure and perfect love to
God, we shall perfectly sympathize with him in his love
towards whatever he has made ; and shall, according to
our capacity, love just as he does. Our love will natu-
rally, and perhaps we may say of necessity, flow in the
same channel. And whatever things he takes an inter-
est in, whether material or immaterial, whether of
greater or less consequence, will possess precisely the
same interest for us, so far as we possess an equal knowl-
edge of their nature and an equal capacity of love. The
devout recollection of the great Architect will impart a
degree of sacredness and value to whatever is the work
of his hands. In his woods, his rivers, his mountains,
his burnished sky, and his boundless ocean, we shall see
the indistinct reflection of himself, and join to our per-
ception of beauty in the object a still higher admiration
of the wisdom and goodness of its Maker. We shall rec-
ognize, in the birds of the air, in the cattle of the ver-
dant hills, and even in the heedless insect that hums
around our path, the agency of Him who doeth all

120 ON THE LOVE OF OUR NEIGHBOH

things well. And we shall feel here, as in other things,
that we can never be indifferent to any thing which our
heavenly Father has made and takes an interest in.

As we rise in the scale of beings to those which have
a rational and moral nature, to those who are kindred in
race, and are perhaps kindred by the nearer relationship
of family ties, we shall experience the exercise of love
on the same principle. We do not deny that we shall
be susceptible of a natural love. We know that we
shall be. But what we mean to say is, that our love,
whether purely natural, and founded on the relations we
sustain to the object, or whether an acquired love, and
resting wholly upon the deliberate perception of its ami-
able qualities, will be perfectly subordinate to the love of
God, and will be regulated by it. It would perhaps be
a concise expression of the fact to say, whatever specific
modifications our love may assume, under the operation
of natural causes, that we shall love all things in and
FOR God. And if we are required in the first instance to
love God with all our heart, it does not clearly appear,
when we fulfil the divine requisition, how we can love
our neighbor, or any thing else, in any other way than
this.

"But what is," says a certain writer, "loving any
creature only in and for God ? It is, when we love it
only as it is God's loork, image^ and delight ; when we
love it merely as it is God's, and belongs to him. This
is loving it in God. And when all that we wish, intend,
or do to it, is done from a love of God, for the honor of
God, and in conformity to the will of God, this is lov-
ing it for God. This is the one love, that is, and must
be, the spirit of all creatures that live united to God.
Now, this is no speculative refinement or fine-spun fiction
of the brain ; but the simple truth, a first law of na-
ture, and a necessary bond of union between God and
the creature. The creature is not in God, is a stranger
to him, has lost the life of God in itself, whenever its
love does not thus begin and end in God." *

* Law's Soirit of Pravor. Pt. 1. oh. 2.

AND OF OURSELVES. i 121

And in this way, under the great law of supreme love
to Godj we may not only love, as we ought to, our
friends, our relatives, and our fellow-men universally ;
but, under the same law and in the same manner, we
may love ourselves, and may love and seek our own
happiness. God is willing that we should. He has
made us so that we cannot do otherwise. He requires
us to do it. But what is our happiness ? It is, to love
God with all our heart, and to hold all other love in
subordination ; or, what seems to be the same thing, to
love God supremely, and to eKercise and measure all
other love with a reference to that supreme and perfect
standard of measurement. It is, to feel the full power of
that divine attraction which silently draws us from the
circumference to the centre ; it is, to experience the res-
toration of the broken bond of union with the Divine
Mind — to be lost, as it were, in the great ocean of the
infinite fulness. In other words, our happiness is, to re-
nounce ourselves entirely, in order that God, in whom
alone is all goodness, may resume that throne in the
heart from which he has been banished. And accord-
ingly, we love ourselves and our own happiness, even our
frail bodies as well as our immortal souls, because God
made us ; because he takes care of us, and desires our
happiness, and recognizes the propriety of our exercising
the same desire ; because he has designed us, under the
operations of his grace, to be mirrors of his own image
and the temples of the Holy Ghost ; and not because we
have a desire, or could for a moment have a desire, a pur-
pose, or a love, adverse to or even not coincident with
his. So that all subordinate love of his creatures,
Avhether it have relation to ourselves or others, may
truly and properly resolve itself into the love of God.

(1.) In connection with what has been said, we may
properly make one or two remarks. The first is, that
this doctrine makes the exercise of love to our neighbors,
in the same degree in which we love ourselves, an easy
thing. We love ourselves only as we love God. In
other words, if we love God with perfect love, the love
11

12*2 ON THE LOVE OF OUR NEIGHBOR

of ourselves will be subordinated and restricted by the
controlling desire, that God may be glorified in us.
We can seek nothing, desire nothing, love nothing, for
ourselves, but what is subordinate to and has a tendency
to God's glory ; so that the love of self, whatever it
may be, is merged and purified in the encircling and ab-
sorbing love of God. The love of our neighbor is prop-
erly measured, on the principles of the Scriptures, by the
love of ourselves ; and as we can love ourselves only in
subordination to God's will and glory, so we can love
our neighbor only in the same manner and the same de-
gree. In other words, both the love of ourselves and ot
our neighbor are only rills and drops from the mighty
waters of love to God. And on the supposition that we
are filled with the love of God, the love of our neighbor
flows out from the great fountain of divine love, in the
various channels and in the degree which God chooses,
as easily and as naturally as a stream flows from its lake
in the mountains over the meadows and valleys below.
There is no need of effort. Only let God, in his provi-
dence, furnish the occasion, and in a moment the heart
will open, and the streams will gush out. Hence the
remarks which are found in various places of the wri-
tings of Augustine, Thauler, and Fenelon, to this eflfect,
(and some eminent theologians of this country appear
decidedly to favor this view,) that the love of God is ca-
pable of animating and regulating all those affections
which we owe to his creatures ; that the true manner of
loving our neighbor is to love him in and for God ; and
that we never love him so purely and so much, as when
we love him in this way.

(2.) We observe, further, that the love of our neigh-
bor, flowing from this divine source, and equalling in
degree the love of ourselves, meets and adapts itself with
a wonderful flexibility to all the ordinary occasions and
demands of life. It leads us to the humble residences
of the poor and the chambers of the sick. And while
it sympathizes in the sufferings, it also rejoices in the
consolations, of others, just as it would in its own.

AND OF OURSELVES. 123

"Such souls," says Fenelon, "as are really detached
from themselves, like the saints in heaven, regard the
mercies distributed to others with the same complacency
as those they receive themselves ; for, esteeming them-
selves as nothing, they love the good pleasure of God,
the riches of his grace, and the glory he derives from the
sanctification of others, as much as that which he de-
rives from them. All is then equal, for the personal self,
or ME, is lost. The me is no more me [that is, relatively
to the exercise of the affections on their appropriate oc-
casions] than another person. It is Crod alone that is
ALL IN ALL. It is God whom they love and admire ;
and who, in the exercise of this disinterested or pure love,
causes all the joy of their hearts."

(3.) We remark, again, that, on the principles which
have been laid down, we see how we may fulfil the
command of our Savior to love our enemies, to bless them
that curse us, and to do good to them that hate and per
secute us. Instead of being a very difficult thing, as is
commonly supposed, and as it would undoubtedly be on
natural principles, it becomes easy ; because, in the lan-
guage of Francis de Sales, " We cannot love God as
we ought, without adopting his sentiments, and loving
WHAT he loves." Now, WO kuow that God loves those
who do not love him. He loved us, even when we
were his enemies. He so loved a rebellious and disobe-
dient world, as to give his Son to die for it. And if we
are in the same spirit, loving only what he loves and
hating what he hates, we shall find no difficulty in lov-
ing our enemies, and in praying for those who "despite-
fiiUy entreat us." No matter how unlovely they may
be in themselves, no matter how cruel and unjust their
treatment may be to us; the consideration, that our
heavenly Father loves them and requires us to love them,
lays all things even, and opens the full channels of the
heart, as if there were no obstacles existing.

Finally, when we love our fellow-men in this way,
we love with a perseverance and constancy which could
not be realized under other circumstances. Our love is

124 LOVE OF OUR NEIGHBOR AND OF OURSELVES.

not subject to those breaks and variations which char-
acterize it when it is based upon the uncertainties of the
creature, instead of the immutability of the divine will.
On the contrary, it continually flows on and flows on,
whether it meets with any favorable return or not, par-
taking, in no small measure, of the unchangeablen^ss of
the divine nature.

125

CHAPTER FOURTEENTH.

ON THE DISTINCTION BETWEEN LOVE AND JOY.

It Would seem, from the views which have been ta-
ken, that PERFECT LOVE is to bc regarded, on the prin-
ciples of the gospel, as essentially the same thing, or
rather as precisely the same thing, with sanctification
or HOLINESS. Certain it is, that those who are perfected
in love, whatever may be their infirmities and errors, and
however important and proper it may be for them to
make constant application to the blood of the atonement,
both for the forgiveness of the infirmities of the present
and of the infirmities and transgressions of the past, are
spoken of and are treated, in the New Testament, as
accepted, sanctified, or holy persons. Those, therefore,
who are truly and without any self-interested reflections
seeking perfection of love, may very properly be con-
sidered as seeking holiness. Bnt it is proper to say here,
that some degree of observation and inquiry has given
occasion to the remark, that some persons, who are truly
seeking the sanctifying power of assured faith and per-
fected love, and who suppose that they are seeking it in
the right way, have nevertheless committed the danger-
ous error of confounding joy with love ; and are in fact,
without being fully aware of it, seeking after a state of
highly joyful and rapturous excitement, instead of true
love. It is to some mistake of this kind that the pious
Lady Maxwell probably has reference, when she says,
" The Lord has taught me that it is by faith, and not
joy, I must live." It seems to me, therefore, important,
ai order to understand the true foundation of the Chris-
11^

126 ON THE DISTINCTION

tian life, to draw the distinction between joy and love.
This is the object of the present chapter.

(1.) In endeavoring to point out the distinction be-
tween joy and love, which, it must be admitted, cannot
be satisfactorily done without careful consideration, we
proceed to remark, in the first place, that the distinction
is very properly made, in philosophical writers, between
emotions and desires ; and that joy is to be regarded as
an emotion rather than a desire. Regarded as an emo-
tive state of the mind, joy, like the emotions generally,
naturally terminates in itself; that is to say, a person
may be the subject of highly-raised joyful emotions, and
at the same time may remain inactive. He may be
wholly occupied with the ecstatic movement of his own
feelings, and be destitute of thought, feeling, and action
for others. But the leading characteristic of love — that
in particular which distinguishes it from mere joy — is the
element of desire. It is the nature of love, as it is the
nature of every thing else of which desire is the promi-
nent element, not to stop or terminate in itself, but to
lead to something else. And furthermore love, like
other benevolent affections, is not only active in relation
to others, but is active for the good of others. We have
here, therefore, an important ground of distinction. If
Christians were filled with joyful feelings merely, they
might, being destitute of other principles of action, re-
main slothful at their own firesides, and see the world
perish in their sins. But love, on the contrary, is
sweetly and powerfully impulsive ; and constrains us,
especially if it be strong, to do good in every possible
way to our fellow-men. And hence the expression of
the apostle, '' the love of Christ constraineth us."

(2.) In the second place, joy may be founded on
selfish considerations. But love, certainly that which
God recognizes and requires, — that disinterested or pure
love of which we have already given some account, — is
always benevolent. It is sometimes the case, in conse-
quence of a wrong position of our minds, that we may
even rejoice in the evil or suffering of others. We may

BETWEEN LOVE AND JOT. 137

be very well pleased, very happy, when we see tl^em
perplexed, misrepresented, and injured. But it does not
appear how we can at such times be said to love them.
Joy, therefore, may go where love will not follow. Joy
may have a field of action which love has not. Accord-
ingly, we can conceive of the devils rejoicing. They
may rejoice, and undoubtedly do rejoice, in the misery of
each other. It is their nature. Evil is their good. But
we cannot conceive how they can love.

(3.) We may remark, in the third place, that in love
there is always something elevating, ennobling, and pu-
rifying to the soul. It is the great source and fountain
of generous and exalted actions. It is the secret and
powerful spring of religious magnanimity, of holy hero-
ism. But the tendency of joy is, in itself considered,
and, independently of other principles, to create in the
mind a species of spiritual sensuality. It leads the soul
(at least such is its tendency, unless accompanied by
other principles) to sit quietly and inactively in the easy
chair of its own gratification. It thinks too much of
itself, to have the power of thinking much of others. Its
tendency, therefore, in itself considered^ and independ-
ently of other principles of action ^ is to turn the mind off
from the highest good. It may even have the eff'ect
(and it is believed that the experience of some Chris-
tians on this point will confirm the statement) to remove
the mind, in some degree, from God himself, and from
Christ, and from the Holy Ghost, upon whom it ought
ahvays to rest. And this, certainly, is a result which
is greatly to be deplored.

(4.) It will be recollected, m the fourth place, that
a leading characteristic of love, as already has been re-
marked, is DESIRE ; a state of mind which may very
properly be distinguished from an emotion. Accordingly,
we can never love an object, without desiring the good of
that object. In the exercise of love, we carefully notice
those occasions on which we may have it in our power to
promote the good or happiness of the beloved object ;
and are faithful to improve them. When our love is

128 ON THE DISTINCTION

decided and strong, we are oftentimes much niQre solicit-
ous to secure the welfare and happiness of the beloved
person than our own. The state of mind, as already-
intimated, is not quiescent, but impulsive : it impels to
action ; and not to selfish, but benevolent action. Ob-
serve the love of a parent to a child. Perhaps the child
may be deformed in body or mind, or both. There may
be nothing especially attractive either in its person, con-
duct, or prospects ; and yet the heart of the parent
constantly goes out towards the child in acts of kind-
ness. And the same may be observed, in a multitude of
cases, on the part of the child towards the parent. Some
parents are brutish and cruel in their conduct ; their
hearts are hardened, perhaps, by intemperance ; their nat-
ural affections are thus blunted ; — but their children, not-
withstanding this, love them, watch over them, and do
a multitude of acts which could result only from love.
It is in accordance with these views, that we find men-
tion in Scripture of those who received the w<jrd of God
with joy, and yet soon withered away. And why?
Because, with all their joy, they had not the abiding root
of LOVE. They were the subjects of a temporary pleas-
urable excitement, but had never experienced a new
direction and bent of the heart. True love, clinging to
the object of the affections, is permanent ; joy is often
evanescent.

(5.) We remark, further, as a natural consequence
of what has been said, that the love of God, as it exists
in the minds of those who are his devoted followers, al-
ways inquires after his will. It does not ask after ease,
pleasure, reward ; nor, on the other hand, does it ask
after trial, suffering, and contempt j it merely asks after
the Father's will. Its language is that of the Savior,
when he says, "Lo, I come to do thy will, O God! "
And as, in common life, Ave think much of a person that
is beloved, and desire his favor and approbation, so, in
regard to God, if we truly love him, he will be verv
much in our thoughts, and his approbation and favor will
be to us of great price. If he is the highest object of our

BETWEEN LOVE 4ND JOY. 129

love, Wt, shall desire no higher happiness than that of
constant communion with him, and of being always uni-
ted to him by oneness of will. Thus we may be said to
be in him, and he in us ; and tfcat eternal rest of the soul,
which constitutes the true heaven, will be commenced
here. Then we shall have the true joy — calm, deep,
unchangeable. Love goes before; joy comes after.
Love is the principle of action ; joy is the reward. In
the spiritual tree of life, love is the nutritive sap, the per-
meating and invigorating power, that flows through the
body and the soul of man ] joy is one of its beautiful
fruits and flowers. If, therefore, love is strong, joy will
never fail us ; but, on the other hand, if love is wanting,
there can be no joy, except that joy of the world which
worketh death.

In view of what has been said, one or two remarks
may be made. And the first is, if we are truly sancti-.
fled to the Lord, — in other words, if we love God with all
our hearts, — our course as Christians will be a consistent
and stable one. Our rule of action will be the will of
God ; our principle of action will be the love of God.
And as the will of God is fixed, and is made known to
us in. various ways, especially in his holy Word, we shall
endeavor to fulfil it at all times humbly and faithfully,
without regard to those temporary and changing feelings
which too often perplex the religious life.

It may be remarked, further, in conclusion, that in the
state of mind which has been spoken of, we shall not
fail of any consolation which is needful for us. It be-
longs to the very nature of desire, that, when the desire
is gratified, we are more or less happy. Accordingly, in
exercising love to God, the leading element of which is
desire, and in doing and sufi*ering his holy will, in ac-
cordance with such desire, we cannot be otherwise than
happy in a considerable degree. If we seek joy or hap-
piness as an ultimate object, we cannot fail, on religious
principles, to miss of it. If, under the promptings of
love, we seek merely to do and sufljer the will of God,
we shall certainly, except in those cases where God, by

130 DISTINCTION BETWEEN LOVE AND JOY.

a special act of sovereignty, withdraws consolation in
order to try our faith, possess all that consolation which
will be needful. And in the case which has just been
mentioned, if our faith, still trusting in the beloved ob-
ject, sustains the terrible shock of apparent desertion, (as
when our Savior exclaimed, '' My God, my God, why
hast thou forsaken me ! ") we shall soon find abundant
consolation returning.

131

CHAPTER FIFTEENTH.

ON THE DISTINCTION BETWEEN NATURAL AND
SPIRITUAL JOY.

We have endeavored, in the preceding chapter, to point
out the distinction between love and joy ; — a distinction
not very obvious at first sight, but which really exists,
and is important to be made. But it is proper to add
here, that the views of the chapter may be somewhat
aided, and perhaps modified in their practical application^
in connection with a distinction, which yet remains to
be made, and which may very properly be made, between
NATURAL joy and spiritual joy. It is true that gracious
or spiritual joy is not to be confounded with love, any
more than natural joy is. In both cases, the distinction
between love and joy is a real and permanent one. But
then there remains the additional view, which will help
to throw farther light upon the subject before us, that
gracious or holy joy differs, in some of its aspects, from
natural joy.

We proceed then to remark, in the first place, that
natural joy and spiritual joy are different in their origin.
Natural joy, which is sometimes denominated '' the joy
o( the world," arises from natural causes ; from physical
or worldly good ; from health, property, worldly influ-
ence, the indulgences of sense ; from such causes, in a
word, as we might suppose to exist, and to produce joy
within us, if we had no perception of a #od, and no
knowledge of religion. Spiritual or gracious joy, which
is spiritual or gracious in its origin, arises from the knowl-
edge of spiritual objects, from the discharge of spiritual
or religious duties, and from the inspiring agency of the

133 ON THE DISTINCTION BETWEEN

Holy Ghost. And hence it is sometimes denominated
the "joy of the Holy Ghost."

(2.) Again, natural joy, arising from natural princi-
ples, and unchecked and unregulated by gracious influ-
ences, has oftentimes a very powerful effect upon the
physical system. And it is possible, and even probable,
that this may sometimes be the case with true spiritua>
or gracious joy ; especially when the emotion is strong
and immediately successive to a painfully depressed and
suffering state of mind. And it is not unreasonable to
suppose that, in some cases, when powerful physical
results are found to exist, there may be a union or
combination of natural and gracious em.otion. But it is
nevertheless true, that the natural tendency of spiritual
joy, IN ITSELF CONSIDERED, and independently of miy pe-
culiar circumstmices. is, in a remarkable degree, and
much more so than that of mere natural joy, to produce
a tranquillizing effect upon the mind, and through the
mind upon the physical system, and to promote sound-
ness and regularity of action in both.

(3.) We observe, in the third place, that there is a
tendency in natural joy, especially when it is strong, to
perplex the action of the perceptive and discriminating or
judging powers. This is true of the natural emotions
generally, when they are in an excited state. Any con-
siderable agitation in that portion of our sensitive nature,
which is termed the emotions^ is commonly understood
to be unfavorable to correct perception and judgment.
A man, for instance, who is agitated with emotions of
displeasure, of jealousy, or of fear, will find it difficult,
while remaining in such state of agitation, to go through
successfully with an intricate train of mathematical or
other reasoning. And the result will be the same if he
is considerably agitated Avith emotions of natural pleas-
ure or joy. But true spiritual joy, when undisturbed by
unfavorable influences from the physical system, and un-
mixed with natural joy, leaves the mind tranquil, and
the perceptive and discriminating faculties clear and ef-

NATURAL AND SPIRITUAL JOY. 133

fective in the highest degree. And these views seem to
be confirmed by a consideration of the state of holy be-
ings. All holy beings, there can be no doubt, experi-
ence true joy of heart ; but in our reflections on their
mental character and operations, it is certain that we
never conceive of them as having their minds clouded,
and their perceptive powers blunted, by excessive emo-
tion. The natural feelings, which are regulated with
difficulty, continually run into excess ; but this is never
the case with those truly religious or gracious feelings
which are really inspired by the Holy Ghost. And
therefore, when it is said of the disciples, on a certain
occasion, (Luke xxiv. 41,) that they " believed not for
JOY," it is probable that they experienced an excitement
and confusion of mind, resulting from a mixture of nat-
ural joy with emotions of a holy kind.

(4.) It remains to be remarked, further, that natural
joy is often attended with certain incidental evils, which
are not likely to exist in connection with gracious or
holy joy; such as an undue hilarity of spirit, a sort of
unreflecting and too youthful levity and flightiness of
thought and manner, unsuitable to our age or our situa-
tion in life : what George Fox, in speaking of some
Christians in his day, expressively describes as ^' being
UP IN THE AIRY MIND." Ou the Other hand, holy joy,
when it is free from any mixture and perversion of nat-
ural joy, is deliberately and deeply serious. When nat-
ural joy is superadded, or is superinduced upon a truly
spiritual or gracious experience, and gives a character to
our actions, it is possible that there may be sometimes
results bordering upon those airy and flighty manifesta-
tions which have been mentioned ; but whenever this
is the case, it is cei'tain that these results do not fljow
from any state of mind which is truly the work of the
Holy Spirit. Religious or sanctified joy, always bear-
ing the stamp of deliberation and wisdom, always in
keeping with that seriousness which naturally flows out
of the truths and the responsibilities of religion, is en-
tirely suited to the objects and occasions on which it
12

i34 ON THE DISTINCTION BETWEEN

arises; so as to leave in the mind both the appearance
and the fact of perfect tranquillity — such as there is in
God himself, who may be said to be always happy, al-
ways joyful, and yet to be always serious and unaltera-
bly tranquil. This joy seems to me to be often expressed
in the Scriptures by the word peace ; and is probably
the precise state of mind, the delightful legacy of all true
Christians, which the Savior had in view when he said
to his disciples, "Peace I leave with you; my peace I
give unto you." Such a joy may be strong : in the
language of Scripture, it may be " unspeakable and full
of glory : " but it is always calm and peaceful ; and in
this respect is entirely different from that excited and un-
profitable intoxication of spirit, which is sometimes found
to be experienced, and which so possesses and agitates
the mind, that the will of God, and our duty, cannot be
clearly perceived.

Fincdly^ holy joy, being founded in the perception of
the character, attributes, and will of God, is not neces-
sarily liable to changes. He who rejoices in God to-
day, having a correct view of his character and will, will
never find good reason to do otherwise than rejoice in
that character and will, in all coming time ; and simply
because God, in his character and his will, is always the
same. In all af&ictions and trials, of whatever nature,
there will still remain the basis of a serene and pure joy
in the depths of the heart. But natural joy, being
founded upon natural objects, which are frail, uncertain,
and full of imperfection, necessarily partakes of the un-
certainty and imperfect nature of its causes. And hence
it is said, in the portion of Scripture already referred to,
"They on the rock are they which, when they hear,
receive the word with joy ; " (that is, with natural joy, as
we are probably to understand it ;) " and these have no
root ; which for a while believe, and in time of tempta-
tion fall away." So that holy or spiritual joy may be
compared to the sun, which always shines with its pure
and beautiful light, even when wrapped in clouds ; but
natural joy is like a meteor, gleaming for a moment, and

N^ATURAL AND SPIRITUAL JOY. 135

then extinguished; rekindled again afteratime, but des-
tined soon and suddenly to sink in still greater darkness.
In connection with the marks, which thus separate
natural from spiritual joy, we observe, in conclusion, that
spiritual joy, being a truly Christian grace, is exceedingly
valuable and desirable ; and truly blessed is he who
possesses that state of mind which is properly called
"joy in the Holy Ghost." It is true, it is a grace both
subsequent in time and inferior in rank to love, which
ought to be sought first, as the reigning and controlling
principle of the soul. But it is, nevertheless, in its ap-
propriate time and place, one of the precious gifts and
graces of God. And hence the various expressions and
commands, having a relation to this cheering state of
mind, which are found in the Bible. '' Rejoice in the
Lord, O ye righteous ; for praise is comely for the up-
right." Ps. xxxiii. 1. "But rejoice, inasmuch as ye are
partakers of Christ's sufferings ; that when his glory
shall be revealed, ye may be glad also with exceeding
joyj" 1 Peter iv. 13. " These things have I spoken
unto you, that my joy might remain in you, and that
your joy might be full." John xv. 11. " Rejoice ever-
more ; pray without ceasing ; in every thing give
thanks ; for this is the will of God in Christ Jesus con-
cerning you." 1 Thess. v. 16 — 18.

illustration of the subject from PERSONAL

experience.

[In the following extract from the personal experience of a pious per-
son of the Baptist church, now no longer living, the reader will notice
an exemplification of that tendency to seek for joyous emotion which is
so common, and oftentimes so injurious.]

'' I trust I was enabled deliberately, not only in view
of sickness and death, but of life and health, to make an
unreserved consecration of my all to Christ, and to feel
that, in whatever situation I might be, * Holiness to the
Lord ' must henceforth be my motto. I could now yield

136

ON THE DISTINCTION BETWEEN

myself a willing subject to the sanctifying grace of God,
believing he would work in me according to the good
pleasure of his will. Soon a heavenly calm possessed
my mind, a sense of the divine glory surrounded me,
and my whole soul seemed in sweet harmony with the
holiness of God. There were no rapturous emotions ;
but I felt

' The sacred awe that dares not move,
And all the silent heaven of love,'

'' How easy now seemed the divine requirement, to love
him with all the heart, and my neighbor as myself ! I
felt a peculiar tenderness of conscience, and feared noth-
ing but to offend my Savior. Being still feeble in body,
I could not endure strong mental exercises ; and as the
change in my feelings was not sudden, or characterized
by strong emotions, I was soon tempted to doubt whether
it was really what I had been seeking for. I prayed
earnestly for a fulness of joy, and an undoubted evi-
dence ; but the more I sought for this, the less my evi-
dence appeared, until I was willing to leave all with
God, to give either a crumb or a full meal. My peace
then returned, and, blessed be God ! it has continued, like
a river, to flow broader and deeper to the present time.

" Never before did I feel so much my entire dependence
on all-sufficient grace, and such a confidence that it
would be given in every time of need. Like a little child
I have looked into the Bible for instruction,, and, O, what
an inexpressible glory has beamed therefrom ! A new
blessedness has appeared while receiving Christ as a
Savior from all sin — a present Savior, a full Savior.
How glorious the consideration to one who has all her
life in some degree been subject to bondage ! Truly I
can now say, the Holy Spirit has led me into the truth,
and the truth has made me free. I no longer feel like a
wander^', but like a child at home. My weary soul now
rests in Christ, and finds ' his yoke easy, and his burden
light.' With entire confidence can I now commit all
my interests, temporal and spiritual, into his hands, and

NATURAL AND SPIRITUAL JOY. 187

feel that they are safe. My greatest desire is to know
and do the will of my heavenly Father, and to possess
all the mind of Christ. I feel deeply interested in the
progress of holiness. With all my heart can I bid God-
speed to those who are engaged in promoting this bless-
ed cause." *

^ Guide to Christian Perfection, vol. iii. p. 39.

12*

138

CHAPTER SIXTEENTH.

ON THE NATURE AND RELATIONS OF EMOTIONAL
EXPERIENCE.

Some of the remarks and positions in the two last chap-
ters seem to prepare the way for a few general observa-
tions, which are of considerable practical importance, on
what may be termed the emotional form of religious
experience. ^

The doctrine, which we propose to advance on this
somewhat difficult subject, may be regarded as imply-
ing the admission of two things : first, that the mind, in
some important and true sense, is departmental ; that it ex-
ists in the three departments of the Intellect, the Sensibil-
ities, and the Will ; and that the emotional or emotive
states constitute a distinct and important subordinate
division in these departments : and second, that the
operations of the Holy Spirit on the human mind are
various ; that they may embrace the whole of these
departments, reaching and controlling the whole mind ;
or that, under certain circumstances, they may stop either
at the intellectual department or at the emotive division
of the sensitive department, producing certain important
results, but leaving others without being realized.

We proceed then to remark, in the first place, that it
is the office of the Holy Spirit to operate, on the appro-
priate occasions of such operation, upon the human in-
tellect ; and especially by guiding it in the perception
of the truth. The mode of the Spirit's operation upon
the intellectual part, as it is upon other parts of the mind,
is in many respects mysterious ; but the ordinary result
of his influences is the communication of truth ; that

NATURE OF EMOTIONAL EXPERIENCE. 139

IS to say, the soul, when it is thus operated upon, knows
spiritually what it did not know before. And it may
properly be added, that the knowledge which is thus
communicated will vary, both in kind and degree, in
accordance with the nature of the subject or facts to be
illustrated, and with the special circumstances, whatever
they may be, which render a divine communication
necessary. Bat it is not ordinarily to be expected that
the operation, of which we are now speaking, will stop
with the intellect. By an original law of our mental
nature, the perception of truth, which is the result of an
intellectual act, is ordinarily followed by an effect upon
that portion of the mind which is usually designated as
the emotional or emotive susceptibility ; a part of the
mind which, as it is subsequent in the time of its action,
is sometimes figuratively descri^-^i "as being back of
the intellect." The effect upon the emotive susceptibil-
ity, resulting from an operation on the intellect, will be
different at different times and under different circum-
stances ; varying in nature and degree, according to the
nature and degree of the truth which is presented, and
also, in part, in accordance with its own previous situa-
tion at the time of its being affected. The truth, fof
instance, that Jesus Christ came to save sinners, will be
attended with very pleasant emotions in one who feels
himself to be a sinner, and to stand in need of a Savior ;
but will not be likely to be attended with any such effect
in one with whom this is not the case. We can sup-
pose, therefore, notwithstanding the general law which
has just now been specified, an operation of the Holy
Spirit upon the intellect, which is attended with no ben-
eficial, with no sanctifying and saving effect upon the
heart. Indeed, there are some cases, where the truth
which is impressed by a divine operation upon the intel-
lect is met and rejected, in the sensibilities, with feelings
of opposition and contempt. But experience of this na-
ture, which meets with no acceptance beyond the intel-
lect, although it may have its origin intellectually in the
operation of the Spirit of God, is not regarded as religious

140 ON THE NATURE AND RELATIONS

experience ; and therefore it is not necessary to dwell
longer upon it here.

(II.) But let us look at the subject a little further. It
IS well known, that there are instances quite different from
those which have just been referred to. We will sup-
pose, therefore, the case of a person who is the subject
of a di Wne operation. Under the influence of this inward
operation, he experiences, to a considerable extent, new
views of his own situation, of his need of a Savior, and
of the restoration of his soul to God in spiritual union.
The operation which has been experienced, so far is
purely intellectual. Of the necessity and value of such
intellectual influences, there can be no doubt; but I
believe it is generally conceded that, in themselves
alone, they do not, and cannot, constitute religion. But
m addition to this, w- will suppose that an effect, and
perhaps a very decided effect, has been experienced in
the emotive part, which in its action is subsequent to
that of the intellect. The person has very pleasant emo-
tions. The perception of new truth, as we should nat-
urally expect, gives him happiness ; and the perception
of Its relation to his salvation gives him stfll more hap-
piness. He is very happy. He begins to speak a neu-
language. His mouth is filled with praise. And others
praise the Lord on his account.

But has such a person religion, as his friends are very
desirous to believe, and are very apt to declare ? He has
an experience, undoubtedly. We are willing to admit
that he has a valuable experience — an experience which
is naturally preparatory to religion, and is closely con-
nected with it, and looks very much like it. But if
the experience stops here, in such a manner as to con-
stitute a merely emotional experience, and without reach-
ing and affecting a still more inward and important part
of the mind, as seems sometimes to be the case, we
cannot with good reasons regard it as a truly religious
experience ; meaning by the terms an experience Avhich
meets the expectations and the demands of God, and
which is saving. It is valuable ,• it is encouraging ; it

OF EMOTIONAL EXPERIENCE. 14J

is closely connected with religion ; but it is not the thing
itself. We may perhaps designate it as a preparative or
incident to religion without being religion ; and although
we may thank the Lord for what it is, especially in its
hopeful relations, it is still true, that the essential and
indispensable element of the inward life is not there.

(III.) There are mental susceptibilities, which, on
account of their being subsequent in the time of their
action, may be described as lying back of the emotive
part of the mind, as truly as the emotions can be said
to lie back of the intellectual part. In making this
remark, we have especial reference to the desires in their
various modifications — particularly those modifications
which are denominated the affections, — and to the will.
Any religion, or rsithev pretence of religion, which is not
powerful enough to penetrate into this region of the mind,
and to bring the affections and will into subjection to
God, is in vain. It is an important fact, and as melan-
choly as it is true, that a person may be spiritually enlight-
tened and have new views on the subject of religion, >
and that he may also have very raised and joyful emotions,
and yet may be a slave to his natural desires. He has
not experienced what every one must experience, who
would enter into communion with the Divine Mind, viz.,
the death of nature. He loves the things of the world
more than the things of God. Many, very many, are
the instances which can verify this remark. As the re-
sult of their intellectual illumination, the persons to whom
these statements will apply are undoubtedly in advance
of what they were previously, and are able to talk flu-
ently on the subject of religion. And, in consequence of
some premature application of the Savior's merits to their
pwn case, they can speak of pleasures and of hopes which
they never before experienced. But only urge upou
them the necessity of self-crucifixion ; only touch the
idols which they cherish in their inner heart ; and they
discover at once the dominion which the world has over
them still. God has not become the life of the soul.
At a proposition so necessary to the life of God and so

142 ON THE NATURE AND RELATIONS

repugnant to the life of nature, the spirit of untamed
and almost unmitigated evil, which reposed so closely
and secretly in their bosoms, will start into existence
with features of opposition and malignity altogether at
variance with the peace and purity of a holy heart.

(1.) In connection with this subject, one or two re-
marks may properly be made. And one is, that we
may probably discover in these principles the reason
why it is, that, in times of especial religious attention,
so many persons, who appeared to be much engaged in
religion for a season, subsequently lose their interest,
and become, both in practice and feeling, assimilated to
the world. Such persons are undoubtedly the subjects
of an inward experience ; and this experience, in com-
mon parlance, is frequently called a religious experience ;
but it is obviously defective in the essential particular
of not having a root. " But he that received the word
into stony places, the same is he that heareth the
word, and anon with joy receiveth it. Yet hath he not
root in himself." Notwithstanding their increased abil-
ity and readiness to converse on the subject of religion,
and the exhibitions which they make of emotion, some-
times of high emotion, they do not understand what it
is to place themselves a living sacrifice upon the divine
altar. They do not appreciate, and still less do they
realize in their own hearts and lives, the "all of God
and nothing of the creature."

(2. ) Another remark is this : We would not have it
inferred, from what has been said, that we regard what
we denominate emotional experience as being without
value. It is true, that such experience is valueless when
it stops in itself, and becomes nothing more than mere
emotional experience. But though valueless in itself,
it is not valueless in its relations ; and especially it is
not so, when it is followed by those results to which
we naturally expect it to lead. And hence we may
properly say, in estimating the experiences which the
mind is likely to pass through in seasons of religious
attention, that it is a matter of some encouragement

OF EMOTIONAL EXPERIENCE. 143

when light is communicated to the intellect, though in
a small degree. It is matter of encouragement also,
and still more so, when we see these intellectual im-
pressions followed by a consentient and gratified move-
ment in the emotions. But the danger is in encour-
aging those, who are the subjects of them, in believing
that they are religious, when they are merely the sub-
jects of that which, in a favorable aspect of it, can bo
regarded only as preparatory to religion. This dan-
ger, which is imminent, and in many cases has proved
destructive, ought to be carefully guarded against ; es-
pecially by those who, as ministers of the gospel, and
as professed religious teachers, are supposed to have a
better acquaintance than others with the facts and prin-
ciples of religious experience.

(3.) In concluding the remarks of this chapter, we
take the liberty to urge upon all, who wish to live the
true inward life, the importance of not resting satisfied
with mere intellectual light, however valuable it may be ;
of not resting satisfied with joyful, or any other emo-
tions, which stop and terminate in themselves ; and of
acting invariably upon the principle, that nothing ought
to satisfy themselves, and that nothing can satisfy God,
but the subjection of every natural desire, and the sub-
stitution of desires, aff"ections, and purposes, which ter-
minate in God, and God alone. Move onward, there-
fore, with a firmness which no obstacle shall shake, to
the entire revolution and renewal of the inward nature ;
the increased illumination of the conscience, that great
light of the mind ; the sanctification of the desires,
which embrace the whole propensive and ^' affectional "
nature ; and the subjection of the will, which is natu-
rally so proud and rebellious, to the will of God. Fear
not that God will desert you. Aided by the intellectual
light which he has seen fit to give, and by those favor-
able emotions he has already excited, form the fixed,
unalterable purpose, ''the high resolve," in reliance
upon divine grace, to be wholly his. No doubt, in
many cases, the struggle will be severe. The unsanc-

144 NATURE OF EMOTIONAL EXPERIENCE.

tified desu'es especially, including the various appetites,
propensities, and affections, which form so important a
part of our nature, are selfish and tenacious ; and, con-
sidered as opposed to any and all human strength,
are undoubtedly invincible. But God has said, " My
grace is sufficient for thee." His word shall never fail ;
and least of all, in such a struggle, in which his own
heart of infinite love is enlisted. Desire after desire
will fall ; idol after idol will be demolished ; the
Christian graces will successively gain the ascendency ;
till the Holy Ghost shall take up his permanent resi-
dence in his own purified temple, and victory will sit
crowned in the centre of the heart.

" Jehovah, Sovereign of my heart !

My joy by night and day !
From Thee, O, may 1 never part,

From Thee ne'er go astray !

"Whene'er allurements round me stand,
And tempt me from my choice,

O, let me find thy gracious hand !
O, let me hear thv voice ! "

145

CHAPTEPv SEVENTEENTH

SOME MARKS OR CHARACTERISTICS OF PERFECTION
OF LOVE.

If the doctrine, which is variously termed sanctifi-
cation, evangelical holiness, and evangelical or Christian
perfection, be true, or if the related and equivalent doc-
trine, which is denominated assurance of faith, be true,
then it will follow that it is our duty and privilege, even
in the present life, to realize in our own souls the fulfil-
ment of that great command, '' Thou shalt love the Lord
thy God with all thy heart." In other words, it is our
duty and privilege to possess what may properly be
called " perfect love." Accordingly, it becomes a very
important and interesting inquiry. When can our love
properly be said to be perfect ? It will be our object, in
the remarks which follow in this chapter, to endeavor
to answer this inquiry.

But, before proceeding, it may be proper to premise
here, that perfection of love implies the removal or ex-
tinction of all selfishness. In other words, perfect love
is always pure love. We may probably conceive of
love which is pure in its nature, but is deficient in
some respects ; either in degree, or more probably in its
extent and applications. But we cannot conceive of
love which is acceptable to God, and is perfect in degree,
which has any intermixture of selfishness.

Another remark which may properly be made here
is this : Perfection of love is necessarily relative to the
capacity of the subject of it. In other words, what
would be perfection of love in one would not be in
another, whose capacity of loving is greater. That
precise amount or degree of love, in man, which would
13

146 SOME MARKS OR CHARACTERISTICS

be characterized as perfect in consequence of being all
his capacity could render, would be imperfect in an
angel or other being of greater capacity.

With these remarks in recollection, we proceed to in-
quire, when our love to God may be regarded as per-
fect. In other words, when shall we know, or at least
have reasonable grounds to believe, that we fulfil in our
own hearts that great and excellent command, '' Thou
shalt love the Lord thy God with all thy heart, and soul,
and mind, and strength " ? Love to a human object is
generally understood to embrace two things : first, a
pleasure or complacency in the object ; and second, a
desire to do good to that object. When speaking of
God, who sustains to us a relation higher and different
from that sustained by human beings, we may with pro-
priety alter the form of expression slightly, although
with essentially the same idea at the bottom, and say
that love to God embraces two things : first, a pleasure
or complacency in his character ; and second, a desire to
promote his glory. The characteristics of entireness
or perfection of love, which we shall proceed to men-
tion, are based, in part, upon this distinction.

First. Accordingly, the first mark of perfect love to
God is an entire approbation of and delight in his char-
acter in all respects. In other words, approving and
complacent emotions, without the least intermixture of
doubt and dissatisfaction, arise in view of his power and
justice, as well as of his goodness and mercy ; so that we
delight truly and continually in his whole character, and
in all the exhibitions of his character, as they are actu-
ally made known to us in the Holy Scriptures or in any
other way. The least want of trust and complacency in
the divine character will necessarily be a vicious ingre-
dient or element in the affection of love, which cannot
fail to diffuse weakness and imperfection throughout.
This is one point, then, on which it is important to ex-
amine ourselves. If we find that the character of God,
as it presents itself to notice in all its varieties, appears
to us exceedingly pure and lovely; if we contemplate

OF PERFECTION OF LOVE. 147

it with a perfect conviction that all its manifestations
will be in accordance with truth, mercy, and righteous-
ness, and with no other emotions in any respect than
those of entire complacency, then we have reason to
think that we have one of the marks or characteristics
of perfection of love. Not, in all probability, the lead-
ing and decisive, but still an indispensable one.

Second, A second mark of perfect love to God is the
existence of a desire to promote his glory, (which is the
other higher and more decisive characteristic of this com-
plex mental state,) in such a degree, that we are not con-
scious of having any desire or will at variance with the
will of God.

In other words, it is our sincere and constant desire to
do and suffer in all things the will of God. When such
is the case, when there is an entire and cordial acquies-
cence of our own in the will of God, both to do and to
suffer, we have the second mark — and we may add, also,
the most important and satisfactory one — that our love is
perfect. The nature of the human mind is such, that
we never can have an entire and cordial acquiescence
in the will of God in all things, without an antecedent
approval of and complacency in his character and admin-
istration. Accordingly, the second mark, viz., a will en-
tirely accordant with and lost in the will of God, is of it-
self sufficient, inasmuch as it necessarily includes and em-
braces the first. And by this mark alone, as I suppose,
we might know whether our love is or is not perfect.

We may, perhaps, illustrate this view of the subject,
by what we sometimes notice in the various forms and
degrees of filial love. We will take, in the first place,
the case of a child, who is sincerely attached to his
father, but who, as we sometimes express it, exhibits a
''will of his own." This child undoubtedly loves his
father very much ; but at the same time he does not
always do, with entire pleasure and readiness, what his
father wishes him to do. He sometimes hesitates, exhib-
its a clouded brow, or utters an impatient expression,

148 SOME MARKS OR CHARACTERISTICS

when certain things are required of him. He has certain
little objects of his own, which he is very much attached
to ; and if his father's plans happen to cross and oppose
them, he exhibits, in a greater or less degree, a disposi-
tion to set up for himself and to rebel. And when he
outwardly obeys, it is found that he does it reluctantly,
and not with a will harmonizing and blending with the
paternal will. Now, we may say very truly, that this
child loves his father — perhaps he loves him very much
— and yet it is clear he does not love him perfectly.
But when we see a child who is happy only when he
sees his father happy ; whose delight it is to anticipate
the father's wishes ; whose will, by a sort of instinctive
tendency, is invariably and powerfully united and blend-
ed with the paternal will, so that the least opposition
between the two wills is a source of the greatest grief
to him, we at once feel, and cannot help feeling, that the
love of such a child may properly be called perfect. And
in accordance with this view, it is said to have been one
of the sa3rings of the devout Francis Xavier, that " the
perfection of the creature consists in willing nothing but
the will of the Creator."

What other idea of perfection of love can we have
than this ? The heart of such a person is made one
with another heart ; and what could we ask for more ?
This, then, more than any thing else, is the decisive
mark of perfection in Christian love, viz., an entire
coincidence of our own wills with the divine will ; in
other words, the rejection of the natural principle of
life, which may be described as love terminating in self
and constituting self-will ; and the adoption of the
heavenly principle of life, which is love terminating and
fulfilled in the will of God. And this view, which is
practically, as well as theologically, a very important
one, seems to be confirmed by what the Savior says of
himself in a number of passages. John vi. 38 : " For I
came down from heaven not to do mine own will, but
the will of him that sent me." John iv. 34: '* Jesus

OF PERFECTION OF LOVE. 149

saith unto them, My meat is to do the will of him that
sent me, and to finish his work." Heb. x. 9 : " Then
said he, Lo, I come to do thy will, O God." The same
idea, viz., that perfection of Christian love exists, and
exists only in connection with a will united to and per-
fectly coincident with the will of God, is conveyed in
that interesting passage, Mark iii. 34, 35 : '' And he
looked round about on them which sat about him, and
said. Behold my mother and my brethren ! for whosoever
shall do the will of God^ the same is my brother, and
my sister, and mother." Matt. vi. 21 : '*Not every one
that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven ; hut he that doeth the will of my
Father which is in heaven."

Third. As closely connected with what has been |
laid down as the second characteristic of perfect love, '
we remark, again, that perfect love excludes, in a great
degree, and perhaps entirely, any reflections upon self
(or " reflex acts," as they are sometimes termed) which
are of a self-interested or selfish character. In other
words, perfect love, when in actual exercise, implies a
forgetfulness of self Whenever our thoughts return
upon ourselves ; whenever, in the exercise of '^ reflex
acts," we begin to inquire into the specific nature of our
feelings, for the purpose of estimating the amount of
their enjoyment; whenever we experience a jealousy,
that God does not give to us all those returns and caress-
es of love which we should be pleased with ; we may
be assured that, although we may possibly love much,
we might love much more. In other words, our love,
whatever other terms may be applied to it, cannot be
regarded as perfect. It is the nature of perfect love, in
its forgetfalness of self, to array the object towards which
it is directed in every possible excellence. To that
object, so far as it is truly worthy of its attachment, it
gives the strength of its aftections, without reservation
and without limits. It is perfectly self-sacrificing ; and
it would account itself dishonored and degraded, if it
turned back on itself for a moment, to estimate its own
13*

150 SOME MARKS OR CHARACTERISTICS

reward. It has its reward, it is true. Perfect love is
necessarily its own rewarder. But the reward comes
without seeking, and is enjoyed so entirely without
notice, that it does not turn the mind away a moment
from the object of its affections.

A number of inferences easily follow from these gen-
eral views, and which may be regarded as furnishing
some additional or secondary marks of perfected love.

(1.) A person who has perfect love will love his
Bible above all other books. It will be dear to his
heart, an inexpressible treasure. And the reason is
obvious. It is because in the Bible he learns the will
of God, which he delights in more than in any thing
else. And hence it is one of the artifices of Satan, who
is no friend of the Bible, to endeavor to detach devout
minds from the study of the Divine Word, under the
plausible pretence that the inward teachings of the
Spirit are of more value than the outward letter — an
artifice which he, who desires a close walk with God,
will carefully guard against ; remembering that God can-
not consistently, and will not, neglect and dishonor his
own divine communications ; that the Holy Spirit oper-
ates in a peculiar manner, in connection with the written
Word ; and that he who deserts the Word of God
may reasonably expect to be deserted by the Spirit.

(2.) Perfect love will exhibit a trait of permanency
and perseverance under the most trying circumstances.
Our fears and hopes vary ; our joys and sorrows vary ;
but we may reasonably expect that the love, which is
pure in its nature and perfect in its degree, will continue
the same. There is no reason why it should change,
since the object at which it aims is the same with the
immutable will of God. The will of God is its true
life. Accordingly, when, in the providence of God, we
are afilicted, our joys will be less, but there will be no
diminution of love. Joy flourishes in the sunshine, but
love grows and flourishes in the storm also. God may
hide his face from us, but hearts of love still look in
that direction where his face is. The Savior, on a cer-

OF PERFECTION OF LOVE. 151

tain occasion, was greatly afflicted. His language was,
^'My soul is exceeding sorrowful, even unto death."
His joy was taken from him, but his love remained.
He could still say, while he prayed that the cup might,
if possible, pass from him, " Nevertheless, not as I will,
but as Thou wilt."

(3.) We remark, in conclusion, that those, in whom
the love of God is perfected, will love the children of
God with peculiar strength. Perfect love is the image
of Christ in the soul ; and wherever we see that image, —
in whatever denomination of Christians, and in what-
ever persons, — our hearts will recognize the divine rela-
tionship, and rejoice in it. Without this strong love to
those who bear the divine image, we may be sure that
our love is not perfect. It is God's great work, and
highest delight, to create this image in the hearts of
men ; and if our will is swallowed up in his will, we
shall rejoice in it in some degree as he does, and shall
know the delightful meaning of those numerous pas-
sages of Scripture which speak of the love of Christians
to each other.

" 'Tis Love unites what sin divides;
The centre, where all bliss resides ;

To which the soul once brought,
Reclining on the first Great Cause,
From his abounding sweetness draws

Peace, passing human thought."

152 SOME MARKS OR CHARACTERISTICS.

[Francis de Sales, at the end of his Religious Maxims, relates the
following conversation, as having taken place between Thauler, a
learned and popular preacher of the fourteenth century, and an obscure
beggar. It is introduced here, as having some connection with a por-
tion of the foregoing chapter.]

" A great divine prayed to God, during the space of
eight years, that he would be graciously pleased to di-
rect him to a man who might teach him the true way
to heaven. It was said to him at length, ' Go to such a
church porch, and there thou shalt find a man, who will
instruct thee in the spiritual life.' Accordingly he went,
and found a poor beggar very meanly clad. He salu-
ted him in these words, ' God give you a good day, my
friend ! ' The poor man answered, ' Sir, I do not remem-
ber that I ever had an evil day.' The doctor said to
him, ' God give you a good and happy life ! ' ^ Why say
you that ? ' replied the beggar ; ' I never was unhappy.'
^ God bless you, my friend ! ' said the doctor ; ' pray tell
me what you mean.' He replied, 'That I shall will-
ingly do. I told you first, I never had an evil day ; for
when I have hunger, I praise God ; if it rain, hail, snow,
or freeze ; be it fair or foul ; or if I am despised or ill-
used, — I return God thanks ; so I never had an ill day :
nor have I ever been unhappy, since I have learned
always to resign myself to his will, being very certain
of this, that all his works are perfectly good ; and there-
fore I never desire any thing else but the good pleasure
of God.' Then said the doctor, ' But what if the good
pleasure of God should be to cast you hence into hell ? '
' If he would do so,' replied the other, ' I have two
arms to embrace him with ; the one whereof is a pro-
found humility, by which I am united to his holy hu-
manity ; the other is love or charity, which joins me to
his divinity. Embraced with these two arms, he would
descend with me thither, if thither he ordered me ; and
there I had infinitely rather be with him, than in paradise
without him.' Hereby the doctor learned, that a true
resignation to the divine will, accompanied with pro-

OF PERFECTION OF LOVE. 153

found humility of heart, is the shortest way to attain
God's love.

" After that, he asked him, again, from whence he came.
The poor man answered, God sent him. The doctor
inquired of him where he found God? He rephed, 'I
found him where I had renounced all the creatures.' ' And
where did you leave him ? ' said the doctor. He replied,
' With the poor in spirit, the pure in heart, and men of char-
ity.' ' But who are you ? ' says the divine. ' I am a king,'
says the beggar. ' Where is your kingdom ? ' says the
former. 'In my soul,' says the latter. 'I have learned
to bring into subjection and to govern my senses, as
well outward as inward, with my affections and passions
— which kingdom is undoubtedly superior to all the
kingdoms of this world.' The doctor then asked him
by what means he had attained to such perfection. He
answered, 'By silence, watchfulness, meditation, prayer,
and the union I have with God. I could find no sure
repose, or comfort, in any creature of the world ; by
means whereof I found out my God, who will comfort
me world without end.' "

154

CHAPTER EIGHTEENTH.

ON THE JOY OF FAITH, IN THE WANT AND DESOLA
TION OF ALL THINGS ELSE.

*^ In the world ye shall have tribulation," is a decla-
ration of the Savior, confirmed by individual and gen-
eral experience. Even the most devoted Christians are
not exempt. The tribulations, to which the people of
God are subject, are internal as well as external — sor-
rows of the mind as well as sulferings of the body.
Sometimes they are very great. There are some occa-
sions, on which all those subordinate consolations, of
which God generally permits his people in a greater or
less degree to partake, are taken away. There is left
to them neither the vivacity of health nor the conso-
lation of friends ; no pleasures of social intercourse ; no
prosperity in worldly business ; no rest from outward
persecutions ; no cessations from the bitter temptations
of the adversary. This, it will be said, is an extreme
case ; but it is only extreme cases of which, in the
piesent chapter, we propose to speak. There is rea-
son to suppose that many souls, whom God designs to
bring to the highest degree of purity in this life, es-
pecially if they are disposed to resist, and do not render
themselves up easily to his great purpose, will be called
upon to pass through some heavy and perhaps extreme
triais. Such trials seem oftentimes to be rendered neces-
sary— necessary not in the nature of things, but on
account of the corruption of the natural heart. The
possession of internal purity implies the entire cruci-
fixion of self; and this is an operation which the natu-
ral heart finds it hard to submit to. Hence it is that

ON THE JOY OF FAITH. 155

earthly joys are temporarily dried up, that human con-
solations are taken away, and '' the axe is laid at the
root " of all the sources of self-seeking and self-enjoy-
ment, in order that the soul may experience the truth
and the severity of inward crucifixion.

It is at such a time, and amid these various and un-
mitigated trials, that the soul sustains itself by faith —
by what is variously called in different writers, but gen-
erally, as I suppose, with the same meaning, ''simple
faith," "pure faith," or "naked faith." And there seems
to be a marked propriety in these forms of expression ;
because faith, as the sustaining principle, stands at such
times alone. All human supports are removed. On
every side there appears discouragement and darkness;
and it is by faith, and faith only, that the soul is enabled
to retain its religious integrity. It is under such cir-
cumstances that faith becomes, as it were, a superior and
guiding faculty of the soul ; upon which the others,
especially the various inferior principles, seem to rest.
While the subordinate principles of our nature, the nat-
ural desires, and the various forms of natural affection,
are assailed by their appropriate temptations, and some-
times in a very severe and terrible manner, they derive
from the sublime principle of faith, which stands in its
central position of strength and grandeur, a defensive
and repulsive pov/er, which makes them more than con-
querors.

But the principle, or truth, which we wish particularly
to impress upon the reader's mind in these remarks, is
this: When all earthly comforts are dried up, and when
faith alone remains as the sustaining principle of the soul,
there is an interior consolation, deep and tranquil, flow-
ing out from faith itself. This is a circumstance which
is often overlooked. But it is a great truth, contrary to
the opinion of some who do not fully understand the
nature of the divine operation in the soul, that there is a
JOY IN faith. The life of faith, though it may be des-
titute of every outward support and comfort, is not so
desolate in itself, so wanting in every thing that brings

156 ON THE JOY OF FAITH.

inward happiness, as some seem to suppose. It is true,
sustained in the spirit of self-sacrifice, and seeking noth-
ing but unity with the divine will, it never aims at con-
solation as an ultimate object. It thinks more of what
God is, than of what he gives. And thus God himself,
the great original of all good, becomes the fountain of
the soul's joy ; and the joy which is thus experienced
is necessarily a pure joy, uncontaminated by any mix-
ture of self. Ask those pious persons who, in the exer-
cise of faith, are endeavoring to lay all upon the altar of
God, but who, nevertheless, are called, in the course of
his wise but mysterious dealings and providences, to pass
through the extremity of interior and exterior desolation,
if they are sustained by any thing in the nature of con-
solation, and they will readily answer in the affirmative.
Their language is, — if they have nothing else, they have
the consolation which flows from believing ; if the
sweetness of every other fountain is closed, they still
have the joy of faith.

This is one of the unalterable conditions of faith, es-
pecially when it exists in a high degree, viz., that it is
attended with a pure and tranquil consolation — consola-
tion so sure and permanent, that we can never be de-
prived of it, whatever else may be taken away. The
soul is led up, as it were, into the mountain of God's
protection. In the attitude of calm repose, it remains
established on that sublime height, with the sunlight of
heavenly peace for its companion, while there is nothing
but darkness and the roaring of tempests in the valleys
below. Such was the pure and sublime consolation
which our Savior experienced, when his heavenly Father
had withdrawn from him the manifestations of his love,
and left him in extreme and inexpressible desolation of
spirit. He still possessed, though apparently and terribly
forsaken, the consolation and the joy of faith. He could
still recognize the bond of union, and still appropriate, as
it were, his heavenly Father to himself, and say, ^^ My
God! My God!"

157

CHAPTER NINETEENTH.

OJS THE NATURE OF THE TEMPTATIONS OF A SANCTI-
FIED HEART.

It is our object, in the present chapter, to give a gen-
eral outline of the subject of temptations ; but particu-
larly of the temptations of a heart that is so far given to
the Lord, that it may properly be regarded as in a state
of assurance and of sanctification. Temptations, or
tempting objects, are those objects which are presented
by the intellect to the sensibilities and the will ; and are
of such a nature that they have a tendency to induce or
cause, in the sensitive part of our nature, viz., in the ap-
petites, propensities, and affections, and also in the will,
a wrong action. Sometimes the action, to which the
temptations lead, is wrong in the fact of its existence,
or in itself considered ; and sometimes it is wrong only
in the degree of its existence. If the temptations ad-
vance in their influence beyond the intellect, and take
effect in the desires and will, prompting them to action
when they should not act at all, or prompting them to a
prohibited and inordinate degree of action when they are
permitted to act, they are always attended with sin.
And in accordance with this general and somewhat in-,
definite statement, temptations may be regarded as pre-
senting themselves to our notice in two aspects, or in two
points of view.

First. We observe, in the first place, that the tend-
ency of temptations, in some instances, is to bring feel-
ings into existence, which, under the circumstances of
the case, are wrong in the very fact of their existence, —
wrong in their very nature, — and which, therefore, ought
not to exist at all. The temptation, by a special con-
11

158 ON THE NATURE OF THE TEMPTATIONS

currence of circumstances, or through the well-calcu-
lated influence of Satanic agency, is precisely adapted to
that particular wrong result. And if the feeling, appro-
priate to the temptation, exists, not only in a degree m-
ordinate and irregular, but if it exists at all, it is sin.
Our Savior was at a certain time tempted by having the
kingdoms and wealth of this world presented before him,
obviously with the view of their being desired and pos-
sessed by him as a means of personal aggrandizement
and enjoyment ; but we suppose we give the general
sentiment of Christians, and of biblical interpreters, in
saying, that the temptation went no farther, and under
the circumstances of the case could innocently go no
farther, than the thoughts. It had no effect upon the
Savior's desires or will ; that is to say, it secured no
pleased and consentient action ; but was instantly re-
jected. The temptation presented to the Savior at the
same time, to throw himself down from the temple, is
equally appropriate and decisive, considered as an illus-
tration of the present subject. It could hardly be con-
sidered less than a proposition, under a very specious
pretext, to commit himself immediately and fully into
the hands of Satan, instead of remaining in the will and
under the government of God. Considered intellectu-
ally, or rather in reference to the intellect, there is no
doubt that the temptation was distinctly perceived and
appreciated in itself and in its relations. Without this, it
could hardly be regarded as a temptation. But it seems
very obvious that it found no entrance into the heart ;
and the only action which it did or could produce, in
such a pure spirit as the Savior's, was that of decided
resistance, resulting in its instant rejection.

In connection with what has now been said in this
part of the subject, we proceed to make one or two ex-
planatory remarks ; and the first is, that the incipient,
and what may be called, in the cases we are now con-
sidering, the innocent stage of the temptation, is when the
object which imbodies the temptation, or is the medium
. of temptation, is first presented to us intellectually ; —

OF A SANCTIFIED HEART. 159

that is to say, in our mere thoughts or perceptions, and
is there perceived and known, not only as an object, but
as an object of temptation. If it stops at the limit of the
intellectual action, and does not enter into the heart and
the will, there is no sin. It is obviously necessary, in
all cases of temptation, that the object should exist first
in this manner, viz., intellectually; in other words, that
it should exist in the thoughts, or be jierceived and
thought of. Without this, viz., the perceived or intel-
lective presence of the object, it is entirely clear that
there could not possibly be any such thing as temptation.
But, as has been observed, the temptation may exist to
this extent, and may be perceived and felt by us so far
to exist, without sin.

A further remark, which we have to make here, is this :
Temptations, limited in their results to the intellectual
action, and which do not in any degree take effect in the
desires, could not properly be considered temptations,
without the physical or natural possibility of a further
and sinful action of the mind ; without an internal con-
viction of that possibility ; and perhaps we may add, with-
out a distinct sense of danger. Hence, when tempta-
tions of this particular character are presented, although
they do not take effect in the desires, they are both per-
ceived and felt to be temptations ; that is to say, there is
a clear perception of their true character, both in them-
selves and in relation to certain possible results. And
in addition to this, there appears to be an instinctive and
prompt alarm of the sensitive and moral nature. The
desires and affections are not inert and dormant, as some
may perhaps suppose ; neither are the conscience and the
will ; but all seem to be penetrated with the sense of
imminent hazard, and are thrown into the conscious atti-
tude of repellency.

Second. We pass now to another class of cases. In
some cases, different from those which have been de-
scribed, the temptation passes the limit of the intellectual
action, and actually takes effect in the emotions and de-
sires, and YET WITHOUT SIN. The foundation of this view

160 ON THE NATURE OF THE TEMPTATIONS

of the subject is, that there are many emotions and
desires which in their nature 3xq morally and religiously
right and lawful, and are wrong only in their degree.
The temptation (that is, the object which possesses the
seducing or tempting power) is presented intellectually,
just as in the first case ; and it is desired, received into
the affections, and delighted in, to a certain limit or de-
gree. The precise place or mark of this limit or degree
will be different under different circumstances ; varying
with the precise nature of the seducing or tempting ob-
ject, and with the precise position and responsibilities of
the person who is the subject of the temptation. But
wherever it may be, it is susceptible of being ascertained
in various ways, either by a reference to the commands of
God, or by the indications of an enlightened conscience,
or by the special operations of the Holy Spirit, and
not unfrequently by their combined influence. At that
particular limit or boundary in the desires and affections,
wherever it may be found to exist, the temptation, in
the case of a truly holy person, and in the case of every
person who does what is right, necessarily stops ; just as,
in the first -mentioned class of temptations, it stops with
the limit or boundary of the intellectual action. And in
this case also, as well as in the other, there is a conscious
perception and feeling of danger, when the temptation
approaches the boundary in our desires and affections,
which it ought not to pass, accompanied, at the same
time, with an internal and repellent effort of the mind.

A single remark further remains to be made, in con-
nection with this part of the subject. Looking at the
subject of temptations in relation to the intellect, there
seems to be ground for saying, that we may properly
make a distinction between intentions or thoughts of evil,
and evil thoughts. Ail wandering and unprofitable
thoughts, and indeed, all thoughts which have not a
connection, either directly or indirectly, with the glory of
God, are evil, just so far as they are at the time under
our control, and are susceptible of being made to assume
a different and better character. But thoughts of evil,

OF A SANCTIFIED HEART. 161

that is to say, ideas or suggestions of some evil to be
done, which are introduced or injected into the mind
from a source external to itself, or which, on certain oc-
casions, arise necessarily and involuntarily in the mind,
are not evil, unless they are consented to in act or in feel-
ing. The form of expression here will be noticed, viz.,
so far as they arise necessarily and involuntarily. If
they originate in ourselves by a voluntary movement, and
are cherished by our own acts, so as to make us in some
sense the authors of our own temptations, they are ob-
viously of a very different character, and are by no means
free from sin.

These views seem to present the general outline of
the philosophy of temptations ; although undoubtedly
the subject is not without its difficulties. And all that
now remains is, to make a number of remarks incident-
ally connected with this general sketch, and for the most
part of a practical nature.

(1.) And our first remark is, that, in the present life,
all persons, not excepting those who are most advanced
in holiness, are subject to temptations. Even the truly
sanctified person is not exempt. Holy persons, like
others, retain the attributes appropriate to man's nature ;
differing from the same attributes in others in this respect
only, that they are deprived of irregularities of action, and
are entirely subordinate to the divine will. Accordingly,
the holy person, or the person in whom faith and love exist
in the highest degree attainable in the present life, hun-
gers and thirsts like any other person ; he is the subject
of the propensities and affections, which lay the founda-
tion, and which furnish the support, of the various family
relations ; he loves his children, parents, and other rela-
tives, and is the subject of other natural ties and sympa-
thies ; he suffers from fatigue and sickness; he is grieved,
troubled, and perplexed in various ways ; and even dis-
pleasure and anger, as is evident from what was witnessed
in the life of our Savior, are not entirely excluded.
While, therefore, it is our privilege, even in the present
lite, to be exempt from the commission of voluntary and
14*

162 ON THE NATURE OF THE TEMPTATIONS

known sin, it does not appear — retaining, as we do, our
constitutional tendencies, and remaining subject to con-
stitutional infirmities — that we either have, or can rea-
sonably expect, any such exemption from temptation.
We cannot suppose that any of us, in the present life,
can be in a better situation than our Savior, who was
"without sin," but who nevertheless "was tempted in
all points as we are."

(3.) A second practical remark, proper to be made in
connection with this subject, is this: It is hazardous to
estimate lightly, and to trifle with, temptations. The
person is greatly wanting in wisdom who undertakes to
make a sport of them, or who delays a moment under the
pressure of their influence when he can possibly escape.
" Watch and pray, that ye enter not into temptation,"
is the command of Scripture. And the question is
well asked in the book of Proverbs, vi. 27, 28, " Can a
man take fire into his bosom and his clothes not be
burned ? Can one go upon hot coals, and his feet not
be burned ? " The Christian, who is desirous of secur-
ing fully the approbation of his heavenly Father, must
be careful not only to do the right and avoid the wrong ;
but also to avoid all places, and all occasions, which
would be likely, for any reason, to lead him into wrong.

(3.) We proceed to observe, in the third place, that
temptations will, in general, be violent in proportion to
the decided resistance which is made to them. And
accordingly, although it is perhaps different from what
we should naturally expect, the more holy a man is, the
more violent at times will be the temptations which he
is called to endure. A person, who yields to temptation
either in whole or in part, which is very apt to be the
case with those who are not wholly devoted to the Lord,
will not be likely to understand its full power. He does
not oppose resistance enough to ascertain the strength of
the aggressive movement. Satan has no inducement to
show his full strength to the man Avho yields easily.
But he who is determined to sin not at all, who had
rather die than commit any known transgression, who

OF A SANCTIFIED HEART, 163

opposes the broad and upright energy of his whole being
to the assaults of Satan, will know the immense power
of the terrible enemy that wages war upon him. And
it is the natural result of this general view, that when,
in the life of practical holiness, we have taken some new
and untried position, which for the first time we have
ascertained to be a true and a safe one, and are under-
taking the discharge of some new but obvious duty, we
shall be likely, in connection with that new position, to
be tried and tempted very severely. Satan will drive us
from it if he can. He hates holiness, and every thing
which is involved in holiness, and every thing which
holiness does. He hates it in general and he hates it
in particulars ; and whoever proposes, in aiming at
entire holiness, to do better in a particular thing, will be
likely to find him in the attitude of defiance and resist-
ance just at that point.

(4.) A fourth remark is, that it is the part of Chris-
tian duty to endeavor to understand the nature of temp-
tations. And as included in this, it is our duty to
understand their specific as well as their general nature ;
in other words, their nature in its application to ourselves
personally. That which would be a temptation to one,
would not be so to another. The general idea, expressed
by the word temptation^ embraces not only the object
which tempts, but also the subject of the temptation.
In particular, therefore, we should study the weak and
comparatively defenceless points in our character and
situation ; those particulars, in which wrong influences
will be most likely to have an effect upon us and lead
us astray.

(5.) We remark, again, when we are doubtful as to
the character of the temptation, — in other words, when
we are doubtful whether the proposed action or feeling is
wrong or not, — we should be careful to lay the subject
before God, and to wait for the instructions of the Holy
Spirit, before indulging in the desire or action, whatever
It may be. We should remain where we are and do
nothing, rather than run the hazard of doing wrong.

164 ON THE NATURE OF THE TEMPTATIONS

The language of the apostle is applicable in a case of
this kind: " Whatsoever is not of faith [that is, is not
done in the faith or belief of its lawfulness] is sin."

(6.) A further remark to be made is this : In seasons
of temptation, it is highly important that we should
remain recollected^ and in the exercise of true patience
of spirit. The adversary of our souls gains great ad-
vantages at such times, if he can succeed in disturbing
our peace. And in order to help us in retaining this
valuable state of mind, we should always remember
that our heavenly Father is present in temptations, as
he is in every thing else. It is true, he is not the tempt-
er, but he permits the temptation ; and he permits it,
however mysterious it may sometimes seem, both for
our good, and for his own glory. And the temptation,
however threatening it may appear, and from whatever
source it may come, will not be allowed to go farther
than he shall see to be connected with those great
objects. This consideration should have great influence
with us. It should exclude disquieting thoughts : it
should keep us in perfect submission and peace, till the
day of our visitation be passed.

(7.) In cases of especial temptation, we are protected
and saved in an especial manner by the exercise of
FAITH. Here, as elsewhere, faith is the great secret of
our power ; so much so as apparently to be the only
method of quenching the fiery darts of the adversary.
The tempted person, if he is in the exercise of grace
adequate to the occasion, instantaneously offers up the
prayer of faith. He exclaims, in spirit at least, if not in
language, " Preserve me, O God, in this hour of need."
'' Spare me and help me in this time of trial." ''Leave
me not to fall into the hands of my great enemy." He
not only desires this assistance, which is one element
of the prayer of faith ; but, what is equally important,
he believes that God hears ; and that, in accordance
with many promises, such as "his grace is sufficient for
us," and that he " will not suff'er us to be tempted be-
yond what we are able to bear," he is in fact present

OF A SANCTIFIED HEART. 165

with him to aid, protect, and bless. This is especially-
true of the person who has experienced the eminent
grace of interior sanctification. Having learned to live
by faith, which to many is a new and hidden way of
living, his prayer ascends to the throne of God with
great rapidity, so that it meets and confronts the tempta-
tion almost as soon as it is presented to his thoughts.
And not only this, being the prayer of living faith, it
is a mighty prayer. It is true, it is exceedingly simple
in object and in words, being, in this respect, modelled
upon the Lord's prayer ; but it has power with God ; it
touches the heart of everlasting Love ; and, if we may
be allowed the expression, it draws down upon his soul
the shield and covering of a Savior's blood. It is in
that fountain, in that precious blood, and not in the
mere deadness and coldness of his affections, that the
fiery darts of the adversary are quenched.

(8.) We would remark, again, that the grace, which
may meet and subdue the temptations of the present
moment, may not be appropriate and adequate to the
temptations of any future time. Every day and every
moment bring their duties and trials, and need their
appropriate grace. There must, therefore, be constantly
repeated acts of faith ; and, by means of faith, a constant
application of the atoning efficacy of the blood of the
Cross ; both to preserve against the power of existing
temptation, and also to wash the mind from the impurity
of its stains, when we have already yielded to it.

We would observe, finally, that temptations are profit-
able trials of the religious life, and are particularly cal-
culated to purify and strengthen our faith. They are
grievous for a time, it is true ; but they are calculated to
secure, in the end, the peaceable fruits of righteousness.
Very few have become strong in faith, who have not
passed through great trials. It is said of the Savior
himself, that he "learned obedience by the things which
he suffered."

167

PART SECOND.

THE LIFE OF FAITH AND lOVE

FOLLOWED BY THE

CRUCIFIXION OF THE LIFE OF NATURE.

169

CHAPTER FIRST.

ON THE DISTINCTION BETWEEN JUSTIFICATION AND
SANCTIFICATION.

The life of faith and love, when introduced into the
heart, is not inoperative. Its introduction there is the
signal for an inward war, because it meets with an an-
tagonistical life, the corrupt life of nature. The two
have nothing in common ; and, therefore, they cannot
be in each other's presence without a conflict. But
before entering into the particulars of this inward strug-
gle, which, if the soul becomes truly sanctified, must
necessarily result in the death of nature, we propose to
delay a few moments for the purpose of considering the
relation between Sanctification and Justification. i

Justification and Sanctification, it is generally conce-
ded, are difi'erent from each other; and yet it is well
known that they have sometimes been confounded by
writers who have bestowed some examination upon
them, as if they were one and the same thing. Nor is
it altogether surprising that this should be the case,
when we consider that there is one leading idea which
is common to both ; we mean, the idea or principle of ■
entire submission. In both cases, impressed with a sense
of our own unworthiness and nothingness, we must be
sincerely willing, in the spirit of entire submissiveness,
to receive all from God ; and must receive it also instru-
mentally in the same way, viz., hj faith. Nevertheless,
there are some important points of distinction in the
two things, which are inconsistent with their being
regarded as truly identical. And we may add, it is very
important, for various reasons, both theological and
practical, that the distinction should be generally under-
15

170 ON THE DISTINCTION BETWEEN

Stood and maintained. If the idea shoald become prev-
alent, that justification and sanctification are the same
thing, it would involve the subject of sanctification, and
perhaps that of justification, in much confusion. It
would be necessary that new ideas should be established,
and that new forms of speech should be introduced ;
and one unhappy consequence, among others, would be,
that some, who are seeking the blessing of holiness,
would become perplexed and discouraged.

(1.) Among other grounds of distinction between the
two, it may be remarked that justification, while it
does not exclude the present, has special reference to
the past^ and does not appear to have that prospective
bearing which sanctification has. Sanctification, on
the contrary, starting on the basis of justification, and
regarding the past as cancelled and settled in the justi-
ficatory application of the Atonement, has practically
an exclusive reference to the present diudi future. Justi-
fication inquires. How shall the sin which is past be
forgiven ? Sanctification inquires, How shall we be
kept from sin in time to come ? Considered, therefore,
in their relation to time, there is good reason for saying
that they ought not to be confounded together.

(2.) Another mark of diff'erence is this: Justifica-
tion, in its result upon individuals, removes the con-
demnatory power or guilt of sin; while sanctification
removes the power of sin itself. He who is justified
no longer stands in a state of condemnation, in relation
to all those past sins from which he is justified ; but he
that is sanctified, just in proportion that he. is so, is
freed from the influence of that which brings con-
demnation, viz., sin itself. Or the distinction may be
concisely expressed in other terms, amounting essentially
to the same thing, as follows : The object of justifica-
tion, considered in reference to the law, is to free us
from condemnation. The object of sanctification, con-
sidered in reference to the law, is to secure conformity
to it.

(3.) Justification and sanctification are distinct, also,

JUSTiFICAlIOxW AND SANCTIFICATION. 171

when considered in the order in which they present
themselves, as subjects of thought and interest, to the
human mind. It is very obvious that, in the first in-
stance, they present themselves consecutively and sep-
arately, and not simultaneously and identically. It is
not the first cry of the sinner, that he may be sanctified,
but that he may be forgiven. It is his past sins which
stare him in the face. It is his past sins which must
be washed away. And until this is done, and at the feet
of Jesus he has received the remission of his trans-
gressions, he has no other desire, no other thought.
But when he has experienced a release from the bitter
memory of the past, and has felt the rising hope of
forgiveness, and not till then, is his mind occupied with
the distinct subject of the reality, the obligation, and
the blessedness, of a holy heart, in all time to come.

(4.) There is also a distinction when the matter is
considered in reference to Christ. Christ is our justifi-
cation, considered as hanging upon the cross, and en-
during the penalty of the law for us. In other words,
Christ is our justification by standing in our stead, and
receiving in his own person the stripes and chastise-
ment by which those who have sinned are healed.
Christ is our sanctification, (that is, the cause or ground
of our sanctification,) considered as operating and living
in us by the present and efficacious influences of the
Holy Spirit, which he has purchased by his blood. In
both cases, Christ is the ground, or efiicacious cause, of
the result ; and in both cases, also, there is something
done inwardly as well as outwardly. But it is never-
theless true that, in justification, the work which is
done is done in a peculiar sense exteriorly, or for men ;
while the work of sanctification is done, in an equally
peculiar and emphatic sense, interiorly, or within them.

(5.) Another mark of distinction is, that sanctifi-
cation is regarded, and very properly regarded, as an
evidence of justification. They have not only the re-
lation of antecedence and sequence in the order of time,
but the additional and incidental relation of fact and evi-

172 ON THE DISTINCTION BETWEEN

dence. In other words, the sanctification of a person
holds the relation of evidence or proof to the alleged
fact of his being justified. That there is good founda-
tion for this view, additional to its innate reasonable-
ness, seems to be evident from the repeated instructions
of the Savior, that men are known by their fruits.
And certainly we may most reasonably expect, that he
who has been justified will aim to bear the fruits of a
holy life. Having been instructed by the Holy Spirit
in the nature and tendencies of sin, and having found
in the gospel that redemption which he could find no-
where else, how is it possible that he should again sin
against God ? Hence it is that he seeks for sanctifying
grace, and endeavors to purify himself from every form
of iniquity. And it is a matter of common and agreed
opinion, that he who is careless, in respect to sanctifi-
cation, has no satisfactory evidence that he is truly
justified.

(6.) In the sixth place, justification, when it has
taken effect, is a thing which is done or completed ; at
least, in such a sense as to exclude the idea of its being
a progressive work. As we have already stated, it looks
only to the past ; but in its relation to the past it is
complete. The result of its application, in any given
case, is, that the multiplied sins which have been com-
mitted in former times are blotted out. If we sin at
the present moment, and justification is immediately
applied, it is still true that the sin, in the order of na-
ture, and in reference to the time of justification, howev-
er closely the justification may follow the sinful act, is
a past sin. Justification must necessarily be subsequent ;
and consequently, the sin, relatively to the time of justi-
fication, must necessarily be past, even in those cases in
which, in common parlance,^ we speak of the sin as a
present sin. The work of justification, therefore, when
it has once taken place, is a thing complete in itself,
and is not in its own nature susceptible of progress,
although it may be necessary to have it repeated in
every succeeding moment.

JUSTIFICATION AND SANOTIFICATION. 173

Sanctification, on the other hand, is a thing which is
indweUing, permanent, and always progressive. It is not
only progressive until all the evils of the heart are sub-
dued ; but even when it is in some degree complete, —
so much so as to occupy the whole extent of our being,
and to substitute in the heart every where good for evil,
— it is still progressive in degree. So that, in those
cases where we speak of sanctification as entire, it is still
true that its entireness is not such as to exclude progress.
There will never be a period, either in time or eternity,
when there may not be an increase of holy love.

(7.) The distinction is evidently made in the Scrip-
tures. The passages of Scripture where it is clearly recog-
nized are so numerous, and so familiar to attentive readers
of the Bible, that it seems to be hardly necessary to quote
them at any great length. '' And the very God of peace,''
says the apostle, 1 Thess. v. 23, " sanctify you wholly ;
and I pray God your whole spirit, and soul, and body, be
preserved blameless unto the coming of our Lord Jesus
Christ." And again, 2 Cor. vii. 1: "Having, therefore,
these promises, dearly beloved, let us cleanse ourselves
from all filthiness of the flesh and spirit, perfecting holi-
ness in the fear of God." It is very evident, from the gen-
eral tenor of the apostle's communications to them, that
these exhortations were addressed to those whom he
regarded, and had reason to regard, as justified persons.
He felt, nevertheless, although they were justified, —
although their past sins were blotted out, — that there was
much remaining to be done in the matter of their present
and prospective sanctification. Hence his exhortations to
preserve their bodies blameless, to cleanse themselves, and
to perfect holiness in the fear of God ; which would have
been unnecessary, if he had considered the work of sanc-
tification as absolutely and necessarily involved in that of
justification. There are, also, a number of passages, dif-
ferent in their import from those which have been par-
ticularly referred to, which seem to involve the distinc-
tion in question ; those, in which persons are spoken of
as disciples or believers, but without having received the
15*

174 ON THE DISTINCTION BETWEEN

gift of the Holy Ghost — such as John vii. 39 ; Acts
viii. 15 — 17 ; Acts xix. 1, 2.

The distinction which is made, in the Scriptures,
between the two, is regarded so obvious and incontro-
vertible by most writers, that it has naturally passed, as
an established truth, into treatises on theology. It is
also recognized almost constantly in sermons, and in
religious exhortations and conversation. There is, per-
haps, as much unanimity among religious men on this
subject as on almost any subject of theological inquiry.
And the attempt to confound justification and sanctifi-
cation together, which has been made from time to time,
would necessarily tend, if it were successful, to perplex
and confuse the established forms of speech among men,
as well as the authorized and scriptural modes of re-
ligious thought.

We remark, in conclusion, that although these two
states of religious experience are distinct from each other,
they nevertheless may be regarded as having something
in common, which establishes an intimate relationship
between them. This fact has already been alluded to.
In both cases, in sanctification as well as in justification,
we ultimately receive every thing from Christ. And we
are obliged, also, in both cases, to receive it in that meek
and submissive spirit which recognizes our own unwor-
thiness and nothingness. Every thing is received, also,
through the same channel, viz., by faith. We may say,
further, that there can be no such thing as sanctification
without antecedent justification. The latter may be
considered as the commencement, or first coming, of that
hidden life in the soul, which is completed in the former.
We are not to suppose, however, because there are some
things common to justification and sanctification, and
because they are in some respects closely related, that
they are, therefore, the same thing. This would be a
very unsafe mode of argument. There are some things
common to memory and reasoning, and yet memory and
reasoning are distinct. There are some things common
to reasoning and imagination, and yet there can be no

JUSTIFICATION AND SANCTIFICATION. 175

doubt that they are very distinct departments of the
mind. There is a close connection between liberty and
power ; for instance, where there is no power there can
be no liberty ; yet they ought not to be confounded
together. There are some things common to faith and
love, or which connect them together in some way,
(such as that they are both the gift of God, and that
faith acts by love,) and yet all agree that they cannot be
considered as identical ; and thus justification and sanc-
tification, although they are closely connected, are never-
theless two things, and the distinction between them is
a very important one.

Let us, therefore, who humbly hope that we are justi-
fied by the blood of Christ, seek also to be sanctified.
Let it not be sufficient for us that our sins have been
forgiven ; but let us strive to gain the victory over sin,
and to exclude it from the heart in all future time. Well
may we exclaim, in the gratitude of our hearts, Praise be
for that grace which sanctifies, as well as for that which
justifies ; for that which keeps the heart clean in time to
come, as well as for that which washes away the stains
of the past ! It is holiness which adds its highest value,
and its transcendent beauty, to forgiveness.

*' O FOR a heart to praise my God ;

A heart from sin set free ;
A heart that always feels thy blood,

So freely spilt for me ; —

*' A heart in every thought renewed,

And full of love divine ;
Perfect and right, and pure and good ; •

A copy, Lord, of thine ! "

176

CHAPTER SECOND.

REMARKS ON UNRESTRAINED AND INORDINATE
DESIRES.

If it is our purpose to devote ourselves to the Lord
without reserve, it is important that we should look seri-
ously and closely into the nature and degree of our
Desires. It is true, desires are an essential part of our
nature. As natural principles, such as the desire of life,
the desire of food, the desire of knowledge, the desire of
society, they have their place, their laws, their uses.
But the difficulty is, that in the natural man, and also
in the partially sanctified man, they are not adequately
superintended and controlled by the prmciple of divine
love. They multiply themselves beyond due limits ;
they are often self-interested, inordinate, and evil ; so
much so as sometimes to bring the whole man into sub-
jection. Desires thus inordinate and selfish, which are
characterized, among other things, by the fatal trait of
inward agitation and restlessness, cannot be too much
guarded against.

In support of the remark which has just been made,
we proceed to observe, in the first place, that unrestrained
desires always imply guilt. The man whose desires
are unrestrained, is a man that chooses to have his own
way ; lives his own life ; operates upon his own stock ;
and, in a word, claims to be a god in his own right. It
is obvious that, under a divine government, there can be
no virtue without subordination. The moment, there-
fore, that the desire, which is inherent in any creature,
gets the ascendency, and violates the law of obedience to
the Supreme Ruler, that moment he is no longer the
same being j but has undergone a change, as fatal as ii

REMARKS ON INORDINATE DESIRES. 177

IS sudden, from truth to falsehood, and from honor to
guilt. How important is it, then, that the natural desires
should be checked and subdued ; and that they should
be subdued to that point where they shall be practically
lost in the one preeminent and gracious desire of know-
ing and doing the will of God !

(2.) We should guard against irregular desires, not
only because they imply guilt, but because they tend to
render one miserable. The laws of the mind are such,
that irregular and inordinate desires can never be fully
and permanently gratified. If they meet with a present
gratification, they always lay the foundation for their
own reexistence, in the shape of subsequent and still
stronger desires, which will fail of being gratified. A
mind which is under the dominion of such urgent but
ungratified desires, can never be at rest — can never be
happy. It is inwardly goaded onward, without the pos-
sibility of consolation and peace.

And it is in this manner that Satan, impelled by
desires which aim at supreme dominion, without the
possibility of ever being satisfied, is consumed inwardly
and forever by a flame that can never be extinguished.
This, it is true, is not the only source of his misery ;
but it is a principal one. Desires, therefore, conform,
in this respect, to the universal law — viz., that guilt
always brings misery. Have we not, then, sufficient rea-
son for saying, that all irregular and inordinate desires
should be especially guarded against ?

(3.) We remark, again, that all irregular and un-
sanctified desires stand directly in the way of the opera-
tions of the Spirit of God upon the soul ; the obstacle
they present being in proportion to the strength of the
desire. God, in the person of the Holy Ghost, would
immediately set up his dominion in all hearts, were it
not for the obstacle presented by desires. God loves
his creatures ; and he wants nothing of us but that we
should remove the obstacles which shut him out of our
hearts. It is self-evident that desires and purposes of
our own, in distinction from God's desires and purposes,

178 REMARKS ON INORDINATE DESIRES.

— inasmuch as they are not in the position of obedience,
and are not in the line of God's inward movements, —
are incompatible with his dominion in the soul.

If, therefore, we would be without guilt and misery,

— if we would enjoy renovation and liberty of spirit,
and would have God enthroned in our hearts, as our
king and sovereign, — we must cease from desires ; that
is to say, we must cease from natural or unsanctified
desires. We must desire nothing, on the one hand, out
of the will of God ; and must refuse nothing, on the
other, that happens to us in conformity to his will. And
it is thus, and thus only, that God can become to us an
indwelling and paramount principle of life and action —
our All in All.

179

CHAPTER THIRD.

ON THE PROPER REGULATION OF THE APPETITES.

In connection with the views which have been pre-
sented in the preceding chapter, it is to be remembered,
that the leading Appetites and Propensities, in their spe-
cific forms, are but so many modifications of desire ; and
if it is acknowledged to be important that the desires
should be properly regulated, it is equally important that
the specific appetites and propensities, into which desire,
under the appropriate circumstances, modifies itself,
should be subjected to a similar regulation. And the
same general remark will apply to the Affections also, as
well as to the appetites and the propensive principles ;
inasmuch as the afiections are known to be characterized
by desire, as an essential and leading element, and are
susceptible of an inordinate action.

(1.) In the few observations which we propose to
make on the subject of the appetites, at the present time,
our first remark is this : The appetites are good in their
appropriate place ; but when they are not properly regu-
lated, by being restricted to their appropriate occasions
and objects, they are the source of great evil. I believe
it is generally admitted, that the undue indulgence of
the appetites — the " lower passions," as they are some-
times denominated — is the true source of inward im-
purity ; a state of mind which, it is to be feared, most
persons know by melancholy experience better than it
can be illustrated by any description. Men speak of the
appetites in terms which obviously indicate their con-
victions on this subject. They speak of them, whenever
they operate out of their appropriate sphere and degree, as

180 ON THE PROPER REGULATION

low, degrading, and polluting ; and compare those, who
thus indulge in them, to the swine that wallow in the
mire.

There is also something in one's consciousness which
supports this view. When the appetites are entirely-
subdued, and kept in their place, the subject of them —
at least so far as the appetites are concerned — feels that
he is pure in heart. But when it is otherwise, there is
a sense, not only of guilt, but of degradation ; there is
an inward consciousness of what may be termed, meta-
phorically, a stain or blot upon the mind. The soul
feels itself, in the experience of its own state, to be very
different from what it is at other times. The holy soul
may be likened to a mirror, into which God may look,
and behold the features of his own character reflected.
But when it yields itself to the undue influence of the
appetites, the mirror becomes stained and darkened, and
God is no longer seen in it.

(2.) In accordance with these views, a person may
become impure — as, in point of fact, many do become
impure — by the inordinate indulgence of the appetite
for food and drink. The Savior ate and drank without
prejudice to his holiness, because he did so in fulfilment
of the laws of nature. The truly devoted followers of
the Savior will endeavor to imitate his example in this
respect. " I felt no disposition," says the pious Brainerd,
^* to eat and drink for the sake of the pleasure of it ; but
only to support my nature, and to fit me for divine ser-
vice." It may perhaps be properly added, that even
heathenism, which thus utters a voice to teach and re-
prove an imperfect Christianity, can furnish us a lesson
on this subject. It is said of Hannibal, the celebrated
Carthaginian commander, that, in the use of food and
drink, he consulted merely the real wants of the physical
system, without any regard to the suggestions of sen-
sual pleasure. In the language of the Roman historian,
'' Cihi potionisque desiderio natiirali^ non voluptate, m.o-
dus finitus.'^ This fact, among other striking traits of
character, is obviously mentioned as a ground of com-

OF THE APPETITES. 181

mendation by the historian, who, heathen as he was,
as well as the celebrated subject of his remarks, seems
to have had a clear perception of the intentions of natm^e.

Happy would it be, if such views and practices more
generally prevailed. But it is a painful truth that mul-
titudes of persons, and some even of those who claim
to be the Savior's followers, pollute themselves by ta-
king food, not for the sake of the food, and in the fulfil-
ment of the intentions of nature, but for the sake of the
pleasure which it gives — making the pleasure the ulti-
mate, and oftentimes the sole object. In other words,
they eat and drink for their lust's sake. They do not
eat and drink because it is necessary to support nature, —
an important object, which, when properly kept in view,
has a tendency to limit the quality and quantity of the
articles taken, — but in order that they may gratify their
selfish propensities. Such are the persons that are
properly denominated impure ; and they feel themselves
to be so. The superabundance of the flesh, nourished
by meats and drinks stimulating in their nature, and
inordinate in quantity, seems to spread a coat of its dark
and unseemly accretion over the mind itself. The
amount of impurity which results from this source is
immense, and will abundantly account for the lamenta-
tions of many persons over their spiritual leanness.

(3.) One of the principles, coming under the denom-
ination of the appetites, is that which results from the
relation of the sexes. A serious mind — certainly one
that is disposed to recognize the benevolent hand of God
in all his works — will not be inclined to speak in terms
of disparagement of this appetite, which, in an important
sense, is the foundation of the family state. But sin,
which has spread its poison every where, has converted
that which was designed for good, and nothing but
good, into a source of evil. Every desire, founded upon
the relation of the sexes, which is not in accordance
with the providence and the will of God, leaves a stain
upon the mind's purity, and is at war with holiness.
But it is necessary merely to allude to the dangers from
16

182 REGULATION OF THE APPETITES.

this source. The holy mind, which appreciates the im-
portance of watchfulness in every direction, will not
be inattentive to the perplexities and hazards which
exist here. A single emotion, at variance with entire
purity of heart, is inconsistent, so long as it exists, with
communion with God, and with his favor.

(4.) We leave this subject with one or two observa-
tions more. In connection with what has been re-
marked, we are naturally led to urge upon all persons,
who wish to live a life of true holiness_, the great impor-
tance of living in such a manner, in the exercise and
indulgence of the appetites, as to fulfil, and nothing
more than fulfil, the intentions of nature ; or rather the
intentions of the wise and benevolent Author of nature.
The life of God in the -soul has a much closer connec-
tion with modes of living than is generally supposed.
If Christians, instead of indulging and pampering the
appetite for meats and drinks, would be satisfied with
simple nourishment, and with that small quantity which
is adequate to all the purposes of nature, what abundant
blessings would infallibly result both to body and mind !
Many dark hours, which are now the subject of sad
complaints, on the part of professed Christians, would
be exchanged for bright ones. God would then reveal
his face of affectionate love, which it is impossible for
him to do to those who enslave themselves in this man-
ner. And in relation to any other principles, which
properly come under the head of the appetites, — ben-
eficial and important as they undoubtedly are in their
place, — if they could be restrained to the purposes and
the limits which their Author has assigned, it would
certainly make a vast difference in the relative amount
of sin and holiness, of suffering and happiness, in the
world

Christian, think of these things ! Ye who seek the
experience, the indispensable and blessed experience, of
holiness of heart, earnestly make them the subject of
reflection and prayer. '' Blessed are the pure in heart,
for they shall see God." "Whether ye eat or drink, or
whatsoever ye do, do all to the glory of God."

183

CHAPTER FOURTH.

ON THE NATURE AND REGULATION OF THE PROPEN-
SIVE PRINCIPLES.

There is another class of principles, which may be
considered, for a number of reasons, as coming under the
general head of desires ; but which are obviously differ-
ent, in some respects, from that modification of desire
which bears the name of the appetites. These princi-
ples, which, in order to distinguish them from the appe-
tites, are denominated the Propensities or Propensive
Principles, seem to be less dependent for their existence
and exercise upon the condition of the physical system
than the appetites are. Removed, in some degree, from
the outward senses, which are the basis of the action of
the appetites, they obviously sustain a closer affinity to
the higher and more important principles of our nature ;
and accordingly, in the general estimation which is at-
tached to the different parts of our mental constitution,
they are regarded as holding a higher rank. Some of
the principles which come under this general head (for
it is not necessary to enumerate them all, and still less
necessary to go into a particular examination of them)
are the principle of self-preservation or the desire of con-
tinued existence, curiosity or the desire of knowledge,
sociality or the desire of society, self-love or the desire of
happiness, the desire of esteem, and some others.

Religion can never be regarded as having taken up
its abode in the heart, and as having become a permanent
and paramount element of our inward being, without
reaching these principles, and without checking their in-
ordinate tendencies, and bringing them back to the origi-

184 ON THE NATURE AND REGULATION

nal measurement of a subordinate and holy action. It
is certainly not too much to say, that we are accounta-
ble to God, strictly and fully accountable, for the exer-
cise of the social feelings, for the exercise of the princi-
ple of curiosity or the desire of knowledge, and of other
propensive principles, as well as for the indulgence of the
appetites, or the exercise of any other inward act or
tendency of which we are susceptible. And accordingly,
it cannot properly be said, in the full sense of the terms,
that we live in Christ, or that ''Christ liveth in us,"
while any of these principles retain an unsanctiiied influ-
ence. They do not require to be destroyed ; but it is
obvious that they must be made holy.

It will be perceived, that these views are not entirely
accordant with the sentiments which have sometimes
been entertained by individuals, and even by large bod-
ies of Christians. Many pious persons, at different peri-
ods in the history of the church, have maintained, that
the various propensities and affections should not merely
be crucified in the true Scripture sense, viz., by being
reduced from an irregular to a subordinate and holy ac-
tion, but should be exterminated. In accordance with
this opinion, obviously erroneous as it is, many persons
of both sexes, some of them distinguished for their learn-
ing and their rank in life, have avoided, by a permanent
principle of action, every thing that could please the
appetites or gratify the demands of our social nature.
Influenced by mistaken notions of what Christianity
really requires, they have literally made their abode in
the dens and caves of the earth ; and may be said, with
too much foundation in fact, to have rejected the society
of man for the companionship of wild beasts. Ecclesi-
astical history is interspersed with instances of this kind,
from the days of the anchorets, who macerated their bod-
ies and uttered their solitary prayers in the deserts ol
Egypt, down to the present time. It is related, for in-
stance, of Catherine of Cardonne, a pious Spanish lady
of the 16th century, moving in the first ranks of society,
and well accomplished in the endowments of intellect

OF THE PROPENSIVE PRINCIPLES. 185

and education, that she retired to a solitary cavern in a
remote mountainous region, and spent many years in the
strictest seclusion, with no adequate clothing, and with
no food but what the uncultivated earth afforded. No
one can read the story of the extreme privations to which
she subjected herself for the purpose of a more intimate
communion with God, without a mixed emotion of re-
gret for the errors of her judgment, and of profound re-
spect for the self-sacrificing piety of her heart.* There
have been many instances of this kind.

There is some reason to think that many of the class
of persons, to whom we have reference in these remarks,
placed more reliance on works than on faith. This was
a great error, though a candid consideration of their lives
will probably justify us in regarding it as an uninten-
tional one. The mighty efficacy of faith, in its relation
to the renovation of the human mind, seems not to have
been well understood by them. And being left destitute,
in a considerable degree, of the aids and consolations
which so abundantly flow from that source, they pressed
the principle of consecration, which, independently of
faith, becomes the imperfect and unsatisfactory principle
of mere works, to its extreme limits. They deprived
themselves of the necessary sleep ; wore garments that
inflicted constant suflering ; mingled ashes with their
bread ; and submitted to other acts and observances of a
penitential nature, either to render themselves, in their
present characters, more acceptable to God, or to propi-
tiate the divine mercy for the commission of past sins.

With feelings of entire sympathy with the sincerity
which has characterized the conduct of many humble
and suflering recluses, we still feel bound to say, that we
do not understand the Scriptures as requiring the cruci-
fixion of the appetites and propensities to be carried to
this extent. The Scriptures require us to become Chris-
tians ; but they do not require us to cease to be men.

* See an account of this person in the life of St. Theresa by Ville-
fore. (La Vie de St. Ther^separ M. de Villefore, torn. ii. liv. 5.)

16*

186 OF THE PROPENSIVE PRINCIPLES.

They require us to put off the " old man," which is
fictitious, a perversion of good, and a "liar from the be-
ginning ; " but they do not, and could not, require us to
put off the " new man," which is the same, if not phys-
ically and intellectually, yet in all the attributes of the
heart, with the primitive or holy man, the man as he ex-
isted in Adam before his fall, and as he became reexist-
ent in the stainless Savior. But Christ, who is set be-
fore us as our example, ate and drank without sin; he
recognized and discharged the duty of social intercourse
without sin ; and he performed the various other duties,
which are appropriate to human nature, in equal freedom
from any thing that is wrong and unholy.

And we may make a single remark here, which may
tend to relieve the minds of some in relation to this sub-
ject, viz., that it is a more difficult thing, and requires
more reflection and more religious principle, to regulate
the appetites and propensities, than it does to destroy
them. And while the work of a holy regulation is to be
regarded as a more difficult work than that of destruc-
tion, we may add, that it is undoubtedly more acceptable
to God ; although it is probably less calculated to attract
notice and to secure celebrity. God expects us to do
what he requires us to do ; and to attempt to do more,
or do otherwise, than he requites, can result only from a
mistaken judgment or from perverse intentions.

1

187

CHAPTER FIFTH.

ON THE REGULATION OF THE PRINCIPLE OF
SELF-LOVE.

One of those implanted principles, which come under
the denomination of propensities, is the principle of Self-
Love, or the desire of our own happiness. We do not pro-
pose to remark upon all the propensities ; but the prin-
ciple of self-love, which is so liable to a perverted and
selfish action as sometimes to be regarded as a perverted
and evil principle in its own nature, seems to require
some notice.

First. We remark, in the first place, that it is gen-
erally conceded, both by theologians and mental philos-
ophers, that a principle of self-love, or a desire of personal
happiness, is implanted in man. As an implanted or con-
natural principle, it cannot, in its subordinated and legit-
imate exercise, be otherwise than right. In other words,
when, in the pursuit of our own happiness, we have a
suitable regard to the claims of all other beings, espe-
cially the Supreme Being, we cannot be otherwise than
approved and guiltless in the view of conscience and of
our Maker.

The command, that we should love our neighbor as
ourselves, evidently implies that the love of ourselves, in
the sense of seeking our own happiness so far as is con-
sistent with the happiness and rights of others, is admis-
sible. Hence men are properly directed and encouraged
to seek their own happiness. It is proper even to direct
and encourage them to seek religion for the sake (not
for the exclusive sake, but still for the sake) of their
own happiness. In seeking religion, — in other words, in
seeking the restoration of the mind to God, — there can

188 ON THE REGULATION OF THE

be no doubt that one legitimate motive may be the desire
of our own highest good. It is certain that this is one
of the motives calculated ultimately to lead men in a re-
ligious course, which is not unfrequently addressed to
them in the Holy Scriptures. " There is not," says Dr.
Wardlaw, '^ any part of the Divine Word, by which we
are required, in any circumstances, to divest ourselves of
this essential principle in our constitution. That Word,
on the contrary, is full of appeals to it, under every di-
versity of form. Such are all its threatenings, all its
promises, all its invitations."

Second. But whatever love we may be permitted tc
exercise for ourselves or our fellow-men, the obligation
still remains of loving God, as the Scripture expresses it,
with " all our soul, and heart, and mind, and strength."
It seems to be generally agreed, that nothing short of the
power of our whole being will satisfy the obligations and
claims of divine love. And here it becomes necessary
to consider briefly the relation which self-love, or the de-
sire of our own happiness, sustains to the desire of God's
glory, and the consistency of the one with the other.
This is a topic of no small importance ; and perhaps it
may be added, that it can hardly be supposed to be ea-
sily understood without the aid of some degree of per-
sonal experience.

The doctrine on this subject, which seems to us to be
a correct one, is this : The desire of our personal happi-
ness, under the guidance of the Holy Spirit, may take a
religious direction, and may operate beneficially. But it
will always be found true, in point of fact, that, as we
advance in religious experience, the desire of our own
happiness will gradually diminish, and will finally be-
come evanescent and practically extinct, under the con-
tinually increasing influence of the desire of God's
glory.

To state it more particularly and definitely, the process
seems to be this : When we first begin the search after
God, we are influenced, in a considerable degree, by the
consideration of personal happiness. This is a move-

PRINCIPLE OF SELF-LOVE. 189

ment which is in accordance Avith the principles of our
mental constitution, and, though exceedingly inferior in
kind to that which subsequently takes place, is not in it-
self wrong. But as God, in condescension to our poor
and imperfect manner of seeking him, gradually unveils
his nature, we begin to love him and seek him for hhrin
self. And as the divine glory from time to time reveals
itself more and more, so in that proportion does the ex-
ternal or objective motive, viz., that of the divine glory,
expand itself, and, approaching inwardly, begin to occupy
the whole mind ; while the internal or subjective mo-
tive, viz., that of our personal happiness, contracts and
recedes. In other words, just in proportion as there is an
entrance of God into the soul, there is a retrocession of
SELF — using the term self in a subordinate and good
sense. There is thus a loss of the one, and a realization
of the other ; or perhaps we may say, a gradual transi-
tion of the human into the divine. The principle under
consideration, therefore, is not condemned; but may
rather be said to have fallen into desuetude. It is not
rejected as criminal ; but has become practically extinct,
on the ground of having fulfilled its destiny. The
higher motive of God's glory has absorbed the less. So
that when a person, in the progress of inward growth,
arrives at the position of a complete or perfected love,
(which is the true position at which every Christian
should aim, and is the true place of the soul's permanent
rest,) the soul knows its happiness no more but as merged
in the divine happiness ; it knows its will no more
but as encircled and lost in the divine will ; and it may
oven be said, in a mitigated sense of the terms, to know
itself no more but as existent in God. '' God is love.
And he that dwelleth in love dwelleth in God, and
God in him.^^

Third. But there is another view of the principle of
self-love, or the natural desire of happiness, which re-
quires our attention. We refer to that inordinate and
unsanctified modification of it, which, in order to dis-
tinguish it from a properly regulated and sanctified

190 ON THE REGULATION OF THE

action, is denominated selfishness. Whatever may be
true of the properly regulated desire, it is certain that
selfishness is morally wrong, and can never be otherwise
than wrong. In a certain sense, I think we may truly say,
that we find the root and centre of all moral evil in selfish-
ness ; meaning by the term here the inordinate action of
the principle of self-love. It is true that other principles
of our nature are susceptible of an inordinate action, and
that such obliquity of action always implies guilt. But
there seems to be ground for saying, that the inordinate
action of other principles results from the inordinate ac-
tion of the principle of self-love. From this strong root
of evil, an influence goes out, which is not more virulent
than it is pervasive ; and which, by a secret insinuation
of itself in every direction, at length reaches and poisons
every part of the mind. Examine, for instance, the so-
cial propensity, (which is a principle good in itself,) and
we shall find that, stimulated by a secret influence from
the pernicious root of selfishness, it will often become
inordinate and evil. The same may be said of the prin-
ciple of curiosity — a principle entirely innocent in
itself, and very important ; but which, when unre-
strained by sentiments of right and duty, becomes di-
vergent and capricious in its applications, and insatiable
in strength. I think we may reasonably assert that
every active principle of our nature — even those which
are embraced under the head of the benevolent and do-
mestic affections, and which are so amiable and beautiful
when free from contamination — is liable to be per-
versely aff"ected by an evil influence going out from this
source.

Fourth. In connection with this subject, we are
enabled to obtain a more precise idea, than we might
otherwise possess, of what is frequently and conve-
niently denominated the life of nature. The life of
nature is no other than the life of the soul, deformed,
perverted, and poisoned, in all its extent, in its fountain
and its streams, in its root and its branches, by an influ-
ence disseminated from the inordinate action of the

PRINCIPLE OF SELF-LOVE. 191

principle of self-love ; and it is easy to see, as implied
in this statement, that the love of God, which is the
true corrective of this contracted and pernicious influ-
ence, is banished and shut out from the mind that is
under its unholy power. It is not possible that the love
of God should dwell in a heart where self-love is su-
preme ; so that the life of nature is not only the life of
self, but it is a life, which, in being filled with self, is
necessarily destitute of God ; and which, in seeking
nothing but its own ends, overlooks all other claims,
and despises that true happiness and true glory which
are found in God alone. With a life originating in a
root so evil, and bearing fruit so baleful, — a life which
deliberately chooses human weakness and error for its
basis, instead of the divine strength and wisdom, — it is
certain that a holy soul can have no kindred spirit of
feeling, and no union of effort. On the contrary, it is
the part of holiness, as an active and indwelling princi-
ple in the heart, to meet it, to search it out, contend
with it, destroy it. This is the great practical warfare.
Having been freely justified and forgiven in the blood of
Christ, Christians can do no less than clothe themselves
for this battle ; and contend, step by step, and, with di-
vine assistance, slay, to its very root, a life so polluted in
its origin and its results, in order that they may receive,
enjoy, and perfect, the life of God.

192

CHAPTER SIXTH.

ON THE NATURE AND REGULATION OF THE SOCIAL
PRINCIPLE.

Another of the propensive principles is sociality, or
the desire of society. It is not necessary to enter into
an argument to show that men naturally (that is to sa}?",
independently of the influences of education and con-
siderations of interest) have a desire of the company or
society of their fellow-men. Of the various doctrines
embraced in the philosophy of the human mind, there is
scarcely any one which is more satisfactorily established
than this.

First. Our first remark, under this general head, is
that, among the duties which man owes to his fellow-
men, one of the most clearly ascertained and important
is that of social intercourse. The duty is so clear and
imperative, whether we consult in its support the consti-
tution of the human mind, or what is said on the subject
in the Scriptures, that no one can plead an exemption
from it, except on the ground that the providences of
God, and other special indications, render his case very
difl*erent from that of others. A man, for instance, may
be so physically disordered, that society is a burden, and
solitude his only place of refuge. And this state of
things may be combined with other providential indica-
tions, so marked in their character, that he may be justi-
fied in coming to the conclusion, that his great business,
and essentially his only business here on earth, is that of
solitary communion with God.

" Remote from men, with God he passed his days,
Prayer all his business, all his pleasure praise."

OF THE SOCIAL PRINCIPLE. 193

Perhaps other situations, and other providential indi-
cations, may lead to the same result. John the Baptist
was the '-voice of one crying in the wilderness."
There is reason to suppose, that the special providence
of God called him, in a greater degree than others, to
dwell in soUtary places, apart from the society of men ;
and we probably risk nothing in saying, that the same
unerring providence, operating upon a sanctified spirit,
dictated the course of Anna, the aged prophetess of the
city of Jerusalem, " who departed not from the temple,
but served God with fastings and prayers, night and day."

But these are exempt cases, which can be judged of
only by special outward circumstances and special in-
ward operations ; and which, therefore, are to be re-
garded rather as exceptions to the general rule than as
the rule itself. We cannot hesitate, therefore, in saying,
that the duty of social intercourse is obvious and im-
perative. The man who violates his duty in this re-
spect by shunning, without any adequate reason, the
society of his fellow-men, not only deprives himself of
the power of extensive usefulness, but he suffers under
the operation of what may be called a natural penalty,
in his own person, character, and interests. Persons
who place themselves in this situation, without a special
divine guidance, are self-punished. The mind, sepa-
rated from the bonds which link it to others, and falling
back upon itself, as both centre and circumference, be-
comes contracted in the range of its action, and selfish
in its tendencies. The light of knowledge is, in many
respects, shut out ; and even the physical, as well as the
moral and intellectual system, feels the adverse influ-
ences of a course which is opposed to the intentions of
nature. Association, therefore, may be regarded as a
necessary law to us. God has so linked us, man with
man, and family with family, and community with com-
munity, that the life of one may be said to be multi-
plied in that of another ; and no man, with the excep-
tion of the peculiar cases already indicated, can safely
and usefully stand and act alone.
17

194 ON THE NATURE AND REGULATION

Second. The social principle, like others, may be-
come inordinate in its action. Iq the natural life, in
distinction from the regenerated or sanctified life, every
thing runs to excess, in consequence of the prevalence
of selfishness, and the absence of the love of God ; and
thus the social principle, implanted originally for a good
end, may become, as in point of fact it often does be-
come, more or less excessive and vicious in its operation.
In what way, then, shall the discharge of the duty of
social intercourse be regulated, so that the divine blessing
may rest upon it? In reply to this question, it may be
admitted, that it is neither easy nor safe to lay down
specific rules applicable in all cases. It is obvious that
what would be right and proper under some circum-
stances, would be inexcusable under others. It is per-
haps best, therefore, that the conduct of each individual
should be left to be regulated by the decisions of a sound
and consecrated discretion, made in view of the circum-
stances of each occasion as it arises.

In all ordinary cases, however, it may be safely said,
tbat some portion of each day, and especially a portion at
tho commencement of the day, should be devoted to
solitary communion with God. The soul needs the re-
sources and refreshment of such seasons of sacred retire-
ment, in order to put itself into a situation to meet those
trials of its faith and patience which are incidental even
to social intercourse. Nor is this all. We should also
have seasons of special religious recollection while we
are acting in and with society, in which we may turn
our thoughts inward and upward; to the state of our
own hearts, on the one hand, and to God, as the true
source of wisdom and support, on the other. Many
pious persons have found this practice very important to
them. It is said of Fenelon, in connection with the
numerous claims of society upon him, — claims which
he promptly met, with admirable condescension and
wisdom, — that he nourished the inward divine life,
even in the midst of such multiplied interruptions, by
praying ''in the deep retirement of internal solitude,"

OF THE SOCIAL PRINCIPLE. 195

Third. The desire of society is natural ; and the
pleasure which results from it, when its object is se-
cured, is oftentimes very great. But acting on religious
principles, and with a view to God's glory, it is obvious
that we must mingle in society, not only to enjoy hap-
piness, but to do good, and even to suffer.

If one motive with the holy person, in mingling with
society, is to do good, we shall beware how we yield to
our own choice. The life of nature would lead us to
seek the company of the well-informed, the wealthy,
and the honorable ; but the life of God in the soul, in
connection with the safe rule of his blessed providences,
and in imitation of the Savior's example, will lead us
among the poor and sick, the degraded and the sinful.
But this is not all. We are not only called to do good
in this way, but are sometimes called, as already inti-
mated, even to endure and to suffer.

When we mingle in society, we mingle with men ;
men who are beset with many and trying infirmities,
and who often show their weaknesses and errors, saying
nothing of positive transgressions, both in manner and in
language. As those who seek to be wholly the Lord's,
we are bound to endure the troubles which result from
this source with entire meekness and patience. Not to
bear meekly and patiently with those imperfections of
others, sometimes greater and sometimes less, which
we must always expect to encounter when we associate
with them, would be a sad evidence of our own imper-
fection.

We are sometimes severely tried, even when we are
in the company of truly devout and holy persons. Such
persons may at times entertain peculiar views, with
which we cannot fully sympathize ; and may occasion-
ally exhibit, notwithstanding the purity and love of
their hearts, imperfections of judgment and of outward
manner which are exceedingly trying. These also are
to be patiently and kindly borne with.

Fourth. One thing more remains to be said, as to the
manner of intercourse. It is obvious that the claims of

196 OF THE SOCIAL PRINCIPLE.

society can never be allowed to go so far as to interfere
with and prejudice the claims of religion at the very
time of social intercourse. In other words, we should
always so conduct, when we mingle socially with our
fellow-men, that we may be known as religious persons,
not merely by special acts of religion, but in our general
manner. And it seems to us, that this desirable result
may be secured, in consistency with a suitable regard to
modesty of deportment. Men generally possess a prompt
and almost instinctive power of interpretation on the
subject of moral and religious character. If we truly
possess religion, they will see it and know it. There
is a calmness and propriety of manners, on the part of
truly holy persons ; a placidity of countenance ; a free-
dom from exaggeration and over-urgency ; a modesty,
and a sincere good-will to others, whatever may be their
characters ; a conscientious regard for truth and justice ;
a forbearance under ill-treatment and injury ; a serious-
ness, which is the opposite of foolish talking and jest-
ing ; an interest in whatever has relation to the claims
of virtue and religion — which, taken together, and aided
perhaps by other indications not less favorable, furnish
significant data to those who behold them ; and which
cannot fail to stamp the character as religious, without
the formality of a specific declaration.

197

CHAPTER SEVENTH.

ON THE NATURE AND REGULATION OF THE PRINCI-
PLE OF CURIOSITY.

The principle of Curiosity, like the other propensities
which have been mentioned, is an original principle of
our mental constitution. It is implanted there in the
wisdom and goodness of the great Being who constitu-
ted the mind, and may justly be regarded as an appro-
priate and essential attribute of every rational nature. It
is hardly necessary to say, that this principle is given to
be employed. It is altogether desirable and proper that
men should inquire, and reflect, and obtain knowledge.
But this principle also is liable to be perverted. One of
the greatest obstacles, which practical sanctification has
to contend with, is the prevalence of a spirit of irregular
and unchastened curiosity. It is here that Satan has
taken up his position in great security and strength, al-
most unseen by any one ; and is throwing his weapons,
and slaying numbers, who seem to be entirely ignorant
what poisoned dart has hit them.

I will take a case, by no means an uncommon one,
which will stand for many others. Here is an individ-
ual, a member of a church, who sustains in the view of
his brethren a fair religious reputation, but who, by his
own confession, has but little real communion with God,
and, like many others, has but little religious enjoyment.
And what is the reason of this ? He is constant at church ;
he is regular in his family devotions ; he is fair and hon-
est in his transactions in business ; he is liberal to the
poor and to the cause of religious missions ; and he does
not perceive himself, and others do not clearly perceive,
why he does not walk with God, and enjoy continually
17*

198 ON THE NATURE AND REGULATION

the light of his countenance. But the reason is, that he
is ignorantly seeking himself, and making an idol of him-
self, contrary to the will and the honor of God, by
indulging a v/andering and excessive curiosity. It has
perhaps never occurred to him that he is as much ac-
countable to God for the regulation of the curious or in-
quisitive propensity, as for any other principle of our
nature. This principle he exercises, in a way to gratify
himself, by indulging inordinately in a variety of mis-
cellaneous reading, by lending an itching ear to the con-
stant influx of political news, by taking an undue inter-
est in the constantly circulating gossip of families and
neighborhoods ; in a word, by a strong and almost irre-
sistible craving to hear every thing that is to be heard,
and to know every thing that is to be known, whether
good or evil, profitable or unprofitable. Like the Athe-
nians of old, he spends no small portion of that time
which God has committed to him as a precious trust, in
telling or hearing some new thing. Such is the melan-
choly statement which is applicable to hundreds and
thousands of those who bear the Christian name. There
can be no doubt that the evils of this state of things are
manifold and great.

(1.) In the first place, the undue indulgence of the
principle of curiosity, by filling the mind with that which
is unprofitable, necessarily excludes much which is of
essential value. There are undoubtedly limits to the
mind's receptive capacity. And there is such a thing as
filling and crowding it so completely with other things,
as to exclude, in a great degree, the idea of God, and
many important religious truths. How is it possible for
God to dwell in a mind that is already occupied,
*' pressed down and running over," if one may so express
it, with idle thoughts, with foolish and romantic specu-
lations, with the criminations and recriminations of party
politics, Avith idle and often cruel and unjust village and
neighborhood reports, which are indiscriminately sought
and swallowed by the insatiable eagerness of this princi-
ple, when it has become excessive in its action ?

OF THE PRINCIPLE OF CURIOSITY. 199

(2.) Another remark is, that a life, of which ex-
cessive curiosity is the leading element, is necessarily an-
tagonistical to a life of faith. Knowledge necessarily
excludes faith, in regard to the thing which is known.
And we do not hesitate to say, that ignorance with faith
is, in many things, better than knowledge without it.
In many things, therefore, having relation to ourselves
and others, and especially in many things which have
relation to the divine government, we must be willing to
remain in the darkness of sense, in order that we may
enjoy the light of religious trust. It is obvious that this
is a condition to which the man of excessive curiosity
does not easily submit. He is restless in his state of
ignorance, because he has but little trust in God. How
different is the state of mind (a state of mind which many
Christians can testify to be of inexpressible value) which
is disclosed in the devout words of Fenelon : ^' Behold
my wants which I am ignorant of; but do Thou be-
hold, and do according to thy mercy. Smite or heal !
Depress or raise me up! I adore all thy purposes with-
out knowiiig them.^''

(3.) We remark, again, that the unrestrained action
of the principle under consideration is inconsistent, to a
considerable extent at least, with that degree of religious
retirement, and with that inward and outward silence,
which have so close a connection with the growth of the
inward life. It cannot reasonably be expected, when we
consider the natural results in the case, that men who
indulge an excessive curiosity will find time to be much
alone with God, or that they will be possessed of that
" quietness of spirit " which the Bible has pronounced
to be of great price. On the contrary, they are necessa-
rily compelled to pay the heavy penalty of their unchas-
tened eagerness of spirit, by being withdrawn from the
inward to the outward, and by finding it easier and
sweeter to t?ieir perverted tastes to indulge in the attrac-
tions and excitements of the world than to commune
with the calmness and purity of the God of peace.

(4.) But this is not all. The evil which we are

200 ON THE NATURE AND REGULATION

considering strikes still more directly at the life of reli-
gion in the soul. The man who indulges in excessive
curiosity makes this indulgence — in other words, his love
of some new thing — his idol. The tyranny, which the
love of news exercises over him, is as strong and as ter-
rible as the tyranny which the love of his possessions
exercises over the mind of the miser ; and it is not too
much to say of him, that he worships news as really and
as strongly as other men worship money. And how can
we suppose that the love of God, which is inconsistent
with the inordinate love of every thing else, can take up
its residence in a heart that is in this situation ?

We trust that none will pervert these important views.
The principle of curiosity is one of the most important
and powerful principles of our nature. But it varies in
its exercise. Sometimes, it must be admitted, it is too
weak. At other times, it so increases in strength as not
only to be inordinately active and strong, but so much so
as to assume almost a diseased or morbid character. The
doctrine, therefore, which we propose, is nothing more
nor less than this, viz. : That this powerful and impor-
tant principle should be properly regulated. It ought to
be as strictly and carefully brought to the test of su-
preme rectitude as any other internal principle — such as
the love of society, or the natural desire of esteem or of
happiness. We are bound, as seekers or professors of
holiness, to pray for direction in what we shall knoio^ as
much as we are to pray for direction in what we shall
do ; and unless this rule is constantly and devoutly ob-
served, no person is at liberty to indulge the belief that
he is acceptable with God.

Let us not forget the awful lesson which stands written
in the early records of our fallen race. When our first
parent, under the instigations of Satan, who declared
to her that she should be as gods, "knowing good
and evil," beheld the fruit of the forbidden tree, as de-
sirahle to make one loise, she took it and did eat. How
much better, we may well exclaim, in view of an event
attended with such melancholy results, is ignorance with

OF THE PRINCIPLE OF CURIOSITY. 201

holiness than knowledge with transgression! — Know-
ing, then, the dangers, generally so little understood and
so little suspected, of an unrestrained and unhallowed
curiosity, may we go to the great Teacher, who will
never guide us wrong. The language of our blessed
Savior is, " Learn of me, for I am meek and lowly in
heart, and ye shall find rest to your souls. '^ We need
not fear that he will consign us to any ignorance which
is really unprofitable. It is true, he will not, like the
great enemy of our race, direct to the pursuit of any form
of knowledge which will involve us in destruction ; but
he will encourage us in the pursuit of true knowledge.
It is given to the people of Christ, in his own cheering
expressions, '' to know the mysteries of the kingdom of
heaven." And while, under the guidance of the Holy
Spirit, they will be permitted to become acquainted with
all those forms of secular knowledge which are truly de-
sirable and proper, the great subjects of their thoughts
and inquiries will be the truths and mysteries of the
heavenly kingdom. And thus grace and peace shall be
multiplied to them, " through the knowledge of God
and of Jesus our Lord.^^

202

CHAPTER EIGHTH.

ON THE GRACE OF SILENCE AS THE MEANS OF
SUSTAINING A HOLY LIFE.

We proceed now to the consideration of a topic in
some degree related to those of the two preceding chap-
ters. It is obvious that neither the social principle, nor
the principle of curiosity, can be carried out to their an-
ticipated and legitimate results, in all respects, without
the use of the tongue. Both principles imply communi-
cation ; and communication is effected chiefly by the use
of speech. And on the other hand, both principles are
susceptible of being kept in check and of being regulat-
ed, in some degree, by the restricted and regulated use
of this important medium of intercourse. It is in conse-
quence, therefore, of its various relations, particularly to
the principles which have just been mentioned, that the
regulation of the tongue has a close connection, perhaps
more so than is generally imagined, with the permanent
support of the Interior Life. Our remarks, however,
will be of a general character.

In the first place, a great freedom in the use of the
tongue, an incontinence of speech, if we may so express
it, necessarily involves a loss of time. When people
meet together, as they generally do, without recollection
in God, how many things are said which are obviously
unprofitable, but which, nevertheless, do not occupy
less time on account of their inutility ! It was one of
the rules of conduct laid down by that devoted servant
of God, Herman Franke, ''not to make the things of
this world a subject of conversation, except when God
may be honored, or good done to our neighbor thereby."
The application of some rule of this kind to the conver-

ON THE GRACE OF SILENCE. 203

satioii of the great mass of Christians would undoubt-
edly show that much of it neither honors God nor bene-
fits their neighbor ; and that, consequently, the precious
time which it requires is lost. But he, who is fully re-
solved to walk in holiness before the Lord, cannot delib-
erately waste his time. It is a precious deposit, which
his heavenly Father has committed to his trust, and foi
which he is responsible. Vfe repeat, therefore, that a
holy person cannot deliberately waste it; and conse-
quently, he will feel constrained by the most serious rea-
sons to refrain from frivolous and useless conversation.

(2.) But this is not all. We remark, in the second
place, that it is almost impossible to speak much, with-
out saying that which is positively injurious as well as
unprofitable. It would be unreasonable to expect to in-
dulge freely in conversation with others, in the manner
in which men commonly do, without conforming, in part
at least, to their own views and terms of social inter-
course. In other words, we seem to be under the
necessity of sympathizing, to some extent, with their
trains of thought and experience ; and are not at liberty
wholly to reject subjects which are pleasing to them.
And who does not knov/ that, acting on this view, we
are often introduced to various topics which, both in
their nature and tendency, are exceedingly remote from
a religious and edifying character. How large a portion,
for instance, of the conversation of the great mass of man-
kind is taken up with censorious and unfavorable com-
ments on the conduct of their neighbors ! How much
there is of expressed or hinted suspicion ! How much
of backbiting and slande;'! Now, if we would not be
accessory to sins of this kind, we must learn the diffi-
cult art of controlling the tongue, and of forming habits
of conscientious silence.

(3.) Again, too. much conversation has an injurious
effect upon the religious interests of the mind, in addi-
tion to what has already been said, by filling the soul
with many vain and useless thoughts. All such thoughts
take up more or less of the mind's attention; and just

204 ON THE GRACE OF SILENCE AS THE

SO far as it is so occupied, it is necessarily deprived of
the consciousness of God's sweet and purifying pres-
ence. Such are the laws of the mind, that it cannot
possibly be occupied with God and a multitude of
worldly vanities at the same time.

And, in addition to this, it should be remembered,
that words are one of the outward signs and natural
expressions of the inward passions ; and, whatever may
be true of those of a different character, it is well un-
derstood that the resentful or angry passions, which
often interpose an obstacle to holiness, generally acquire
great vigor by outward exhibitions. On the contrary, it
is equally well understood that they as gerierally wither
and die under a system of repression and silence. So
that, by maintaining a judicious practice of silence, we
shall not only find our thoughts less liable to wander,
and more collected in God, than they would otherwise
be, but shall also find the resentful passions, and the ex-
citing passions generally, when thus deprived of the
powerful stimulation of words, more submissive, and
more perfectly under control.

(4.) Again, outward silence favors inward silence. In
other words, it promotes inward and spiritual rest; a
cessation from that inordinate and grasping activity
which is prompted by the life of nature. This is in-
volved, in part, in what has already been said ; but it is
worthy of a distinct and particular notice. The utter-
ance of words necessarily connects us with things out-
ward to ourselves, and sometimes implicates us very
strongly with scenes, transactions, and interests, of an
external, and generally of a worldly, character. But
the natural and almost necessary result of outward si-
lence is the retrocession of the soul into itself, and, in
general, a decided tendency to the resumption of inward
peace. And this state of things, as we have already
had occasion to notice, is favorable to the entrance, in-
dweUings, and operations, of the Holy Spirit. It is in
such a soul, much more than in others, that the great
Comforter and Teacher loves to take up his residence,

MEANS OF SUSTAINING A HOLY LIFE. 205

and to expand his benign influences. " As much as lies
in thy power," says the devout Kempis, '' shun the re-
sorts of worldly men ; for much conversation on worldly
business, however innocently managed, greatly retards
the progress of the spiritual life. We are soon capti-
vated by vain objects and employments, and soon de-
filed. And I have wished, a thousand times, that I had
either not been in company or had been silent."

(5.) It should also have great weight with us, that the
Scriptures impart so much instruction on this subject.
So liable are we to offend in the use of the tongue, and
so difficult is it to regulate ourselves in this respect, that
we are told by the apostle James, '' If any man offend
not in word, the same is a perfect man, and able also to
bridle the whole body." In Proverbs, also, xxi. 23, it
is said, '' Whoso keepeth his mouth and his tongue,
keepeth his soul from troubles." There are other pas-
sages of similar import ; but how little, notwithstand-
ing, is the importance of properly regulating our speech
realized ! Some persons, even some Christians, seem to
think (if we may be allowed to judge from their con-
duct) that crime may attach to almost any form of hu-
man action but this. O that they would remember the
words of the Savior ! words which should be engraven
upon the heart of every one who aims at holiness :
'^But I say unto you, that every idle word that men
shall speak, they shall give account thereof in the day
of judgment. For by thy words thou shalt be justified ;
and by thy words shalt thou be condemned."

But some will perhaps inquire, whether we may not
converse much, if our object be to do good. I admit
that we may, if we can do more good in this way, in-
cluding what we owe to ourselves as well as what we
owe to others, than we can by a judicious mixture of
conversation and silence. But then we should consider
that we cannot reasonably expect to do much good,
without a heart richly replenished with divine grace.
And I believe it is a common opinion, that the disburse-
ments of frequent talking, without the incomes of a
18

206 ON THE GRACE OF SILENCE AS THE

prayerful silence, generally result, and very rapidly too,
in the evaporation and loss of the inward life. And,
accordingly, it is a frequent saying, that a man may, in
a modified sense of the expression, " talk away his reli-
gion." And it may be added, further, as in accordance
with what has now been said, that pious ministers not
unfrequently lament that calls for outward action and
for much speaking to others leave them too little time
for interior retirement, and for seasons of spiritual re-
freshment and advancement, by communication with
the everlasting Fountain.

In connection with the subject, we proceed to make
a few brief practical remarks. And the first which we
have to make relates to the manner of our conversation ;
viz., we should make it a general rule to avoid express-
ing ourselves in a very emphatic and passionate man-
ner, and with a high tone of voice. It is well under-
stood, that such a method of outward expression reacts
upon the mind, and has a tendency to produce an ex-
cited and inordinate state of the feelings within ; and
besides, it is generally unpleasant and unprofitable to the
hearers. It will be noticed, that we are not speaking
here of public occasions, (in respect to which the rule
must be adopted with its appropriate restrictions,) but of
conversation. And I think we may profitably add here,
that the rule is capable of some extension. A truly
consecrated person will not only be characterized by
quietness of manner, so far as words and voice are con-
cerned, but also in other outward respects. His counte-
nance, his action, his general movement, will be per-
vaded, in a great measure, by the same beautiful and
Christ-like trait.

Another remark is, that we should be careful not to
speak much of ourselves and of our own affairs. There
are, undoubtedly, some exceptions to this view ; espe-
cially when suitable opportunities present themselves of
speaking of God's dealings with our souls. But, nev-
ertheless, this seems to be the correct general rule,
Such conversations, viz., those which turn frequently

MEANS OF SUSTAINING A HOLY LIFE. 207

and almost exclusively upon ourselves, besides not be-
ing, in general, edifying to others, are apt, by directing
our thoughts from the glory of God to the persons and
the affairs of the creature, to reanimate and strengthen
the dying life of self.

Again, it is not religiously profitable to make the per-
sons and concerns of our neighbors the frequent subjects
of our discourse, unless it be for the purpose of saying
what we know can properly be said in their favor, of
vindicating them against aspersions, or for some other
good and charitable purpose. This rule, too, has, in
practice, its appropriate limitations, which a judicious
piety will be hkely to suggest.

The only further practical remark which we wish to
make on this subject at present, is, that, when we are
falsely spoken against, or in some other way greatly
injured, we should not, as a general rule, be hasty to
reply. The life of nature would prompt us to reply
quickly, to vindicate ourselves at all hazards, and some-
times, perhaps, with a considerable degree of sharpness
and violence. But the gentle spirit of Christ in the soul,
which says, " Without my Father I can do nothing,"
always leads us to look to God for aid and direction
before we look to ourselves and our own wisdom, or to
the precipitate help of earthly friends. It was thus with
the prophet Daniel. When misrepresented, injured, and
persecuted, he at once turned his thoughts to God as his
only protection. In his solitary chamber, kneeling be-
fore the face of the Infinite Presence, and with no dis-
position to look any where else, he intrusted his cause
to Him who alone is able to help. The example of the
Savior, also, in relation to this subject, is particularly
instructive. When brought to trial before Pilate, al-
though he could easily have made a defence, he chose
to be silent ; '^ he answered him to never a word, inso-
much that the governor marvelled greatly." In the
language of the evangelical prophet, " He was oppressed
and he was afflicted, yet he opened not his mouth ; he
is brought as a lamb to the slaughter, and as a sheep

208 ON THE GRACE OF SILENCE.

before her shearers is dumb, so he opened not his
mouth." The deep grace, which manifests itself by
patience and silence under the circumstances which have
been mentioned, will plead far more eloquently in our
behalf than all the torrent of words and all the vivacity
of effort which the life of nature is so ready to pour
forth.

"Teach us, in time of deep distress,

To own thy hand, O God,
And in submissive silence learn

The lessons of thy rod.
In every changing scene of life,

Whate'er that scene may be,
Give us a meek and humble mind,

A mind at peace with thee ! "

209

CHAPTER NINTH.

ON THE NATURE AND REGULATION OF THE
AFFECTIONS.

There are a number of other principles, besides those
that have been mentioned, which come under the gen-
eral head of the propensities, which are important in
their place, and all of which require to be restored from
the vicious action with which a fallen nature has inspired
them. This may be said, for instance, of the desire
of esteem, obviously a distinct and implanted principle
of nature, which leads us to consult the opinions and
to value highly the favorable sentiments of our fellow-
men — a principle which is often irregular and morally
perverse in its action, and which can never be made
what it ought to be, except under the restrictions and
with the aids of sanctifying grace. But the doctrines
and illustrations which have been laid down in relation
to other propensities will easily apply to this and to oth-
er cases which have not been remarked upon. It is not
consistent with our limits, and probably it is not neces-
sary, to delay further upon them.

( 1. ) The affections, also, — a still higher class of prin-
ciples than the appetites and propensities, — require to
be sanctified. As they exist in the natural man, with
whatever titles of amiableness and excellence we may
dignify them, it is still true that they are impregnated
with the vicious element of the natural life, and are not
holy. It cannot be doubted that it is right for a man
to love the members of his family, and that it is his
duty to do so ; but if his domestic attachments become,
from any cause, so strong as to annul or to vitiate his
18*

210 ON THE NATURE AND

love to men generally, or to God, or, on the other hand,
if they become so weakened as to fall short of the di-
vine requirements, they are wrong.

Immutable right has a claim and a power which enti-
tle it to regulate every thing else. Even love itself, an
element so essential to all moral goodness that it gives
a character and name to God himself, ceases to be love
the moment it ceases to be in conformity with justice.
Love that is not just is not holy ; and love that is not
holy is selfishness under the name of love. Every
affection, therefore/ however amiable and honorable it
may be when it is in a right position, is wrong, and
is at variance with inward holiness of life, which is not
in conformity with the rule of right. And in hearts
unsanctified, just so far as there is a defect or want of
sanctification, — in other words, just so far as the love
of God fails to regulate such affections, — this is always
the case.

(2.) The affections are generally divided into the be-
nevolent and the malevolent affections. The basis of
the benevolent affections is love ; the basis of the other
class is the principle of resentment. The doctrines of
holiness apply to the principle of resentment, as well
as to other parts of the mind. It is impossible for a
holy person not to be displeased, and sometimes greatly
displeased, at acts of iniquity. The injunction of the
apostle, " Be ye angry and sin not," seems to imply that
there may be cases in which a person may be displeased,
and may be angry, without necessarily incurring sin.
It is said of the blessed Savior himself, that he looked
upon the Pharisees " with anger, being grieved for the
hardness of their hearts." But here, again, the evil
hand of nature (not nature as it was, but nature as it
has become) has been at work. Selfishness, which is
but another name for the life of nature, infuses into the
displeasure of the unsanctified man, even when there is
a foundation for it within proper limits, a degree of se-
verity and unforgivingness which is inconsistent with
holiness, and is fatal to true inward peace.

REGULATION OF THE AFFECTIONS. 211

How often and how sadly this has been the case,
how often and how deeply individuals and churches
have been injured from this cause, no one is ignorant
Families and nations, as well as individuals, have ex-
perienced the dreadful effects of the displeased and
angry feelings, when they are not overruled and kept
in check by true piety. The history of the world, from
its earliest periods, is a solemn and monitory lesson on
this subject. ''He that is slow to anger is better than
the mighty ; and he that ruleth his spirit, than he that
taketh a city." There seems to be need of greater
effort, and of more faith and prayer, to regulate entirely
this department of the affections, (usually denominated
the malevolent affections,) than is required in the regu-
lation of the other. But the grace of God is sufficient
even here.

(3.) When the desires, including the various appetites,
propensities, and affections, are reduced to their proper
position, by being brought under the controlling influ-
ence of divine love, and are truly sanctified to the Lord,
there is a foundation laid for the right action of the will.
It is well understood, I suppose, that the will acts, if it
acts at all, in accordance either with natural and inter-
ested motives, on the one hand, or with moral motives, on
the other. In a mind that is not the subject of any de-
gree of alienated action, and which, therefore, in the
ordinary sense of the terms, may properly be called a
sound mind, the moral sense will always act right and
act effectively, and will always furnish a powerful mo-
tive to the will, unless it is perplexed and weakened in
its action (which, however, is very likely to be the case
in the natural man) by the influence of unsanctified de-
sires. If, therefore, the desires are sanctified, and the
perplexing and disordering influence from that source is
taken away, the feelings of desire and the sentiment of
justice will combine their action in the same direction,
and the action of the will cannot be otherwise than
holy. To possess holy desires, therefore, in their vari-
ous modifications, or, what is the same thing, to possess,

212 ON THE REGULATION OF THE AFFECTIONS.

as we sometimes express it, a holy heart, is necessarily
to possess a holy will. There is no reason, under such
circumstances, why the will should not act right. And
a right will is a holy will.

To secure such a consummation, — the appetites sub-
dued, the propensities regulated, the affections sanctified,
the will just in its action, and consequently united with
the will of God, — to secure a result so immensely im-
portant in itself and its relations, how devoutly should
we pray ! how constantly and ardently should we labor !

" Create, O God, my powers anew ;
Make my whole heart sincere and true.
O, cast me not in wrath away,
Nor let thy soui-eniivening ray
Still cease to shine ! "

213

CHAPTER TENTH.

OF THE EXCISION AND CRUCIFIXION OF THE
NATURAL LIFE.

["And if thy right eye offend thee, pluck it out, and cast it from
thee ; for it is profitable for thee that one of thy members should per-
ish, and not that thy whole body should be cast into hell. And if thy
right hand offend thee, cut it off, and cast it from thee ; for it is profit-
able for thee that one of thy members should perish, and not that thy
whole body should be cast into hell." Matt. v. 29, 30.]

The natural life, as we have already had occasion to
notice, has a close connection with the natural desires.
Just so far as such desires are inordinate in their action,
they are the result of unsanctified nature, and not of the
Spirit of God. The root, however, the original and
fruitful source of that state of things in the natural heart
which is conveniently denominated the natural life, is
the inordinate action of the principle of self-love ; de-
nominated, in a single term, selfishness. The pernicious
influence from this source, with the exception of what
has become sanctified by the Spirit of God, reaches and
corrupts every thing. Hence the importance of the
process of excision. It is not only important, but indis-
pensably necessary, that this evil influence should be
met and destroyed wherever it exists — a process often
exceedingly painful, but inevitable to him who would
be relieved from his false position, and put in harmony
with God. There must be a cutting off, and a re-
newed and repeated cutting off, till the tree of self,
despoiled of its branches and foliage, and thus deprived
of the nourishment of the rain, the sun, and the atmos-
phere, dies down to its very root ; giving place, in its
destruction, to the sweet bloom of the tree of life.

214 OF THE EXCIS[ON AND CB.UC1F1XI0N

We have formerly had occasion to say, that a hfe of
practical holiness depends essentially upon two things:
first, upon an entire consecration of ourselves, body and
spirit, to the Lord; and, second, upon a belief that this
consecration is accepted. We must, in the first place,
offer up our whole being as a sacrifice to the Lord, lay-
ing all upon his altar. But we should remember, it is
laid there in order that the natural life may be consumed,
and that there may be a resurrection of the true spiritual
life from its ashes. He, therefore, who has consecrated
himself to God, must expect that the truth of the conse-
cration will be tested by the severity of an interior cru-
cifixion, which is the death of nature, but, in the end,
present and everlasting life. It is not till the flame has
come upon us, and we have passed through the fire of the
inward crucifixion, which consumes the rottenness, and
the hay and stubble, of the old life of nature, that we
can speak, in a higher sense, of the new life, and say,
Christ liveth in me. But this subject, which is vi-
tally important in connection with the highest results of
religious experience, will be better understood by going
into some particulars.

(L) In the first place, God will require of us, in the
fulfilment of our act of consecration, that we shall sepa-
rate ourselves from all inordinate indulgence of the
appetites. Undoubtedly, there is a degree of natural
pleasure, connected with the exercise of the appetites,
which is lawful. But it is very obvious, that self in the
natural man, which is -^always seeking for pleasure,
without regarding either its nature or its lawfulness,
has polluted every thing here. It is in connection with
the appetites in their unsanctified state, that we find one
of the strong ties which bind man to his idols, and
which subject his proud spirit. This strong bond
must be sundered. No one can be acceptable to God,
who does not crucify and reject every form of attraction
and pleasiue from tins source, which is not in accord-
ance v/ith the intentions of nature, and does not receive
the divine approbation and sanction. But we have

OF THE NATURAL LIFE. 215

already had occasion to make some remarks on this sub-
ject, and it is not necessary to extend them here.

(II.) We are required, in the second place, to reduce
to a subordinated action, and in this sense to crucify, the
propensive principles ; and also the natural affections,
interesting and important as such affections are, so far
as they are not purified in divine love, and made one
with the divine will. The natural affections, even in
their more amiable and lovely forms, often gain an as-
cendency in the mind, and exercise a tyranny over it,
which is inconsistent with the restoration of unity with
God. How many persons make idols of their children,
of their parents, or of other near relatives ! It is very
obvious that such strong attachments, though they may
be dear as the right hand or the right eye, must be cru-
cified and cut off. " He that loveth father or mother,"
says the Savior, " more than me, is not worthy of me ;
and he that loveth son or daughter more than me, is not
worthy of me. He that findeth his life shall lose it ;
and lie that loseth his life for my sake^ shall find it.^''
To this topic, also, we have already had occasion to
refer.

(III.) We proceed to remark, in the third place, that,
in the process of entire separation from any and every
reliance out of God, we must cease to place undue con-
fidence in men generally. It is a matter of common
remark, that the natural man, afraid to put his trust in
God alone, generally seeks advice and assistance from
his fellow-men ; especially from those who are in some
degree conspicuous for information and influence.
Those also, who have known something of the truth
and power of religion, but are as yet beginners in the
Christian life, have not unfrequently erred in the same
way. Many times, instead of looking to God for help,
they have sought assistance from near Christian friends ;
they have unduly relied perhaps upon their public re-
ligious teachers, or have sought, in the spirit of distrust
towards God, some other exterior source of consolation
and support. It is important to observe, however, that

216 OF THE EXCISION AND CRUCIFIXION

the error does not so much consist in seeking the advice
and support of men, — which, under certain circum-
stances, we acknowledge to be very proper, — as in
seeking it in an undue degree^ and to the exclusion of
God. Such is the nature of God, and such are our re-
lations to him, that he cannot possibly admit of a rival
in our affections. It is reasonable, therefore, that he
should expect us in our troubles to make the first appli-
cations to himself, and to lay our trials and wants before
him with that readiness and confidence which we no-
tice in little children, who naturally seek the advice and
assistance of their parents, before looking to other sources
of support ; and we shall always find this course safest
for ourselves, as well as most pleasing and honorable to
God.

From all forms, therefore, and from all degrees of
trust in men, — except so far as they are kept in perfect
subordination to a higher and ultimate trust in God, —
there must be a separation. We must learn the grea„
lesson of making God our helper ; and not on particular
occasions merely, but always. In the beautiful language
of the Psalmist, " My soul, wait thou only upon God,
for ray expectation is from him ! "

(ly.) We proceed to observe further, that, in the ful-
filment of our personal consecration, and in the further
process of renunciation and excision, there must be a
separation, a cutting loose from all reliance, as a ground
of merit or of self-gratulation in any shape, on our own
works. It is undoubtedly trying to unsubdued and self-
ish nature, to attach no value, considered as its own
works, to what it fondly calls its good deeds ; such as
its outward morality, its attendance upon the institutions
of worship, its study of the Scriptures, its visits to the
sick, its charities to the poor, and other things of a sim-
ilar nature. These things, it is true, are all good and
desirable. We would not, by any means, speak lightly
of them. It is perhaps difficult to value them too highly,
if we ascribe them, as we ought to do, to the mere favor
and grace of God. But by excluding the influence of

OF THE NATURAL LIFE. 217

the grace of God, and ascribing them to his own meritj
it is easy to see that a man m,ay make an idol of his
good works, whatever may be their natm'e ; and that he
may, in the perversity of his spirit, fall down and wor-
ship them. We must be willing, therefore, to account
our good deeds as nothing, and to regard ourselves, when
we have done all in our power, as unprofitable servants,
in order that Christ may be to us all in all.

(Y.) A fifth remark, which we have to make in con-
nection with this subject, is, that it is necessary to cut
ofi" and crucify the inward desire, which so generally
prevails, for the experience of special signs and testi-
monies of acceptance with God. There is hardly any
Christian, who has not, at some period of his religious
history, experienced some perplexity in this respect.
One of the most difficult lessons which we are called to
learn, — one, however, which is indispensable, if we
would know the heights and depths of the religious life,
— is that of living hy simple faith. God expects us,
and has a right to expect us, to leave ourselves and all
our interests in his hands, in the full confidence that he
will do every thing which is right ; and it is obviously
the duty of every Christian to correspond to this claim
on the part of God, and to yield himself up, body and
spirit, in the bonds of an everlasting covenant ; fully
believing that God will not desert him either in duty
or in temptation ; and whether he is led in light or in
darkness, with sensible manifestations and testimonies,
or without them, that all things will be well in the end,
and will work together for his own good and for the
divine glory. Bat too often this duty is not regarded.
To live by faith, to lean upon the mere word of God,
without the supports of sight, is a very humbling way
of living ; and it is hard for the natural man, and even
for the partially sanctified man, to receive it. Nature,
so far as it exists in the heart, chooses another method,
one more suited to itself, but less glorious to God.
Some good Christians have exceedingly perplexed and
injured themselves, for a considerable length of time, by
19

218 OF THE EXCISION AND CRUCIFIXION

attempting to maintain the inward life on the erroneous
system of special signs, tokens, and testimonies, such as
an audible voice, the application of some unknown
passage of Scripture, the occurrence of some remarkable
temporal event, the possession of a preconceived and
specified state of joyous feeling, or something of the
kind, which, in their ignorance, or under the influence
of remaining self-will, are earnestly sought from God,
as the pledges and evidences of their acceptance. Such
a system of living has scarcely any afiinity, and perhaps
none at all, with the true life of God in the soul. The
Christian life, we repeat, is emphatically a life of faith ;
but to endeavor to live in the way which has just been
referred to, is evidently a deviation from the way of
faith, and tends directly to strengthen the unspeakable
evil of distrust in God.

Prom every thing of this kind, therefore, we must
separate ourselves without hesitation, however painful
the process may be. In the spirit of self-crucifixion,
we must learn the great lesson of relying by simple be-
lief on the mere declaration of God ; and in doing this
we need not fear. What need has the principle of in-
ward faith of any sign or testimony additional to itself?
Faith, whenever it is strong enough to be a true light
within, will always bear its evidence in its own nature.
It no more asks or requires exterior illumination, than
the sun in the heavens asks for a taper to learn its own
illuminated position. "He that believeth on the Son
of God, hath the witness in himself."

(YI.) We remark, in the sixth place, that we must
separate ourselves altogether from any reliance upon re-
ligious feelings of any kind, considered as a ground of
hope and salvation. We know well that there can be
no religion without religious feelings. No man is, or
can be, a Christian without them. They are indispen-
sable. But what we think it necessary to object to and
to condemn, is a disposition which sometimes exists to
trust in our feelings, and to make a sort of idol of them,
instead of trusting in Christ. A man, for instance, has

OF THE NATURAL LIFE. 219

experienced, at a particular time, great sorrow for sin, or
high emotions of gratitude, or is sunk in depths of hu-
mility. If, at some time after, his mind reverts to those
feelings, and dwells much upon them, and in such a
manner that he begins to place a degree of trust and
confidence in them, instead of placing his trust in the
Savior, it must necessarily be to his great injury. It is
not our feelings, but Christ, that saves us. If we look
to our feelings for salvation, instead of looking to Christ,
we necessarily miss our object ; and in accordance with
this view, we sometimes find persons who are contin-
ually examining, and reexamining, and poring over, their
past experience, but who are generally in much darkness
of mind. Probably, without being fully aware of it,
they are secretly looking for something in the history
of their past feelings which they can place their trust
in, instead of turning away from themselves, which
would be much better, and looking directly upward to
a sufficient and present Redeemer.

This distinction is a real one, — viz., between trusting
in our feelings and trusting in the Savior, — though not
very obvious at first ; and is highly important in its con-
nection with the religious life, ^t seems to me, that
religious feelings are valuable, and can be valuable, only
as they tend, in their ultimate result, to unite us more
and more closely to the Divine Mind. If, therefore, we
are so unwise as to stop and to rest in our feelings as the
ground of our hope, and especially if we take a degree
of complacency in them, in themselves considered, or
because they may properly be regarded as our own
feelings, we not only stop short of God, to whom they
should lead us, but pervert them — valuable as they are
in their proper exercise and relations — to our own ex-
ceeding detriment.

We come to the conclusion, therefore, and repeat
again, that we should not place any reliance upon our
feelings, in themselves considered, as a ground of ac-
ceptance vnth God; and also that we should not, in any
point of view, take any unduly interested and selfish

220 OF THE EXCISION AND CRUCIFIXION

complacency in them. We must banish and crucify tliis
form of idolatry also, which is none the less dangerous
for being so interior and secret. If, in the exercise of
naked faith, we will turn our eyes to God and to his
glory rather than to ourselves, we shall soon experience
a divine reaction in the soul itself, and shall find that
God, who is faithful to his promise, will abundantly
take care of us both without and within. We shall
then have both the right degree and the right kind of
feelings. We shall have no idols, but we shall have
God ; and we shall have no feelings that are appropriate
to idols, but shall have the feelings which are appropri-
ate to God. And in accordance with this view, and in
point of fact, it will be found that, of two Christians,
the one who is the most penitent, the most humble, the
most grateful, the most devoted in his love, will think
the least of those particular exercises. His mind will
be, as it were, out of himself. You will see him living
religion, and not merely talking or thinking about re-
ligion. Such a person will hardly be conscious of his
feelings, considered as objects of distinct contemplation
and thought, and will know them chiefly in the blessed
result of increased oneness with his heavenly Father.
He is not destitute of feeling ; but his feeling is, if we
may so express it, not so much to dwell upon feeling
and to trouble himself about feeling, as to lose himself
in the will of God. Another mind, viz., ''the mind of
Christ," may be said to have taken inward possession ;
and so close is the union which has now been formed
between himself and God, that he finds himself per-
plexed, and at a loss, to discover the nature and opera-
tions of what he was formerly wont to call his own
mind. His state corresponds, in a great degree, and
perhaps precisely, to what is implied in the expressions
of the apostle, when he says, Gal. ii. 20, " I am cruci-
fied with Christ ; nevertheless I live ; yet not I, but
Christ liveth in 3ie.''

(Vn.) We observe, again, it is necessary, in order to
the full attainment of what is designed for the Chris-

OF THE NATURAL LIFE. 221

tian, that, in the continuance of this process of excision
and crucifixion, he should cut off and crucify the de-
sire of internal consolations and comforts. We do not
mean to imply, in this remark, that the advanced and
fully-established Christian is in a situation which, either
directly or indirectly, is inconsistent with a full share of
pleasurable and happy experience. On the contrary, his
consolations, especially when he has found his true cen-
tre, and has fully united his once wandering heart to
the heart of God, are tranquil, enduring, and substantial.
But to think of such consolations much, to desire them
much, and especially to aim at them as an ultimate ob-
ject, is the precise way to miss them. I think it is very
obvious that he who is seeking comfort, as an ultimate
object, is not seeking God, but seeking himself. He is
not seeking religion, in the proper sense of the term,
but he is seeking just what he professes to seek, viz,
comfort. Such seeking is in vain. There is but one
ultimate object at which, as those who wish to know
the heights and depths of religion, we can safely aim,
viz., God himself; or, what maybe considered as essen-
tially the same thing, a sympathy of our whole being
with the holy will of God.

It will be understood here, that we have not refer-
ence, in these remarks, to temporal or worldly consola-
tions, so much as to those which are internal and spirit-
ual. Nor do we mean to say, that to desire spiritual
consolations and comforts is, in all cases, wrong. But
what we mean to assert is, that we cannot desire them
and seek them, out of the will of God, and as ultimate
objects, without some degree of spiritual injury, and
without falling short of the highest attainments in the
divine life. To seek them in the way they are com-
monly sought, is evidently to nourish the natural life, or
the life of self, which it is the object of true religion to
destroy. The question was once put to a pious person,
''whether she enjoyed herself" Her answer was to
this effect — that she could not speak positively and
promptly in regard to herself, because she endeavored
19*

222 OF THE EXCISION AND CRUCIFIXION

to forget self ; but she enjoyed God. The reply evi-
dently involved a great principle in religion. No one
can enter into the true rest of the soul, in whom the
principle of self-love exists in any degree inconsistent
with loving God with the whole heart. "O my God,"
says the pious Lady Maxwell, "hear the cries of one on
whom thou hast had mercy, and prepare my heart to
receive whatever Christ has purchased for me. Allow
me not to rest short of it. Put a thorn in every enjoy-
<ment^ a worm in every gourde that would either prevent
my being wholly thine, or in any m^easure retard my
progress in the divine life.'''' *

(VIII.) Again, if we would be what the Lord would
have us to be, we must be willing, in the spirit of in-
ward crucifixion, to renounce and reject all other natu-
ral desires, and all our own purposes and aims. We do
not mean to imply, in this remark, that we must be so
far lost to feeling and action as to be absolutely without
all desires, purposes, and aims, whatever ; but that there
must be a crucifixion and excision of all desires and
purposes which spring from the life of nature, and not
from the Spirit of God. In other words, it is our duty,
as those who would glorify God in all things, to check
every natural desire, and to delay every contemplated
plan of action, until we can learn the will of God, and
put ourselves under a divine guidance. Every desire
must so far lose its natural character as to become spir-
itually baptized and sanctified, before it can be accepta-
ble to God ; and every plan of action, also, must, in like
manner, have a divine origin.

This principle in the doctrines of holy living (a prin-
ciple which we had occasion to remark upon, in some
of its aspects, more fully in a former chapter) goes very
far, and strikes deep. The desire of knowledge, for
instance, is generally considered a very innocent one.
But, whenever it becomes so strong as to disquiet the
inward nature, and thus to perplex our intercourse with

* Life of Lady Maxwell, chap. iv.

OF THE NATURAL LIFE. 223

God, it is obviously wrong. It ought always, tnerefore,
to be subject to a divine teaching, and to be merged and
lost, as it were, like all the other natural desires, in the
supreme desire for God's glory — a desire which evidently
is not the product of nature, but which can come from
the inspiration of the Holy Ghost alone.

It is a very proper remark to be made, also, in this
connection, that our most intimate friendships, which
involve more or less of desire, and generally strong de-
sire, must be crucified. We are not at liberty to make
an idol of our friends, however excellent their characters,
or however closely united by natural ties. Such inordi-
nate friendships stand between the soul and God, and
hinder it from reaching its true centre ; and we do not
see how they can be regarded, in the divine sight, as
better than any other forms of idolatry. Even if those
friends are emiiient Christians, so much so as to bear the
very image and likeness of the Savior himself, we can-
not let our affections centre upon them, so as to make
them the place of the soul's rest, without causing injury
and offence to God.

Without pursuing this important subject farther, —
which it would be easy to do, inasmuch as self, in the
natural man, diffuses itself every where, — we remark, in
the last place, that, whenever we reach the highest re-
sults in religion, we shall be wiUing, not only to suffer
a separation from all present possessions and pleasures,
both of body and mind, in subordination to the will of
God, but, having given ourselves to God, to be his now
and his forever, shall be willing to leave our eternal in-
terests entirely and quietly in his hands. In other words,
we shall possess a faith in the goodness and holiness of
God's character so strong, so unwavering, as to overcome
all selfish tendencies, and to banish all anxiety, all dis-
quieting fear and trouble, in respect to such interests, as
well as in respect to other interests ; fully believing not
only in the promises of God, but also that whatever he
does is right, and never can be otherwise than right ;
accounting God's glory as infinitely more precious than

224 OF THE EXCISION AND CRUCIFIXION

any thing else which can be brought into comparison
with it ; and sincerely adopting, in this thing as in every
thing else, the language of the Savior, " Not as I will,
but as thou wilt." " Thy will be done."

We would add here, that, when a person has gone
through the process of inward crucifixion in its entire
length and breadth, the great spiritual result is the com-
plete extinction of all selfishness and of all self-will — a
result brought about by means of an entire and un-
changeable consecration, attended by the inwardly op-
erating and searching influences of the Holy Spirit ; a
result which, in the end, is so minutely explorative, so
thoroughly destructive of those inward influences which
obstruct the presence of God in the soul, and withal so
painful oftentimes, that it may well be termed the bap-
tism OF FIRE. It is by means of such a process of in-
ward crucifixion that the natural life dies : and the way
is thus prepared for the true resurrection and life of
Christ in the soul.

(1.) In connection with the subject, we would make a
few remarks, which seem naturally to flow out of it.
And, in the first place, some will say, perhaps, that this
doctrine, if true, is discouraging ; that they have not
gone through this process of inward crucifixion, and
therefore are not Christians. But we answer, such an
inference would be a hasty one. But I think we may
say this also : if such persons are really Christians, they
are now going through this process. The little leaven
is at work which will ultimately affect the whole lump.
God is showing them their idols, and slaying them one
after another, in order that he himself may enter and
occupy their place. We must not think to go to heaven,
and at the same time carry the natural life with us. It
must be slain, and wholly slain, sooner or later.

(2.) We remark, again, in connection with this subject,
that, in some persons, though not in many, the natural
man, in the comparative sense of the terms, dies easily.
These persons, these chosen ones of the Lord, seem to
have an intuitive appreciation of what God justly and

OF THE NATURAL LIFE. 225

necessarily requires. They see, with the clearness ot
light, that it is impossible at the same time to serve God
and Mammon. Accordingly, they submit themselves
to the leadings and the power of God without resistance.
They yield readily and willingly, like the lamb that is
led to the slaughter ; and the result is, that the inward
crucifixion, though not less deep and thorough, is per-
sonally less afflictive. The Holy Spirit proceeds gently
but constantly in his operations, unbinding every tie of
nature, cutting loose every ligament which fastens the
soul to the earth, until, in its freedom from the slavery
of the world, it expands and rejoices in the liberty of
God.

(3.) Other persons, and, we may add, the great major-
ity of persons, are not brought to this state of freedom
from the world, and of union with God, without passing
through exceeding afflictions, both external and internal.
And this happens partly through ignorance, and partly,
and more generally, through self-will. They are slow
to learn what is to be done, and equally reluctant to
submit to its being done. God desires and intends that
they shall be his ; but, the hour of their inward redemp-
tion not being fully come, they still love the world.
They attach their affections first to one object, and then
to another. They would, perhaps, be pleased to have
God for their portion ; but they must have something
besides God. In other words, they vainly imagine that
they would like to have God and their idols at the same
lime. And there they remain for a time, fixed, obsti-
nate, inflexible. But God loves them. Therefore, as
they will not learn by kindness, they must learn by ter-
ror. The sword of Providence and the Spirit is applied
successively to every tie that binds them to the world.
Their property, their health, their friends, all fall before
it. The inward fabric of hopes and joys, where self-
love was nourished and pride had its nest, is levelled to
the dust. They are smitten within and without ; burned
with fire ; overwhelmed with the waters ; peeled, and
scathed, and blasted, to the very extremity of endur-

226 OF THE EXCISION AND CRUCIFIXION

ance ; till they learn, in this dreadful baptism, the incon-
sistency of the attempted worship and love of God and
Mammon at the same time, and are led to see that God
is and ought to be the true and only Sovereign.

(4. ) But some will say, perhaps. We are thus left alone ;
we are stripped of every thing which once gave us
pleasure ; we are reduced to a state of mere desolation
and nothingness. And we may add, if such be really
the result, that nothing could be more desirable. But
it is necessary to make distinctions here. We are not
reduced to an absolute nothingness, — a nothingness of
existence, of identity, and of personal capability, — but
to a nothingness of self, and of the corrupt life of na-
ture. The natural life is taken away ; and it is true,
also,^ that every idol is taken away to which the life of
nature clung for its support. But there is this consola-
tion— that whatever of true value, external to the soul
itself, is taken away in accomplishing the death of na-
ture, is abundantly restored again, and is deprived, too,
of all hurtful power, in the subsequent experience of the
reviving life of God. We find that all which is neces-
sary is given back to us in the day of our inward resto-
ration, and, for the most part, increased a hundred fold.
We now love our friends, and families, and whatever
else is proper to be loved ; but we do it in a different
manner. We have been taught a lesson which it is
impossible to forget. We have ceased to be idolaters.
We henceforth love the gifts of God, which we had laid
upon the divine altar as no longer our own, in their
source more than in their termination, and not so much
for ourselves as for the sake of the Giver.

(5.) And this brings us to our concluding remark, that
from the death of nature springs a new life, altogether
different from that which is crucified and dead ; a life
born of the Spirit of God, and bearing the image of the
Savior. Just so far, then, as the old nature has expe-
rienced a crucifixion, and a new nature has taken its
place, we are the subjects of a spiritual resurrection in
Christ. We are dead, and we are alive again ; dead to

OF THE NATURAL LIFE. 227

the world, and alive to God. ^' If ye then be risen with
Christ," says the apostle, Col. iii. 1 — 3, "seek those
things which are above, where Christ sitteth on the right
hand of God. Set your affections on things above, and
not on things on the earth. For ye are dead, and your
life is hid with Christ in God."

And now, in the experience of the divinely renovated
life, the soul, that is the subject of it, goes forth, not
with the marks of external observation, but attended
with the Holy Ghost and with power. Such a one
has nothing in himself. Self is taken away. But he
has all things in God. At this point commences the
true apostolic life. Such a one is a true messenger,
set apart to labor for God and to win souls ; not by hu-
man eloquence, and not by the display of worldly pomp ;
but by the simplicity of holy living, and by the word
of power uttered in faith.

" If thou, O God, wilt make my spirit free,
Then will that darkened soul be free indeed j

I cannot break my bonds apart from thee ;

Without thy help I bow, and serve, and bleed.

" Arise, O Lord, and, in thy matchless strength,
Asunder rend the links my heart that bind ;

And liberate, and raise, and save, at length.
My long-enthralled and subjugated mind."

228

CHAPTER ELEVENTH.

ON THE NECESSITY OF POSSESSING THE GIFTS
AND GRACES OF GOD IN PURITY OF SPIRIT.

It is difficult to express, and even to conceive of, the
subtleties and insinuations of selfishness. It enters
every path ; it lurks in every secret place ; and wher-
ever it finds its way, it pollutes, poisons, and destroys.
It sometimes attaches itself, by a process almost imper-
ceptible, to God's most valuable gifts and graces ; those
which are spiritual, as well as those which are natural.
An individual, for instance, is possessed of great natural
ability. This ability is a gift of God. But how often
it is that the possessor, thinking but little of the great
Author of the gift, regards it as something peculiarly
his own, and, instead of seeing God in it, sees only him-
self! Almost unconsciously to himself, and greatly to
his spiritual injury, he is experiencing a secret elevation
of spirit, and is taking a hidden complacency in an in-
tellectual possession, which, when properly considered,
should have increasingly detached him from self, and
led him nearer to his Maker.

But what is surprising, and almost inexplicable, there
is danger of the same insinuating and infectious influ-
ence attaching itself even to the spiritual gifts of God.
It is an important fact, on whatever principles it may be
explained, that the possession of holiness does not ex-
clude the liability to an opposite state. Satan, when
expelled from the heart, will endeavor to find the 'means
of returning ; and nothing can prevent it but the closest
and most constant circumspection, aided by the grace of
God. '' Watch and pray, lest ye enter into temptation ! "

A man, for instance, is endowed, through the opera-

ON POSSESSING THE GIFTS OF GOD IN PURITY. 22Q

tions of the Holy Spirit, with the invahiable grace of
HUMILITY. He ascribes nothing to himself. He takes
a low place, and he feels that he ought to take a low
place, before God. But, before he is aware of it, unless
he is constantly on his watch, self-love is secretly wind-
ing itself about this ennobling Christian affection, and
endeavoring to extract some personal merit out of it.
There is a secret and almost imperceptible feeling, (for
in this matter Satan is careful not to show himself too
prominently,) not only that his humility is some evi-
dence in his favor, but that his humility itself is worth
something.

Again, how often it is that the man, who possesses
true Christian benevolence, is assailed in the same insid-
ious way ! There is no question that he is truly benevo-
lent, and benevolent too on the highest Christian prin-
ciples ; but after a time he begins, almost unconsciously
to himself, to poison this eminent Christian grace by an
infusion of self-gratulation. Even the missionary of
the Cross, as he toils beneath the frozen skies of
Greenland, or amid the burning sands of Africa, finds
the secret but deceptive suggestion springing up, he
hardly knows whence or how, that his life of toil and suf-
fering has some little merit, which he can call his own.

And similar results may be noticed in other cases.
The soul, charmed by some soothing and insidious whis-
pers, begins to lull itself to rest, and to repose upon the
couch of its own virtues, its humility, its gratitude, its
inviolable veracity, its benevolence, or some other moral
and Christian grace, instead of resting exclusively upon
the merits of Christ, and ascribing its gifts and graces to
the mere mercy of God. These views will apply essen-
tially, among other things, to joyous states of mind.
The Scriptures abundantly assure us, that there is such
a state of mind as holy joy. But true joy, '' the joy of
the Holy Ghost," flows up and refreshes the inward
heart as a pure fountain, only so long as the soul is fixed
upon God, as the centre of its thought and of its undi-
vided affection. As soon as we begin to think how
20

230 ON THE NECESSITY OF POSSESSING THE GIFTS

happy we are, and to dwell upon and to please ourselves
with the thought, the joy itself becomes an offence, and
diffuses a secret but destructive influence through the
inward life. To be happy in our own happiness, instead
of being happy in God, is to drink from a cistern of
our own construction, ''a broken cistern which can hold
no water." And it is in connection with such views and
facts, that Fenelon has very correctly said, that " the most
eminent graces are the most deadly poisons, if we rest
in them and regard them with complacency." " It is the
sin," he adds, ^' of the fallen angels ; they only turned to
themselves and regarded with complacency their state;
at that instant they fell from, heaven^ and became the
enemies of God.^^

It is exceedingly important, therefore, that all the
Christian gifts and graces should be possessed in purity
of spirit, uncontaminated by any unholy mixtures of an
earthly nature. The mere suggestion, that they have
merit of themselves and separate from the God who
gives them, if it be received with the least complacency,
necessarily inflicts a deep wound. They are accord-
ingly held in purity of spirit, and with the divine ap-
probation, only when their tendency is to separate the
soul from every thing inward and outward, considered
as objects of complacency and of spiritual rest, and to
unite it more and more closely to God. In the language
of the writer just now referred to, " we must sacrifice
even the gifts of God ; " that is to say, we must cease to
regard them and to take complacency in them, in them-
selves considered, that we may have God himself. We
do not find the parent, who has that degree of affection
for his child which may be called entire or perfect love,
making his love a distinct object of his thoughts, and
rejoicing in it as such a distinct object ; that would not
be the genuine operation of perfect love. If his love is
perfect, he has no time and no disposition to think of
any thing but the beloved object, towards which his affec-
tions are directed. His love is so deep, so pure, so fixed
and centred upon one point, that the sight of self, and

AND GRACES OF GOD IN PURITY OF SPIRIT. 231

of his own personal exercises, is lost. It ought to be
thus in the feehngs which we exercise towards God ;
and undoubtedly such will be the result, when the reli-
gious feeling has reached a certain degree of intensity ;
that is to say, when the feeling is perfect, the mind is
not occupied with the feeling itself, but with the object
of the feeling. The heart, if we may so express it,
seems to recede from us ; it certainly does so as an
object of distinct contemplation ; and the object of its
affections comes in and takes its place. O the blessed-
ness of the heart, that, free from self and its secret and
pernicious influences, sees nothing but God ; that recog-
nizes, even in its highest gifts and graces, nothing but
God ; that would rather be infinitely miserable with
God, if it were possible, than infinitely happy with-
out him !

In connection with these remarks, we are enabled to
understand and appreciate the state of mind, which is
described in some primitive writers on interior experi-
ence, as a state of cessation from '' reflex acts." By re-
flex ACTS, as we employ the phrase here, and as it
appears to be employed by the writers referred to, we
mean those acts of the mind, in which the soul turns
inward upon itself, and, ceasing for a time to regard the
mere will of God as the only good, takes a self-conscious
satisfaction in its own exercises. Such acts, when they
are indulged in, stand directly in the way of the high-
est results of the religious life. On the other hand, he,
who has entirely ceased to put forth acts of this kind,
and loves God to the entire forgetfulness of self, losing
sight even of his own exercises, in consequence of being
fully occupied with an infinitely higher object, has
reached the broad and calm position of spiritual rest,
the region of inward and abiding peace — a region
where there is no noisy clamor ; no outcries and contests
of the passions ; no contrivances of prejudice, interest,
and ambition ; no rebellions sighing and tears of the
natural spirit ; but all is hushed and lost in the one deep
conviction that there is nothing good, nothing perma^

232 ON POSSESSING THE GIFTS OF GOD IN PURITl.

nently true, nothiDg desirable, — no, not in heaven itself,
— but pure and everlasting union with the will of God.
Of such a soul it may be said eminently, that it holds the
gifts of God in purity ; since it loses the distinct per-
ception and knowledge of the gifts, in the consciousness
of union with the Giver.

IjORD, thou hast won ; at length I yield.
My heart, by mighty grace compelled,

Surrenders all to thee.
Against thy terrors long I strove ;
But who can stand against thy love ?

Love conquers even me."

233

CHAPTER TWELFTH.

REMARKS ON INTERIOR TRIALS AND DESOLATIONS.

It is perhaps a common opinion, that those who are
greatly advanced in religion, and have experienced what
may properly be regarded as the grace of present sanc-
tification, are not very much tried and afflicted. They
are supposed to possess not only an inheritance of con-
stant peace, but of much joy.

That a truly sanctified person is never in darkness,
in one sense of the term, viz., condemnatory darkness, —
in other words, that he never loses the grace of a con-
fiding trust in God and of solid internal peace, which
his Savior has given to him as his inheritance, — is un-
doubtedly true. If there ever be an exception, — as, for
instance, when the mental powers are depressed and
darkened by the pressure of some physical disease, — yet
such exceptions are probably few in number, are explain-
able on principles peculiar to themselves, and are not to
be regarded as essentially affecting the general doctrine.

But although those who are wholly devoted to God
may be said always to have a solid and permanent peace,
it is not true that they are exempt from heavy afflic-
tions, both external and internal. On the contrary, there
is some reason to believe, that those who love most
will suffer most ; that those who are the strongest in the
Lord will have the heaviest burden to bear. "In the
world," says the Savior, '' ye shall have tribulation.'^
'' For unto you it is given, in the behalf of Christ," says
the apostle, in his Epistle to the Philippians, " not only
to believe on him, but also to suffer for his sake." It is
important to understand this, to know that it is our lot
20*

234 REMARKS ON INTERIOR

and our privilege to be partakers of Christ's sufferings,
so that those who enter into the way of holy living —
which is just what it is described to be, viz., a narrow
way — may not be discouraged and overcome in the
season of heavy trial. Satan will say to them, at such
times, '• Where now is your God ? " And it is exceeding-
ly desirable that they should know how to answer him.

First. It is reasonable to suppose that a holy soul,
one that has experienced the richness of sanctifying
grace, will oftentimes be much afflicted in consequence
of not finding in others a spirit corresponding to its OAvn.
In the present state of the world, when practical holiness
is but partially understood and still less realized, such a
soul, although the social principle remains strong in it, is
necessarily solitary to a considerable degree. How can
it enter with spirit and eagerness into worldly conversa-
tion ? How can it participate, with any degree of relish,
in vain, worldly amusements and pleasures ? Such souls
are sometimes borne down with the desire of imparting
to others the spiritual tidings which God has inwardly
communicated to them. But they find few, and perhaps
none, that are ready and willing to hear them. And thus
they sit alone in secret places, and shed in silence the
solitary tear.

Second. They are afflicted in view of the condition
of the church. With all disposition to be grateful for
what amount of piety there is, and also to make all due
allowance for the deficiencies that exist, they perceive,
and cannot help perceiving, that the church is, to a con-
siderable extent, in bondage. They see very distinctly
that she lives far below her duties and privileges — those
duties and privileges to which her God calls her. It is
their sympathy with the Divine Mind, as well as their
sorrow for the church, which affects them. How can
they possibly be without grief, in view of the insulted
honor and the disregarded beneficence of the God whom
they love ? And if this were possible, — as it certainly
cannot be, — how is it possible for them to refrain from
weeping, when the church, for whom their bleeding

TRIALS AND DESOLATIONS. 235

Savior has purchased, garments of light, voluntarily walk
in sordid and defiled habiliments ?

Third. They have feelings of deep compassion and
sorrow for sinners, which others have not. We would
not assert, that these feelmgs are always stronger than
those of other persons ; but they appear to be more deep-
ly rooted in the mind ; more thoroughly based upon
principle ; more permanent and unchangeable. In view
of the situation of sinners, they may even be said to have
continual heaviness ; not a heaviness which is periodi-
cal ; which goes and comes with a change of circum-
stances ; but is, at least in a modified sense of the term,
continual. There is this peculiarity, however, that their
sorrow, however deep it may be, is always calm. While
they think much of sinners, they think more of God.
And they know that God will be glorified, though sin-
ners are destroyed. This consideration imparts a tran-
quillity of mind, which may sometimes be supposed to
originate in absence of feeling. This calm, deep-rooted
sorrow, in view of the danger of sinners and of the dis-
honor which they put upon God, although, in accordance
with the laws of the human mind, it has its alternations
with other feelings, and is subject to occasional variations,
may yet be said, with a high degree of truth, to be
always with them. It is in this respect peculiarly that
they may be said to sympathize with the blessed Savior
in bearing the burden of the cross ; since there can be
no doubt that it was on account of others, far more than
his own, that he was afflicted in the world, was '' a man
of sorrows and acquainted with grief."

Fourth. But this is not all. God sometimes sees fit
to impose upon these, his beloved children, internal as
well as external crosses. There seems to be almost a
necessity for this. *' The life, which they now live, they
live by faith on the Son of God." The Christian life
is truly and emphatically a life of faith. A life of faith
is necessarily the opposite of a life of direct vision. And
how can the principle of faith operate, much more how
can it acquire strength, unless God shall at times with-

236 REMARKS ON INTERIOR

draw himself from the direct vision, and leave the soul
to its own obscurity? If a man, wishing to test the
spirit of obedience in his son, commands the son to fol-
low him in a certain direction, does he not render his
own test unavailable, by taking him by the hand and
dragging him along ? And so our heavenly Father, if
he wishes to test and to strengthen our faith, must he
not sometimes take us out of the region of openness and
clearness of sight, and place us in the midst of entangle-
ments, uncertainties, and shadows ? What we need,
what we must have, what is absolutely indispensable to
our interior salvation, is faith ; faith which gives the vic-
tory ; faith strong, unwavering, adamantine. It was by
want of faith that we fell ; it is by want of faith that we
are kept in continual bondage ; and it is only by the res-
toration of faith that we can sunder the chains that
shackle us, and walk forth in spiritual freedom. But
faith can never arise to that degree of invigoration, which
our necessities so imperiously demand, while we are
permitted to walk continually in the field of open vision
and under the sunlight of present manifestations. Hence
there seems to be a necessity, that he who has made
us, and who loves us with an infinity of love, should,
nevertheless, sometimes wrap himself in the majesty of
uncreated darkness, in order that we may learn the great
lesson of following God without seeing him, and of
appreciating his uttered word, his simple declaration,
at the same value with his manifested realities and acts.
It is here, then, that we find the secret reason, that
God sees fit to leave to interior desolations and sorrows
those who are truly his sanctified people. Hence it is
that he not only shows us the vanities of the world and
the desolations of the church, the present and prospective
wretchedness of impenitent sinners, — a burden, without
any thing else to enhance it, which is heavy to be borne,
— but he also withdraws at times the light of present
manifestations ; he withholds the comfort of inward sensi-
ble joys ; he leaves the understanding, and even at times
the affections, in a painful state of comparative inert-

TRIALS A.ND DESOLATIONS. 237

ness and aridity; he permits Satan, in addition to these
fearful e\^ilsj to assail us with his fiery darts, injecting
into the intellect a multitude of unholy thoughts, and
besieging us continually with sharp and varied temp-
tations. But there still remains the blessed privilege of
believing. We can still say, " Our expectation is from
the Lord." We still have the privilege of declaring,
even in the deep dejection and brokenness of our hearts,
'' Though he slay me, yet will I trust in him."

Happy are they who endure these grievous trials
without shrinking. Thrice happy, who, like soldiers in
a severe contest, that have lost all but honor, can still
assert, the enemy has not taken the standard with which
they went into battle ; and that, in the loss of all things
else, they still retain their confidence in God. Such
souls are not only redeemed, but purified. They have
passed the decisive test, the object of which is to ascer-
tain whether they love God for himself or for his favors,
and have not been found wanting. If there were dross
upon them before, it has been burned off in this
fiery trial. In the purification and strengthening of our
faith, (that glorious principle which unites us to God,
and which opens in the heart the full fountains of sub-
mission, gratitude, and love,) we are recompensed, and
more than recompensed, for the temporary loss of all
outward goods and all interior consolations. Henceforth
there is union between the soul and its Beloved. It
has no more occasion to say, " My God, my God, why
hast thou forsaken me ? " He returns with assurances,
that wipe away present tears, and give the presage of
future victories. God, in his condescension, permits
himself to be conquered. Infinite Love is led captive.

[In connection with the remarks of this chapter, we take the liberty
to introduce to the reader some stanzas of Madame Guyon, translated
into English by the poet Cowper, which seem in a happy manner to
express the state of a soul which is temporarily left to interior dcso
lations.]

238 THE TRIAL OF CHRISTIAN FAITH.

THE TRIAL OF CHRISTIAN FAITH.

'TwAS my purpose, on a day,

To embark and sail away.

As I climbed the vessel's side,

Love was sporting in the tide,

" Come," he said, " ascend; make haste ^

Launch into, the boundless waste."

Many mariners were there.
Having each his separate care j
They that rowed us held their eyes
Fixed upon the starry skies ;
Others steered, or turned the sails
To receive the shifting gales.

Love, with power divine supplied^
Suddenly my courage tried.
In a moment it was night ;
Ship and skies were out of sight.
On the briny wave I lay.
Floating rushes all my stay.

Did I with resentment burn

At this unexpected turn ?

Did I wish myself on shore,

Never to forsake it more .''

No : " My soul," — I cried, " be still ;

If I must be lost, I will."

Next he hastened to convey
Both my frail supports away ;
Seized my rushes ; bade the waves
Yawn into a thousand graves.
Down I went, and sank as lead,
Ocean closing o'er my head.

Still, hawever, life was safe ;

And I saw him turn and laugh.

" Friend," cried he, " adieu ! lie low

While the wintry storms shall blow ;

When the spring has calmed the main,

You shall rise and float again."

Soon I saw him, with dismay.
Spread his wings and soar away.
Now I mark his rapid flight ;
Now he leaves my aching sight.
He is gone whom I adore '
Tis in vain to seek him more.

I

THE TRIAL OF CHRISTIAN FAITH. 239

How I trembled, then, and feared,
When my Love had disappeared !
" Wilt thou leave me thus," I cried,
" Whelmed beneath the rolling tide ?
Vain attempt to reach his ear !
Love was gone, and would not hear.

" Ah ! return, and love me still '

See me subject to thy will.

Frown with wrath, or smile with grace,

Only let me see thy face.

Evil I have none to fear ;

All is good, if thou art near.

" Yet he leaves me — cruel fate !
Leaves me in my lost estate.
Have I sinned ? O, say wherein ;
Tell me, and forgive my sin !
King and Lord, whom I adore,
Shall I see thy face no more ?

" Be not angry : I resign,
Henceforth, all my will to thine.
I consent that thou depart,
Though thine absence break my heart.
Go, then, and forever too !
All is right that thou wilt do."

This was just what Love intended ;
He was now no more offended.
Soon as 1 became a child,
Love returned to me and smiled.
Never strife shall more betide
'Twixt the Bridegroom and his bride.

240

CHAPTER THIRTEENTH.

OF THE NEW LIFE IN THE IMAGE OF CHRIST.

["Therefore, if any man be in Christ, he is anew creature. Old
things are passed away : behold, all things are become new."
2 Cor. V. 17. " For even hereunto were ye called ; because Christ
also suffered for us, leaving us an example, that ye should follow his
steps." 1 Pet. ii. 21.] '

The old life perishes, in order that there may be a
new creation in Christ. The deformity of the ancient
nature passes away, and the image of Christ in the
soul takes its place. And we can try and be assured
of the truth of the resurrection from the death of sin,
only by its likeness to the life of the Savior. It is a
matter of great gratitude, therefore, that the gospel not
only delineates holiness, which is but another name for
the true inward life, by means of abstract statements,
but represents it visibly and sensibly in the beautiful
mirror of the Savior's personal history. This is a mir-
ror which it is necessary for every Christian, and es-
pecially for those who are earnestly seeking the entire
sanctification of the heart, to contemplate prayerfully
and unceasingly. The more we study the life of Christ,
if we do it with a consecrated and prayerful spirit, the
more it is reasonable to suppose we shall be like him.
And in proportion as we bear his likeness, will those
various imperfections and inconsistencies which often
mar the lives of his followers disappear. We propose,
therefore, in the present chapter, to mention briefly
some of the traits of character which are conspicuous
in the life of our Savior, and Avhich present themselves
particularly to our notice and observation ; beginning

OF THE NEW LIFE IN THE IMAGE OF CHRIST. 241

with those which, in consequence of their close alliance
with the constitution of human nature, seem to have a
natural as well as a religious character.

(I.) And accordingly we proceed to remark, in the
first place, that the Savior, considered in his human
nature, was a man of] sympathy. And in making this
remark, we mean to imply, that he was a man of sym-
pathy on natural as well as on religious principles ; sym-
pathetic as a man, as well as sympathetic as a religious
man. And as such, it is very obvious, from the Scrip-
tures, that he felt a deep interest in all those who are the
proper objects both of natural and religious sympathy ;
for the sick, for the poor, the ignorant, the tempted,
the suffering of all classes and conditions. Although he
loved religious retirement, and knew, more than any one
else, the inestimable privilege of being alone with God,
he felt deeply the claims of a common humanity ; and in
obedience to those claims came forth, and lived, and suf-
fered among men ; weeping with those who wept, and
rejoicing with those who rejoiced. He gave no counte-
nance to an exclusively solitary religion j a religion
which, under the name of meditation and prayer, shuts
itself up in barren insulation, and has no deep and oper-
ative sympathy with men. Where there were wounds
to be healed, whether mentally or bodily ; where there
were tears to be dried up ; whenever and wherever he
could add to the amount of human happiness, or detract
from the sum of human misery, he was present.

He deeply sympathized with those who are the sub-
jects of religious trials and duties, especially with the
beginners in the divine life, with the weak ones and
lambs of his flock. Accordingly, he adapted his instruc-
tions to their capacity of understanding, and also to
their present degree of advancement and strength of
purpose. And hence it is that, on a certain occasion,
after having made some communications to his disciples,
he added, "■ I have yet many things to say unto you,
but ye cannot hear them noio.^'' It is expressly said, in
allusion to this interesting trait of his character, ''a
21

24^ OF THE NEW LIFE

bruised reed he shall not break, and smoking flax he shall
not quench."

It is hardly necessary to add, that those who, in ex-
periencing the inward restoration, have been raised anew
in the image of Christ's likeness, will exhibit this in-
teresting trait in a marked degree. There can be no
such thing as a truly holy heart, which is destitute of a
pure and deep sympathy.

(II.) We may mention, in the second place, as a trait
somewhat closely allied to that which has just been
specified, that the Savior was susceptible of, and that he
actually formed, to some extent, personal friendships
AND INTIMACIES. It would bc Unreasonable to doubt, that
he had a sincere affection — analogous probably in its
nature to the filial and fraternal affections in other cases
— to his mother, his reputed father, and his brethren and
sisters after the flesh. Certainly, we have an evidence
of this declaration in part, not only in the fact of his
dwelling so long with them as he did, but in the cir-
cumstance that, when he was suspended in the agonies
of the cross, he commended his mother to the care of
the disciple John. It would hardly be consistent with
the doctrine of his humanity, and would certainly be at
variance with the many developments of his life as the
"Son of man," to suppose that he did not form a strong
personal attachment to the little company of his disci-
ples. It is said expressly, in especial reference to his
disciples, '' having loved his own, which were in the
world, he loved them to the endy It is also explicitly
narrated, that he loved Mary, and Martha, and Lazarus,
the favored family of Bethany, whom he often visited.
The disciple John, in particular, is characterized as the
disciple whom Jesus loved. As he was set before us as
an example, that we should follow him, this interesting
trait, which resulted in the formation of friendly and
aff'ectionate intimacies, is what we should naturally
expect to find in him. And furthermore, as one who
came to suffer as well as to act, as a "man of sorrows
and acquainted Avith grief," had he not some need even

IN THE IMAGE OF CHRIST. 243

of human sympathy? And if this suggestion be well
founded, where would he be disposed to look for the
consolations, which even the sympathy of men is capa-
ble of affording, except in the bosoms of those whom
he loved peculiarly and confidentially?

In connection with what has been said in relation to
this interesting trait in the Savior, we may remark here,
that nature teaches us (or rather the God of nature) that
increased and special love, other things being equal, may
properly flow in the channel of the domestic affections ;
and also, that it is entirely consistent with holiness — and
not only consistent, but a duty — to exercise special love
towards those, whether we are naturally related to them
or not, with whom we are intimately connected in life,
and whose characters are truly lovely.

As Christians, therefore, as those who have experienced,
or who aim at experiencing, the sanctifying graces of the
Spirit, we may regard ourselves as permitted, both on
natural principles and in imitation of the Savior, to form
such personal friendships and attachments as the provi-
dence of God may favor and his holiness approve. Inti-
macies and friendships, formed on purely worldly princi-
ples, have no religious value, and are often positively evil.
It is important, therefore, to remember, that all such
friendships should be entirely subordinated, as they were
in the case of the Savior, to the will of our heavenly
Father. If, through the influence of the life of nature,
they become inordinate, they are no better than any other
idols. It is certain there is much in them that is amiable
and pleasant, that they are authorized by the example of
the Savior, and that they seem to be even necessary in
our present situation ; but, like every thing else, they
must receive the signature of the divine approbation,
and must be sustained or abandoned at the call of reli-
gious duty.

(III.) A third remark is, that the Savior exhibited and
valued intellectual culti^ie. We do not perceive
that he at any time showed a disposition to separate
religion from rationality. Even in early youth he ex-

244 OF THE NEW LIFE

hibited a strong desire of knowledge. It is related of
him, at the early period of twelve years of age, that he was
found in the temple, sitting in the midst of the Jewish
religious teachers, "both hearing them and asking them
questions. And all that heard him were astonished at
his understanding and answers." He knew very well
that religion must have a basis in the perceptions ; and
that its existence, without some degree of knowledge
and reflection, is a natural impossibility. He knew, also,
that religion cannot be spread abroad from heart to hearty
so as to take root to any great extent, and become effec-
tive in those who are ignorant of it, except by means of
the truth. And accordingly, he improved his early oppor-
tunities of knowing ; and while he grew in stature and
in favor with God and with man, it is stated also that he
*' grew strong in spirit," and that "he increased in wis-
dom." In particular, he seems to have nourished and
strengthened himself intellectually by the faithful study
of the divine lessons of the Old Testament. His repeated
public instructions in the synagogues are a proof of his
intimate knowledge of the Scriptures. In all his per-
sonal and private intercourse, also, even on occasions
which were calculated to agitate aiad afflict him, he was
calmly deliberate, reflective, and argumentative. In his
interviews with his disciples, in his conversations with
publicans and sinners, in his controversies with the Phar-
isees and Sadducees, and on all similar occasions, it is
very evident that he acted, not by passion, but by sober
judgment ; not by impulses, but in a truly reflective and
rational manner ; meeting argument with argument ;
opposing scripture to scripture, as one who knew how
to wield the " sword of the Spirit ; " and subverting
sophistry with the well-considered and appropriate re-
sponses of truth.

It is true, that his illustrations and manner varied with
the circumstances and the occasion, and that he was at
certain times more animated, pointed, and severe, than at
others ; but he never did or said any thing which was
at variance with sound judgment. I have sometimes

IN THE IMAGE OF CHRIST. 245

thought, that persons of flighty conceptions and vigorous
enthusiasm would regard the Savior, if he were now on
the earth, as too cahn and gentle, as too thoughtful and
intellectual, as too free from impulsive and excited agi-
tations, to be reckoned with those who are often con-
sidered the most advanced in religion. He never per-
formed the feat of Simeon Stylites, who, from mistaken
religious motives, spent years on the top of a pillar of
stone ; nor was he violently whirled round like a top, as
is related of some persons who have been the subjects
of religious excitement ; nor did he experience the other
bodily and convulsive agitations, which in some instances
have characterized the religious movements of modern
times, and have sometimes been mistaken for religion
itself. In violation of the proud anticipations of the Jews,
and in conformity with what might be expected from a
Being endued with the highest rationality, he appeared
as a plain, unobtrusive, and reflective man ; coming
and acting like the "kingdom of God" itself, essentially
'' without observation ; " and attracting notice, so far as
he did so, by pure and sober piety only, by the beauty
of virtue sustained and characterized by the strength of
deliberation and wisdom, and not by being the subject
or the agent of eccentricities.

In making these remarks, we do not mean to imply
that the Savior was without feeling. His sympathy
with the sick and the poor, his personal attachments,
his earnest desire for the salvation of sinners, his denun-
ciations of hardened transgressors, all show that he was
susceptible of deep feeling. But what we mean to say
is, that he did not undervalue knowledge and truth;
but, on the contrary, he estimated them highly, and,
under the teachings of the Holy Spirit, made them, as it
were, the basis of the inward life. And I think we may
properly add here, as in accordance with what has been
said, that no feeling, that no contrition or sorrow, and no
other form of feeling whatever, does or can possess any
religious value in the sight of God, except so far as it has
its origin in perception and knowledge.
21*

.^L

246 OF THE NEW LIFE

(lY.) Passing now from what may be deemed his
natm-al to his purely rehgious traits, we remark, in the
fourth place, that the life of the Savior was characterized
by the spirit of entire consecration. The idea of con-
secration seems to be much the same with that of self-
renunciation ; with this difference only, that he who is
the subject of consecration has not only renounced
himself, but has done it in favor of some other object, or
some other being. Accordingly, he who, in renouncing
himself, has renounced all his own private desires, pur-
poses, and aims, and has surrendered his will, which, in
some sense, constitutes himself^ into the keeping of the
divine will, is emphatically a person consecrated to the
divine will ; or, what is the same thing, he is a person
consecrated to God. Now, it is very evident that the
Savior, considered in his humanity, and as a messenger
of God here in the world, had no will of his own. If
he cannot be said, properly speaking, to have renounced
his will, it is because he never possessed a will which
operated at variance with the infinite and divine will.
It was not on his own account that he came into the
world. ''Wist ye not," he says on a certain occasion,
"that I must be about my Fathers business?" "I
came down from heaven," he says in another place, "not
to do mine own will, but the will of him that sent me."
John vi. 38. And again he says, " My meat is to do
the will of him that sent me, and to finish his work."
John iv. 34. There are many other passages of a sim-
ilar import. And the whole history of his life, which is
unstained by any selfish and personal purpose, consti-
tutes a confirmation of them. He could say, " 1 and my
Father are one," because his whole soul lay, as it were,
upon the divine altar ; set apart both to do and to suffer
his Father's will ; " brought as a lamb to the slaughter ; "
" slain from the foundation of the world ; " " offered up to
bear the sins of many."'

It is the same spirit of devout and entire consecration
which is the abiding, and, in its results, the victorious
element of the religious life in all his followers. And

IN THE IMAGE OF CHRIST. 247

it is so, because, by the alienation of self, it puts them
in a situation where they can take hold of the divine
power by faith. Those who have made such consecra-
tion feel that they have no longer any thing which
they can call their own. In every thing which concerns
their personal desires and interests, in every thing
which is at variance with the divine purposes, they are
nailed to the cross. And hence, in the want of all
things in themselves, they have the possession of all
things in God.

(V.) Again, the Savior, considered as a man, lived
by SIMPLE FAITH. A life of faith is almost necessarily
implied in a state of entire self-renunciation. It does
not easily appear how a person who, in the spirit of
self-renunciation, has placed himself in the hands and
under the direction of another, can live spiritually in
any other way than by means of faith. There is noth-
ing left him but simple trust. To renounce ourselves
entirely, and not to repose trust in another, would soon
be followed by a state of despair. So that we may re-
gard it as the natural order of religious sequence, that
the principle of faith, which is life in another, should
take the place of the extinct principle of life in our-
selves. The memorable statement, therefore, that " the
just shall live by faith," was as applicable to the Savior
as to any other holy being. The whole history of the
intercourse which took place, in his state of humiliation,
between him and his Father, is a confirmation of this
position, and declares emphatically that he never
DOUBTED. " Man shall not live by bread alone," he said
to the tempter, '' hut hy every word that proceedeth out
of the mouth of GodP He said to the Jews, on a cer-
tain occasion, " I am not come of myself, but he that
sent me is true." This single expression carries with
it important meaning. It was the truth of God, his firm
and unchanging faithfulness, upon which his soul rested,
as upon an everlasting rock. He assures us, that " with-
out his Father he could do nothing " — a declaration
which seems necessarily to imply the existence of unwa-

248 OF THE NEW LIFE

vering confidence in the Being who was the present and
the only source of his power. There can be no doubt,
therefore, that the direction which he gave to his disci-
ples he was willing to apply, in its full import, to himself:
•' Have faith in God." In his prayer at the grave of
Lazarus, he said, " Father, 1 thank thee, that thou hast
heard me. And I knew, [that is to say, had entire con-
fidence, unwavering faith,] that thou hearestme always."
Faith sustained him in trial as well as in duty ; in the
depths of affliction as well as in the active labors of his
ministry. Even in the agonies of the cross, when every
possible sorrow was inflicted, and every other consolation
was taken away, he was supported by its mighty power
alone.

And in connection with this view, we are not to be
surprised that we find the Savior so often and so earn-
estly urging upon his followers the necessity of living
in the same manner. He taught them, in various ways
and at various times, that faith was the source of their
inward life and power, and that by it they could over-
come all difficulties, " removing even mountains." Dis-
countenancing every other mode of living, he decidedly
rebuked the disposition, originating in unbelief, to seek
a sign, (that is to say, a striking and confirmatory man-
ifestation of some kind,) in addition to and in support
of the simple declaration of God. " An evil and adul-
terous generation," he says, "seeketh after a sign."

(VI.) We proceed to observe, in the sixth place, that
the Savior was a man of prayer. We have already
had occasion to notice his declaration, that '' without
his Father he could do nothing." And as if in practi-
cal recognition and manifestation of his entire personal
dependence, we find him often kneeling in supplication,
and drawing divine strength from the Everlasting Foun-
tain. As God, he had all power. As man, (the aspect
in which we are now contemplating him, ) he had no
power which he did not receive from his heavenly
Father ; and if there was ever any instance of " living
by the moment," (which seems to us the true way of

IN THE IMAGE OF CHRIST. 249

Christian living, and which obviously implies praying
by the moment,) we find it undoubtedly in the life
of Jesus Christ. He may be said, therefore, with a
great deal of truth, to have been praying all the time.
Certainly, he was always m the spirit of prayer ; but,
besides this spirit of continual intercourse with God,
which was as natural to him as the breath which he
breathed, he had especial seasons of supplication, when
he went apart from men, and poured forth his soul in
private.

" Cold mountains, and the midnight air,
Witnessed the fervor of his prayer."

If even the Savior could do nothing without his
Father, — if prayer was as necessary to his spiritual sup-
port as the very air he breathed was to the support of
his body, — let no one suppose that he can sustain the
grace of a truly regenerated and sanctified heart, with-
out possessing a like prayerful spirit.

(VII.) Our next remark is this: The Savior was
conscientious and strictly faithful in whatever his Father
committed into his hands to do. He lived for others ;
and in living for others, he made no secret reservation
that he would in some things consult his own interest.
In the language of Scripture, "He pleased not him-
self." In the various companies in which he mingled,
he never forgot the great mission on which he came.
He was a man of labor as well as of faith ; and showed,
in his whole life, that action is the result of believing.
It has been remarked of him, that if he had not had
something to say to Simon, he probably would not have
been found seated at Simon's table; and that "there
is not an instance of his having sat at meat with sinners,
without reproving their iniquities ; or sharing the hospi-
tality of unbelievers, without forcing them to listen to
his words." He felt it his duty to leave nothing
undone which ought to be done. And he did it delib-
erately, thoroughly, unremittingly. His whole being,
in all its innate power and all its outward efforts, was
devoted to the one great work of doing his Father's will.

250 OF THE NEW LIFE

No personal inconvenience, no opposition and threats of
men, no pressure of personal and temporary interest, nor
any other obstacles, of whatever nature, had the effect
to deter him from doing his duty, and his whole duty,
to God and to men. " I find it impossible," says David
Brainerd, " to enjoy peace and tranquillity of mind,
without a careful improvement of time. This is really
an imitation of God and Christ Jesus. 'My Father
worketh hitherto, and I work,' says our Lord. If we
would be like God, we must see that we fill up our
time for him.*'

(YIIl.) We observe, in the eighth place, although the
Savior was faithful and diligent in the work committed
to his hands, he was not prematurely zealous and obtru-
sive. He realized that every thing, when done in ac-
cordance with the will of his heavenly Father, (a will
which can never be at variance with the highest ration-
ality,) must necessarily have its right time and place.
In repeated instances, when something was proposed to
him to be done, he declined acting in the case, on the
ground that the proper occasion of action had not yet
arrived. "His hour had not yet come." He felt that
he must act in accordance with the will of his heavenly
Father, not only in the thing to be done, but also in
the TIME and manner of doing it. Although, considered
as a mere man, he possessed powers of judgment vastly
greater than fall to the lot of ordinary men, and enjoyed
also the presence and guidance of the Holy Spirit " with-
out measure," he nevertheless felt it to be consistent
with the highest duty to nourish his powers and virtues
in retirement, and not to bear his message, important
and urgent as it was, prematurely to the world.

" Of the three-and-thirty years," says a certain writer,
'' which our blessed Redeemer spent on earth, thirty
were spent in the obscurity and abjection of a private
and humble condition. Notwithstanding the zeal for
the glory of his Father, and the salvation of men, which
consumed his soul ; notwithstanding the tide of disor-
der which overran the world, and the abomination of sin

IN THE IMAGE OF CHRIST. 251

and scandal which pierced his heart, the eternal incar-
nate Wisdom was silent, was hidden, and so remained
until the hour appointed by his Father had come ; re-
pulsing, even with apparent severity, th^ prayer of his
mother according to the flesh, because it seemed to urge
his anticipating that hour." *

This trait in the Savior's character is, in a practical
view, very important. It is probably through a disre-
gard, in part at least, of the course taken by the Sa^
vior, which has now been mentioned, that we find, in
all denominations of Christians, melancholy instances
of persons, who are young in the Christian life, or who
are prompted by an undue confidence, exhibiting a dis-
position to enter prematurely, and sometimes violently,
upon measures which are at variance with the results
of former experience, and with the admonitions of an-
cient piety. All mistakes and erroneous proceedings of
this kind are discountenanced by the example of our
Savior, who quietly remained in solitude and silence,
and was refreshed and strengthened with the interior
dews of heavenly knowledge, till the great hour ar-
rived, appointed in the wisdom of his heavenly Father,
which called him forth to the ministry and the cross.

(IX.) In another particular, also, is the Savior's char-
acter deserving of our notice. He exhibited, in his
daily deportment, a very meek, humble, and quiet dis-
position of mind. Every attentive reader of the Gos-
pels will recollect that this interesting and beautiful
trait shows itself, in his personal history, in a very re-
markable manner. He said of himself, " I am meek
and lowly of heart." In the language of the apostle
Peter, "When he was reviled, he reviled not again;
when he suffered, he threatened not ; but committed
himself to him who judgeth righteously." It was said
of him prophetically, and before his advent into the
world, " He was oppressed and afflicted ; yet he opened
not his mouth." Isa. liii. 7. And again, in the same
prophet, " He shall not cry, nor lift up, nor cause his

* Interior Peace of Pere Lombez, p .529.

252 OF THE NEW LIFE

voice to be heard in the streets." Isa. xlii. 3. At a cer-
tain time, when there was a disposition among some of
his disciples to put forth personal pretensions, and to
claim the preeminence over others, he remarked to them,
" Whosoever will be great among you, let him be your
servant ; even as the Son of man came, not jto be min-
istered unto, but to minister, and to give his life a ran-
som for many." Matt. xx. 28. But it is hardly neces-
sary to make particular references, when his whole life,
in all the varieties of its situation, was a beautiful illus-
tration of this divine trait. He had compassion upon
the ignorant ; he made his dwelling with the poor ; he
travelled on foot from place to place in weariness and
sorrow ; he sat at meat with publicans and sinners ; he
washed the feet of his disciples. In the possession of
the inestimable trait of meekness and quietness of spirit,
let all, who seek the highest degree of purification and
sanctification of heart, be imitators of the example of
Jesus Christ ; who, in the language of the apostle Paul,
" made himself of no reputation, and took upon him the
form of a servant." Philip, ii. 7. Whatever pretensions
any of us might justly put forth as natural men or as
men of the world, or, in other words, whatever we
might justly claim from the world on the world's prin-
ciples, we should, nevertheless, be willing, in imitation
of the blessed Savior's example, to be made of no rep-
utation, and to become the servants of our brethren.

(X.) Another interesting trait in the history and char-
acter of the Savior is, that his inward life was constant-
ly inspired and directed by the presence and operations
of the Holy Ghost. From the Jbeginning to the end of
his earthly course, in all the various circumstances in
which he was placed, he was the subject of the special
influences of divine grace. With a consciousness that
all things were in his power, and with a prompt and
consecrated readiness to act and to suffer continually, he
felt, at the same time, entirely dependent ; and it never
occurred to him that he had any thing, or that he could
do any thing, out of God. From God, operating by his

IN THE IMAGE OF CHRIST. 253

Holy Spirit in his heart, he received all wisdom, all
strength. '' Behold my servant, whom I uphold ; mine
elect, in whom my soul delighteth. / have put my
Spirit upon him.^^ Isa. xlii. L In accordance with this
prophetic annunciation, John the Baptist is said to have
seen the " Spirit of God descending like a dove, and
lighting upon him." In the interesting events which
occurred immediately after his baptism, it is not said of
him, that he went up into the wilderness of his own
accord and of his own will, but that he was " full of
the Holy Ghost, and was led by the Spirit." On one
occasion, when he went into the synagogue of Nazareth
on the Sabbath day, he opened the Scriptures, and read
where it is written, '' The Spirit of the Lord is upon
me^ because he hath anointed me to preach the gospel
to the poor." "He whom God hath sent," says the
Savior, referring to himself, " speaketh the words of
God ; for God giveth not the Spirit hy measure unto
him.''''

We need not multiply testimonies to this effect. We
every where find evidence that the life of the Savior,
in the spiritual sense of the terms, was derived from the
life of God. The branch does not more surely derive
its existence and support from the vine, than the Savior
derived his inward existence from God. Nor is the
branch more closely united to the vine, than he was
united to his heavenly Father. ''I and ray Father,"
he says, "are one."

It will be noticed that, in designating some of the
traits of the Savior's character, we have not paid much
attention to order of arrangement. Perhaps it was not
necessary that we should. Nor do we profess to have
exhausted the subject, and to have mentioned every
possible trait of excellency which his character presents.
Hoping, however, that enough has been said to secure
the favorable and prayerful interest of the reader, we
leave it, important and attractive as it is, with a single
remark further, viz., that the life of the Savior, wheth-
er considered inwardlv or outwardly, was characterized
22

254 OF THE NEW LIFE

by a proportionate fitness or symmetry in all its parts.
It cannot be said of the Savior, as he existed in his
humanity, that he was a mere combination of peculiari-
ties ; a man wonderful, not by the excellences, but by
the eccentricities, of his nature : exciting attention
merely by his strange unlikeness to every thing which
could properly be expected in a man. On the contrary,
every thing was perfect and appropriate in its position,
as well as perfect in its own nature. All the remarka-
ble qualities which, as separate elements, contributed
to the constitution of his perfect character, were blended
together in beautiful harmony. He stands before us
complete in the adaptation of the parts of his character,
as well as complete in the parts themselves ; complete,
therefore, as a whole and generically, as well as com-
plete separately and specifically. As nothing can be
added to the amount of his excellences, so it does not
appear that any thing can be improved in their relative
adjustment, in their beautiful and perfect proportion.
This is the man Christ Jesus, who is set before us as
an example ; who " was tempted in all points as Ave are,
and yet without sin."

(1.) In view of what has been said, a few remarks
may properly be made. And the first is, that the life
of Christ, or rather the religious life as manifested in
Christ, is entirely different in its character from the life
of nature. In the life of nature, which is unprotected
and unrestrained by the conservative principle of supreme
love to God, every thing runs to excess. That which
is good in itself becomes vitiated in its inordinate ac-
tion. Sympathy assumes the shape of querulous weak-
ness. Friendships are stimulated by a secret selfish
influence, till they become idolatry. The love of knowl-
edge distorts itself into obstinacy of opinion and pride
of intellect. An allowable and holy displeasure degen-
erates into the violence of natural anger and revenge.
Even a desire to do good is often perverted, through a
selfish impetuosity, by an injurious and fatal disregard
to the proprieties of time, person, and place.

IN THE IMAGE OF CHRIST. 255

In those who are but partially sanctified, as well as in
those who are wholly dead in their sins, the natural life,
in itself considered, and just so far as it has an existence
at all, is always weak, selfish, inconsistent, passionate,
changeable.

The life of Christ in the soul, or, what is the same
thing, the life of the soul modelled after the image of
Christ, is entirely different. Its sympathy is restrained
and regulated by the suggestions of reason. Its per-
sonal friendships are rendered pure by the exclusion of
all idolatrous regard. Its love is unstained by selfish-
ness, and its indignation is hallowed by love. In the
natural life, every thing is vitiated either by excess or
defect. In the life of Christ, every thing is correspond-
ent to the truth of reason and the commandment of
God.

(2.) In particular, the life of Christ in the soul is dis-
tinguished from the natural life, in being characterized
by great simplicity. It is a common idea, that those
who have been the subjects of the interior transforma-
tion have experienced something which is very remark-
able. And undoubtedly it is so. There is truth in the
idea, but probably not in the sense in which the world
understand the term. The coming of Christ in the soul
is remarkable, in the same sense in which the manner
of Christ's entrance into the world was remarkable. It
was certainly remarkable that the Son of God, the "ex-
press image of the Father," should become the '' bal)6
of Bethlehem," the child of the humble Mary. And
thus the new spiritual life, when it exists in truth, is not
the offspring of earthly royalty, that is heralded by the
huzzas of the multitude, but rather the " infant in the
manger," that is born in obscurity, and is known and
honored only by the lowly in heart. It is a life so far
from any thing that is calculated to attract attention in
the worldly sense, that it is known and characterized in
no one particular more than by what we have denomi-
nated its simplicity ; by its being, in the language of the

256 OF THE NEW LIFE

Savior, like a ^' little child ; " by its freedom from osten-
tation and noisy pretension ; by its inward nothingness.

(3.) Another and the only remaining remark is this :
It is evident that the life of Christ, when examined in
its elements, was sustained on the two great principles
which have been so often mentioned, viz., of entire con-
secration and of perfect faith. It is very trne, that these
two principles, as we have already seen, did not consti-
tute the whole of his inward life ; but it cannot be
doubted that they formed the essential basis of it.
They were its fundamental elements^ the strong pil-
lars on which it rested. In other words, the Savior, in
the true spirit of consecration, appeared in the world,
not for himself and his own pleasure, but for the sim-
ple purpose of doing and suffering the will of his heav-
enly Father. And, in the fulfilment of this object, he
lived, as all his followers ought to live, by the sublime
principle of faith, and not by the inferior guidance of
open vision; so that his life, to express its great outlines
in a single word, was a life united to God by its disrup-
tion from every thing else ; or, in still other expressions,
it was a life so united to God, that it saw, knew, and
loved, every thing else, including himself, in its relation
to the Divine Mind • — in and for God, and God alone.
Happy are they, the features of whose inward existence
are framed and fashioned upon this divine model !

We do not doubt that the inward religious experience,
in different individuals, may receive some modification,
more or less, from the natural character. It will appear
differently in John the Baptist and John the Disciple ;
it will appear differently in Stephen, in Peter, in Paul.
But the difference will exist in the modifications, and
not in the essence, of the thing ; in that which is out-
ward and incidental, rather than in that which is inter-
nal and substantial. But, in all cases of true holiness,
without exception, there must be, and there is, the im-
age of Christ at the bottom. In all cases in which the
work of God is carried to its completion, the soul has

IN THE IMAGE OF CHRIST. 257

become an ''infant Jesus;" and, like its prototype, the
Jesus of Nazareth and the cross, it will grow in " wis-
dom, and in stature, and in favor with God and with
man."

Such Christians and such Christianity will have an
effect upon the world. Those who are formed upon
this divine model not only have a noble lineage, but
they bear in themselves the impress and the inscription
of a true nobility. They are the tree, mentioned by
the Psalmist, which is ''planted by the rivers of water; "
not stinted and dwarfish, as too many are who bear the
name of Christ ; not smitten with rust and eaten with
the worm, — but sound alike in the body, the blossom,
and the fruit ; not crooked, knotted, and unsymmetrical,
but free, expansive, and proportional. Wherever they
go, the world recognizes their character without the
requisite of a formal proclamation. The image of
Jesus, the divinity of the heart, is so written upon the
whole outward life, that they are an "epistle, known
and read of all men."
22*

258

CHAPTER FOURTEENTH.

ON THE TRUE IDEA OF SPIRITUAL LIBERTY.

It has probably come within the observation of many-
persons, that there is a form or modification of religious
experience, which is denominated " Liberty." Hence,
in common rehgions parlance, it is not unfrequently the
case that we hear of persons being ^' in the liberty," or
in the "true liberty." These expressions undoubtedly
indicate an important religious truth, which has not al-
together escaped the notice of writers on the religious
life. The account which is given by Francis de Sales
of " liberty of spirit " is, that " it consists in keeping
the heart totally disengaged from every created things
in order that it ^nay follow the knoion will of God.^^

To this statement of De Sales, considered as a gen-
eral and somewhat indefinite statement, we do not find
it necessary to object. Certain it is, that he who is in
the "true liberty" is "disengaged," and has escaped,
from the enslaving influence of the world. God has
become to him an inward, operative principle, without
whom he feels he can do nothing, and in connection
with whose blessed assistance he has an inward con-
sciousness that the world and its lusts have lost their
inthralling power. Liberty — considered in this gen-
eral sense of the term — is to be regarded as expressive
of one of the highest and most excellent forms of
Christian experience. And we may add, further, that
none truly enjoy it in this high sense but those who
are in a state of mind, which may with propriety be
denominated a holy or sanctified state ; none but those
vvhom God has made "free indeed." We proceed now

TRUE IDEA OP SPIRITUAL LIBERTY. 259

to mention some of the marks by which the condition
or state of true spiritual liberty is characterized. Nor
does there seem to be much difficulty in doing this,
because liberty is the opposite of inthralment ; and be-
cause it is easy, as a general thing, to understand and
to specify the things by which we are most apt to be
inthralled.

(1.) The person who is in the enjoyment of true
spiritual liberty is no longer inthralled to the lower
or appetitive part of his nature. Whether he eats or
drinks, or whatever other appetite may claim its appro-
priate exercise, he can say in truth that he does all to
the glory of God. It is to be lamented — but is, nev-
ertheless, true — that there are many persons of a
reputable Christian standing, who are subject, in a
greater or less degree, to a very injurious tyranny from
this source. But this is not the case with those who
are in the possession of inward liberty. Their souls
have entered into the pleasures of divine rest ; and
they can truly say they are dead to all appetites, except
so far as they operate to fulfil the original and wise
intentions of the Being who implanted them.

(2.) The person who is in the enjoyment of true
spiritual liberty is no longer inthralled by certain de-
sires of a higher character than the appetites — such as
the desire of society, the desire of knowledge, the
desire of the world's esteem, and the like. These
principles, which, in order to distinguish them from the
appetites, may conveniently be designated as the pro-
pensities, or propensive principles, operate in the man
of true inward liberty as they were designed to operate,
but never with the power to enslave. He desires, for
instance, to go into society, and, in compliance with
the suggestions of the social principle, to spend a por-
tion of time in social intercourse ; but he finds it en-
tirely easy, although the desire, in itself considered,
may be somewhat marked and strong, to keep it in
strict subordination to his great purpose of doing every
thing for the glory of God. Or, perhaps, under the

260 ON THE TRUE IDEA

influence of another propensive tendency, — that of
the principle of curiosity, — he desires to read a book
of much interest, which some individual has placed
before him ; but he finds it entirely within his power, as
in the other case, to check his desire, and to keep it in
its proper place. In neither of these instances, nor in
others like them, is he borne down, as we often per-
ceive to be the case, by an almost uncontrollable tend-
ency of mind. The desire, as soon as it begins to
exist, is at once brought to the true test. The ques-
tion at once arises. Is the desire of spending my time in
this way conformable to the will of God ? And if it is
found, or suspected, to be at variance with the divine
will, it is dismissed at once. The mind is conscious of
an inward strength, which enables it to set at defiance
all enslaving tendencies of this nature.

(3.) A man who is in the enjoyment of true religious
liberty will not be inthralled by inordinate domestic or
patriotic affections, however ennobling they may be
thought to be — such as the love of parents and children,
the love of friends and country. It is true that' spiritual
liberty does not exclude the exercise of these affections

— Avhich are, in many respects, generous and elevated

— any more than it condemns and excludes the exist-
ence and exercise of the lower appetites and propensi-
ties. It pronounces its condemnation and exclusion
upon a certain degree of them, or a certain intensity of
power. When they are so strong as to become perplex-
ities and entanglements in the path of duty, then they
are evidently inconsistent with the existence of true
spiritual freedom, and in that shape, and in that degree,
necessarily come under condemnation. I have, for in-
stance, a very near and dear friend, who is exceedingly
worthy of my affections ; but if my love to him leads
me — perhaps almost involuntarily — to seek his com-
pany when my duty to my God and my fellow-men
calls me in another direction, and if I find it diffi-
cult to subdue and regulate this disposition of mind, it
is evident that I am not in the purest and highest state

OF SPIRITUAL LIBERTY. 261

of internal liberty. I have wrongly given to a creature
something which belongs to God alone.

(4.) When we are wrongly under the influence of
disinclinations and aversions, we cannot be said to be
in internal liberty. Sometimes, when God very obvi-
ously calls us to the discharge of duty, we are inter-
nally conscious of a great degree of backwardness.
We do it, it is true ; but we feel that we do not like to
do it. There are certain duties which we owe to the
poor and degraded, to the openly profane and impure,
which are oftentimes repugnant to persons of certain
refined mental habits ; but if we find that these refined
repugnances, which come in the way of duty, have
great power over us, we are not in the true liberty.
We have not that strength in God, which enables us to
act vigorously and freely. Sometimes we have an
aversion to an individual, the origin of which we can-
not easily account for ; there is something unpleasant
to us, and perhaps unreasonably so, in his countenance,
his manners, or his person. If this aversion interferes
with, and prevents, the prompt and full discharge of the
duty which, as a friend and a Christian, we owe to him,
then we have reason to think that we have not reached
that state of holy and unrestrained flexibility of mind
which the true idea of spiritual liberty implies.

(5.) The person is not in the enjoyment of true
liberty of spirit, who is wanting in the disposition of
accommodation to others in things which are not of
especial importance. And this is the case when we
needlessly insist upon having every thing done in our
own time and manner ; when we are troubled about
little things, which are in themselves indifl'erent, and
think, perhaps, more of the position of a chair than of
the salvation of a soul ; when we find a difliculty in
making allowance for the constitutional difl"erences, in
others, which it may not be either easy or important for
them to correct ; when we find ourselves disgusted be-
cause another does not express himself in entire accord-
ance with our principles of taste ; or when we are

262 ON THE TRUE IDEA

displeased and dissatisfied with his religious, or other
performances, aUhough we know he does the best he
can. All these things, and many others like them, give
evidence of a mind that has not entered into the broad
and untrammelled domain of spiritual freedom.

We may properly add here, that the fault-finder —
especially one who is in the confirmed habit of fault-
finding — is not a man of a free spirit. Accordingly,
those who are often complaining of their minister, of
the brethren of the church, of the time and manner of
the ordinances, and of many other persons and things,
will find, on a careful examination, that they are too
full of self, too strongly moved by their personal views
and interests, to know the true and full import of that
ennobling liberty which the Savior gives to his truly
sanctified ones.

(6.) The person who is disturbed and impatient
when events fall out differently from what he expected
and anticipated is not in the enjoyment of true spiritual
freedom. In accordance with the great idea of God's
perfect sovereignty, the man of a religiously free spirit
regards all events which take place — sin only except-
ed— as an expression, under the existing circum-
stances, of the will of God. And such is his unity
with the divine will, that there is an immediate acqui-
escence in the event, whatever may be its nature, and
however afflicting in its personal bearings. His mind
has acquired, as it were, a divine flexibility, in virtue
of which it accommodates itself, with surprising ease
and readiness, to all the developments of Providence,
whether prosperous or adverse.

(7.) Those who are in the enjoyment of true liberty
are patient under interior temptations, and all inward
trials of mind. They can bless the hand that smites
them internally as well as externally. Knowing that
all good exercises are from the Holy Spirit, they have
no disposition to prescribe to God what the particular
nature of those exercises shall be. If God sees fit to
try, and to strengthen, their spirit of submission and

OF SPIRITUAL LIBERTY. 263

patience by bringing them into a state of great heavi-^
ness and sorrow, either by subjecting them to severe
temptations from the adversary of souls, or by laying
upon them the burden of deep grief for an impenitent
world, or in any other way, they feel it to be all right
and well. They ask for their daily bread spiritually, as
well as temporally ; and they cheerfully receive what
God sees fit to send them.

(8.) The person who enjoys true liberty of spirit is
the most deliberate and cautious in doing what he is
most desirous to do. This arises from the fact that he
is very much afraid of being out of the line of God's
will and order. He distrusts, and examines closely, all
strong desires and strong feelings generally, especially if
they agitate his mind and render it somewhat uncontrol-
lable ; — not merely or chiefly because the feelings art?
strong ; that is not the reason ; but because there is rea-
son to fear, from the very fact of their strength and
agitating tendency, that some of nature's fire, which true
sanctification quenches and destroys, has mingled in
with the holy and peaceable flame of divine love. John
the Baptist, no doubt, had a strong natural desire to be
near Jesus Christ while he was here on earth, to hear
hi^ divine words, to enjoy personally his company ; but
in the ennobling liberty of spirit which the Holy Ghost
gave him, he was enabled to overrule and suppress this
desire, and to remain alone in the solitary places of the
wilderness.

(9.) He who is in true liberty of spirit is not easily
excited by opposition. The power of grace gives him
mward strength ; and it is the nature of true strength to
be deliberate. Accordingly, when his views are contro-
verted, he is not hasty to reply. He is not indifferent ;
but he replies calmly and thoughtfully. He has confi-
dence in the truth, because he has confidence in God.
'' God is true ; " and being what he is, God can have no
fellowship with that which is the opposite of truth. He
knows that, if his own sentiments are not correct, they
will pass away in due time; because every thing which

264 ON THE TRUE IDEA

is false necessarily carries in itself the element of its own
destruction. He knows too that, if the sentiments of
his adversaries are false, they bear no stamp of durability.
God is arrayed against them ; and they must sooner or
later fall. Hence it is, that his strong faith in God, and
in the truth of which God is the protector, kills the ea-
gerness of nature. He is calm amid opposition ; patient
under rebuke.

(10.) The person of a truly liberated spirit, although
he is ever ready to do his duty, waits patiently till the
proper time of action. He has no choice of time but
that which is indicated by the providence of God. The
Savior himself could not act until his '' hour was come."
When he was young, he was subject to his parents;
when he was older, he taught in the synagogues. In
his journeyings, in his miracles, in his instructions, in
his sufferings, he always had an acquiescent and approv-
ing reference to that providential order of events which
his heavenly Father had established. On the contrary,
an inthralled mind, although it is religiously disposed
in part, will frequently adopt a precipitate and undelib-
erate course of action, which is inconsistent with a
humble love of the divine order. Such a person thinks
that freedom consists in having things in his own way,
whereas true freedom consists in having things in the
right way ; and the right way is God's way. And in
this remark we include not only the thing to be done,
and the manner of doing it, but also the time of doing it.

(11.) The possessor of true religious liberty, when
he has submissively and conscientiously done his duty,
is not troubled by any undue anxiety in relation to the
result. It may be laid down as a maxim, that he who
asserts that he has left all things in the hands of God,
and at the same time exhibits trouble and agitation of
spirit in relation to the results of those very things,
(with the exception of those agitated movements or dis-
quietudes which are purely instinctive^) gives abundant
evidence, in the fact of this agitation of spirit, that he
has not really made the entire surrender which he pro-

OF SPmiTCJAL LIBERTY. 265

fesses to have made. The alleged facts are contradic-
tory of each other, and both cannot exist at the same time.

Finally. In view of what has been said, and as a
sort of summary of the whole, we may remark that true
liberty of spirit is found in those, and in those only,
who, in the language of De Sales, ''keep the heart to-
tally disengaged from every created thing, in order that
they may follow the known will of God." In other
words, it is found with those who can say, with the
apostle Paul, that they are '' dead, and their life is hid
with Christ in God." The ruling motive in the breast
of the man of a religiously free spirit is, that he may, in
all cases and on all occasions, do the will of God. In
that will his ''life is hid." The supremacy of the di-
vine will — in other words, the reign of God in the heart
— necessarily has a direct and powerful operation upon
the appetites, propensities, and affections ; keeping them,
each and all, in their proper place. As God rules in the
heart, every thing else is necessarily subordinate. It is
said of the Savior himself, that " he pleased not him-
self," but that he came "to do his Father's will."

Another thing, which can be said affirmatively and
positively, is, that those who are spiritually free are led
by the Spirit of God. A man who is really guided by
his appetites, his propensities, or even by his affections,
his love of country, or any thing else other than the
Spirit of God, cannot be said to be led by that divine
Spirit. The Spirit of God, ruling in the heart, will not
bear the presence of any rival, any competitor. In the
heart of true liberty the Spirit of!God rules, and rules
alone ; so that he who is in the possession of this lib-
erty does nothing of his own pleasure or his own choice.
That is to say, in all cases of voluntary action, he does
nothing under the impulse and guidance of natural pleas-
ure or natural choice alone. His liberty consists m
being free from self; in being liberated from the domin-
ion of the world ; in lying quietly and submissively in
the hands of God ; in leaving himself, like clay in the
hands of the potter, to be moulded and fashioned by the
23

^66 ON THE TRUE IDEA OF SPIRITUAL LIBERTY.

divine will. Natural liberty may be said to consist in
following the natural sentiments ; in doing our own de-
sires and purposes, which naturally throng in upon the
soul and take possession. It is like a strong man, that
is under the complete control of his irregular passions.
Spiritual liberty consists in passively, yet intelligently
and approvingly, following the leadings of the Holy
Ghost. It is like a little child, that reposes, in simplicity
and in perfect confidence, on the bosom of its beloved
mother. Natural liberty combines, with the appearance
of liberty, the reality of subjection. He who has but
natural liberty is a slave to himself. In spiritual lib-
erty, it is just the opposite. He who is spiritually free
has entire dominion over himself. Spiritual liberty im-
plies, with the fact of entire submission to God, the
great and precious reality of interior emancipation. He
who is spiritually free is free in God. And he may, per-
haps, be said to be free in the sanae sense in which God
is, who is free to do every thing right, and nothing
wrong.

This is freedom indeed. This is the liberty with
which Christ makes free. This is emancipation which
inspires the songs of angels — a freedom which earth
cannot purchase, and which hell cannot shackle.

267

CHAPTER FIFTEENTH.

ON GROWTH IN HOLINESS.

If a person is holy, how can he be more holy ? \{
he is perfectly holy, how can he increase in holiness i
These are questions which are frequently asked, and
which it is desirable satisfactorily to answer.

That a thing may be perfect in its nature, and yet be
susceptible of growth or advancement in degree, is, I sup-
pose, a matter of common observation. An oak, when
it first rises above the surface of the ground, is so small
and weak, that it may be easily trodden under foot ;
and yet it is as really and truly an oak as when it sub-
sequently stands forth in the strength and stature of a
hundred years. A human being is in his nature as much
a human being in the period of infancy as in the sub-
sequent expansion and growth of manhood. And so,
consider a man in relation to any intellectual power of
the mind, or in relation to any appetite or affection of
the mind, and the same view may very properly be
taken. A person is a reasoner, for instance ; he under-
stands perfectly the principles and process of reasoning,
and he may be able to apply the principles and process
perfectly in a given case ; and yet, under the favorable
influence of the law of habit, he may much increase
the promptness and facility, and consequent perfection,
in the operations of this mental faculty. Again, an
intemperate man may become perfectly temperate ; and
yet we all know the general fact, that one who is thus
entirely reformed from intemperance, is more likely to
be overcome by temptation in the earlier periods of his

268 ON GROWTH IN HOLINESS.

reformation, than when subsequently the temi^erate pnn-
ciple has acquired growth and strength.

And we may not only say, in general terms, that there
may be a growth in perfection, but may assert further,
that the thing which is most perfect, if it be susceptible
of growth at all, will have the most sure and rapid
growth. Which grows most and in the best manner —
the flower which is whole and perfect in its incipient
state, or that which has a canker in it, or is otherwise
injured and defective in some of its parts ? Which will
grow the most rapidly and symmetrically — the child
which is perfect in its infancy, or one which is afliicted
with some malformation ? Illustrations and facts of
this kind seem to make it clear that the spiritually ren-
ovated state of mind, which is variously called holiness^
assurance of faith, perfect love, and sanctification, may
be susceptible of growth or increase. It is not only evi-
dent that there Js no natural or physical impossibility in
it, but, as has been intimated, we may go farther,
and lay it down as a general truth, that perfection in
the nature of a thing is requisite to perfection in degree.
And accordingly, although it is possible for a person who
is partially holy to grow in holiness, a person who is
entirely holy, although he may be assailed by unfavora-
ble influences outwardly, will grow much more. The
obstacles to growth in holiness will not only be much
less in the latter case than in the former, but that inward
vitality, which is necessary to the greatest expansion
and progress, will possess a positive and efl'ective power,
unknown under other circumstances.

(II.) These views not only commend themselves to
common observation and the lights of human reason,
but we remark, in the second place, that they are also
fully in accordance with what we are taught in the
Scriptures. We learn, in relation to John the Baptist,
that he was filled with the Holy Ghost from his birth,
and that consequently he was sanctified from that early
period. But when we contemplate him in after life, in

ON GROWTH IN HOLINESS. 269

the temptations and labors he underwent, in his faithful
preaching, in his stern rebukes of wickedness in high
places as well as low, in his imprisonment, and in the
general growth and expansion of his matured and con-
secrated powers, can there possibly be any difficulty in
ascribing to him a growth in holiness ? Does not the
opposite idea, viz., that in the degree of holiness he was
not more advanced than at the period of his birth, carry
an absurdity upon the very face of it? And we may-
remark further, that it is expressly said of him, '' And
the child grew, and waxed strong in spirit." The
Savior also was holy from the very beginning of his
existence. There was no one power, either of body or
mind, that was not fully sanctified. But it was said of
him, in terms similar to those applied to John the Bap-
tist, Luke ii. 40, ''And the child grew, and waxed
STRONG IN SPIRIT, filled with wisdom, and the grace of
God was upon him." And again it is said of him, in
the same chapter, '' And Jesus increased in wisdom and
stature, and in favor with God and man." What is the
meaning of this increase of strength in spirit ? And how
could he increase in the favor of his heavenly Father,
if, with the increase of his expanding powers, there
was not also a corresponding growth in holy love ? The
Scriptures every where speak of growth. They do not
recognize the idea of standing still ; and all those pas-
sages which require growth in grace and religious knowl-
edge are as applicable after the experience of saUctifi-
cation as before. " Let us, therefore, as many as be
PERFECT, be thus minded." Philip, iii. 15. Be thus
minded in what respect ? The answer is found in the
preceding verse, viz., to "press toward the mark for
the prize of the high calling of God in Christ Jesus."
"Be ye therefore perfect," says the Savior, "as your
Father in heaven is perfect." This remarkable and
most impressive command evidently implies two things.
The first is, that we should be perfect in our sphere ;
that is to say, in our perceptions, our feelings, and our
purposes, to the full extent of our capability. And the
23^

270 ON GROWTH IN HOLINESS.

second is, that we should continually expand, in accord-
ance with that law of increase which is a part of the
nature of every rational being, our capacity of feeling
and of knowledge, whatever it may be. And in doing
this, (that is to say, on the supposition of its being
done,) we fulfil the command absolutely, so far as the
nature of our mental exercises is concerned ; and fulfil
it by approximation, or continual expansion and growth,
so far as relates to their degree. It is thus with the
angels in heaven. They are holy, but are always grow-
ing in holiness. In the nature of their exercises they are
like their heavenly Father, and perfect as he is perfect ;
but in relation to the degree of their exercises, they
can be said to be perfect only in availing themselves
of every possible means of approximation and growth.
Growth, therefore, — continual advancement, — is the
unalterable law of all created holy beings. And
hence it is further said in the Scriptures, in expressions
that are full of weighty import, '' For whosoever hath,
to him shall be given, and he shall have more abun-
dance ; but whosoever hath not, from him shall be taken
away even that he hath." Matt. xiii. 12.

(III.) Some persons may admit the fact of growth
in holiness after the experience of full sanctification,
and still be in some degree of perplexity as to the man-
ner of it. We proceed, therefore, in the third place,
without promising to remove this perplexity altogether,
to enter into some explanations upon this topic. Evan-
gelical holiness, it will be recollected, is nothing more
nor less than perfect love. Love is based in part upon
knowledge, and is necessarily based upon it. It is en-
tirely evident that we can never love an object of which
we have no knowledge ; and it is equally so that, in
proportion as our knowledge extends, we have a wider
intellectual basis for the action of this principle. And
accordingly, every new manifestation of God's character,
every new exhibition of his attributes, every additional
development of his providences, will furnish new occa-
sions for accessions of love. It is the privilege, therefore.

ON GROWTH IN HOLINESS. 271

of a person perfected in love, and consequently a holy
person, to increase in holiness in exact proportion with
his increase in knowledge.

Again, it is well known that there is a great law of
our mental nature termed the law of habit. The law
is, that increased facility and strength of mental action
results from repetition or practice. There does not ap-
pear to be a power of the mind, either intellectual or
sensitive, which may not feel the influence of this law.
And according to this law, every exercise of love, when
the exercises are continuously successive, will give place
to another, which is increased in strength. And hence
a holy being, (not one who is holy to-day and sinning
to-morrow, and so on alternately, but a holy being,) who
continues to be so, will necessarily go on from one de-
gree of strength to another. And we may add, by way
of illustration, that it seems to be the same here as it is
in regard to depravity. Our theologians assure us, that
man is by nature entirely depraved. But they also
agree in asserting, that entireness of depravity does not
preclude the idea of growth in depravity. They admit
that the law of habit strengthens the intensity of the
depraved element. A depraved man is more depraved
than a depraved child ; and a depraved devil is more
depraved than a depraved man. If theologians gener-
ally propound as sound doctrine the idea of growth in
the matter of depravity, when the depravity is entire, it
would be difficult to show its unsoundness in the mat-
ter of holiness.

And there is another important consideration. There
are grounds for the remark, that we may indirectly in-
crease the strength of holy emotions and desires, by a
removal of the various obstacles which oppose and ob-
struct their exercise. The speed of a vessel or of a
railroad car depends not only upon the amount of the
propelling power, whatever that power may be, but also,
in part, upon the number and greatness of the obstacles
to be overcome. If the obstacles are many and great

272 ON GROWTH IN HOLINESS.

the speed will be less. Now, the sanctified person is
continually acquiring knowledge, not only in relation to
the great and adorable object of his perfected love, but
also in relation to his own physical and , intellectual in-
firmities, the nature of temptations, and the subtle arts
of the adversary of souls. In these infirmities, tempta-
tions, and evil arts, he finds very serious obstacles to
his progress in holiness. But every day's experience,
under the instructions and guidance of the Holy Spirit,
teaches their nature and diminishes their power. He
learns where his weakness is, and understands better
than he did at first how to counteract it. He knows the
artifices of the adversary, the insidious manner of his
approaches, and the way in which he can be resisted
and defeated. And the result of this knowledge is, that
many serious obstacles which existed before, and which
perplexed his progress, are removed. His increased
knowledge of the character of God, the influence of
the law of habit, the imparted influences of the Holy
Spirit, have their natural and unobstructed eflect, and
accelerate, as they would not do under other circum-
stances, the ascendant flight of the soul.

These considerations evidently show, that the idea of
growth in holiness, when the heart is already sanctified
to God, is not an unreasonable one. On the contrary,
it would seem, on any principles of reason applicable
to the case, that the growth of a sanctified soul in holi-
ness would be much more rapid than that of a soul but
partially sanctified. The testimony of those who have
arrived at the state of assurance of faith and perfected
love confirms these views. Their testimony is that,
after having reached this state, their growth in grace is
much more rapid and sure than it was before. They
are conscious of incfeased power against temptation, and
of an increase of union with the divine will, to an extent
unknown in their previous experience. What growth,
then, must there be in angel minds, which are neither
obstructed by inward nor by outward evils in their

ON GROWTH IN HOLINESS. 27^"

progress ! What expansion with each revolving day !
What increased intensity of desire ! What higher and
more triumphant energies of love !

In conclusion, we exhort those who are sanctified
to the Lord to grow abundantly in holiness. Of two
persons, both of whom are truly holy persons, one may
grow in holiness more rapidly and surely than another.
This is an important fact, and one that is often over-
looked. The difference of growth in holiness, after the
experience of sanctification, seems to us to depend, next
to believing and earnest application for divine assistance,
upon growth in knowledge. Little claim has any one
to the character of a holy person, who is willing to be
ignorant. We have not reference, in this remark, to the
mere knowledge of natural things, which oftentimes
perplexes rather than promotes the inward life, but to
religious knowledge ; to any thing and every thing
which throws light upon the character, providences, and
the will of God ; and to whatever illustrates the char-
acter, relations, and moral and religious duties, of man.
Holiness, considered in its full extent, is a great study ;
and he only who is willing to be a diligent and faith-
ful student will understand it. Hence we are told, in
the Second Epistle of Peter, that God hath given us all
things that pertain unto life and godliness, 'through
the KNOWLEDGE of him that has called us to glory and
virtue ; " and are directed, in the same chapter, to add
" to our faith virtue, and to virtue knowledge."

274

CHAPTER SIXTEENTH.

ON THE CONFESSION OF SIN.

Should those who are so far advanced in the reli-
gious life as to be justly regarded as sanctified or holy
persons, confess sin ? This is a question which is
sometimes asked with a degree of solicitude, and from
good motives. And besides, it is often adduced as one
of the greatest objections to the doctrine of the realiza-
tion of holiness in the present life, that those who have
experienced it ought not to, and cannot, confess sin.

First. The confession of sin during the whole
course of the present life is exceedingly proper, for
various reasons ; and in the first place, because sin is an
unspeakable evil. We suppose that those who have
experienced a perfected state of faith and love will
understand this remark more fully than others. They
have tasted the bitter fruits of sin ; they have in many
cases endured a severe and terrible contest in driving it
from the heart ; they are now engaged momentarily in
a constant warfare to prevent its reentrance ; they know
it is the one great thing, and the only thing, which sep-
arates the soul from God ; they know that every sin,
even the smallest, is exceedingly heinous in God's sight ,
they feel that they had rather die a thousand deaths
than voluntarily commit even the smallest sin. Now,
when they remember that, during a considerable portion
of their lives, they were sinning against God every day
and hour, despising, injuring, and insulting continually
that great and good Being, whom now their hearts as
continually adore, they are penetrated with the deepest
grief. They never, never can forget the greatness of

ON THE CONFESSION OF SIN. 275

their former degradation and guilt ; and, in their present
state of mind, they never can remember it without
being, at each distinct retrospection, deeply humbled
and penitent. Indeed, as true confession consists much
more in the state of the heart than in the expression of
the lips, and as the surest mark of true confession is an
earnest striving after the opposite of that which is con-
fessed as wrong, those who are earnestly seeking and
practising holiness may be said, in the highest sense of
the terms, to be always acknowledging and always la-
menting their sin. Their watching, their strife, their
warfare, is against sin, as the evil and bitter thing which
their soul hates, and which their souls shall ever hate,
whenever and wherever committed, whether by them-
selves or others, at the present time or in times past.

Second. There is a propriety and a practical impor-
tance in the confession of sin, during the whole course
of the present life ; because our various infirmities, our
defects of judgment, our frequent ignorance of the mo-
tives and characters of our fellow-men, and the relatively
wrong acts and feelings which originate in these sources,
from which no one, in the present period of the history
of the church, can reasonably expect to be free, require
an atonement, as well as our wilful or voluntary trans-
gressions. We do not suppose that it is necessary here
to enter into an argument for the purpose of showing
that such imperfections, originally flowing from our
fallen condition and our connection with Adam, require
the application of Christ's blood. Such is not only our
own belief, but we have reason to believe that it is a
doctrine which is generally conceded by those who
will be likely to take an interest in these inquiries. There
are various passages of Scripture, such as Lev. iv. 3,
and Numb. xv. 27 — 30, which have relation to such
infirmities and sins, and which might be properly con-
sulted, if the present were an occasion to enter into a
minute examination of the subject.

It is in accordance with what has now been said, that

276 ON THE CONFESSION OF SIN.

Christians, who are well established in the interior life,
whenever they have fallen into such errors and infirmi-
ties, experience no true peace of mind until they find
a sense of forgiveness. For an error in judgment ; for
an ill-placed word when there was no evil design or
intention of saying what was wrong ; for an action which
was undesignedly a mistaken one, either through undue
remissness or through undue haste ; for any unavoidable
blindnesses and ignorances whatever, which are followed
by evil and unhappy results, they find no resource but
in an immediate and believing application to the atoning
blood. It is true, they do not ordinarily have those bit-
ter feelings of condemnation and remorse which they
have when they have committed a deliberate transgres-
sion ; but they feel deep humiliation and sorrow of heart ;
they see the results of sin flowing from the original re-
bellion, and have what may perhaps be called an instinc-
tive conviction, that the occasion is a fitting one for pen-
itent grief and for humble confession. Now, as such in-
firmities are very frequent, and as, indeed, they are una-
voidable, so long as we come short of the intellectual and
physical perfection of Adam, we shall have abundant
occasion to confess our trespasses ; and it will ever be
true, that our sin, in this sense of the term, will always
be before us.

It may be proper to remark here, that it was probably
in this view of the subject that Mr. Wesley, while he
maintained, with great ability and earnestness, the doc-
trine of Christian perfection, or of perfect love, did not
hold to the doctrine of sinless perfection. That is to
say, he maintained that it was both our duty and our
privilege to love God with all our heart ; and also that
this state of mind, viz., of assured faith and perfected
love, had been actually, and in many cases, realized.
He maintained, nevertheless, that this state was consist-
ent with all those wrong judgments which are involun-
tary and unavoidable, and consequently with relatively
wrong acts and afiections ; that we are continually liable

ON THE CONFESSION OF SIN. 277

to transgress in the respects which have been mentioned,
even while we are in a state of perfect love, and that
the best of men may say from the heart,

*' Every moment, Lord, I need
* The merit of thy death."

Under these circumstances, he thought it proper and
necessary, that even persons who, on evangelical prin-
ciples, could justly lay claim to the blessing of sanctifi-
cation, should continually humble themselves before God
and make confession. This view seems to be correct.
And it is very desirable, when we look at it in its prac-
tical results, as well as in its moral relations, that it
should continue to be maintained, because it will con-
stantly prompt us not only to seek perfection in love,
which is the most important thing, but to seek perfection
in manners, habits, health, words, knowledge, and all
good judgment.

Third. It is proper, furthermore, to confess our sins,
because there may be sins in us, and not merely those
which result from infirmity and are involuntary, which
are seen by the omniscient eye of God, but which may
not he obvious to ourselves. We have no doubt that, as
a general thing, we may rely upon our consciousness in
confirmation of the great fact of perfection in love. Cer-
tainly it is a reasonable idea that, as a general thing, a
man may know in himself, or in his own consciousness,
whether he loves God or not, and whether he loves him
with his whole heart or not. At the same time, there
may occasionally be cases in which he is left in some
degree of doubt. He may, through the influence of
some sudden temptation, be driven so closely upon the
line which separates rectitude from sin, that it is almost
impossible for him to tell whether he has kept within it.
The Scriptures also recognize the great deceitfulness of
the human heart. Who, then, is able, either on philo-
sophical or Scripture principles, to assert absolutely and
unconditionally J that he has been free from sin, at least
for any great length of time ? We may, therefore, with
24

278 ON THE CONFESSION OF SIN.

great propriety, even if there were no other reason but
this, ask the forgiveness of our trespasses, of our sins,
or of whatever God sees amiss in us ; and it is unques-
tionably our duty so to do.

We may add here, that it is generally, and perhaps
we may say universally, the case, that those who give
good evidence of being in that state which we variously
describe as assurance of faith and as perfect love, and
which involves the possession of the blessing of present
sanctification, speak of their state in a qualified rather
than in an absolute manner. In other words, they gener-
ally express themselves (and it is exceedingly proper that
they should do so) merely as if they hoped, or had rea-
son to hope, that they had experienced this great blessing,
and were kept free from voluntary and known sin. Such
a mode of expression seems to be unobjectionable ; it is
consistent with confession, and corresponds to the pre-
cise state of the case.

Fourth. It is proper and important also to acknowl-
edge our having sinned against God, and to humble our-
selves before him on account of sin, because we are
thus continually reminded of the unspeakable conde-
scension and mercy of God, as manifested in the atoning
sacrifice of Jesus Christ. It is impossible that a truly
holy mind, one that has deeply felt the living God
within, should ever forget the depth of its former deg-
ladation, however difi'erent and however encouraging
may be its present state. And whenever it calls to recol-
lection its former pollution, it cannot be otherwise than
deeply impressed with a sense of the Savior's wonder-
ful goodness and love. May we not even conjecture,
that it will be our privilege through all eternity to re-
member and to confess our former fallen state ? Even
in heaven, renewed and purified as we shall be, we shall,
in one sense at least, be sinners saved by grace; and
shall undoubtedly repeat with joy the song of the ran-
somed, '' Thou wast slain, and hast redeemed us to God
by thy blood out of every kindred, and tongue, and
people, and nation."

ON THE CONFESSION OF SIN. 279

With these considerations we leave the subject, after
a single remark further. While it is proper for all to
make a confession during life, it is nevertheless true,
that the mind of a person who is truly in a sanctified
state is chiefly occupied with supplications and thanks-
givings. Such persons may be said for the most part to
be always praying, always supplicating, and in every
thing giving thanks. The state of those who possess this
blessing is very difterent from the condition of persons
who have nothing but their sins to speak of. Such is
their peace of mind, such their delight in God's char-
Ebcter, such their sense of inward purity, such their con-
formity to God's will, that their prevalent state must
necessarily be one of divine communion and of holy
rejoicing.

281

PART THIRD.

ON

INWARD DIVINE GUIDANCE

24

283

CHAPTER FIRST.

ON THE DISPENSATION OF THE HOLY GHOST.

It is a scriptural, and I suppose a generally-acknowl-
edged fact, that the world is now, in a special manner,
under the dispensation of the Holy Ghost. The Father,
in conceiving and adopting the plaii of man's redemption,
may be said, in relation to our apprehension of things in
TIME, to have reconciled justice and mercy prospectively.
The Son, by coming into the world in accordance with
the plan of redemption, and by fulfilling, in his death
on the cross, the indispensable conditions of the plan,
rendered this reconciliation not only prospectively, but
presently and actually possible. The office of the Holy
Ghost, among other things, is to teach men ; and by
teaching, and other spiritual operations, to induce and
enable them to accept and to realize, in their own reno-
vated persons and natures, all the benefits which the
wisdom of the Father has provided, and which the
voluntary humiliation of the Son has rendered possible.
The work of man's salvation, therefore, in its practical
and personal application, and so far as it remains uncom-
pleted, may be said to be under the direction of the
Holy Ghost. Accordingly, when our Savior left the
world, he held the following language to his disciples :
^' Nevertheless, I tell you the truth ; it is expedient for
you that I go away ; for if I go not away, the Comfort-
er will not come unto you ; but if I depart, I will send
him unto you. And when he is come, he will reprove
the world of sin, and of righteousness, and of judgment."
And again he says, " I have yet many things to say

/i84 ON THE DISPENSATION

unto you, but ye cannot bear them now. Howbeit, when
lie, the Spirit of Truth, is come, he will guide you into
all truth ; for he shall not speak of himself; but whatso-
ever he shall hear, that shall he speak ; and he will
show you things to come. He shall glorify me ; for
he shall receive of mine, and shall show it unto you."
John xvi. 7, 8, 12, 13, 14.

The Holy Spirit, therefore, is to be regarded as the
appointed and effective renovator, guide, comforter, and
teacher, of the children of men. In the moral and reli-
gious world, all good is from him ; and beyond the reach
of his influence, and irrespective of his presence and
operations, there is not, and cannot be, any thing which
is valuable or desirable. There are some reasons for
saying, that the dispensation of the Holy Spirit is pre-
cisely opposite and antagonistical, in its principles and
results, to what may be called the natural dispensation,
viz., the law of the natural heart, or the reign of self
m the soul. Man, before his fall, had a true life in God.
He did not live by his own vitality, and flourish upon
his own stock. The power of God possessed its habi-
tation in the centre of his soul — a living, animating,
purifying principle. If he possessed, as undoubtedly he
did, what might properly be denominated natural ability,
it was, nevertheless, natural ability made alive, inspired,
animated, by an ability out of and above nature. It
was enough for him to know, and rejoice in, the fact that
God was the continuance, as well as the beginning, of his
inward life ; that every good thought and good feeling,
that all purified activity and divine strength, all holy love
and all angelic aspirations, were from God, and from
God alone. And his apostasy, as it seems reasonable to
suppose, consisted in the alienation and dethronement
of this inward divine power, and in the substitution of
SELF instead of God. In the language of another, " man
broke ofl^ from his true centre, his proper place in God,
and therefore the life and operation of God was no more
in him. He was fallen from a life in God into a life

OF THE HOLY GHOST. 285

of SELF, into an animal life of self-love, self-esteem, and
self-seeking in the poor, perishing enjoyments of this
world. This was the natural state of man by the
Pall. He was an apostate from God, and his natural
life was all idolatry, where self was the great idol
that was worshipped instead of God."*

The object, therefore,, of Christ's coming into the
world, was to place men essentially in the condition in
which they were before the Fall — not only to secure
their forgiveness, but to make them holy ; not only to
make them holy, but to make them so in the only way
in which Adam or any other being was ever made holy,
viz., by means of the living and constant operation of
God in the soul. Hence the necessity of the dispensa-
tion of the Holy Spirit. Hence the various directions
which are given in the Scriptures not to grieve and not
to quench the Holy Spirit. Hence the declaration, that
Christians are the temple of the Holy Ghost. And ac-
cordingly it is a great truth, though but imperfectly un-
derstood and estimated, that he who moves and acts,
in religious things, without the attendant operation and
grace of the Holy Ghost, cannot be spiritually wise, and
is not in the way to be spiritually benefited.

(II.) The object of that peculiar state of things, which
may with some good reason be described as the dispen-
sation of the Holy Ghost, will not be completely real-
ized till all Christians are filled with the presence and the
operations of this Divine Agent. And why should not
Christians of the present day experience this great inward
result, as well as those of the primitive ages? It was
said of John the Baptist, even before his birth, '' and he
shall be filled with the Holy Ghost." It is related both
of his mother Elizabeth, and of his father Zachariah, that
^' they were filled with the Holy Ghost." The apostle
Peter and the martyr Stephen are described as being, in
like manner, "full of the Holy Ghost." The disciples,
on th'e day of Pentecost, are said to have been '' filled

* Law's Spirit of Prayer, Part 1. chap. 2

286 ON THE DISPENSATION

with the Holy Giiost." Similar language is applied to
the Savior : And Jesus, '' being full of the Holy Ghost,"
returned from Jordan, and was led by the Spirit into the
wilderness. The baptism of the Holy Ghost, which is
repeatedly spoken of, probably means, in some places, if
not in all, the same thing with being filled with the
Holy Ghost.

In the times of the apostles, miraculous powers were
connected with the descent and the fulness of the Spirit's
operations. The gift of these powers seems to have had
special reference to the circumstances of the times, and
to have been temporary. But the infinitely greater
blessing, the crowning work of the Holy Spirit, —that of
imparting to the soul the grace of assured or perfect faith,
and the attendant grace of perfect love, — still remains.
Now, if the Holy Ghost came into the world to dwell
with men, to take up his abode with them, and to teach
them ; if he came to inspire within them the highest pos-
sible faith and love, and to procure to them the highest
possible purity and peace, then it seems to me that the
object of the dispensation of the Holy Ghost is not, and
cannot be, completely realized till it can be said of all
Christians, as it was said anciently, that they are men
full of the Holy Ghost. Till this is done, there is a
resistance in the heart proceeding from the remaining
life of self, and from the inspiration-and artifices of Satan,
which ought not to be. The Holy Spirit is ready, not
only to advance, but entirely to accomplish, the inward
work, whenever the people of God are prepared, with
childlike simplicity of spirit, and without any reservation,
to undergo his sharply-searching and purifying agency.
It is the spirit of self, showing itself in the forms of dis-
trust and resistance, which obstructs this faithful but
friendly operation; which grieves the Spirit, and pre-
vents his purifying the heart with the waters of the inte-
rior baptism. Let the followers of Christ ponder well
these important truths. Let them strive to keep in
mind, that they can do nothing well, in the moral and
religious sense of the terms, which is not prompted by

OF THE HOLY GHOST. 287

the presence and suggestions of the Holy Spirit ; and
certainly that they cannot do all things well, bringing
every emotion and passion into subjection, and walking
always in the commandment of faith and love, without
being '-'- filled ^^^ as the Scriptures express it, with his effi-
cacious agency.

(III.) An inquiry may arise here, In what manner
does the Holy Spirit operate in individual hearts ? In
relation to the subject involved in this inquiry, it does
not appear that any specific and certain rule can be laid
down. The methods of the divine operation appear to
be one of the secret things which are hidden with God.
Accordingly, the Holy Spirit, so far as his method or
manner of his influences is concerned, operates diff'erent-
ly in difierent cases. " The wind bloweth where it list-
eth, and thou hearest the sound thereof, but canst not tell
whence it cometh and whither it goeth. So is every
one that is born of the Spirit." He sometimes comes
with sudden and almost visible efficacy, and produces his
results with "observation." But, still more frequently,
as it seems to us, he comes as a " still small voice," and
operates in a secret and silent manner ; but with no dim-
inution of effective power and of inward purification.

" If the Lord be pleased," says Mr. Fletcher, " to come
softly to thy help ; if he make an end of thy corruption
by helping thee gently to sink to unknown depths of
meekness ; if he drown the indwelling man of sin, by
baptizing, by plunging him into an abyss of humility, —
do not find fault with the simplicity of his method, the
plainness of his appearing, and the commonness of his
prescription. Nature, like Naaman, is full of prejudices.
She expects that Christ will come to make her clean
with as much ado, jjomp, and bustle, as the Syrian gen-
eral looked for ' when he was wroth and said. Behold, I

thought. He will surely come out to me and stand

and call on his God -and strike his hand over

the place and recover the leper.' Christ frequently

goes a much plainer way to work, and by this means he
disconcerts all our preconceived notions and schemes of

288 ON THE DISPENSATION

deliverance. ' Learn of me to be meek and lowly of
heart, and thou shalt find rest to thy soul.' Instead,
therefore, of going away from a plain Jesus in a rage,
welcome him in his lowest appearance, and be persuaded
that he can as easily make an end of thy sin, by gently
coming in ' a still small voice,' as by rushing in upon
thee in ' a storm, a fire, or an earthquake.' " *

(IV.) At this place in our remarks, another inquiry
naturally arises — How shall a person know, since the
modes of the Spirit's interior action are so various, when
he experiences the fall or completed presence and oper-
ations of this Divine Agent ? A proper answer, so far as
it goes, would perhaps be, that this can be known only by
the results of such divine presence and agency. These
results, in their entire length and breadth, we will not
attempt to analyze at the present time ; but will only
go so far now as to say, that one of the most decisive
marks of the presence of the Holy Ghost in its fulness,
is a resigned and peaceful state of the spirit, originating
in perfect faith in God. In the precise state of mind to
which we now have reference, there seems to be an en-
tire subsidence or withdrawal of that natural excitability
which is so troublesome to the Christian ; and instead
of the eager and unsettled activity of nature, the substi-
tution of a pure and deeply-interior rest of the soul, such
as was seen in our Savior, and resembling, on the small
scale of man's limited spirituality, the sublime and pas-
sionless tranquillity of God.

Undoubtedly there are other important marks, charac-
teristic of the inward fulness of the divine power. But
this, if it he rightly understood^ may be regarded as the
highest result of the divine operation upon the human
mind. It is not, therefore, merely the Christian whose
mental exercises are characterized by traits that are cal-
culated to excite outward observation, that is filled with
the Holy Ghcst, to the exclusion of others. Still more
frequently is this fulness experienced in the hearts of

* Fletcher's Works, vol. ii, p,650.

OF THE HOLY GHOST. 289

those who sit in soHtary places, unknown to the world ;
who Uve, in the secrecy of their spirits, with God alone ;
and of whom the multitude around them, ignorant of the
interior power which dwells in their souls, know only
this — that they perform the religious and temporal duties
of life with fidelity and gratitude, and endure its trials
and sorrows with silence and submission. We would not
have it understood, however, as these remarks might seem
to imply, that persons in this calmly peaceful and tri-
umphant state of mind, are destitute of feeling. Far
from it. They have feeling ; but it is regulated feeling
— perfect in degree, but symmetrical in all its relations ;
and therefore resulting in that angelic aspect of religious
experience which has been indicated. And the expla-
nation is this : Every emotion is so perfectly adapted to
its appropriate object ; every desire and affection is kept
so perfectly in its position ; every volition moves so
surely and strongly towards the goal of perfect recti-
tude ; all worldly tendencies and attachments, all hopes
and fears, all joys and sorrows, are so completely merged
in the overruling principle of supreme love to God, — a
principle which makes all of God and nothing of the
creature, — that the result is, and of necessity must be,
inward quietude —

" The peaceful calm within the breast,
The dearest pledge of glorious rest."

25

290

CHAPTER SECOND.

THE PROVIDENCES OF GOD CONSIDERED AS INTER-
PRETERS OF THE INWARD OPERATIONS OF THE
HOLY SPIRIT.

We propose, in the present chapter, to enter upon a
subject which may justly be regarded as one of especial
importance and interest. The proposition which we
lay down, and which we design to illustrate, is the fol-
lowing, viz. : We cannot, as a general thing, arrive at
the true interpretation and import of the inward sugges-
tions of the Holy Spirit, except by connecting them with,
and considering them in their relation to, God^s out-
ward providences.

Our first inquiry is, what we are to understand by the
providences of God. In answering this question, it does
not seem to be necessary, for any purposes we have at
present in view, to go into the distinction, which is fre-
quently and very properly made, of the ordinary or com-
mon providence of God, viz., that which is exercised
in connection with secondary causes, and in the common
course of things ; and of the extraordinary providence of
God, or that which is altogether out of the common way,
and has the nature of a miraculous operation. Saying
nothing of extraordinary providences, we apprehend that
there is no ordinary or common providence of God of
such a nature as to exclude him from an actual presence
and supervision in relation to all things whatever. It is
enough for us to know that the hand of God is, either
positively or permissively, in every thing. In our appre-
hension, therefore, all events (excepting such as involve
the commission of sin, and even these are to be regarded

OF THE OPERATIONS OF THE HOLY SPIRIT. 291

as permissively providential) are to be considered as
providential in the positive sense of the term. In other
words, whatever takes place — sin only excepted — is to
be regarded as expressive, in some important and positive
sense, of the will of the Lord. The controlling presence
of the Almighty is there. God is in it. Certainly, there
is abundant fomidation for this view. If God clothes
the grass of the field, if not a sparrow falls to the ground
without his notice, if the very hairs of our heads are
numbered, how can it be otherwise ? It seems to us,
therefore, that every true Christian ought to see. and will
see, God providentially and positively present, with the
exception which has just been made, in the events of
every passing moment.

We remark, in the second place, that the presence
and agency of God, in his providences, is not an acci-
dental thing, but is a result which has reference to the
divine wisdom and choice. Whatever takes place, with
the exception of sin, is not only a portion in the great
series of events, but takes place in accordance with the
well-considered and divinely-ordered arrangement or
plan of things. Accordingly, every thing which takes
place indicates, all things considered, the mind of God
in that particular thing. And hence we may be said to
reach, through the divine providences, a portion of the
divine mind, and to become acquainted with it. We
do not mean to say that we possess, in respect to that
particular thing, the whole of the divine wisdom ; but
we undoubtedly possess a portion of it which is un-
speakably valuable. To some extent, certainly, it can
always be said, that God reveals himself; that is to
say, he leveals his mind and will.

We proceed to remark again, and in connection with
what has been said, that the providences of God are,
to a considerable extent, the interpreters of the mind of
the Holy Spirit. The mind of God, as it is disclosed
in his providences, and the mind of the Holy Spirit, as
it reveals itself in the soul, are one ; and consequently,
in their different developments, from time to time, can

292 THE PROVIDENCES OF GOD AS INTERPRETERS

never be at variance, but will always be in harmony,
with each other. And not only this, — they have a
relation to each other, which is mutually and positively
illuminative. They throw light, the one upon the
other. Certain it is that the mind of the Spirit, in all
cases of mere practical action and duty, cannot, as a
general thing, be clearly and definitely ascertained,
except in connection with providential dispensations.
Such dispensations are the outward light, which cor-
responds to and throws a reflex illumination upon the
inward light. And this is so general a law of the divine
operation, that persons who are truly led by the Spirit
of God are generally, and perhaps always, found to keep
an open eye upon the divine providences, as important
and true interpreters of the inward spiritual leadings.
And accordingly we find the following expressions in
the Life of Madame Guyon : " My soul could not
incline itself on the one side or the other, since that
another will had taken the place of its own ; but only
nourished itself loith the daily providences of God.''''
And again : " The order of Divine Providence makes the
whole rule and conduct of a soul entirely devoted to
God. While it faithfully gives itself up thereto, it will
do all things right and well, and will have every thing
it wants, without its own care ; because God, in whom
it confides, makes it every moment do what he requires.
God loves what is of his own order." *

Hardly any thing, in the conduct of the divine life in
the soul, is more important than thus to keep an open
and faithful eye upon the arrangements of Divine Provi-
dence. Until the divine intimations within are cleared
up and illustrated by the subsequent openings of Prov-
idence, it seems to me to be the duty of Christians to
remain in the attitude of patient expectation, and of
humble and quiet faith. It is true, we may already be
possessed of the inward voice, the declarations of the
Spirit in the soul. But these inward intimations, taken

* Life of Madame Guyon, Pt. I. chap. 27; Pt. II. chap. 2.

OF THE OPERATIONS OF THE HOLY SPIRIT. 293

hy themselves, may, in many cases, be very obscure ;
and so long as we do not satisfactorily know the infor-
mation involved in them, and the issues to which they
lead, it is obviously a duty to keep looking upward,
in a childlike siaiplicity and faith, for those further
developments which the openings of Divine Provi-
dence may impart.

I have sometimes thought that there is a similitude,
or analogy, between the natural mind and the spiritual
mind, in relation to the subject now under consider-
ation. The natural mind (that is to say, the perceptive
and reflective ability which is naturally given us) is
adapted in its operations and results to the natural world
around us. The ability which we possess of realizing
in ourselves the various auditory, visual, and tactual
sensations and perceptions would be of no avail, would
be practically useless, without the corresponding sounds,
colors, and forms, of the external world. The mind,
therefore, in some of its important operations, and the
external world, are precisely and admirably fitted to go
together. They are practically the mutual correspond-
ences and counterparts of each other. And it seems
to be essentially the same with the spiritual mind ; that
is to say, with the mind enlightened and guided by the
influences of the Holy Spirit. The mind is divinely
inspired, in the first instance, with thoughts and views
which may be considered as conditionally instructive
and binding upon us ; but which can be drawn out of
this state of conditionality, and be made positively
clear and binding, only in connection with those various
outward events which the divine providence is contin-
ually developing. As instruments of music will not give
utterance to their beautiful sounds till they are touched
and swept by an outward hand, so the inward inspiration
of the Holy Ghost is to some extent latent in the
mind, and is not susceptible of being distinctly analyzed
and heard in its responses to the spiritual ear, until it
receives its interpretation from the outward application
of providential events. In other words, as the natural
25*

294 THE I'll EVIDENCES OF GOD AS INTERPRETERS

mind, and the natural or outward world, are mutually
and reciprocally adapted, so also the spiritual mind and
the providential world are mutually correspondences
and counterparts of each other.

Accordingly, although a person may befully conscious
of the presence of the Holy Spirit operatmg upon and
guiding his mind, still it remains a great truth, that it is
a guidance which, in some important sense, may be re-
garded as dependent on those prospective developments
which still remain in God's mysterious keeping. Hence,
as the interpretation of the inward suggestions of the
Holy Spirit exists, in so great a degree, in the correspond-
ent facts and aspects of outward providences, it becomes
every one, as has already been intimated, and especially
every one who is seeking to live a truly devoted and
holy life, to keep an eye humbly but conscientiously
watchful upon all providential events ! As in the ex-
pressions which have already been quoted, he should
*' nourish himself with the daily providences of God."

In connection with the doctrine which has been laid
-down, a few incidental remarks remain. And the first
is, that this doctrine strikes at the root of too great
eagerness of spirit, and of all inordinate self-activity.
He who would walk with God must walk in God's
order. God not only requires us to obey and serve him,
ibut to obey and serve him in his own time and way.
In the eye of God, voluntary disobedience in the manner
of the thing, is the same as disobedience in the thing
itself. If, therefore, in order to walk with God, we must
walk in God's order, and must operate with him in his
own time and way, it will be necessary for us to subdue
our natural eagerness and impetuosity of spirit.
" Again, this doctrine is totally opposed to the indul-
gence of an inactive and sluggish spirit. He who is se-
riously disposed to meet every movement of God's prov-
idence in the fulfilment of every known duty, will
find no time to be idly and uselessly thrown away.
Every moment, as it comes, brings with it its appropriate
instructions, and calls for its appropriate duties. It does

OF THE OPERATIONS OF THE HOLT SPIRIT. 295

not always call for outioard action ; but it calls for
something to be done. It does not always, nor does it
ever, call for a feverish and unreflecting excitement ;
bat, on the other hand, it never approves a listless and
unprofitable inactivity. Nevertheless, every moment
brings its duty, although not always to be fulfilled in
the same manner. That duty may be outward action ;
or it may be inward retirement and conversation with
God. It may relate to the improvement of others; or
it may have relation to the instruction and improvement
of ourselves. It may call us to open and aggressive
assaults upon the strongholds of sin ; or to the secrecy
of the closet and the sacredness of private supplication.

Finally, in view of what has been said, we may lay
it down as a great principle in the practical doctrines of
holiness, that a soul wholly devoted to God will always
endeavor to move calmly, yet firmly and exactly, in the
blessed order of the divine providences — neither pre-
maturely and excitedly hastening in advance, nor yet
sluggishly and carelessly lagging behind.

And this truth, be it ever remembered, is one of the
leading elementary conceptions embraced in the great
and glorious idea of walking with God. It is noticed
by writers on philosophical subjects, that some sorts of
motion are pleasant and beautiful to the beholder, whil
others are not so. And they assert further, that objects in
motion are thus beautiful, (for instance, a winding stream
or a ship under gentle sail,) partly, at least, because they
are in harmony with the laws of our own mental move-
ment. But where the outward motion, which we are
contemplating, is accelerated beyond a certain degree
of rapidity, so as to be out of correspondence with the
natural movement of our own minds, it at once ceases
to be pleasant and beautiful, and becomes painful ; and
so, on the other hand, when the motion becomes unu-
sually sluggish and tardy, so as to fall in the rear of the
movement of our own minds, and retard it, it then also
loses its character of beauty. And it is somewhat sim-
ilar in relation to the providences of God. When the

296 OF THE OPERATIONS OF THE HOLY SPIRIT.

inward operation of the holy soul keeps in exact corre-
spondence with the progress of God's providences, mov-
ing in time and place just where he moves, then all is
orderly and divinely beautiful. But when, through un-
faithfulness to God's grace, we are jostled out of the
divine order, either by going in advance through pre-
cipitancy, or falling in the rear through worldly sloth,
we are no longer conscious of this divine harmony and
beauty. Under such circumstances we necessarily lose,
in a considerable degree, the sense of God's presence
and favor, and, wandering in our own position, and out
of the divine position, we experience but little else than
darkness and sorrow.

297

CHAPTER THIRD.

SUGGESTIONS TO AID IN SECURING THE GUIDANOE
OF THE HOLY SPIRIT.

One of the most important questions which can occu-
py the minds of those who wish to experience the
reality of the interior spiritual life, h — In what manner
can we most certainly secure the ev(,r-present and guid-
ing influences of the Holy Spirit ? We learn from the
Scriptures, that those who are the sons of God are led
by the Spirit of God. And a woe is expressly denounced
against those "■ foolish prophets that follow their own
SPIRIT." * The facts of individual experience, in relation
to the subject of a divine guidance, abundantly confirm
the truth of the scriptural declarations. " Though this
secret direction of the Almighty," says Sir Matthew
Hale, who was distinguished as a Christian as well as a
scholar and a judge, " is principally seen in matters
relating to the good of the soul, yet even in the con-
cerns of this life, a good man, fearing God, and begging
his direction, will very often, if not at all times, find it.
T can call my own experience to witness, that even in the
temporal affairs of my whole life, I have never been dis-
appointed of the best direction when I have, in humility
and sincerity, implored it." And I think we may un-
doubtedly regard it as a great truth, ever to be kept in re-
membrance, that the true children of God, so far as they
live acceptably to him, are guided by the Spirit of God.
This great truth, that, as followers of God, it is our
privilege and duty to be led by the Spirit of God, may
be realized continually in our personal experience, as it

* Ezek. xiii. 3,

298 SUGGESTIONS TO AID IN SECURING

seems to us, in connection with a few simple but funda-
mental conditions.

I. In the first place, we cannot reasonably expect to
be guided by the Spirit, unless we desire it. And if
we expect a continuance of this guidance, the desire
must be permanent and strong. It would be extremely
absurd to suppose that the Holy Spirit will condescend
to dwell with us, if we have no desire for it, or if we
have not a permanent and strong desire. But we can-
not suppose that those who aim after holiness of heart
are without this desire ; and therefore we do not con-
sider it necessary to dwell upon this point.

II. In order to realize this great blessing, we must
have faith in God, that he will do for us the thing which
we ask. To desire of God without having faith in
the Giver, is nearly as effectual a way to defeat the
object of our request, as to be without desire. But on
this point also we will not delay. Who can be ignorant
that one of the first elements in the life of holiness is
the doctrine of faith? '' Without faith it is impossible
to please God." How can it be possible, then, without
faith, to receive the blessing of the Holy Spirit ?

III. Besides those which have been mentioned, there
is another condition necessary to be realized, in order to
have the guiding influences of the Holy Spirit always
with us ; namely, we must cease from our natural ac-
tivity. We do not mean to say that we must be inac-
tive ; that we must be wholly and absolutely without
mental movement ; but merely and precisely that we
must cease from the activity of nature. In other words,
ceasing from self and from its turbulent and deceitful
elements, and, as a consequence of this, ceasing to place
ourselves and our personal interests foremost, we must
keep our own plans, purposes, and aims, in entire sub-
jection. For instance, when we ask God to guide us,
we must not at the same time cherish in our hearts a
secret determination and hope to guide ourselves ; just
as some persons foolishly, and almost wickedly, ask the
advice of their neighbors, when they have already fully

THE GUIDANCE OF THE HOLY SPIRIT. 299

decided in their own minds upon their future course of
action. If we would have our desires of being continually
guided by the Holy Spirit fully realized, we must not only
give up our personal and self-interested plans and pur-
poses, submitting every thing into God's hands with entire
childlike simplicity, but it is important also not to give
way to uneasy, agitated, and excited feelings. The ex-
istence of undue eagerness and excitement of spirit is
an evidence that we are, in some degree, afraid to trust
God, and that we are still too much under the influ-
ence of the life of nature ; so that to cease from the
activity of nature, when properly understood, seems to
be nothing more nor less than to cease from the spirit of
self-wisdom, self-seeking, and self-guidance, and thus
to remain in submissive and peaceful simplicity and dis-
engagement of spirit, in order that God may enter in,
and may guide us by the wisdom of his own divine
inspiration.

It may be proper to add here, that the view which
has now been expressed is entirely consistent with the
exercise of our powers of perception and reflection. A
cessation from our natural activity, in the sense which
has been explained, is not only consistent with, but it
is evidently favorable to, a just exercise of these powers.
They will be found at such times to be free from
erroneous and disturbing influences, and to possess a
clearer insight into the truth.

IV. In order to secure the continual presence of the
Holy Spirit, we must not only fulfil the condition of
ceasing from the self-interested activity of nature ; we
must not only believe in God's truth and faithfulness to
his promises, attended with a sincere desire for the bless-
ing under consideration ; but when we ask under such
circumstances, it is our privilege and duty to believe
that we now have the thing which we ask for. If, for
mstance, in true detachment and simplicity of spirit,
and with a sincere desire for the object, we seek the
divine wisdom, which is the gift of the Holy Spirit, to
guide us in some difficult case of duty, we are bound,

300 SUGGESTIONS TO AID IN SECURING

on the principles of Scripture, to believe (provided, fur-
ther, that we exercise all our powers of perception and
reasoning applicable to the case) that we do now have
all that wisdom which God sees to be necessary for us.
Accordingly, we are not at liberty, in the spirit of dis-
trust towards God, to go about to seek some new natural
light to see our spiritual wisdom with. Such wisdom,
resting, in its origin, upon the immutable promise of God,
— a promise which is fulfilled in connection with the ex-
ercise of faith, — is, for the most part, hidden from all
forms of sight on the part of the creature, except one.
That is to say, as it has its origin in connection with
the operations of faith, and cannot exist except in that
connection, so it is visible, in general, only to the eye of
faith. It seems very evident, under the circumstances,
and in the fulfilment of the conditions which have
been mentioned, that we should do wrong, we should
sin against God, not to believe in the actual possession
of the thing which had been interceded for. It would
evidently be a case of unbelief ; and unbelief can
never be accounted otherwise than a great sin. It is in
accordance with this view, that we find the following
expressions in the First Epistle of John, v. 14, 15 :
^' And this is the confidence that we have in him, that
if we ask any thing according to his will, he heareth us ;
and if ive know that he hear us, lohatsoever we ask, we
know that we have the petitions that we desired of him.'' ^
In conclusion, we would remark, that in yielding our-
selves up to the divine direction under such circum-
stances as have been mentioned, we not only have the
guidance of the Holy Spirit, but I think we are not
exposed to those illusions and mistakes which might
otherwise be likely to befall us. Indeed, it is hardly
too much to say, that we may be sure of being kept in
the right path at such times. The state of mind which
we have described is not only one of earnest desire and
strong faith, but, as it seems to us, of true meekness.
And we are told in the Scriptures, '' The meek will he
guide in judgment, and the meek will he teach his way."

THE GUIDANCE OF THE HOLY SPIRIT. 301

Ps. XXV. 9. It is the opinion of Fenelon, who seems
to have had a personal experience of the divine opera-
tion deeply interior, that in the moments of mental
quietness and of recollection in God, — in other words,
when we look to God in a state of cessation from
our natural activity, — we should not hesitate to follow
the interior impulses and attractions of the soul ; mean-
ing to be understood, undoubtedly, that if we believ-
ingly ask for divine guidance in such a state of mind,
the attraction or tendency of the soul, which then
exists, cannot be safely ascribed to any thing but the
Spirit of God ; and that, consequently, we may con-
sider ourselves under a divine, and not under a mere
human direction. This we believe to be true. Never-
theless, in this case, as in all others, we should never
yield to the guidance of any interior attraction, however
it may have the appearance of originating with the Holy
Spirit, which at the same time we know to be at variance
with the written Word of God. God can never con-
tradict himself; and whatever revelation he has made
of himself in his holy Word we must regard as authen-
tic, and as entitled to our supreme confidence. Bat
with the limitation implied in this remark, we have no
doubt that God, operating upon the mind in a divine
manner, will certainly teach and guide those who, in
renouncing the self-interested eagerness of nature, pos-
sess true meekness and quietness of spirit, and who
believingly and earnestly look to him for such teaching
and direction.

" Trs thine to cleanse the heart,

To sanctify the soul, '

To pour fresh life in every part,
And new-create the whole.

" Dwell, Spirit, in our hearts ;

Our minds from bondage free ,
Then shall Ave know, and praise, and love,

The Father, Son, and Thee."

26

302

CHAPTER FOURTH.

DISTINCTION BETWEEN IMPULSES AND A SANCTIFIED
JUDGMENT.

It is sometimes the case, that persons act from certain
interior impressions, which may properly be termed
IMPULSES. It would certainly be very injurious to the
cause of holiness, if the doctrine should prevail that
mere interior impressions or impulses may of themselves
become the rule of conduct to a holy person. That
persons in sanctification are under a divine guidance,
and that they cannot retain the grace of sanctification
without such guidance, is entirely true. But it has
sometimes been the case, that men have mistaken natu-
ral impulses for the secret inspirations of the Spirit,
and, in the flattering belief of being guided by a higher
power, have experienced no other guidance than that of
their own rebellious passions. On the danger of such a
state, of which the church has seen too many melan-
choly instances, it is unnecessary to remark. We pro-
ceed, therefore, to lay down some principles, which, if
we do not err in our statement of them, will be of some
assistance in guiding us in relation to this practical and
important subject.

First. The Holy Spirit is very various in his oper-
ations upon men ; but it will be conceded, I suppose, as
a correct principle, that he generally conforms himself
in his operations, whatever they may be, to the struc-
ture and laws of the human mind. Accordingly, in
those operations, — the object of which is to guide or di-
rect men, -^it will be found that he always acts in con-
nection with the powers which are appropriate to such a
result ; and particularly in connection with the percep-

IMPULSES AND A SANCTIFIED JUDGMENT. 303

tive and judging powers. We desire it to be kept in
mind, that we are speaking here of his directing or
guiding operations ; in other words, those which have
a special connection with human conduct. These are
the operations which most intimatelj'' concern us, and
in regard to which it is most important to establish
correct principles. We proceed to say, therefore, it is
very obvious from man's mental structure, although he
is sometimes the subject of a purely instinctive move-
ment, that God designed that the perceptive and judg-
ing powers which he has given us should ordinarily
furnish the fundamental condition or basis of human
action. And if in his spiritual providences it should be
found to be his practice to guide men in any way not
in accordance with this design, he would be inconsistent
with himself. The first principle, therefore, which we
lay down, is this, — that the Holy Spirit guides men by
operating in connection with the perceptive and judg-
ing powers.

And we may properly remark here, that this view,
which is so important as to be deserving of the reflec-
tion of the most judicious persons, seems to be in accord-
ance with the sentiments of the pious and learned
John Howe. " We cannot," says this esteemed writer,
''so much as apprehend clearly and with disinction the
things which are needful for us to apprehend, loithoiit
the light of the Spirit of toisdom. It is necessary, (viz.,
the light which the Spirit of wisdom gives,) in order to
the act of distinguishing or discerning between things,
what is to be done and what is not to be done. There
is a continual need, through the whole course of our
spiritual life, for the using of such a discretive judg-
ment between things and things. And in reference
hereto, there needs a continual emanation of the Holy
Ghost, for otherwise we put good for evil and evil for
good ; light for darkness and darkness for light. We
need the Spirit's help, to shine with vigorous and power-
ful light into our minds, so as to bring our judgments to a
right determination."

Second. We may lay it down as another principle,

304 DISTINCTION BETWEEN IMPULSES

that the Holy Spirit does not, either by his gentle influ-
enceSj or by those which are more sudden and powerful,
so operate upon a person as to guide him into any
course which is truly irrational and absurd. Now, we
know, in many cases, if we should yield to the direction
of mere impressions and impulses, especially those which
are of a powerful kind, we should be led to do those
things which, to whatever test or measurement they
might be subjected, could not escape the denomination
of irrationality or absurdity. Of such impulses the
Holy Spirit can never be the author, because nothing
which is really absurd and irrational (we speak not of
the mere appearance, but of the reality of absurdity)
can come from that source. I recollect once to have
read the account of a person, published by himself, in
which he gives the reader to understand, that on a cer-
tain occasion he was suddenly and violently seized by
the power of God, as he expresses it — an expression
undoubtedly synonymous, in the view of the writer, with
the power of the Holy Ghost ; that he was raised up by
this divine impulse from the chest on which he was
sitting, and was '^ whirled swiftly round, like a top, for
the space of two hours, without the least pain or incon-
venience." We do not see on what grounds such an
extraordinary result as this, so unmeaning, so unprofit-
able and absurd, can properly be ascribed to the power
of God or the power of the Holy Ghost ; especially if it
be susceptible of explanation, as we think it can be, in a
considerable degree at least, on any natural principles.
We know that the Savior was full of the Holy Ghost ;
but we do not read of his being subjected to any oper-
ation of this kind. We know, also, tiiat the apostles,
although they were plentifully endowed with the Di-
vine Spirit, and under his teachings wrought various
wonderful works, yet were never at any time made the
subjects of such irrationalities. We have here, there-
fore, a mark of distinction, viz., — that various irrational
and absurd results may flow, from natural impressions
and impulses, but can never flow from the true oper-
ations of the Holy Spirit.

AND A SANCTIFIED JUDGMENT. 305

Third. Actions which proceed from pure impulse, or
a mere internal impression, without attendant perception
or reflection, cannot possibly be holy actions. What
we mean to say is, that there is a natural impossibility
of their being such. A mere impulse, unattended by
perception and reflection, is of the nature of an instinct ;
and any action, done from mere blind impulse, no mat-
ter how strong or extraordinary that impulse may be, is
both physically and morally of the nature of an instinc-
tive action. Now, as it is universally conceded that
purely instinctive actions have no moral character, it is
entirely evident that impulsive actions, which are of
the same nature with instinctive actions, have no title
to the denomination or character of holiness. Some
persons seem to think, the more they act from impulse,
especially powerful impulse, the more holy they are.
But this, if we are correct in what has been said, is a
great and dangerous mistake.

Fourth. That the Holy Spirit does sometinies act
directly upon the sensibilities by exciting in them a
purely impulsive feeling, we may probably admit. Un-
doubtedly there are some facts, in the experience of
pious men, which favor this view. But is it the object
of the Holy Spirit, in originating impulsive impressions,
to excite men to immediate action without any reflec-
tion, or to excite them to action rationally ; that is to
say, in connection with suitable inquiry and consider-
ation ? This is the important question ; ana tne ae-
cision of it involves great practical results. It is certainly
reasonable to suppose, that it is not the object of the
Holy Spirit, when he makes a direct impulsive impres-
sion on the human mind, to lead men to act without
perception and reflection ; but rather to stop them in
their thoughtless and unreflecting career, and to awaken
within them the slumbering powers of thought and
inquiry. It is reasonable to suppose this, because, as a
wise being, as a being acting in accordance with the
laws of the human mind, as a being infinitely desirous
of true holiness in men, we do not well perceive how
26*

306 DISTINCTION BETWEEN IMPULSES

kfe can take any other course than this. The true
tendency, therefore, of those impressions or impulse*!
which come from the Spirit of God, is to awaken men
to a sense of their thoughtlessness, and to quicken
within them a state of humble and holy consideration
When such impressions and impulses are from the right
source, we cannot doubt that the results will be of this
character — that is to say, they will not of themselves
lead men to direct action, but will lead them to that
inquiry and reflection which are preparatory to action.
But when impressions or impulses come from Satan, as
they sometimes do, their tendency is to lead men to
action at once, without such intermediate consideration.
Fifth. Those impulses and impressions which are
from the Spirit of God are of a peaceful and gentle
character. They never agitate and disturb the mind,
but, oil the contrary, lay a wholesome restraint upon it
and hold it in a state of deep solemnity and of attentive
stillness. This is the precise state of things which is
needed as preparatory to ^he mind's perceptive and re-
flective action. The first question of the soul, when it
is thus arrested by the true impulses of the Holy Spirit,
is, " Lord, what wilt thou have me to do ? " It pauses ;
it reflects ; it inquires ; it reads the Bible ; it watches
the providences of God ; it prays ; it asks for the assist-
ance of the Holy Spirit upon its perceptions and reason-
ings ,• and it dares not take one step to the right hand or
to the left, until all its perceptive and reasoning powers
have been exercised, and exercised, too, under the sanc-
tifying guidance of the Holy Spirit. So that, although
we may admit that there are sensitive impressions and
impulses which are from the Holy Spirit, yet they are
not of themselves, when they are really from that right
and good source, guiding and controlling principles, but
are merely preparatory to the action of such controlling
principles, which are to be found in the intellective
rather than the sensitive part. And such impressions
are to be known by the decisive mark or characteristic
which has now been given; viz., they are peaceable..

AND A SANCTIFIED JUDGMENT. 307

holding the mind in a state of solemn and quiet atten-
tion. Perhaps a simple illustration will make our mean-
ing more readily understood. A person is at a particu-
lar time peculiarly impressed that it is his duty to visit
another person and converse with him on the subject of
religion. If this impression is of divine origin, it will
not violently agitate him ; it will not lead him to action,
whether rationally or irrationally ; it will not necessarily
and absolutely compel him to visit the person at once,
and without any intermediate exercise of the mind. It
will lead him, in the first instance, to reflect, to consider
the suggested or impressed duty in various points of
view, to mark the openings of God's providence, and to
pray that, in his reflections and inquiries in respect to
duty, he may be guided by the Holy Spirit. In a word,
the impression which he has prompts him, in the first
instance, merely to make prayerful inquiry ; but in his
further action he puts himself under the direction of a
sanctified judgment ; or, if the expression be preferred,
under the guidance of the Holy Ghost operating through
the medium of a sanctified judgment. In accordance
with these views, we find the following passage in the
writings of Antonia Bourignon : "If the Holy Spirit
inspires any thing, he will always give time to consult
upon it with God."

Sixth. Impressions and impulses, which are not from
the Holy Spirit, but from some other source, such as a
disordered imagination, the world, or the devil, are not of
that peaceful and quiet character which has been men-
tioned, but are hasty and violent. In violation of the
great Scriptural maxim, " He that believeth shall
NOT make haste," the person who is under this perni-
cious influence thinks he cannot be too quick. He
makes but little account of obstacles ; he cannot take
time for interior examination ; he has no open eye to
God's outward providences ; he is too impetuous, too
much possessed by himself or by Satanic influence, to
engage in calm and humble prayer for guidance ; in a
word, he rushes blindly onward just as his great adver-

308 DISTINCTION BETWEEN IMPULSES

sary, who is especially interested in his movements,
would have him.

The great plea of these persons isj that the time is
NOW ; that what is to be done is to be done now ; that
the present moment is the true moment of action. This
is essentially true ; but there is a valuable remark of
Fenelon, which places the doctrine of present or imme-
diate action in its correct position. It is, that the
present moment has a moral EXTENSION. In other
words, we are undoubtedly bound to fulfil the duty of
the present moment ; but it is the present moment, not
in a state of barren insulation, but considered in all its
relations to God, man, and the universe. But it is per-
fectly obvious, that the duties of the present moment
cannot be fulfilled in their moral extension without
calling in the aid of a calmly reflective and sanctified
judgment.

Seventh. When an action is performed, to which we
are prompted by a gracious and not a mere natural or
Satanic impulse, but which action is not attended with
all those good results which we expected and hoped,
we are entirely acquiescent. We receive the result
without trouble of mind. For instance, we are led, in
the providence of God and under the guidance of the
Holy Spirit, to converse with a person on the subject of
religion; and, contrary to our hope and expectation, he
coolly and superciliously rejects our message. The result,
though painful, does not disquiet us. We leave it calm-
ly in the hands of God. Whereas a person, who per-
forms an action from an impulse which is not from the
Spirit of God, and who finds the result difi'ereiit from
what he expected, will be likely to experience a degree
of unsubmissive dissatisfaction, and to show signs of fret-
fulness. And I think it a matter of common observation,
that Christians who are governed in a considerable de-
gree by natural or any other impulses not divine, mis-
taking them for a truly spiritual guidance, are, to use the
common expression in the case, " always in trouble ; " -^
sometimes with the church : sometimes with their min-

AND A SANCTIFIED JUDGMENT. 309

istor , sometimes with one thing, and sometimes with
another ; and alas ! not unfrequently, although they seem
to be wholly miaware of it, with the wisely-ordered
.providences of God himself. They are not childlike,
and meek, and lowly in heart, as those always are who
are truly guided by the Holy Spirit. They are not like
the Savior, who, when he was oppressed and afflicted,
opened not his mouth, but was led as a lamb to the
slaughter.

Eighth. We are continually taught by good men in
the Bible, that we ought to be like our heavenly Father,
to be holy as he is holy, to be perfect as he is perfect.
And I suppose it is the general design and aim of Chris-
tians, who are striving after high attainments in holi-
ness, to bear this blessed image. But probably we do
not any of us conceive of God as acting impulsively
and without reflection ; as regulating his conduct by the
stupid instinct of impressions, without the clear light of
perceptive rationality. We should be deeply afflicted
and affrighted in being obliged to ascribe to our heaven-
ly Father such a character as this. Similar views will
apply to the Savior. He himself says, John v. 30, " I
can of mine own self do nothing. As I hear, I judge ;
[that is to say, the communications of the Holy Spirit
call my judgment into exercise] and my judgment is
just, because [implying in the remark that he was unin-
fluenced by any suggestions and impressions from self]
I seek not my own will, but the will of the Father
which hath sent me." Are we not safe, then, if God
desires and requires us to be like himself, and to be like
Him also, whom, in the likeness of man, he has set be-
fore us as our example, in saying that a judgment
enlightened by the Holy Spirit is the true guide of
our actions, rather than blind impulses and impressions ?

It will be recollected that we do not absolutely deny
the occasional existence of impulses and impressions
resulting from the operations of the Spirit of God. But
we cannot well avoid the conclusion, that they are
entitled to no influence, and are not designed to have

310 DISTINCTION BETWEEN IMPULSES

any, except in connection with the subsequent action
of an awakened and sanctified judgment. And it is
this view only which can rescue them from the impu-
tation of blindness and irrationality, even when they
come from a good and right source. When, therefore,
we speak of them as blind and irrational, we wish to
be understood as speaking of them as they are in them-
selves, and without being enlightened by the subse-
quent action of a sanctified intellect. The subsequent
action of the mind, which may always be expected to
follow when they come from the Holy Spirit, cannot
fail to impart to them a new and interesting character.

In conclusion, we would remark, that the doctrine of
present sanctification has much to fear from not accu-
rately distinguishing natural and Satanic impulses from
the true movings of the Holy Spirit upon the heart.
Many, who ran well for a time, but who afterwards
yielded themselves to impulsive influences which were
not from the Spirit of God, have wandered into per-
plexed and divergent paths, to the injury of the cause
of holiness and of their own souls. And we would
just remark here, that the most interesting and satis-
factory illustrations of holy living which have come
under our notice are the cases of persons who endeavor
constantly to put themselves under the direction of a
sanctified intellect ; who are willing to do any thing
and every thing for the glory of God ; but who feel
that they need and must have wisdom. These persons
can testify that they are guided by the Holy Spirit ;
but they can testify, also, that the Holy Spirit does not
require them to do any thing which an enlightened and
sanctified intellect does not appreciate and approve.
And hence their course is marked by consistency and
sound discretion. They are not different men at difier-
ent times, on whom no dependence can be placed.
They are always at their post ; supporters of the min-
istry ; pillars in the church ; patient under opposition
and rebuke ; faithful in warning sinners ; counsellors
in times of difficulty ; mighty in the Scriptures ; burn-

AND A SANCTIFIED JUDGMENT. 311

ing and shining lights in the world. It is such persons
that truly sustain and honor the blessed doctrine of
holiness ; presenting before the world the mighty
argument of consistent holy living, which unbelievers
cannot confute^ and which the wicked and the envious
are unable to gainsay.

312

CHAPTER FIFTH.

ON SPIRITUAL COOPERATION WITH GOD.

It is very obvious that man, considered as a rational
and voluntary being, is designed for action. And when
we consider the relation of entire dependence which
man sustains to his Creator, it is no less obvious that
human action ought to assume and to maintain the
shape of cooperation with God. This is designed to
be, and it ought to be, the great object of our life, viz.,

COOPERATION WITH GoD.

First. In endeavoring to ascertain the principles of
this important subject, we remark, in the first place, that
we are not to undertake to decide for ourselves (that
is to say, by a reference to our own wishes merely)
what we are to do, and what we are not to do. Such
a course would exhibit a disposition to cooperate with
ourselves, if we may so express it, rather than with
God. On the contrary, realizing deeply the general
fact of our liabihty to error, we should ever be in that
state of mind which will lead us, with meekness and
simplicity, to inquire what our heavenly Father will
have us to do. We should have no choice of our own,
which shall be, in any degree whatever, at variance
with his choice. The thing to be done, whatever it
may be, must be left with him. This is one condition
on which we can cooperate with God, and without
which it is evident that no acceptable cooperation with
him can take place.

Second. We are not, in the second place, while we
leave to God to ascertain the object to be done, to
undertake, of ourselves, to prescribe the time of doing

ON SPIRITUAL COOPERATION WITH GOD. 313

it. God has not only a work to be done, but he also
has a time of doing it. His time is the right time ;
and no other time is. David was willing to build a
house of worship for the Lord. But the time which
Infinite Wisdom prescribed for this great work had not
arrived ; and, in the spirit of acquiescence, he left it
to his successor. In repeated instances, the Savior
expressed the sentiment, that " his hour was not yet
•come ; " implying, very evidently, that the great events
of his life, whether of action or of suffering, had their
appropriate time ; and neither the protestations of
friends, nor the dictation of enemies, could induce him
to violate the maxims of true wisdom, by anticipating,
even for a moment, that appropriate period. If, there-
fore, we gird ourselves for action, however good the
object to be done may be, either before the appropriate
time or after it, we do not cooperate with God, who
always acts precisely at the right time. This is a point
which it is very important to remember. Persons are
more likely to fall into error here than in the particular
which was first mentioned. There is a sort of latent
feeling, (a very unrighteous feeling it is,) that if God is
permitted exclusively to designate the object, we should
have some degree of liberty in exercising our own wis-
dom, either partially or wholly, in the designation of
the time. In other words, we are apt to feel that a less
perfect submission is required in regard to the time
than in regard to the object. This tendency must be
carefully guarded against.

Third. We are not, in the third place, while we
leave to God to ascertain the object to be done and the
time o( doing it, to undertake to decide for ourselves as
to the MANNER of doing it. We know how it is in
ordinary life. A servant sometimes, or even a son, will
do what the master or father has commanded, and do it
at the right time ; but will do it, perhaps, with excite-
ment and rudeness of feeling, without true cordiality of
heart, and that laborious care which might reasonably
be expected. It is true that we have here the essen-
9J

314 ON SPIRITUAL COOPERATION WITH GOD.

tials of a visible and operative cooperation ; but it is
evident that we have not that higher inward and men-
tal cooperation which God requires. We must coop-
erate cordially. If we are associated with others, we
must be willing to take the first place or the last place,
to act as leader or servant, just as God chooses. We
must also take any part of the work which God sees fit
to impose upon us ; that which is esteemed low and
degrading, as well as that which is more agreeable to.
refinement of taste and to prevailing notions of honor
and dignity. In every thing of this kind, and in every
thing else which can properly be included in the manner
of doing what God imposes, we are required to follow,
cheerfully and unhesitatingly, the indications of the
Divine Will — otherwise there is no true cooperation.

Fourth. In order to realize, personally, the conditions
of divine cooperation which have been mentioned, it is
necessary to be, mentally, in a state of passivity, as it
is sometimes expressed ; or, more properly and truly, of
strict im^partiality before God. In other words, we
must be willing to submit ourselves to the divine guid-
ance, without the least resistance or bias of mind ;
remaining in the attitude of silent and sincere waiting
upon God, that we may learn from him what he would
have us to do; and also at what time and in what man-
ner. The language of our souls must be essentially
<hat of the Psalmist, when he exclaimed, "My soul,
wait thou only upon the Lord ; for my expectation is
from him." And it is implied in this, especially, that
our minds should not be under the influence of preju-
dice or of wrong passion in any form. When the mind
has arrived at the state of entire submission and of
holy impartiality, resulting in the removal of the stains
of prejudice and the shades of passion, it resembles a
clear and bright mirror, reflecting easily and distinctly
the desires and purposes of God. In this state of mind
it is easy to leave every thing with him ; to receive
from him, implicitly, the annunciation of the thing to
be done, and also all the attendant conditions of doing

ON SPIRITUAL COOPERATION WITH GOD. 315

it. God is pleased to be present with, and to operate in,
such a soul. The Holy Spirit teaches it; and it has
both the power to hear and the spirit to obey. But in
any other condition of mind there must, necessarily, be
a conflict between the agitated and self-interested will
of the creature and the decisions of the Supreme Mind.

Fifth. When we enter into the state of cooperation
with God, we must feel that our agency is entirely
dependent and secondary in all the subsequent progress
of the work, whatever it is, not less than in its incipient
stages. I know that man has will, and that he has
power. It would be a great error to deny or to doubt
it. But it is equally true, that he is dependent ; and
that, in a very important sense, he has nothing. We
must, therefore, not only begin in our nothingness,
but must be willing to remain in it. It is a partnership
where we must realize, that not only all the capital,
but, when properly considered, that all the personal
operative power, are from one source. Man works, it
is true ; but God works in him. Man working with-
out God's working, as the basis of it, is of no avail.
Man's strength is in God's strength. Hence there must
be no undue anxiety, no unsuitable and excited eager-
ness, no methods and plans of action originated and
prosecuted on worldly principles ; which necessarily
imply some distrust of the skill and resources of the
great Being who has thus condescended to work by
means of human instrumentality. We must move
when God moves ; stop when he stops ; deliberate
when he deliberates ; act when he acts. Any assump-
tion, on our part, of superior wisdom or strength — any
disposition to move in anticipation of his movement, or
in any way to forestall the divine intimations — would
be getting not only out of the position of dependence
and nothingness, but out of the line of cooperation.

Sixth. As closely connected with what has already
been said, and in accordance with the commonly-
received doctrine of ^^ preventing ^''^ or prevenient grace,
we remark farther, that, in cooperating with God, i*

316 ON SPIRITUAL COOPERATION WITH GOD.

seems to be necessary that we should be in a state of
recipiency rather than of communication. In other
words, it being admitted that we have nothing of our
own which we can communicate or give to God, it
would seem to follow that our cooperation, so far as it
has an existence at all, must depend upon the fact of
our receiving from him. Accordingly, it seems to be
our great duty, by meekness and simplicity of heart - —
by freedom from worldly vanities, and entire self-renini-
ciation— to put ourselves in the true receptive attitude.
We must remember, especially as unbelief is apt to find
its way in at this entrance, that God is always ready to
communicate himself. We need not fear that our divine
Associate in this great copartnership will be found
wanting. On the contrary, it is his desire, his de-
light, his highest happiness, to communicate himself;
and the reason why he does not communicate himself
to all men at once, is the existence, in their bosoms,
of obstacles which they themselves have voluntarily
placed there ; so that the highest honor and the high-
est power of man is, having put away th^se obstacles,
to wait upon God, in the exercise of simple faith, for the
reception of the divine sufficiency.

But some will perhaps inquire, in connection with
the views now presented, Shall we remain inactive? I
reply, that man is justly and efficiently active when he
is active in communication with God, and yet remain-
ing deeply in his own sphere of nothingness. Man
never acts to higher and nobler purpose than when, in
the realization of his own comparative nihility, he
places himself in the receptive position, and lets God
work in him. He who is receptive is neither idle nor
unprofitable. In the intercourse between man and his
Maker, it is the receptive, and not the communicativ^e
activity, which is the source of truth, riches, and power.
The religious man, in his receptive activity, is like the
earth, (so far as we can compare things mental with
material.) which receives into its ploughed and ex-
panded bosom the morning dew, and the summer

ON SPIRITUAL COOPERATION WITH GOD. 317

shower, and the daily sunshine ; that thus, by being
prepared to receive them, and by being endowed with
abundant communications from without and above, it
may, subsequently, become rich in itself, and in its
own vitality, as it were, be crowned with fruit and
flower. Or perhaps we may say, more appropriately,
that he is like those scholars who are impressed with a
sense of their own inferiority and ignorance, and are
willing to sit patiently and humbly at the feet of their
distinguished teachers, that they may grow in knowl-
edge. Their minds are receptive, but not inert — are
in the attitude of listening, but are not idle. They
ultimately, in the way of cooperation with what they
have received, become fruitful in themselves ; but it is
only because they are humble and attentive recipients
in the first instance.

Seventh. Besides that cooperation in particular emer-
gencies, which has already been remarked upon, we
may observe further, that God requires a constant coop-
eration — a cooperation moment by moment — what
some writers have described as '' living to God hy the
inoment.'^' It is a universal law, unalterable as God is,
and lasting as eternity, that no created being can be
truly holy, useful, or happy, who is knowingly and
deliberately out of the line of divine cooperation even
for a moment. Accordingly, we are to consider every
moment as consecrated to God. It is true that, in
order to the full and assured life of God in the soul,
there must be the general act of consecration, which
has already been explained in a former part of this
work, and which is understood to relate to a man's
whole nature, and to cover the whole ground of time
and eternity. And we may say further, that it is
proper to recall distinctly to mind, and to repeat at
suitable times, the general act of consecration ; but it
does not appear to be necessary, in the strict sense of
the terms, or in any other sense than that of repeating
it, to RENEW it, unless it has been, at some period, really
withdrawn. But while the general act remains good,
27*

318 ON SPIRITUAL, COOPERATION WITH GOD.

and diffuses its consecrative influence over the whole
course of our being, it is necessary to consecrate our-
selves in particulars, as the events or occasions of such
particular consecration may successively arise. And in
the remark, as we now wish it to be understood, we do
not mean merely those events which, while they are
distinct, are peculiarly marked and important ; but all
events, of whatever character. In other words, although
we may have consecrated ourselves to God in a general
way, and by a universal act of consecration, in all
respects, and for all time, we must still consecrate our-
selves to him in each separate duty and trial which his
providence imposes, and moment by moment. The
present moment, therefore, is, in a special sense, the
important moment — the divine moment — the moment
which we cannot safely pass without having the divine
blessing upon it.

Thus extensive is the doctrine of divine cooperation,
when it is rightly understood. How thankful should
we be, thus to be permitted to enter into partnership,
insignificant as we are, and to become co-workers, with
God ! Such was the life of Enoch, of Abraham, of
Daniel, of John, of Paul. How the idea of the life of
man, thus united with the life and activity of God,
throws discouragement and dishonor upon all low and
grovelling pursuits, and at once elevates and sanctifies
our nature !

319

CHAPTER SIXTH.

EVIDENCES OF BEING GUIDED BY THE HOLY SPIRIT.

It is the object of the present chapter — without pro-
fevSsing, however, or attempting, to exhaust the subject —
to lay down some of the marks or evidences of being
guided by the Holy Spirit.

And, accordingly, we proceed to remark, in the first
place, that the person who is guided by the Holy Spirit
will be eminently perceptive and rational. The opera-
tions of the Holy Spirit, in the agency which he exerts
for the purpose of enlightening and guiding men, will
not be found to be accidental, or arbitrary, or, in any
sense, irrational operations. It is hardly necessary to
say here, after what has been said in the chapter on
the Distinction between Impulses and a Sanctified Judg-
ment, that the Holy Spirit is not an ignorant, but a wise
Being — not an agent that is moved by unenlightened
impulse, but by perfect knowledge. And this being
the case, it is a natural supposition, and one which will
be generally assented to, that his operations will always
exist in accordance with, and not in opposition to, the
laws of the human mind. And, furthermore, according
to the Scriptures, a primary and leading office, though
not the only office of the Holy Spirit, is to teach men
— to lead them into the truth. And if so, then, ordi-
narily, the first operation will be upon the intellect, in
distinction from the sensibilities and the will. And we
do not hesitate to say, in point of fact, and as a matter
of personal experience, that the person who is guided
by the Holy Spirit will find that this divine agent does,
in reality, impart an increased clearness to the intellect-

330 EVIDENCES OF BEING GUIDED

ual or cognitive part of the mind. This divine opei.i-
tion is, for the most part, very gentle and deeply inte-
rior; revealing itself by its results more than by the
mere mode of its action ; but it is not, on that account,
any the less real. It seems to put a keenness of edge,
if we may so express it, upon the natural perceptivity,
so as to enable it to separate idea from idea, proposi-
tion from proposition ; and thus to guide it, with a
remarkable niceness of discrimination, through the
perplexities of error, into the regions of truth. We
repeat, therefore, that one evidence of being guided by
the Holy Spirit is, that such guidance contributes to
the highest rationality ; in other words, the person
who is guided by the Holy Spirit (other things being
equal) will be the most keenly perceptive, judicious,
and rational ; not flighty and precipitate — not preju-
diced, one-sided, and dogmatical — but, like his great
inward Teacher, calmly and divinely cognitive. The
experience of holy men, particularly of those who have
made it a practice to ask the guidance of the Holy
Spirit on their studies, agrees with this statement.

Second, We observe, in the second place, that the per-
son who is guided by the Holy Spirit will possess a
quickly operative and effective conscience. This is too
obvious to require much remark. It seems to be impos-
sible that a man should be guided by the Holy Spirit,
and not experience a purified and renovated activity of
the moral sense. This important result is what might
naturally be expected, among other things, from the re-
sult on our intellectual nature which has already been
indicated. It is well known that the conscience oper-
ates in connection with the intellect, and subsequent in
time. There must necessarily be certain intellectual
data or facts, as the basis of the inward conscientious
movement. And in accordance with this law, in propor-
tion as the truth, under the guidance of the Holy Spirit,
develops itself from the intellect with greater and
greater clearness, the action of the conscience becomes
increasingly distinct, sensitive, and energetic. It be-

BY THE HOLY SPIRIT. 321

comes a sort of flaming sword in the soul, and keeps it
in the way of Hfe. Accordingly, on this principle, no
man, who has a dull and sleepy conscience, a rough and
blunted edge of moral perceptivity, is at liberty to say
that he is guided by the Holy Ghost.

Third. When we are led by the Holy Spirit, there
will be a subdued, tranquil, and well-regulated state of
the natural sensibilities, in distinction from the moral sen-
sibilities or conscience ; that is to say, of the various
appetites, the propensive principles, and the afi'ections. It
is well understood, that when we are led by the world or
by Satan, the various natural propensities and aff'ections
which constitute what we understand by the natural
sensibilities are, in general, ill regulated, agitated, and
turbulent. A really worldly man is either externally or
internally an agitated man ; generally in movement, and
generally discordant with himself ; resembling the trou-
bled sea, and casting up to the surface of his spirit mire
and dirt. On the contrary, he who is led by the Holy
Spirit, with the exception of those occasional agitations
arising from purely instinctive impulses, which do not
recognize the control of reason and the will, is always
subdued, patient, quiet. His natural propensities, which,
in persons who have not experienced the same grace, are
so turbulent and violent, run peaceably and appropriately
in the channels which God has assigned to them. His
natural aff'ections, which so often become the masters
and tyrants of the mind, submit to the authority of con-
science and the will. The inroads and shocks of the
heaviest afilictions pass over him, and leave his inward
submission and his peace unbroken. A divine tranquil-
lity is written upon the emotions and desires — upon the
affections that linger upon the past, and upon the hopes
that move onward to the future. In this respect, being
under this divine and transcendent teaching, he is like
his heavenly Father. The Infinite Mind is always
tranquil.

Fourth. We remark, again, that the teachings of the
Holy Spirit will have a tendency to beautify and perfect

322 EVIDENCES OF BEING GUIDED

the outward manner, as well as the inward experience.
And accordingly he who is truly under this divine direc-
tion will always find his conduct characterized by the
utmost decency, propriety, and true courteousness. I
believe it is a common remark, that a truly devout and
holy person may, in general, be easily recognized by the
outward manner. And this remark, which is confirmed
by experience, has its foundation in nature. The natu-
ral life, which is inordinately full of self, and is often
prompted in its movements by passion, pride, and preju-
dice, will of course develop itself in an outward manner
as extravagant, inconsistent, and imperfect, as the in-
ward source from which it springs. Hence it is that we
so often see, in the intercourse of man with man, so
much that shocks our notions of propriety ; so much, in
word or in action, that is characterized by violence or
levity ; so much that is unsuitable to the time and place.
But he, on the contrary, in whom the natural life is slain,
and in the centre of whose heart the Holy Spirit has
taken up his residence, to inspire it with truth and love,
will discover an outward manner as true, as simple, and
as beautiful, as the inward perfection from which it has
its origin. A voice inspired with gentleness and love ;
a countenance not only free from the distortions of pas-
sion, but radiant with inward peace ; a freedom from un-
becoming gayety and thoughtless mirth ; a propriety of
expression resulting from seriousness of character ; a dis-
position to bear meekly and affectionately with the in-
firmities of others ; a placid self-possession ; an unaffected
but strict rc^gard to the proprieties of time, place, and
station, — can hardly fail to impress upon the outward
beholder a conviction of the purity and power which
dwell within.

Fifth, We proceed to say, further, that he who is
under the guidance of the Holy Spirit will always find
himself in the position of coincidence and union with
the divine providences. He will not only be in harmo-
ny with whatever is true and beautiful in human inter-
course, but there will also be no jarring and no points

BY THE HOLY SPIRIT. 323

cf discordant contact between his conduct and the
unerring consecution of providential dispensations. This
will be sufficiently obvious, we suppose, after what has
been said in some of the preceding chapters, without
going into any length of remark. It is unquestionable
that the will of God is made known, to a considerable
extent, in his providential dealings. Consequently, the
language of the Holy Spirit will never, in any case^
contradict the correctly interpreted language of divine
Providence. On the contrary, they will always com-
pletely, and, as they have but one author, will necessarily,
harmonize. To illustrate the subject, the Holy Spirit
will never instruct an individual to give to religious pur-
poses a certain amount of property, when the providence
of God, by taking away his property, has rendered the
donation an impossibility. Again, the Holy Spirit will
never, by an interior teaching, instruct a man to go upon
a distant missionary enterprise, when at the same time
the providence of God, by placing him on a bed of sick-
ness, has rendered him incapable of the requisite physical
and mental exertion. And if any impressions or convic-
tions, which thus involve a contradiction of the voice of
the Spirit and the voice of Providence, should rest upon
the mind of any person, he may be assured that they
come from a wrong source, and ought to be rejected.
We assert, therefore, that he who is led by the Holy
Spirit will find his conduct beautifully harmonizing with
the events of divine providence, as they daily and hourly
develop themselves. In other words, while he is con-
tinually led by the inward guidance to do and to suffer
the divine will, he always finds himself acting and suf-
fering in cooperation with the manifested designs and
arrangements of God.

Sixth. He who is led by the Holy Spirit will find
his conduct, just so far as he is the subject of this divine
guidance, in entire harmony with the teachings of the
Scriptures. It has already been intimated that the voice
of the Spirit can never be contradictory to itself. And
accordingly, having spoken in the Scriptures, it can never '

334 EVIDENCES OF BEING GUIDED

contradict what it has there said by any interior revela-
tion to individual minds. If, for instance, the Scriptures,
dictated by the divine Spirit, have, for wise and adequate
purposes, authorized and required the specific observance
of the Lord's day, and have authorized and required the
setting apart of the ministry, or have recognized and
established other institutions and ordinances, it would
be unreasonable to suppose that the same Spirit, in
contradiction to himself, will guide individual minds to
a disregard and contempt of those institutions. And in
like manner, if the Bible, in any case of specific and
personal action, requires a thing either to be done or to
be omitted to be done, the Holy Spirit, operating on in-
dividual minds, will teach the same thing, and will
always lead the subject of his operations to the perform-
ance in the one case, and to the omission in the other.
And in all cases whatever, as the Holy Spirit speaking
in the heart, and the Holy Spirit speaking in the Bible,
necessarily utter the same voice, they will necessarily, in
their ultimate tendencies, lead to the same result.

And we may remark further, in connection with what
has now been said, that he v/ho is led by the Spirit will
love to be led by the Spirit. It will be his delight.
And under the influence of this divine attraction, he will
earnestly strive to ascertain the mind of the Spirit. And
consequently, he will be led to the Bible, as one of the
most valuable means of ascertaining it ; he will read it
much ; he will read it with seriousness, candor, and
prayer ; that he may know the length and breadth of the
divine communications which are there made. And the
pleasing and important result will be, that his life will
be characterized by the same traits of submission and
love, of regard for the divine institutions and precepts,
of prompt and consistent action and of mighty faith,
which adorn the lives of those of whom the Scriptures
give us an account.

Finally. We may remark in conclusion, and as in
some sense embracing the whole subject : It is an evi-
dence that a person is guided by the Holy Spirit, whose

BY THE HOLY SPIIUT. 325

v\/iole conduct, whether considered in its particulars or
m its general outline, has a distinctly favorable bearing
on the promotion of God's glory in the world. The end
of ail things is the glory of God. In the promotion of
this great object, God the Holy Ghost cooperates with
God the Father and God the Son. The Holy Ghost,
therefore, recognizes and enforces the great truth that all
subordinate tendencies, that all inferior and private inter-
ests, whenever they receive a corrected and sanctified
direction, will always converge to the same centre, and
will never reach theii* terminus, if we may so express it,
except in the bosom of the adorable Infinite. To this
great result all his interior and individual teachings in-
fallibly tend. To know all things, and to love all things,
in God ; to annihilate self in all the various forms of
creature-love and of self-will, and to make God the
great centre of our being ; this only is true wisdom and
everlasting life. He, therefore, who is led by the teach-
ings of the Holy Ghost, will be taught that he must
think for God, feel for God, will for God, act for God ;
and that the great reality of God, which is the true be-
ginning and completion of all religious life, must be
received into the soul as the paramount motive ; and
with a power to expel ail subordinate motives, and to
reign there forever with supreme dominion.

Such are some of the marks by which those may be
known who are led by the Divine Spirit. These are a
HIDDEN people. They have intimacy with the Highest ;
but they are, nevertheless, the little ones, that are almost
unknown among men. Rational with the highest de-
gree of rationality, scrupulously conscientious, ever desi-
rous to learn the will of God as manifested in his Word
and providences, modest and sincerely courteous and
becoming in their intercourse with their fellow-men, and
governed under all circumstances by a supreme regard to
God's glory, they pass calmly and devoutly through the
world, blessed in themselves and a blessing to others.
And yet the people of the world, blinded by their unbe-
lief, but little knov/and little value that interior instruc-
28

326 EVIDENCES OF BEING GUIDED BY THE HOLY SPIRIT

tion, by which they are thus guided to the illuminated
heights of evangelical perfection. Happy is he who is
led, not by mere sights and sounds ; not by strange and
momentary impressions, which may come from the dis-
ordered senses, from the world, or from the devil ; but
by that clear light which illuminates the intellect, the
conscience, and the heart ; which is ever consistent with
itself and with God's Word and providences ; and
which has, in reality, for its author, the Comforter, the
Holy Ghost.

" Eternal Spirit ! God of truth !

Our contrite hearts inspire j
Kindle the flame of heavenly love,

And feed the pure desire.

" 'Tis thine to soothe the sorrowing mind
With guilt and fear oppressed;

'Tis thine to bid the dying live,
And give the weary rest."

327

CHAPTER SEVENTH.

ON THE STATE OF INWARD RECOLLECTION.

I BELIEVE it is the case that all those, who have had
much experience in the principles and methods of inte-
rior living, agree in attaching a very great importance to
the state of inward recollection. It is certainly diffi-
cult to meet the crosses and trials of life with composure,
and to sustain the soul on other occasions in purity and
peace, without the aid of inwardly recollected habits of
mind. However sincere may be our desire for entire
devotedness of heart, and whatever resolutions we may
form with that view, we shall often find ourselves in
confusion of spirit, and inadvertently failing in the ful-
filment of our own resolutions, without this important
aid.

Inward recollection is that serious and collected
state of mind, in which God is realized and felt as the
inward and present counsellor, guide, and judge of all
our actions, both internal and external. In its results,
when it becomes the fixed habit of the soul, it not only
restores God to the inward possession, and establishes
him upon the throne of the intellect and heart, but,
diff'ering from that condition in which he comes in
broken and fragmentary visits, it sustains him there es-
sentially, without interruption, in what may be termed a
continuance or perpetuity of presence. In a word, it is
the devoutly and practically realized presence of God in
the soul, moment by moment. This is the state of mind
which we cannot hesitate in saying all Christians ought
to be in. It is hardly necessary to say, that it is a scrip-
tural state of mind. It is obviously implied and taught

328 ON THE STATE OF

in those numerous passages of Scripture, which inculcate
the duty of watchfuhiess, which speak of setting the
Lord always before us, of walking with God, and of our
inability to do any thing without him. And it is not
more agreeable to God's Word than it is suited to man's
condition ; not more scriptural than it is necessary. We
need it in order to know what to do. We need it in
order to do what is proper and necessary to be done, in
a just, Christian, and holy manner. We need it in all
times and places, and in small things as well as great ;
since there are no times and places from which God
ought to be excluded, and nothing is so small, that it
may not have great and important relations.

It will be objected, perhaps, that the state of inward
recollection, considered as a state of long continuance,
and still more as perpetual, is an impracticable one.
Whatever it may be to others, (and undoubtedly it is a
state of mind which is never experienced either in the
absence of religion or in a low state of religion,) it is
certainly not impracticable to a person of a truly devout
spirit. But how can it be possible, says the objector,
inasmuch as the religious life is made up,^ in a great de-
gree, of specific religious duties, that a person can give
the attention of his mind to those duties, and be occu-
pied with the distinct idea of God at the same time ?
The difficulty which is implied in this objection, what-
ever may be its reality or its extent, is met and obviated,
at least for all practical purposes, by an acknowledged
law of our mental nature. We refer to the principle or
law of habit. By means of this law, the rapidity of the
mental action may be increased to a degree almost in-
conceivable ; so much so that actions, which are distinct
in time, will appear to be simultaneous ; and objects,
which are separately attended to, will appear to be em-
braced in one mental view. And so far as all practical
purposes are concerned, the acts of the mind, which
thus separately and successively take place, may be truly
regarded as one act. And applying this law to the
state of inward recollection, we may easily see how th^'

INWARD RECOLLECTION. 329

mind may be occupied with a specific duty, and may at
the same time be percipient of the divine presence, and
may also connect the two together, and impart to them a
character of unity, so that the duty may properly be
said to be done in a religiously-recollected state. The
movement of the mind in relation to the duty, and then
in relation to God as cognizant of the duty, and the
transition from one to the other, are all so exceedingly
rapid, that memory does not ordinarily separate and
recognize them as distinct acts ; and thus, in our appre-
hension and consciousness of them, they are blended
together as one. God, therefore, in our mental contem-
plation of him, may be made present to all our specific
duties ; and thus the essential condition is fulfilled, which
enables the mind to exist in the state of inward recol-
lection. It is our privilege, therefore, — a privilege too
often undervalued and neglected, — to do every thing
which Christian duty requires, as in the divine pres-
ence, IN God and for God. We proceed now to specify
some of those antecedent conditions or tendencies of
mind, which may properly be regarded as preparatory,
and even indispensable, to the state of inward rec-
ollection.

(I.) In the first place, there must be a sincere and
earnest desire to possess it. This eminent grace, with-
out which the kingdom of God in the soul will be liable
to constant irruptions and overthrows, will never be
possessed by a heart that is indifi"erent to its possession.
It can belong to those, and those only, who, with a sin-
cere disposition to seek God in all things, can be truly
said to " hunger and thirst after righteousness."

(II.) In the second place, in order to possess recollec-
tion of spirit, it will be necessary not to be involved,
to an undue extent, in the perplexities of worldly busi-
ness. There is such a thing as admitting so much of
the world and its cares into the mind, as to crowd out
the great idea of God. Indeed, this is often done. And
■thus men, and some of them, too, who occasionally ob-
serve the formalities of religion, become practical athe-
28*

330 ON THE STATE OF

ists. I notice, in reading the religions writings of An-
tonia Bourignon, that she expresses her opinion to one
of her correspondents, that God had sent a certain afflic-
tion upon him, in order to bring him to the state of
mind which we are now considering. " The multitude
of your comings and goings," she remarks among other
things, " and other agitations of body, do, without doubt,
disturb the inward recollection. It is impossible to
converse purely with God, [that is to say, when we per-
mit them to have their natural effect upon us,] in the
midst of external agitations." And again she says, in
writing to another person, " If you could but proceed in
this affair, keeping your spirit recollected in God, I doubt
not but it would succeed to his glory and your great good.
I speak always of this recollection; because I myself
can do nothing out of it, God's spirit is a well-regula-
ted, orderly spirit, which proceeds with temperance, and
weight, and measure, and discretion, without any man-
ner of precipitatioji.''^ *

(III.) In the third place, in order to possess inward
recollection, we are to have nothing to do, as a general
rule^ in thought or in feeling, or in any other way, with
any thing but the present moment, and its natural and
necessary relations. Discursive thoughts of a flighty
and purely imaginative character — either going back to
the past, for the mere purpose of drawing pleasure from
it, or prospective and anticipative of the future in the
manner of an idle man's reverie — are great hinderances
to a recollected state. We are, in that way, rather pleas-
ing ourselves than God ; and the divine presence cannot
well be secured at such times. In other words, as a
general rule, there must be before us some present object ;
and that object must be regarded by us particularly in its
moral aspect and relations. The present moment is ne-
cessarily, to a certain extent, a declaration of the divine
will, and furnishes the basis of present duty. And it
is the duty of the present moment, considered in its

* Bourignon's Light in Darkness, pp. 12, 132.

INWARD RECOLLECTION. 331

moral extension, to which, and to which only, God will
consent to be a party.

(lY.) It may be added, further, that the state of mind
which we are considering will not be likely to be pos-
sessed without great fixedness of purpose ; a holy inflex-
ibility of will, which keeps the mind steady to its object.
We must not only wish to be the Lord's in this matter,
but resolve to be so. It is well understood that even
worldly objects, restricted as they are in compass and
importance, cannot, in general, be satisfactorily accom-
plished by an unfixed and vacillating mind. And still
less can the vast objects of religion. I know, if the
great object of interior recollection is proposed to be se-
cured by the mere labor of the will alone, without the
cooperation of the afl*ections, it will be hard work, and
useless work too. And, on the other hand, a favorable
posture of the aflections will be of but little avail, un-
less the desires and inclinations are aided by the super-
added energy of a fixed determination. But when the
decisive and uncompromising act of the will combines its
influence with that of the aspirations of the heart, the
most favorable results may, with the grace of God, be
reasonably expected. It is true, without the grace of
God nothing can be done, whatever may be the applica-
tions and discipline of the mind. But when the condi-
tions which have been mentioned are fulfilled, the di-
vine assistance, if we may rely upon the promises, can
never be wanting.

(1.) It has already been intimated, that the state of
mind to which our attention has been directed is one
of great practical importance. And we proceed, there-
fore, to observe now, that one of the benefits connected
with the state of inward recollection is, that it is favor-
able to the best improvement of time. It will be a mat-
ter of course, that the person who lives in religious recol-
lection will avoid unnecessary employments. With the
idea of God, and perhaps we may add with the reality
of God, continually present in his heart, scrutinizing
every motive and action, and continually enforcing the

332 ON THE STATE OF

claims of moral obligation, he will find no time to be
spent idly, nor for the mere purposes of pleasure. Nor
can he under such circumstances be the subject of inter-
nal dissipation; of vain and wandering imaginations
and reveries; but will be enabled, to a degree unknown
before, to bring every thought, as well as every feeling,
into subjection. In order to prevent misapprehension,
it may properly be added here, that whatever recreation
of body or mind, either by social intercourse or in any
other way, is really required by the physical and mental
constitution and laws, is entirely consistent with duty
and with inward recollection — a remark, however,
which requires, in its practical application, no small
share of wisdom.

(2.) Again, the state of inward recollection tends to
diminish greatly the occasions of temptation. It is very
obvious that he who knows nothing but his present duty
in itself and in its relations, which is all that is necessary
for him to know, cannot be so much exposed in this
respect as other persons. Unspeakable dangers must,
of necessity, beset the mind which is full of worldly
activity, and which is continually discursive — running
upon errands where it is not called ; curiously and un-
necessarily speculative ; prying oftentimes, with micro-
scopic minuteness, into the concerns of others, not only
without reason, but against reason. What a flood of
tempting thoughts must flow out upon these various occa-
sions, and throng around the mind ! what suggestions,
which Satan knows well when and where to apply, to
envy, distrust, anger, pride, worldly pleasure, ambition !
none of which probably would have approached the
mind that remained recollected in God.

(3.) Another remark is, that inward recollection helps
us to know the truth, especially moral truth. The
supreme desire of him who has fully given his heart to
God, is, not merely that he may be happy, and thus please
himself, but that he may know and do God's will.
Knowledge, therefore, (we do not mean all kinds of
knowledge, but particularly that which has relation to

INWARD RECOLLECTION. 333

the divine will,) is obviously of the greatest conse-
quence ; and those will know most who are the most
recollected. The truth opens itself to the mind, that
faithfully perseveres in the state of inward recollection,
with remarkable clearness ; and the reason, in part, is,
because the mind, in a religiously-recollected state,
ceases to be agitated by the passions. " The light of
God," says the writer already referred to, '' shines as the
sun at noonday ; but our passions, like so many thick
clouds opposed to it, are the reason that we cannot per-
ceive it. Love, hatred, fear, hope, grief, joy, and other
vicious passions, filling our soul, blind it in such a
manner that it sees nothing but what is sensible and
suitable to it ; refusing all that is contrary to its oion
inclinations ; and being thus filled with itself, it is not
capable of receiving the light of God." * Now, there
can be no question that inward recollection secures the
soul in a most remarkable degree from mordinate pas-
sions. Such passions cannot well flourish with the eye
of God distinctly looking upon them. And accordingly,
under such circumstances, the illuminative suggestions
of the Holy Spirit readily enter the mind, and operate
in it, and reveal the divine will ; so that he who walks
in recollection may reasonably expect to walk in the
light of true knowledge and of a divine guidance.

And not only this, inward recollection tends to con-
centrate, and consequently to strengthen very much, the
action of the intellectual powers. It does this, in part,
and indirectly, by disburdening the mind of those wan-
dering thoughts, and unnecessary cares and excitements,
which, with scarcely any exception, overrun the minds of
those who do not live in a recollected state.

(4.) Another favorable result, connected with the
habit of inward recollection, is that, by confining the
mind to the present moment, and retaining God in the
position of a present counsellor and guide, it prevents
the exercise of reflex and selfish acts on the past, and

* Bourignon's Light in Darkness, p. 14.

334

ON THE STATE OF

also undue and selfish calculations for the future. Self,
if we permit it, will either secretly or openly find nour-
ishuient every where ; and every where, therefore, we
are to fight against it, overcome it, slay it. When the
past is gone, and we are conscious that we have done
our duty in it, if we would not have the life of self im-
bibing strength from that source, we must leave it with
God in simplicity of spirit, and not suffer it to furnish
food either for vanity or disheartening regrets. We should
avoid also all undue and selfish calculations for the fu-
ture, such as continually agitate and distract the minds
of the people of the world; and indeed all thoughts
and anticipations of a prospective character, which do
not flow out of the facts and the relations of the present
moment, and which are not sanctified by a present
divine inspection. " Happy is the man," says Fenelon,
*' who retains nothing in his mind but what is neces-
sary, and who only thinks of each thing just when it is
the time to think of it ; so that it is rather God, who ex-
cites the perception and idea of it by an impression and
discovery of his will which we must perform, than the
mind's being at the trouble to forecast and find it." *
To these important results there can be no question
that the habit of inward recollection is exceedingly
favorable.

(5.) Again, we have good reason for supposing that
the state of mind under consideration is eminently pro-
pitious to the spirit and practice of prayer. There cer-
tainly can be no acceptable prayer without a considerable
degree of recollection. And the requirement that we
should " pray without ceasing," seems almost necessa-
rily to imply that we should always be in a recollected
state. ''He who is always dissipated," says a certain
writer, '' like a house open to all comers and goers, is
very unfit for prayer. He that will never pray but in
the hour that calls him to it, will never do it well. But

* Fenelon's Directions for a Holy Life.

INWARD RECOLLECTION. 335

he that would succeed in this great exercise ought, by
continual recollection, to keep himself always ready,
and in an actual disposition for praying."*

Finally. One of the great excellences of the state of
inward recollection is, that it gives us the place of cen-
tral observation and power — the key, if we may so ex-
press it, to the position of the religious life ; and enables
us to exercise an effective control over its whole broad
extent ; that is to say, it places us in the most favorable
position to discover and meet the attacks of our spiritual
adversaries, and also to render our own movements and
efforts fully available. However well disposed may be
our intentions, whatever good purposes we may have
formed, whatever may be the formality and solemnity
of our recorded resolutions, they will ever be found in a
great degree useless, without this aid. It will be in
vain to think of living a life of true religion, a life in
which God himself is the inspiring element, without a
present, permanent, and realizing sense of his presence.
It is, therefore, not without a good degree of reason that
the pious Cecil has remarked, that " recollection is
the life of religion."

* Letter of Instruction on Christian Perfection, by Francis de la
Combe.

CHAPTER EIGHTH.

ON THE IIS WARD UTTERANCE, OR THE VOICE OF GOD
IN THE SOUL.

''I LAID my request before the Lord, and the Lord
answered me." This is a remark which is frequently
made by persons of eminent piety. They cannot doubt
that they truly hold communication with God. Ad-
dressing him either in silence or the spoken utterance
of words, they find that they do not ask without receiv-
ing. God speaks to them in return.

It is important to understand the nature of the an-
swers which God gives. In those earlier religious dis-
pensations, of which we have an account in the Old
Testament, God answered his people in various ways ;
by visible signs, by the cloud and the fire, by Urim and
Thtimmim, by miracles, by audible voices. The periods
of those dispensations have passed away, and the meth-
ods of communication, which were appropriate to them,
have passed away also. What are we to understand,
then, by the divine utterance, — the voice of God in the
soul, — of which those persons, who are eminently pious
at the present time, have frequent occasion to speak ?

We remark, in the first place, that one class of those
inward utterances, which are frequently regarded as re-
turns or answers frorn God, appear to be impressions, or
rather suggested thoughts, or suggestions, which are
suddenly but distinctly originated in the mind, and ap-
parently from some cause independent of the mind itself.
Sometimes the suggestion consists in suddenly bringing
to the mind a particular passage of Scripture, which is
received as the divine answer.

ON THE VOICE OF GOD IN THE SOUL. 337

Sometimes the suggestion consists in the sudden
origination of new ideas, or truths in a new form of
words ; but truths so remarkable, either in their origin
or in their appUcation, that we are disposed to regard
them as the inward intimations and the voice of God.
Of the frequent existence of such inward and sudden
suggestions or impressions, we suppose there can be no
reasonable doubt. It is well understood, and seems to
be placed beyond question, that they make a portion of
the internal history of many pious persons.

A few remarks may properly be made on this class of
inward voices ; and one is, that sudden suggestions or
impressions may have, and that they do sometimes have,
a natural origin. The natural man, as well as the re-
ligious man, will sometimes tell us that he has had an
unexpected or remarkable suggestion or impression. In
the treatises which exist on the subject of disordered
mental action, the existence of frequent and sudden
impressions, such as have been described, is laid down,
and apparently with good reason, because the results
have justified it, as one of the marks of an incipient
state of insanity. Another remark, which it may be
proper to make here, is this : It is a common, and prob-
ably a well-founded opinion, that sudden inward sug-
gestions or impressions may have, and that they do
sometimes have, a Satanic origin. If Satan is permitted
to operate upon the human mind at all, and lead it
astray, of which the Scriptures do not permit us to
doubt, it is certainly a reasonable supposition, that he
sometimes makes his attacks in this manner. And
especially may we take this view, when we consider
that he is a spiritual being, and would more naturally
act upon the spirit or minds of men than upon the body.
A third remark is, that the sudden suggestions or im-
pressions which we are considering are undoubtedly, in
some instances, from a truly good or divine source. It
is hardly reasonable to suppose that God would forbid
himself a method of operation on the human mind
which he allows to Satan, and which, if it may be em-
29

338 ON THE INWARD UTTERANCE,

ployed, under a bad direction, to a bad purpose, is also
susceptible, in other hands, of a good one. We may
reasonably conclude, therefore, that the Holy Spirit
sometimes adopts this method of operation.

It remains to be added here, thatj if these remarkable
suggestions may arise from sources so various and dif-
ferent, they should be received with caution ; otherwise
we may be led astray by the voice of nature or the
voice of Satan, believing it to be the voice of our heav-
enly Father. God deals with us as rational beings. And
it is a consequence of God's recognition of our ration-
ality, that he does not require us to act npon sudden
suggestions or impressions, even if they come from him-
self, without our first subjecting them to the scrutmy
of reason. And it is here that we find the ground of
our safety in respect to a method of operation upon us
which otherwise would be likely to be full of danger.
Accordingly, when a sudden suggestion is presented to
the mind, we ought to delay upon it, although it may
seem, at first sight, to require an immediate action. We
should compare it with the will of God, as revealed in
the Bible. We should examine it dispassionately and
deliberately, with the best lights of reason, and with the
assistance of prayer. Indeed, if the suggestion comes
from God, it is presented with this very object ; not to
lead us to action without judgment and without reason,
but to arouse the judgment from its stupidity, and to
put it upon a train of important inquiry. And when
this is done in a calm and dispassionate manner, and
with sincere desires for divine direction, we have good
reason to believe that we may avoid the dangers which
have been referred to, by detecting those suggestions
which are from an evil source, and may realize impor-
tant benefits.

But we ought not to feel, that, in our inward conver-
sation with God, we are limited to such occasions as
have been mentioned, and that we have no inward
response, except by means of sudden and remarkable
impressions, which are liable to the dangers which have

OR THE VOICE OF GOD IN THE SOUL. 339

been indicated, and which generally exist only at con-
siderable intervals from each other. On the contrary,
we have abundant reason for saying that it is our privi-
lege always to be conversing with God, and alwa3^s to
receive the divine answer. It is a great truth, — almost
as evident on natural as it undoubtedly is evident on
scriptural grounds, — ^^ that, when we have given ourselves
wholly to God, he will give himself to us in all that is
necessary and important for us. And this general prin-
ciple involves the subordinate idea that he is willing to
communicate knowledge, and to become our Teacher.
We ought not to doubt that God is ready to speak to us
with all the kindness of a Father, and to make known
all that is necessary for us. And while, in the process
of teaching and guiding men, he operates outwardly,
even at the present day, by means of his written Word,
he also operates inwardly by means of interior commu-
nications ; sometimes by sudden suggestions, in the
manner which has already been mentioned ; but much
more frequently and satisfactorily, by availing himself
of the more ordinary laws of the mind's acting, and by
uttering his inward voice through the decisions of a
spiritually-enlightened judgment. This is a great prac-
tical and religious truth, however much it may be un-
known in the experience of those who are not holy in
heart — that the decision of a truly sanctified judgment
is, and of necessity must be, the voice of God speaking
in the soul.

But this important doctrine, it must be admitted, re-
quires to be correctly and thoroughly understood. It
should be particularly remembered that God does not
and cannot speak in this way, unless there is sincerity.
And by sincerity we mean a sincere desire to do his
will in all things, as well as a sincere desire to know
and do his will in the particular thing which is laid be-
fore him. Such sincerity, which may be regarded as
but another name for entire consecration, naturally ex-
cludes all the secret biases of self-interest and prejudice,
and places the mind in the position most favorable for

340 ON THE INWARD UTTERANCE,

the admission and discovery of truth. It is in such a
mind, and not in a mind which is governed by worldly
passions, that the Holy Ghost, whose office it is to guide
men into all necessary truth, loves to dwell. We may,
therefore, lay down the general principle, that the de-
cision of a spiritually-enlightened judgment, made in a
state of entire consecration to God's will, and with a
sincere desire to know his will, may justly be regarded
as a divine answer, or an answer from God, in the par-
ticular matter or subject in relation to which an answer
has been sought. The decision of the judgment, which
is arrived at in such a state of freedom from self-interest
and passion, and under the secret guidance of the Holy
Spirit, is oftentimes so clear and so prompt, that it al-
most seems to be a voice audibly speaking in the soul.
It is true, however, in point of fact, that it is only the
inward ear, or the ear of faith, and not the outward or
bodily ear, which is spoken to. In yielding our assent
to the decisions of our judgment, we have faith, under
all the circumstances of the case, and especially in view
of the promise of God to give light to those that sin-
cerely ask him, that we are adopting the decisions to
which our heavenly Father would lead us ; so that we
may confidently say, that the answer of the judgment,
in connection with the spirit of entire consecration, on
the one hand, and of entire faith in God's promises, on
the other, is God's answer ; that is to say, is the answer
which God, under the existing circumstances, sees fit
to give, whether it be more or less full and explicit.
And this is all which the truly humble Christian either
expects or wishes to receive, viz., such an answer, be it
more or less, as God sees fit to give. Even if he is
unable to come to a specific determination on the sub-
ject before him, he still feels that he is not without an
inward voice. He has God's answer even then ; viz.,
that, under the circumstances of the case, God has no
specific communication to make, and that he requires
him to exercise the humility and faith appropriate to a
state of ignorance. And this response, humbling as it

OR THE VOICE OF GOD IN THE SOUL. 341

is to the pride of the natural heart, he truly regards as
very important, and as entirely satisfactory. It is in
this method — a method which appears to be free from
dangers — that God ordinarily answers and converses
with his people.

In view of what has been said, we come to the con-
clusion that it is very proper for pious people, especially
for those whose hearts are truly sanctified, to speak not
only of laying their requests before God, but of receiv-
ing a divine answer. It is not improper for them to
speak, if it is done with a suitable degree of reverence,
of holding conversation with God — of talking with
God. The expressions correspond with the facts.
To talk with God ; to go to him familiarly, as
children to a parent ; to speak to him in the secrecy of
their spirits, and to receive an inward answer, as gra-
cious as it is decisive, — is not only a privilege granted
them, but a privilege practically realized. When, there-
fore, we find, in the memoirs of very pious persons, as
we sometimes do, statements and accounts of their hold-
ing internal conversations with God, of the requests they
make, and of the answers they receive, we are not ne-
cessarily to regard such experiences as fanatical or de-
ceitful. On the contrary, we think it impossible for a
person to be truly and wholly the Lord's, without fre-
quently being the subject of this inward and divine
intercourse.

29 #

342

CHAPTER NINTH.

SPIRITUAL BREAD, OR THE DOCTRINE OF RECEIVING
BY FAITH.

It is well understood that we must pray in faith. No
petition to God, which is not attended with confidence
in his character and his Word, can be acceptable to him.
But I suppose that it is not so generally understood and
recognized, that, in most cases, we must receive by faith,
as well as pray by faith ; that faith is as necessary in
the reception of the thing petitioned for, as in the peti-
tion itself.

I. In order the better to understand this subject,
which we hope will throw some additional light upon
the important doctrine contained in the latter part of
the last chapter, we would remark, in the first place,
that every Christian, who humbly and sincerely address-
es his Maker, may reasonably expect an answer. It
does not well appear how a perfectly just and holy Being
could impose on his creatures the duty of prayer, with-
out recognizing the obligation of returning an answer
of some kind. In making this remark, we imply, of
course, that the prayer is a sincere one. An insincere
prayer, just so far as insincerity exists, is not entitled to
be regarded as prayer, in any proper sense of the term.
Our first position, therefore, is, that every person who
utters a sincere prayer may reasonably expect an an-
swer, and that, in fact, an answer always is given, al-
though it is not always understood and received. And
this appears to be entirely in accordance with the Scrip-
tures— "Ask, and it shall be given unto you; seek,
and ye shall find ; knock, and it shall be opened unto

SPIRITUAX. BREAD, OR RECEIVING BY FAITH. 343

you. For every one that asketh receiveth; and he
that seeketh findeth ; and to him that knocketh it shall
be opened."

II. But it becomes now an important inquiry, What
's the true and jast answer of God to the petitions of
his people ? It seems to us that it is, and it cannot be
any thing else than, the decision of his own infinitely
just and omniscient mind, that he will give to the sup-
plicant, or withhold, just as he sees best. In other
words, the true answer to prayer is God's deliberate
purpose or will, existing in connection with the petition
and all the circumstances of the petition. Bat some
will say, perhaps, that on this system we sometimes get
our answer, without getting what we ask for ; and that
God's decision may not correspond with our own desire.
But this objection is met by a moment's consideration
of the nature of prayer. There never was true prayer,
there never can be true prayer, which does not recog-
nize, either expressly or by implication, an entire sub-
mission to the divine will. The very idea of prayer
implies a right on the part of the person to whom the
prayer is addressed, either to give or to withhold the
petition ; and the existence of such a right on the part
of God implies a correlative obligation on the other
party to submit cheerfully to his decisions. To ask
absolutely, without submission to God's will, is not to
pray, but to dema?id. A demand is as different from
true prayer, as an humble request is from an imperative
order. A request God al ways regards ; he always treats
it with kindness and justice ; but a demand cannot be
properly addressed to him, nor can it properly be re-
ceived by him. The true model of the spirit of suppli-
cation, even in our greatest necessities, is to be found in
the Savior's prayer at the time of his agony in the gar-
den. "And he went a little farther, and fell on his
face, and prayed, saying, O my Father, if it be possible,
let this cup pass from me ; nevertheless^ not as I will,
hut as thou wilt.''' True prayer, therefore, — that prayer
which can be suitably addressed to the Supreme Being,

344 SPIRITUAL BREAD; OR THE

and that which it is suitable for an imperfect and hmited
mind to offer, — always involves the condition, whether it
be expressed or not, that the petition is agreeable to the
divine will. This condition is absolutely essential to
the nature of the prayer. There is no acceptable prayer,
there is no true prayer, without it. Such being the
nature of the prayer, the answer to the prayer will cor-
respond to it, viz., it will always be the decision of the
divine mind, whatever that decision may be, made up
in view of the petition, and of all the attendant circum-
stances.

III. The next inquiry is. How are we to receive
the answer ? By sight, or by faith ? It seems to us
that it must be by faith. The life of the just is repre-
sented as a life of faith ; and we should naturally con-
ckide the life of faith would include the answer to
prayer, as well as prayer itself.

It is very evident that the just live, as subjects of the
divine Sovereign, not only by praying but by being
answered. And in either case, according to the Scrip-
ture representation, the principal or inspiring element
of the inward life, whether a person prays or is answered
in prayer, is faith. Any other view will probably be
found, on close examination, to be inconsistent with the
doctrine of living by faith. Accordingly, on the true
doctrine of holy living, viz., by faith, we go to God in
the exercise of faith, believing that he will hear ; and
we return from him in the exercise of the same faith,
believing that he has heard, and that the answer exists
and is registered in the divine mind, although we do
not know what it is, and perhaps shall never be per-
mitted to know.

And in accordance with these, views, if, in a given
case, we know from the Word of God that the petition
is agreeable to the divine will, and that it is also agree-
able to the divine will that it should be granted now,
then the doctrine of faith will require us to believe, that
the divine decision is made up and is given, and that
we do now have the things which we sought for,

DOCTRINE OF RECEIVING BY FAITH. 345

although they may come in a different way, and with a
different appearance, from what we anticipated. And,
on the other hand, if the Word of God has not revealed
to us the divine will, the doctrine of faith still requires
us to believe that the true answer exists in the will of
God ; that the decision of God is made up as in the
other case, whatever that decision may be, and when-
ever and wherever it may be visibly accomplished. In
both cases, we have need of faith ; we believe that God
is either noio doing, or that he will do. So that the
true answer to prayer, as it seems to us, is an answer
resting upon the revealed declaration or Word of God
for its basis, and made available to us in any given case
by an act of faith. God promises that he will answer.
Faith, accepting the declaration, recognizes the answer,
whether it be known or unknown, as actually given in
every case, where it can justly be expected to be given.
IV. We proceed now to give some illustrations.
We will suppose, for instance, that, in a particular emer-
gency, we need and are sincerely desirous of wisdom to
guide us, and that we truly and humbly ask for it.
While we thus pray, it is of course implied that we, at
the same time, employ all those rational powers which
God has given us, and which are appropriate to the sub-
ject under consideration. To do otherwise would be
like the husbandman's asking the rains and the blessing
of Heaven upon lands which he had neglected to culti-
vate. While we thus pray and thus act, it becomes
our privilege and our duty, in accordance with the doc-
trines of the life of faith, to believe fully and firmly
that God does in fact answer, and that, in the sanctified
exercise of the powers which are given us, we truly
have that degree of wisdom which is best for us in the
present case. Whether we are conscious of any new
light on the subject or not, it is our privilege, and — what
is very important — it is our duty, as those who would be
wholly the Lord's, to believe that we have just that de-
gree of knowledge which is best for us. Even if we

346 SPIRITUAL BREADj OR THE

are left in almost entire ignorance on the topic of our
inquiry, and are obliged to grope our way onward in
the best manner we can, we still have the high satisfac-
tion of knowing, that we are placed in this position
because God sees that a less degree of light is better in
our case than a greater, and it is certain that his percep-
tion of it involves the fact that it is so. And accord-
ingly, if it be true that God does not give to us that
precise form and degree of wisdom, which, in our igno-
rance, we sought for, we nevertheless have received all
that wisdom which, in the view of faith, is either
necessary or desirable. Such is God's answer. And
such also is the true answer, viz., the answer which
precisely corresponds to the spirit of the petition, if the
petition has been offered up in the true spirit. But it
is obvious it is an answer which could never be real-
ized as the true answer, and as God's answer, except in
the exercise of faith. It is, therefore, an answer resting
upon the revealed declaration or Word of God, viz., that
he will give wisdom to those that sincerely ask it, and
made available to us- in being received by faith. It
answers our purpose just as much and as well, and in
some important points of view far better, than if it were
an answer addressed directly to our sight.

We will suppose, as another illustration of the subject,
that we have a sincere and earnest desire for the salva-
tion of one of our friends. Under the pressure of this
desire we lay the case before our heavenly Father in
supplication. What is the nature of the answer which
we can reasonably expect, and which we ought to ex-
pect, under such circumstances? Is it a specific answer,
of such a nature as to make known to us, by a direct
communication, whether the thing shall be done or not,
and whether it shall be done at a particular time or not ?
Or is it an answer resting upon the revealed declaration
of the Word of God, as that answer is received and made
available to us by faith ? In the former case, we shall
pray till we know, or rather till we think we know ;

DOCTRINE OF RECEIVING BY FAITH. 347

not merely know that God answers us, and answers us
in the best manner ; but, what is a very different thing,
shall pray till we know, or think we know, what the
answer is. Under the influence of a very subtle and
secret distrust of God, we shall not be disposed to desist
until we obtain some sign, some voice, some specific
manifestation, some feeling which shall make us certain ;
and certain, not merely that God hears us, and will do
all he consistently can for us ; but shall insist on a cer-
tain knowledge, by means of such signs and manifesta-
tions, of the precise thing which he will do. In other
words, we cannot trust the answer in God's keeping ;
but must gratify our inordinate and sinful curiosity by
having a revelation of it. In the latter case, viz.,
where we expect an answer, resting upon God's word
and received by faith, it is very different. While we
humbly, earnestly, and perseveringly lay our request
before God, we shall leave the result in his hands with
entire resignation ; believing, in accordance with the
declarations of his holy Word, that he does truly hear
us ; entirely confident that he will do what is right ;
and recognizing his blessed will, although that will may
as yet be unknown to us, as the true and only desirable
fulfilment of our supplication. We shall feel, although
salvation is desirable both for ourselves and others, that
the fulfilment of the holy v/ill of God is still more, yea,
infinitely more desirable. '' Thy will be done." And
here is a real answer, such an answer as would com-
pletely satisfy an angel's mind ; and yet it is an answer
received by simple faith. " The just shall live by faiths
The whole doctrine is beautifully summed up in a short
passage in the First Epistle of John. '' And this is the
confidence [or strong faith] that we have in him, that
if we ask any thing according to his ivill, he heareth us.
And if we know that he hear us, whatsoever we ask, we
know that xoe have the petitions that we desire of him.^^
(1.) In connection with the doctrine which has
been laid down, viz., that answers to prayers are to be

348 SPIRITUAL BREAD,

received by faith, we proceed to make a few remarks
which are naturally related to it. And one is, that this
doctrine is favorable to self-renunciation. The desire
of definite and specific answers naturally reacts upon the
inward nature, and tends to keep alive the selfish or
egotistical principle. On the contrary, the disposition
to know only what God would have us know, and to
leave the dearest object of our hearts in the sublime
keeping of the general and unspecific belief that God is
now answering our prayers in his own time and way,
and in the best manner, involves a present process of
inward crucifixion, which is obviously unfavorable to
the growth and even the existence of the life of self.

(2.) We remark, again, that a disposition to seek a
specific, or rather a visible answer to our prayers, in
distinction from an answer addressed to our faith, tends
to weaken the principle of faith. The visible system,
if we may be permitted so to call it, implies that we will
trust God only so far as we can see him. It requires,
as one may say, ready payment, cash in hand, a mort-
gage of real estate, something seen or tangible. It
cannot live upon what it calls mere air ; it is not dis-
posed to trust any thing to a mere word, a mere promise,
though it be the word or promise of the Almighty.
Such, on a close examination, will be found to be the
spirit of the specific or visible system — a system which
will answer, to some extent, in our intercourse with
men, but not in our intercourse with God. It is easy
to see, in addition to other evils resulting from it, that
it is adverse to the groAvth of faith ; which, in accord-
ance with a well-known law of our mental and religious
nature, flourishes by exercise, and withers by repression.
If the system, which is not satisfied without seeing or
knowing, should prevail generally, faith would necessa-
rily be banished from the world, and God would be
banished with it.

(3.) The system which requires a present and
visible or ascertained answer, in distinction, from the

DOCTRINE OF RECEIVING BY FAITH. 349

system of faith, which believes that it has an answer,
but does not require God to make it known till he sees
best to make it known, is full of danger. It tends to
self-confidence, because it implies that we can command
God, and make him unlock the secrets of his hidden
counsels whenever we please. It tends to self-delusion,
because we are always liable to mistake the workings
of our own imaginations or our own feelings, or the
intimations of Satan, for the true voice of God. It
tends to cause jealousies and divisions in the church of
Christ, becaase he who supposes that he has a specific
or known answer — which is the same, so far as it goes,
as a specific revelation — is naturally bound and led by
such supposition, and thus is oftentimes led to strike
out a course for himself which is at variance with the
feelings and judgments of his brethren. Incalculable
are the evils, which, in every age of the Christian his-
tory, have resulted from this source.

(4.) We have but a single remark more, viz. : It is
a great and blessed privilege to leave every thing in the
hands of God ; to go forth, like the patriarch Abraham,
not knowing whither we go, but only knowing that
God leads us. '' Be careful for nothing ; but in every
thing, by prayer and supplication, with thanksgiving,
let your requests be made known unto God." Philip.
iv. 6. This is what is sometimes denominated walking
in a "general and indistinct faith ; " or walking in the
"obscurity of faith." or in the " night of faith." Faith,
in its relation to the subject of it, is truly a light in the
soul ; but it is a light which shines only upon duties,
and not upon results or events. It tells us what is now
to be done, but it does not tell us what is to follow.
And accordingly, it guides us but a single step at a time.
And when we take that step, under the guidance of
faith, we advance directly into a land of surrounding
shadows and darkness. Like the patriarch Abraham,
we go, not knowing whither we go, but only that God
is with us. Blessed and glorious way of living ! In-
30

350 SPIRITUAL BREAD, OR RECEIVING BY FAITH.

deed, it is the only life worth possessing; the only true
life. *' Let the heathen rage, and the people imagine a
vain thing; " let nations rise and fall; let the disturbed
and tottering earth stand or perish ; let God reveal to us
the secret designs of his providence or not, — it is all well.
''Cast all your cares upon God, for he careth for you."
'' Believe in one Lord your God, so shall you be estab-
lished. Believe his prophets, so shall ye prosper."

351

CHAPTER TENTH.

ON THE PRINCIPLE OF INWARD QUIETUDE OR
STILLNESS.

We proceed, in this chapter, to lay down and explain
a principle which is more or less distinctly recognized
by writers on Christian experience, and which, by the
common consent of those who have examined it, is
very intimately connected with the progress and per-
fection of the interior Christian life. The principle is
that of inward quietude or stillness ; in other words,
a true and practical ceasing from self.

First. This principle involves, in the first place, a
cessation from all inordinate and selfish outward ac-
tivity. It does not, it will be remembered, exclude an
outward activity of the right kind. To entertain any
idea of this kind, would be a great error. But it dis-
approves and condemns that spirit of worldly move-
ment and progress; that calculating and self-interested
activity ; that running to and fro without seriously
looking to God, and without a quiet confidence in him,
which has been, in all ages of the world, the dishonor
and the bane of true Christianity. How much of what
may be called secular scheming and planning there is in
the church at the present time ! How much of action,
prosecuted on principles which certainly cannot be ac-
ceptable to a truly holy heart ! While it exhibits much
of true piety, and much of the right kind of action, is
it not evident that the church exhibits a great deal,
also, both in its plans of personal and of public activity,
of that restless, unsanctified, and grasping eagerness,
which characterizes, and may be expected to charac-
terize, those who live and act as if there were no God

352 ON THE PRINCIPLE OF

in the world? The principle of quietude, or stillness,
decidedly condemns this injurious and evil course.

Second, But this principle has inwardly still more
important results. The true state of internal quietude,
or stillness, implies three things.

(1.) And, accordingly, our first remark is, that true
quietness of soul involves a cessation from unnecessary
wandering and discursive thoughts and imaginations.
If we indulge an unnatural and inordinate curiosity ; if
we crowd the intellect, not only with useful knowledge,
but with all the vague and unprofitable rumors and
news of the day, it is hardly possible, on the principles
of mental philosophy, that the mind should be at rest.
The doctrine of religious quietude conveys the notion
of a state of intellect so free from all unnecessary worldly
intruders, that God can take up his abode there as the
one great idea, which shall either exclusively occupy
the mind, or shall so far occupy it as to bring all other
thoughts and reflections into entire harmony with itself.
This is, philosophically, one of the first conditions of
union with God. It seems to be naturally impossible
that we should realize an entire harmony, or oneness,
with the divine mind, while the soul is so occupied
with worldly thoughts flowing into it, as almost to shut
out the very idea of God. A state of religious or
spiritual quietude is, in other words, a state of rest in
God. The idea of God, therefore, — that magnificent
and glorious idea, — must so occupy the intellect, must
be so interwoven with all its operations and modes of
thinking, that the thoughts of other things, which so
often agitate and afflict the religious mmd, may be
easily shut out. And in order to do this, they who
would be perfect in Christ Jesus, must not mingle too
much in the concerns of the world. Little have they
to do with the unprofitable frivolities and pleasures of
secular society ; with idle village gossiping ; with the
trades, and adventures, and speculations, of those who
hasten to be rich ; with the heats and recriminations of
party politics, — and many other things, which it would

INWARD QUIETUDE OR STILLNESS. 353

be ensy to mention. No reading, also, should be in-
dulged in, which shall tend to separate between the
soul and God. Knowledge is profitable, it is true ; but
not all kinds of knowledge. It is better, certainly, if
we cannot, consistently with religious principles, have a
knowledge of both, to be familiar with the psalms of
David than with the poems of Homer ; not only be-
cause the former are in a higher strain, but especially
Decause heavenly inspiration should ever take prece-
dence of that which is earthly. When, however, we
read in the world's books from the sense of duty —
when we may be said to read and study for God and
with God — then, indeed, the great idea of the Divinity
remains present and operative in the soul. And such
inquiries and studies are always consistent with Chris-
tian quietude, because the mind, venturing forth at the
requisition of the great Master within, returns instinc-
tively, at the appointed time, to the inward centre of
rest. Hence we should lay it down as an important
rule, to chasten the principle of curiosity, and to know
nothing which cannot be made, either directly or indi-
rectly, religiously profitable. Such knowledge, and such
only, will harmonize with the presence of the great idea
of God. All other knowledge tends to exclude it. And
hence it is, that it can be so often said of those who
possess all worldly knowledge, to whom all arts, and lan-
guages, and sciences, are familiar, that God is not in
all their thoughts. The intellect is not in sufficient re-
pose from the outward and purely worldly pressure
constantly made upon it, to receive him. He comes
to the door, but finds no entrance, and leaves them
alone in their folly.

Perhaps, in order to prevent mistakes, it should be
added that, when the mind is thus in a state of quiet-
ness and repose from worldly and errant imaginations,
it does not by any means follow, as some may suppose,
that it is therefore in a state of sluggish and insentient
idleness. Not at all. No sooner has it reached the
state of true stillness, by ceasing from its own im-
30*

354 ON THE PRINCIPLE OF

aginative vanities, and thus giving entrance to the
purifying and absorbing conception of the great Divin-
ity, than it becomes silently but actively meditative
on the great idea. Not, indeed, in a discursive and ex-
aminative way, not in a way of curious inquiry and
of minute analysis, but still active and meditative ;
much in the manner, perhaps, that an affectionate child
silently and delightedly meditates on the idea of. an
absent parent ; not analytically and curiously, but with
that high and beautiful meditation which exists in
cormection with the purest love; or much as any
persons, who sustain to each other the relation of dear
and intimate friendship, when in the providence of God
they are separated at a distance, often repose in mental
stillness from all other thoughts inconsistent with the
one loved idea; and thus reciprocally the mind, active
in respect to the object before it, though still and quiet
in respect to every thing else, centres and dwells with
each other's image.

(2.) Again, the state of internal quietude implies a
cessation, or rest, from unrestrained and inordinate de-
sires and affections. Such a cessation becomes com-
paratively easy, when God has become the ruling idea
in the thoughts ; and when other ideas, which are vain,
wandering, and in other ways inconsistent with it, are
excluded. This rest, or stillness of the affections, when
it exists in the highest degree, is secured by perfect
faith in God, necessarily resulting in perfect love. We
have already had occasion to say that perfect faith im-
plies, in its results, perfect love. How can we possibly
have perfect faith in God, perfect confidence that he
will do all things right and .well, when, at the same
time, we are wanting in love to him ? From perfect
faith, therefore, perfect love necessarily flows out, bap-
tizing, as it were, and purifying, all the subordinate
powers of the soul. In other words, under the influ-
ence of this predominating principle, the perfect love
of God resting upon perfect faith in God, the harmony
of the soul becomes restored ; the various appetites,

INWARD QUIETUDE OR STILLNESS. 355

propensities, and affections, act each in their place and
all concurrently ; there are no disturbing and jarring in-
fluences ; and the beautiful result is that quietness of
spirit which is declared to be '' in the sight of God of
great price."

Those who are privileged, by divine assistance, to
enjoy this interior rest and beautiful stillness of the
passions, are truly lovely to the beholder. The wicked
are like the troubled sea, that cannot rest, tossed about by
conflicting passions, and are not more unhappy in them-
selves than they are unlovely in the sight of holy
beings. There is a want of interior symmetry and
union : that guiding principle of divine love, which
consolidates and perfects the characters of holy beings,
is absent ; the lower parts of their nature have gained
the ascendency, and there is internal jarring and discord,
and general moral deformity. In such a heart God does
not and cannot dwell. How different is the condition of
that heart which is pervaded by the power of a sancti-
fying stillness, and which, in the cessation of its own
jarring noise, is prepared to listen to the '' still small
voice " ! It is here that God not only takes up his
abode, but continually instructs, guides, and consoles.

On this part of the subject, in order to prevent any
misapprehension, we make two brief remarks : The
first is, that the doctrine of stillness, or quietude of the
desires and passions, does not necessarily exclude an
occasional agitation arising from the instinctive part of
our nature. The instincts are so constituted, that
they act, not by cool reason and reflection, but by
an inexpressibly quick and agitated movement. Such
is their nature. Such agitation is entirely consistent
with holiness ; and it is not unreasonable to suppose,
that even the amazement and fears, which are ascribed
to our blessed Savior at certain periods of his life, are to
be attributed to the operation of this part of his nature,
which is perfectly consistent with entire resignation^
and with perfect confidence in God. The other re-
mark is, that the doctrine of internal quietude, perva

356 ON THE PRINCIPLE OF

ding and characterizing the action of the sensibilities,
is not inconsistent with feelings of displeasure, and
even of anger. Our Savior was at times grieved, dis-
pleased, angry ; as he had abundant reason to be, in
view of the hardness of heart, and the sins, which were
exposed to his notice. Anger (so far as it is not
purely instinctive — which at its first rise, and for a
mere moment of time, it may be) is, in its nature,
entirely consistent with reason and reflection ; is con-
sistent with the spirit of supplication, and consist-
ent, also, even in its strong exercises, with entire
agreement and relative quietude in all parts of the
soul. In other words, although there is deep feeling in
one part of the soul, the other parts — such as the
reason, the conscience, and the will — are so entirely
consentient, that the great fact of holy, internal qui-
etude, which depends upon a perfect adjustment of the
parts to each other, is secured. A strong faith in God,
existing in the interior recesses of the soul, and in-
spiring a disposition to look with a constant eye to his
will alone, keeps every thing in its right position.
Hence there still remains the great and important fact
of holy internal rest, even at such trying times. «

(3.) We proceed now to the third characteristic.
The true state, of internal quietude implies a cessation
not only from unnecessarily wandering and discursive
thoughts and imaginations, not only a rest from ir-
regular desires and affections, but implies, in the
third place, a perfect submission of the will ; in othei
words, a perfect renunciation of our own purposes and
plans, and a cheerful and perfect acquiescence in tho
holy will of God. Such a renunciation of the will is
indispensably requisite. It is not to be understood that
we are to have no will of our own, in the literal sense -
this would be inconsistent with moral agency ; but
that in its action, under all circumstances, however ad-
verse and trying, our will is cheerfully and wholly
accordant with God's will. A mind in such a state
must necessarily be at rest. It realizes that God is at

INWARD qUIETUDE OR STILLNESS. 357

the helm of affairs ; and that necessarily all the plans
of his wise and great administration shall come to pass.
Why, then, should it be troubled? "What a blessed
thing it is," says Dr. Payson, "to lose one's will!
Since I have lost my will, I have found happiness.
There can be no such thing as disappointment ; for I
have no desire but that God's will may be accom-
pbshed." The blessedness of such a soul is indeed
indescribable. It is an inward death, out of which
springs inward and eternal life ; a self-annihilation, out
of which rises immortal power. The man who has
the true quietude is like a large ship firmly at anchor
in a storm. The clouds gather around, the winds blow,
the heavy waves dash against her, but she rides safe in
her position, in conscious dignity and power. Or per-
haps his situation is more nearly expressed by the
memorable and sublime simile of Goldsmith : —

" As some tall clifF, that rears its awful form,
Swells from the vale and midway leaves the storm, —
Though round its breast the rolling clouds are spread,
Eternal sunshine settles on its head."

But some will say, " Is there to be no action ? and are
we to do nothing ? " A person in this state of mind,
being at rest in the will of God, and never out of that
divine will, is operative precisely as God would have
him so ; moving as God moves, stopping where God
stops. He is at rest, but never idle. His God forbids
idleness. Therefore he keeps in the line of divine
cooperation, and works loith God. There may be less
of vain and noisy pretension, and sometimes less of out-
ward and visible activity ; but there is far more wisdom,
and far more actual efficiency ; for God is with him.

358

CHAPTER ELEVENTH.

ADDITIONAL REMARKS ON THE STATE OF INTERIOR
STILLNESS.

Fenelon has somewhere remarked to this effect, that
in our inward feelings, "«7 is often more easy to perceive
what is the result of nature than of graced This
remark may perhaps be of doubtful correctness in the
view of some persons ; but it is certainly worthy of
serious examination. If it be true, it is a remark which
involves important principles.

We are aware that the common opinion is the oppo-
site of this. It is generally supposed that the emotions
and affections of the religious life are more marked and
perceptible than those of the natural life. It seems to
be a prevalent idea, that a person who is not internally
perceptive of strong emotions and affections, has but
little claims to depth and power of religious experience.
It is implied in this idea, that there must be a salient or
projective aspect to these feelings, so that to the subjects
of them they shall appear, in comparison with other
feelings, to stand out distinctly and prominently percep-
tible. It is to this particular phasis of the common
doctrine, that the remark of Fenelon — viz., that, in our
inward experience, it is more easy to perceive what is
the result of nature than of grace — -is particularly op-
posed. He would not by any means deny the strength
of religious emotions and feelings in those who are
truly and eminently pious. This would be a great
error. His idea is that, when the soul is wholly given
to God, there is such an entire harmony and internal
rest, that no one of the religious affections, however
strong they may be, is comparatively so much in ad-

ADDITIONAL REMARKS ON INTERIOR STILLNESS. 359

vance of what might reasonably be expected of other
religious feelings, as necessarily to claim and secure a
distinct and particular notice. All are the subjects of a
perfect relative adjustment ; all are kept in their place
by the superintendence of the principle of perfect love ;
all are sprinkled over and bright Avith the celestial dew ;
so that one part or exercise is as beautiful in its place as
another, and as much calculated to arrest particular
attention as another. The result is the harmony, the
internal stillness, and the beauty, which must ever
characterize true holiness.

This doctrine is in accordance with the facts Avhich
from time to time present themselves to notice in the
annals of personal Christian experience. The interest-
ing form of the religious life, of which this doctrine
may be regarded as the theological or philosophical
expression, seems, indirectly at least, to be indicated in
those beautiful expressions in 2d Corinthians, where the
apostle, speaking of himself and others, says, ''as un-
known, and yet well known ; as dying, and, behold,
we live ; as chastened, and not killed ; as sorrowful, yet
always rejoicing ; as poor, yet making many rich ; as
having nothings and yet possessing all things. ^^ He
who is known and yet unknown, dying and yet living,
sorrowful yet rejoicing, poor yet communicating riches,
having nothing and yet possessing all things, is the
subject of feelings, the result of whose various action,
strange as it may seem, is perfect harmony and internal
calm. His fame is counterbalanced and harmonized by
his obscurity ; his sorrow by his joy ; his poverty by
his riches ; his absolute possession of nothing by his
possession of all things ; — so that the soul, pressed as it
were by equal forces in opposite directions, necessarily
maintains the central position of interior rest.

The state of mind, of which we are speaking, appears
to be disclosed in one of the short prayers that are
found in Fenelon's Pious Reflections ; a part of which
is as follows : —

" O Lord, I know not what I should ask of thee.

360 ADDITIONAL REMARKS ON THE

Thou only knowest what I want ; and thou lovest me,
if I am thy friend, better than I can love myself. O
Lord, give to me, thy child, what is proper, whatsoever
it may be. I dare not ask either crosses or comforts. I
only present myself before thee. I open my heart to
thee. Behold my wants, which I am ignorant of; but
do thou behold and do according to thy mercy. Smite,
or heal ! Depress me, or raise me up ! I adore all thy
purposes, without knowing them. I am silent. I offer
myself in sacrifice."

Such supplications give evidence of a mind that is
at rest in itself ; a mind that reposes with entire confi-
dence, whatever may be its temptations and sorrows,
upon the Divine Mind.

The religious state of Madam Guyon, in the latter
part of her life, illustrates this form of Christian experi-
ence. "In these last times," she says, "I can hardly
speak at all of my dispositions. It is because my state
has become simple and without variations. It is a pro-
found annihilation. I find nothing in myself to which
I can give a name ; [that is, no feelings so specific and
remarkable, separate from this simplicity and this loss
of self in God, as to enable me to describe them.] All
that I know is, that God is infinitely holy, righteous,
good, and happy." " All good is in him. As to myself,
I am a mere nothing. To me every condition seems
equal. All is lost in his immensity, like a drop of
water in the sea. In this divine immensity, the soul
sees itself no more."

In that state of internal experience, which is described
by Madam Guyon, there seems to be a perfect balance
and harmony of the different parts of the mind. There
may be deep feeling, (and there is in reality very deep
feeling,) but it is so perfectly controlled by a sense of
union with the will of God, that the result is complete
simplicity and rest of soul. Just as it is in a piece of
complicated machinery : if the wheels and other parts
are out of order, or if there is much friction, the action
of the machinery is perplexed, and is really weak,

STATE OF INTERIOR STILLNESS. 361

although there is exceedingly great jarring and discard-
ant noise. Bat when the wheels are all in position,
and there is no friction, the action may be one of tremen-
dous power, and yet so easy and quiet as to be hardly
perceptible. And such is the true kingdom of God in
the soul. It comes and exists with power, but with
great simplicity. There is nothing in it, in itself con-
sidered, which is calculated to attract and secure worldly
observation. It is mighty ; but, like God himself, it is
inwardly silent ; "a still, small voice." The religiously
quiet man, that is to say, the man who is inwardly and
truly subdued and quiet, in consequence of religion, is
really the man of great religious strength; and yet this
strength, in consequence of that harmonious silence of
movement, which is the result of its own perfection, is
so hidden from his view, that he seems to be hardly
conscious of its existence. But it is very different with
the natural man ; and also with the Christian, who still
retains a large infusion of the natural element. While
the operations of the sanctified man are harmonious and
quiet, and therefore are withdrawn, in a great meas-
ure, from distinct inward notice, those of the natural
mind are not only self-interested, but are restless, impet-
uous, and contradictory, and therefore, as a matter of
course, are mentally prominent and perceptible. The
true controlling principle of the mind, in the case of the
natural man, is gone ; and its parts in action strike and
jar upon each other with an inward concussion, like
the hinges 'of the gates of hell, that grate "harsh
thunder."

31

362

CHAPTER TWELFTH.

ON THE TRUE IDEA OF INTERIOR ANNIHILATION OR
NOTHINGNESS.

When we use the phrase '-interior annihi]j5.tion," we
of course use it in a mitigated or quahfied sense, as
meaning not an entire extinction of any principles within
us, but only an extinction of certain irregularities of
their action. In other words, it is not an absolute anni-
hilation ; but only the annihilation of any thing and
every thing which is wrong ; the annihilation of what
the Scriptures call the " old man," in distinction from
the " new man, created anew in Christ Jesus." Per-
haps we should not refer to this form of expression at
all, nor make any remarks upon it, although it is some-
times a convenient one in the description of internal
experience, were it not that it is often employed, or
some phrase of equivalent import, in writers, particu-
larly those of an ancient date, on the interior religious
life. I believe, also, it is quite common among many
Christians, at the present time, to speak in rather a loose
way of their Nothingness, of the importance of feeling
that they are Nothing, and the like ; which shows that
this form of expression indicates the existence of some
great practical truth, although it may be but indistinctly
developed, which is clear to the religions mind. We
shall give our ideas on this subject as plainly and con-
cisely as we can.

First. The state of inward annihilation is char-
acterized, in the first place, by the extinction of all un-
regulated or unsanctified love of created things, or
^' love of the creatures," as it is sometimes expressed.
Accordingly, we cannot say that a person is interiorly

ON INTEiirOR ANNIHILATION OR NOTHINGNESS. 363

lost or annihilated, who is in any degree the slave of
his appetites. The action of the appetites, when
directed to their original objects, and when subjected
to the regulation of a purified consciencCj is undoubt-
edly consistent with this state ; that is to say, when
they are exercised, not from a "view to the mere pleasure
which they afford, but in accordance with their primi-
tive constitution, and consequently in accordance with
the will of God. But he who takes delight in the
pleasures of the senses, and indulges the lower appetites
of our nature, that the attendant pleasures rather than
the original objects of the senses may be realized, has
not so crucified and slain himself, that he can be said
to be inwardly annihilated. There is still within him-
self the germination and the growth of that form of
selfish gratification which may properly be called a
*' love of the creatures."

A similar statement may be made in regard to those
principles which are understood to be higher in rank
than the Appetites ; and which, in order to distinguish
them from the lower or appetitive part of our nature,
may properly be denominated the Propensities and the
Affections ; such as the social propensity, the desire of
knowledge, the desire of esteem, the filial affection, the
parental affection, friendship, and the love of country.
If these propensive principles and affections, whatever
comparative rank they may sustain, are not perfectly
subordinated to the principle of supreme love to God, — if
they exist in such a degree as to be in conflict with
what the law of God requires, — then it is very clear that
the state of mind does not exist, which, in the language
of religious experience, is denominated "interior anni-
hilation." There is still a vigorous portion of the life
of the '' old man," which has not been slain. And
hence it is, that we lay down the extinction of the love
of created things, or "love of the creatures," with the
explanation and illustration of the meaning of the terms
just given, as one of the characteristics of the state
of mind under consideration. Of a person' who is

364 ON THE TRUE IDEA OF INTERIOR

thus interiorly annihilated it can be truly said, " he is
crucified to the world, and the world is crucified to
him."

Second. Another mark or characteristic of that state
of mind which is described as interior annihilation, is ^/le
extinction of self-ioill. He who is annihilated and lost
to himself has no will of his own. We ought to re-
mark here, that, when we speak of the extinction of
inordinate creature-love and of self-will, we do not
mean to imply that the mind is rendered naturally or
physically incapable of such irregular exercises ; but
merely that the work of grace in the heart has been so
deep, that there is, at the present time, a practical ex-
tinction of all such wrong internal acts. We are no
longer troubled with them. Acting from supreme love
to God has become the confirmed principle and habit of
the mind ; so that sensual pleasure, and worldly ap-
plause, and private ends of whatever kind, have lost
their power. We have no pleasure of our own ; we
have no desires of our own : we have no will of our
own. Under all circumstances, rejecting all wisdom and
all plans originating in ourselves, our inquiry is, ^' What
wilt thou have me to do ? " '' God within us," the
divine image, living operatively in the soul, is the all-
powerful and absorbing principle.

Third. The state of interior nothingness is charac-
terized, further, by the extinction of the power of antece-
dent evil habits. A person may be sanctified to God,
his heart may be pure in the divine sight, and still there
may be a constant struggle on the part of the "old
man," or the "old nature," to regain possession. It is
difficult to explain this, viz., that a truly holy heart may
still have a struggle antagonistical to sin, and oftentimes
a fearful struggle ; but it is probably owing, in addition
to the direct temptations of Satan, to the tremendous
power of antecedent evil habits. The principle of self-
love, for instance, may by divine grace be redeemed from
its selfish attitude, and may be brought to its true sub-
iective position, and become a holy principle ; and yet, in

ANNIHILATION OR NOTHINGNESS. 365

consequence of its previous habits of inordinate exer-
cise, there may be a strong tendency, which requires
constant resistance, to resume its former position of ir-
regularity and sin. Tiiis tendency is not, properly
speaking, in the principle itself; but is forced upon it
exteriorly, if we may so express it, by the law of habit ;
and therefore, although it is extremely dangerous, it does
not appear to be necessarily sinful. The idea may here
perhaps be illustrated in the case of the reformed inebri-
ate. He has refrained from drinking ; but the influence
of the antecedent law of habit is still felt in his system.
He is no longer guilty of the sin of drinking ; but his
liability to fall into this sin is greatly increased by his
antecedent evil habit. There is, undoubtedly, some-
thing mysterious in this ; but it seems, nevertheless, to
be true. He feels that, in consequence of his former
evil habits, the enemy is near at hand and in great pow-
er ; that his danger is thereby increased, and that he
must always be in the attitude of watchfulness and of
resistance. Something like this is the case with those
who have just entered into that state where they can
say they "love the Lord with all their heart." The
enemy is cast out ; but he avails himself of the influ-
ence of the law of habit, to take a hostile attitude and
to seek a reentrance.

Now, when a person has experienced the state of in-
terior nothingness, as it is conveniently, perhaps, and
yet not accurately termed, he has, by divine grace, not
only succeeded in conquering sin in the gigantic forms
of creature-love and of self-will, but in breaking down
the perplexing influence and the unfavorable tendency
of former habits. And hence there is a vast accession
to his power, and to his tendency to union with God.
Satan himself, in the presentation of his temptations,
has comparatively but little influence over such a soul.
He has, comparatively speaking, no basis to operate
upon ; no way of secret, circuitous, and indirect attack ;
but must come boldly up and make his attack face to
face, as he did in his temptation of the blessed Savior ;
31*

366 ON THE TRUE IDEA OF INTERIOR

and this he would rather not do, if he can approach the
object of his attack in some other way.

Fourth. It is a further characteristic of the mental
state which we are considering, that a person in this
state of mind has no disposition to exercise self-reflecting
acts, originating either in undue self-love or in a want of
faith. What I mean to say is, that, when he has done
his duty, he no longer turns back upon himself and
asks, as the half-way Christian often does, " What does the
world think of me ? " Divested of all selfish purposes
and aims, and having no will of his own, he acts delib-
erately and supremely for God ; and therefore he feels
that whatever is done, so far as motives and intentions
are concerned, is well done. In that respect, no trouble
enters his mind. There is no need of retrospection ; no
need of apologies to cavillers. Indeed, he can scarcely
be said to exercise retrospective acts and reflections upon
himself in any sense whatever. Such acts seem to be,
to some extent, inconsistent with the fact that his heart
is fixed exclusively upon an object out of himself. What
is done, stands written in the record of his Divine Mas-
ter ; and there he leaves it. His whole soul is given
to the present moment. The present moment is given
to God.

Fifth. Another and remarkable characteristic of this
state of mind is this : He who is the subject of it is dead
and crucified to all internal joys, also, as well as to all
pleasures and joys of an external kind. He has no sym-
pathy with those who are always crying, '' Make me
happy — pay me well, and I will be holy." Per-
sonal happiness, as a supreme or even a separate object
of desire, never enters his thought. It makes no dif-
ference what the form of that happiness is, whether
pleasures of the senses or pleasures of the mind. He is
willing to abandon and sacrifice even the pure and sub-
lime pleasure, almost the only consolation left to him in
this sad world, which flows from communion with those
who, like himself, are sanctified to God. His true hap-
piness consists in hanging upon the cross, and in being

ANNIHILATION OR NOTHINGNESS. 367

crucified to self. Whether he is tempted or not tempted,
interiorly and in the bottom of his heart he can say, " All
is well." Whether he suffers or does not suffer, the throne
of peace is erected in the centre of his soul. Wretchedness
and joy are alike. He welcomes sorrow, even the deep-
est sorrow of the heart, with as warm a gush of grati-
tude as he welcomes happiness, if the will of God is
ACCOMPLISHED, lu that will his soul is lost, as in a bot-
tomless ocean. "Lord, I will not follow thee," says a
devout person, " by the way of consolations and self-
pleasures, but only by love. I desire thee only, and
nothing out of thee, for myself. If I ever mention any
thing as appertaining to me, if I name myself, I mean
thee only ; for thou only art me and mine. My whole
essence is in thee. I desire nothing which comes from
thee, but thee thyself. 1 had rather suffer forever the
cruel torments of hell, than enjoy eternal happiness
without thee. If I knew I should be annihilated, yet
would I serve thee with the same zeal ; for it is not
for my sake, but thine, that I serve thee. O, how
great is my joy, that thou art sovereignly good and
perfect ! " *

In connection with what has been said, it will not be
surprising when we say further, that the person to whom
these statements will apply, makes but little account of
raptures, visions, ecstasies, special illuminations, sudden
and remarkable impressions, or any thing of the kind,
except so far as they tend (which, alas ! is frequently not
the case) to extinguish self, and to lead the soul into the
abyss of the Supreme Divinity.

Finally, The soul that has reached the centre of
its Nothing, (that is, is absolutely and forever nothing
relatively to self) remains without resistance in the
hands of God, like clay in the hands of the potter. It
has become perfectly pliable and impressible to the di-

* Cardinal Bona, as quoted in Fenelon's Pastoral Letter on the Love
of God. See also, for similar sentiments, Bona's Principes dc La Vie
Chretiennc^ ch. 47.

368 ON THE TRUE IDEA OF INTERIOR

vine touch. Such a soul is peculiarly the subject of
that ennobling form of prayer, which is called in certain
writers the Receptive or Passive Prayer ; that is to say,
a prayer which is inspired rather than self-originated —
which is given rather than self-produced. Entirely di-
vested of those habits of self-activity which are so
common, and which, in consequence of preceding or of
perplexing the operations of the Holy Spirit, are so in-
jurious, the soul remains quiet and childlike in the divine
presence. Like the placid lake, that receives, and re-
flects to the eye of the beholder, the image of trees and
flowers on its banks, returning image for image, without
a stem disarranged or a petal broken; so, in all the hid-
den aspirations which it constantly sends forth, it pas-
sively and almost unconsciously receives and reflects
the image of God — an image which is not distorted by
the mixture of self-originated acts, nor marred by the
disturbing power of internal agitation. God loves to
leave the impress of his blessed image on the self-anni-
hilated soul ; and the prayer which it breathes, as it is
not self-moved, but moves as it is moved upon, may
truly be regarded as the praying breath of the Holy
Spirit, who always dwells in the soul that knows itself
no more.

■ We may see, therefore, how strong must be the posi-
tion of the Divine Mind (the Deus agens inter, as it
has been expressed in the Latin) in the self-annihilated
soul — a soul, in the language of Michael de Molinos,
'' desiring as if it did not desire ; willing as if it did not
will ; understanding as if it did not understand ; think-
ing as if it did not think ; without inclining to any
thing, [that is, independently of the will of God;] em-
bracing equally contempts and honors, benefits and cor-
rections. O, what a happy soul is this, which is thus
dead and annihilated ! It lives no longer in itself, be-
cause God lives in it. And now it may most truly be
said of it, that it is a renewed phoenix, because it is
changed, spiritualized, and transformed into the divine
image."

ANNIHILATION OR NOTHINGNESS. 369

And again, he says, " We seek ourselves every time
we get oat of our Nothing ; and, therefore, we never
get to quiet and perfect contemplation. Creep in, as far
as ever thou canst, into the truth of thy Nothing ; and
then nothing will disquiet thee ; nay, thou wilt be hum-
ble and ashamed, losing openly thy own reputation and
esteem.

" O. what a strong bulwark wilt thou find of that
Nothing ! Who can ever afflict thee, if thou dost once
retire into that fortress ! Because the soul, which is
despised by itself, and in its own knowledge is nothing,
is not capable of receiving grievance or injury from any
body. The soul which keeps within its Nothingness
is internally silent, lives resigned in any torment what-
soever, by thinking it less than it doth deserve ; is free
from abundance of imperfections, and becomes com-
mander of great virtues. While the soul keeps still and
quiet in its Nothingness, the Lord draws his own

IMAGE AND LIKENESS IN IT, WITHOUT ANY THING TO
HINDER IT." *

* See the Abstract of the Spiritual Guide of Molinos, chs. 19, 20.

370

CHAPTER THIRTEENTH.

ON THE STATE OF UNION WITH GOD.

Among the higher forms of Christian experience, as
we find them described by writers on experimental reli-
gion, there is a state of mind which we find denominated
the state of union. It is also frequently called, by a
phrase which intimates the same thing, the unitive state
of mind. This state of mind is not unfrequently implied,
and even described, by devout writers, without a formal
mention of it by name. Archbishop Leighton, for in-
stance, speaks of the Christian who perceives himself
" knit to God, and his soul more fast and joined nearer
to him than to his own body." The following prayer
is ascribed to John Climacus, many centuries since a
devout and learned recluse of Mount Sinai. " My God,
I pretend to nothing upon this earth, except to be so
firmly united to thee by prayer, that to be separated
from thee may be impossible. Let others desire riches
and glory ; for my part I desire but one thing, and that
is, to be inseparably united to thee, and to place in
thee alone all my hopes of happiness and repose." These
expressions indicate a fall belief, on the part of this de-
vont person, of the existence of the state of present mental
union with God, as well as earnest desire for it. There
are repeated allusions to this state of mind in the works
of Kempis and Tauler ; writers who, although Catholics,
are favorably mentioned by Luther, and have always
been much esteemed by Protestant Christians. Sir
Henry Vane, one of the English Puritans, a man reli-
giously as well as politically memorable, wrote a religious
treatise, which in part had express relation to this subject,

ON THE STATE OF UNION WITH GOD. 371

entitled, On the Love of God, and Union with God.
Many pious persons in more modern times, and in differ-
ent denominations of Christians, have spoken very em-
phatically of their union with the Divine Mind, and in
such way as to leave the impression, that they consid-
ered the state of union as a distinct and peculiar as well
as a very desirable and eminent modification of Christian
experience. " Time would fail me," says Lady Maxwell,
" to tell of the numberless manifestations of divine love
and power. I have, though deeply unworthy, been fa-
vored with such wonderful lettings into Deity as no
language can describe or explain ; but the Avhole soul
dilates itself in the exquisite enjoyment; so refined, so
pure, so tempered with sacred awe, so guarded by heav-
enly solemnity, as effectually to prevent all irregularity of
desires. These, with every power of the mind, bow in
holy subjection before Jehovah. Surely the feelings of
the soul on these memorable occasions are nearly similar
to those enjoyed by the heavenly inhabitants. I have
it still to remark, that all my intercourse with God the
Father is strongly marked with that superior solemnity
and awe which lay and keep the soul in the dust, yet
raised to that holy dignity which flows from a con-
sciousness of union with the Deity. ^^

First. Proceeding now to make a few general remarks
in explanation of the subject, we observe, in the first
place, that the name Unitive State, or State of Divine
Union, is derived from the peculiar state of mind which
exists. The precise state of the soul, stated in general
terms, seems to be one of close and ineffable conformity
with the Divine Mind. It is called the state of union,
therefore, simply because it is such. We cannot help
regarding this state of mind, if it be rightly understood,
as a scriptural one. Is it too much to say, that there is a
recognition of it in those remarkable, and to some persons
inexplicable passages which are found in the latter part
of John's Gospel? — passages which, however mysteri-
ous they may appear to many at the present time, have
nevertheless a real meaning ; and, as the church advances

37'3 ON THE STATE OF UNION AVITH GOD.

in holiness, will undoubtedly be made clear and full of
import in connection v/ith the personal experience of
multitudes. " Neither pray I for these alone ; but for
them also, which shall believe on me through their word.
That they may all be one ; as thou, Father, art in me
and 1 in thee, that they also may be one in us, that the
world may believe that thou hast sent me. And the
glory, which thou gavest me, I have given them, that
they may be one, even as we are one. I in them and
thou in me, that they may be made perfect in one ; and
that the world may know that thou hast sent me, and
hast loved them a;s thou hast loved me." John xvii.
20, 23.

Second. The following principle appears to lie at the
foundation of the doctrine of divine union, as we find it
represented in various writers, viz. : That all moral and
accountable beings, just in proportion as they are freed
from the dominion of sin, have a natural and inherent
tendency to unite with God. Of the correctness of this
principle, when properly understood, there does not
appear to be any reasonable doubt. It is nothing
more nor less than this, — that holy beings recognize in
each other a mutual relationship of character, and are led,
by the very necessities of their nature, to seek each other
in the reciprocal exercise of love. In other words, noth-
ing appears to them so exceedingly good, desirable, and
lovely as holiness, whenever and wherever found. Ac-
cordingly, just as soon as we feel that our sins are par-
doned, and have an inward consciousness that faith in
Christ, who is " the way, the truth, and the life," is
working by love and purifying the heart, we begin to
feel also a secret union with the Savior, not only as our
atoning sacrifice, but as a holy being, and as a true
representative of the Divinity in the flesh. And just in
proportion as we grow in grace and become free from
sin, we shall find this state of union with the Savior
increasing. And union with Christ (a real union, such
as that of the branch when it is united to the vine) is
followed, in the natural progress of the religious life,

ON THE STATE OF UNION WITH GOD. 373

by union, through Christ and in Christ, with God the
Father ; in accordance with the remarkable prayer of the
Savior, which has already been referred to, ;' that they
all may be one ; as thou, Father, art in me and I in
thee, that they also may be one in us." And it is in
accordance Avith this view, that Lady Maxwell, whose
religious experience, especially in the latter part of her
life, is exceedingly interesting and instructive, remarks,
in expressions which convey an important truth, though
perhaps liable to be misunderstood, '^Jehovah teaches
and enables me to pass through Jesus as the way to
himself.^^ In a single word, union, (whether we look at
the subject in the light of nature or in the light of God's
word,) union, pure, strong, inseparable, and without
regard to natural or physical differences, is the one great
and necessary law of holy beings. Just in proportion as
our sin is taken away, the element of separation is taken
away ; and the soul, delivered fi'om the clogs which
fastened it to that which is not God, returns instinctively
and unerringly to the Infinite Centre.

And it should not be forgotten, also, that there is the
same tendency on the part of God, a tendency which
his holy nature renders necessary and invariable, to enter
into this intimate union. No matter how inferior holy
beings may be ; they may be mere insects in capacity ;
still the holy heart of God loves them, seeks them,
becomes one with them. In a very important sense,
inasmuch as their holiness cannot be regarded as self-
originated, they are a part of himself by their very na-
ture. Hence the doctrine so distinctly and strikingly
laid down in the writings of Dr. Cudv/orth. Speaking
of holiness, he says, " If it be but hearty and sincere, it
can no more be cut off and discontinued from God, than
a sunbeam here upon earih can be broken off from its
intercourse v/ith the sun, and be left alone amidst the mire
and dirt of this lower world. Holiness is something of
God, wherever it is. It is an efflux from him, that
always hangs upon him and Jives in him ; as the sun-
beams, although they gild this lower world, and spread

374 ON THE STATE OF UNION WITH GOD.

their golden wings over us, yet they are not so much
here, where they shine, as in the sun, from whence they
flow." The necessity of this union on the part of holy
beings, and on the part of God, as well as on the part of
other holy beings, seems to me to be clearly implied in
that beautiful passage of Scripture, " God is love ; and
he that dwelleth in love, dwelleth in God, and God in
him."

Third. We remark again, in the third place, that
union with God, considered as a form of Christian expe-
rience, is not a physical union, a union of essence with
essence physically, but a moral and religious union. It
would hardly be necessary to make this remark, were it
not that some pious writers on this subject make use of
strong expressions, which may be easily misunderstood
and misapplied, but which obviously were not designed
to be, and ought not to be, taken in their physical or lit-
eral import. The passages of Scripture which recog-
nize and which require the union of the regenerated
mind of man with the mind of his Maker, or with the
mind of Christ, are in some instances exceedingly strong,
and seem to require a modified interpretation. All that
is necessary is, that we should exhibit in other cases the
discrimination and candor which generally characterize
our interpretations of the Scriptures. But although we
are not to understand, from the language of the writers
on this subject, that there is a physical union, or a union
which would imply, in any sense, the loss of our own
personality and accountability, they undoubtedly mean
to teach the existence and the reality of a moral and
religious union, as close and intimate as such a union
possibly can be ; a union entirely analogous, in all prob-
ability, to that pure and blessed union, which existed
between Christ Jesus, considered in his human nature,
and his heavenly Father.

Fourth. The existence of the unitive state does not
necessarily imply inward manifestations and raptures of
an extraordinary kind. On the contrary, such manifes-
tations, and joys, and raptures, of a remarkable character,

ON THE STATE OF UNION WITH GOD. 6l5

which would be likely to attract attention to themselves
as distinct objects of notice, and thus nourish the life of
self, would be unfavorable, rather than otherwise, to the
existence of the state of mind under consideration. This
state of mind implies, however, the existence, in the
highest degree, of those two great elements of the reli-
gious life, to which the reader's attention has been repeat-
edly called, viz., Consecration, which separates us from
every known sin, and lays all upon the altar of God as a
perpetual sacrifice ; and Faith, which leaves all in God's
hands, and which receives and accepts no wisdom, no
goodness, no strength, but what comes from God as the
true source of inward and everlasting life. Consecration
renounces the all of the creature ; faith recognizes and
accepts the all of God. Consecration implies the rejec-
tion and hatred of all evil ; faith implies the reception
and love of all good. The one alienates, abhors, and
tramples under foot all unsanctified natural desires, aims,
and purposes ; the other approves, receives, and makes
a part of its own self, all the desires, aims, and purposes
of God ; and both are implied and involved, and are
carried to their highest possible exercise, in the state of
divine union.

Fifth. The mind, in the state of union with God, is
disposed to indulge in subdued and affectionate acts of
contemplation, rather than in examinative and discursive
or reasoning acts. It is undoubtedly the case, that the
mind may remain fixed upon God, and may be in a cer-
tain sense united to him, in what may variously be
called a perceptive, reflective, or discursive manner ; that
is to say, engaged in a perceptive or speculative view of
him, occupied in the critical examination of his various
attributes, his justice, wisdom, and goodness, or some-
thing of the kind. But something more than this kind
of union is implied in the state of mind which we are
now speaking of. The examinative or discursive state
of the mind implies the presence of God to the intellect
merely ; the contemplative state, although not altogether
excluding an intellectual view, implies his presence to

376 ON THE STATE OF UNION WITH GOD.

the heart. And it is on this ground that we make the
remark, that the mind, in the state of divine union, is
rather contemplative than perceptive and examinative.

I have sometimes supposed, that something hke the
uuitive state of mind, which it is so difficuh to describe,
might perhaps exist in the case of a bhnd child, who
has an attentive and affectionate father. The child,
being blind from birth, has visually and perceptively no
distinct knowledge of his father. But he knows there
is an object present to him, though unseen ; and that
this outward and unseen being is ever beneficent and
ever active in securing his happiness. He has but an
indefinite and obscure notion of his form, and is not
capable of any accurate analysis of his character ; but
his mind rests in the general complex idea of an ever-
present being, who, although he is unseen, and in
many of his attributes is essentially unknown, is never-
theless the precise object v/hich of all others is the
most fitted to secure, and is the most worthy of, his love.
It is thus contemplatively rather than discursively that
his father is ever present to his thoughts, and is ever
the object of his almost adoring affections.

Sixth. The state of divine union may exist under
two modifications ; the one characterized by our being
distinctly conscious of its existence, the other without
such consciousness. The union of the human with the
divine mind, when it is once originated, is not easily
broken. The fact, for instance, of our being taken up
at times with indispensable worldly cares, does not
necessarily destroy the state of union, although we may
not be distinctly percipient or conscious of it at such
times. But what we wish to remark here is, that the
state in question, whenever it is the subject of distinct
inward notice or consciousness, seems to be character-
ized, among other marks, by a tendency, not only to
inward contemplation, but to outward silence. At such
times the soul appears to know but one object, and that
is God ; and to have but one feeling, and that is love.
It is drawn inwardly ; and outward objects seem to

ON THE STATE OF UNION WITH GOD. 377

have but little inflaence. Hence words are few. It
has but little disposition to express even what itself
feels. In fact, the conversation which is carried on at
such times between the soul and God is too high for
human language ; and, what is more, it is carried on
with a Being who can understand the soul's meaning
without the medium of human speech. The conversa-
tion is with God, and not with men ; and is in God's
manner, and not after the manner of men ; and, there-
fore, it would be difficult to repeat it, even if there were
a disposition to do it. The soul, in its attitude of serene
and fixed contemplation, continually hut silent li/ repeats
to itself sentiments of trust and adoration, of gratitude
and love. God recognizes the import of this hidden
language, and returns it, by condescendingly unveiling
himself in his amiableness and benevolence. There is
a constant flowing and re-flowing of affection ; love
ascending to God and love returning ; so that there is
not only a consciousness of love to God on the part of
the person ; but, what is yet more striking, there is a
consciousness, or rather a deeply-wrought conviction,
that God loves him in return. He can say, in the beau-
tiful expressions of the Canticles, '' Thou dost place thy
left hand under my head, and with thy right hand
thou dost embrace me ; and thy banner over me is
love."

Seventh. It is very obvious, that this state of mind
cannot be fully understood, except in connection with
inward experience. In the language of the author of
the Life of Sir Henry Vane, " Divine life must have
divine words ; words which the Holy Ghost teacheth,
to give its own character." * Therefore we will not
attempt to pursue the topic any further than to say, that
the state of union with God, when it is the subject of
distinct consciousness, constitutes, without being neces-
sarily characterized by revelations or raptures, the soul's
spiritual festival, a season of special interior blessedness,

* Life of Sir Henry Vane, anonymous, printed in 1662.

32*

378 ON THE STATE OF UNION WITH GOD.

a foretaste of heaven. The mind, unaffected by worldly
vicissitudes and the strifes and oppositions of men,
reposes deeply in a state of happy submission and qui-
etude, in accordance with the expressions in the Epistle
to the Hebrews, that those who beheve " enter into
REST." So true it is, in the language of Kempis, that
"he who comprehendeth all things in His will, and
beholdeth all things in His light, hath his heart fixed,
and abideth in the peace of God." And in the language
of Blosius, another devout writer of early times, such
holy souls " enjoy the most calm and peaceable liberty,
being lifted up above all fear and agitation of mind con-
cerning death or hell, or any other things which might
happen to the soul, either in time or in eternity." How
can there be otherwise than the peace of God, pure,
beautiful, sublime, when consecration is without reserve
and faith is without limit ; and especially when self-
will, the great evil of our fallen nature, is eradicated
and subdued? What higher idea can we have of the
most advanced Christian experience, than that of entire
union with the Divine Will, by a subjection of the hu-
man will ? When the will of man, ceasing from its di-
vergences and its disorderly vibrations, becomes fixed
to one point, henceforward immovable, always harmo-
nizing, moment by moment, with God's central and ab-
sorbing purposes, then we may certainly say that the
soul, in the language which is sometimes applied to it,
and in a modified sense of the terms, has become not
only perfected in faith and love, but " united and one
with God," and " transformed into the divine nature." —
"iJe that is jomed to the Lord is one spirit. ^^ And
from that moment, in its higher nature, and so far as it
is not linked to earth by sympathies which its God has
implanted, and which were smitten and bled, even in
the case of the Savior, the soul knows sorrow no more ;
the pain of its inward anguish is changed into rejoicing ;
it has passed into the mount of stillness, the Tabor of
inward transfiguration, the temple of unchanging tran-
quillity.

ON THE STATE OF UNION WITH GOD. 379

" O, sacred union with the Perfect Mind !

Transcendent bliss, which thou alone canst give I
How blest are they this pearl of price who find,

And, dead to earth, have learned in thee to live I

" Thus, in thine arms of love, O God, I lie j

Lost, and forever lost, to all but thee !
My happy soul, since it hath learned to die,

Hath found new life in thine infinity.

*' O, go, and learn this lesson of the Cross ;

And tread the way which saints and prophets trod,
Who, counting life, and self, and all things loss,

Have found, in inward death, the life of God."

380

CHAPTER FOURTEENTH

ON VARIETIES OF CHRISTIAN CHARACTER.

Much more might, undoubtedly, be said on the inter-
esting and important subjects to which our attention
has been directed. But we leave them, for the present,
to the serious reflections and the examination of others,
with a few additional remarks in illustration of some
varieties of Christian character.

First, There are three classes of Christians, who
seem to be easily distinguishable from each other. The
first class are those who, destitute, in a considerable de-
gree, of any marked spiritual manifestations and joys,
may yet be said to possess faith. And in the possession
of faith, they undoubtedly have the effective element
of the inward life. Their faith, however, is weak.
Their language is, ''Lord, I believe: help thou mine un-
belief.^'' They have but little strength. In general, they
move feebly and slowly ; and in some instances scarcely
show signs of life. Some, however, exhibit a little
more strength and activity than others ; and God honors
them by employing them in the smaller charges and
duties of his church. These cases are not without
their encouragement. Such persons are often character-
ized by the trait of humble perseverance. They grow
in grace, though not rapidly ; and not unfrequently be-
come strong in tlie end. As a general statement, they
have not much to say in any period of their experience ;
but they are not wanting in sincerity, and they cling to
the cross of Christ, as the foundation of their hope. It
is seldom that they make a strong impression upon the
world : but their example is generally salutary. These

ON VARIETIES OF CHRISTIAN CHARACTER. 381

are not those who have been caught up to the -' third
heaven," and have seen wonderful things.

Second. The second class are those who have had
striking manifestations in the way of strong convictions
and of subsequent great illuminations. From time to
time, a remarkable impulse, a divine afflatus^ if we may
so express it, seems to come upon them, and the}'- are
borne on in a gale. Then comes a calm ; and they tem-
porarily make but little progress. Sometimes they have
great darkness ; but it is alternated with gleams of light.
Nor is the light which they have always the pure and calm
light which is of a heavenly origin ; but sometimes the
red, meteor-like glare of an earthly fire. They may be
said to have a considerable degree of faith ; but they evi-
dently have less faith than feeling. Their mental his-
tory, however, under its various changes, partakes in no
small degree of the striking, the marvellous. These
persons are generally the marked ones, the particular
and bright stars in the church. They often have great
gifts; they labor for God; they attract attention. They
overwhelm by their eloquence ; startle by their new and
sometimes heretical views ; are denunciatory, argument-
ative, prophetic, just as the occasion may call. But
their movements are not always clear of self; and pride
sometimes lurks at the bottom. They are " many men
m one ; " without true fixedness and simplicity of char-
acter ; but exhibiting themselves in different aspects,
according as the natural or the spiritual life predomi-
nates. Sometimes they are sunk deep in their own
nothingness through the influence of the Spirit of God ;
and sometimes they are up in the '' airy mind " of na-
ture's " inflatibility." They are undoubtedly very useful ;
aiding themselves in the things of religion, and aiding
others ; but it can hardly be said of them, that their life
is hid with Christ in God. They think too much of
their own eff'orts and powers; they place too high an
estimate on human instrumentality ; they do not fully
understand the secret of their own nothingness ; nor do
they know, in their own experience and to its full extent,

38^ ON VARIETIES OF CHRISTIAN CHARACTER.

the meaning of self-crucifixion. Hence their confusion,
when, in their own view, things do not go right ; hence
their evident dejection, when the voice of the multitude
is suddenly a little adverse to them ; hence their plans,
their contrivances — too much like the plans and calcula-
tions of human policy. They are not destitute of Chris-
tian graces ; but they need more lowliness of heart, and
more faith. Nevertheless, they have had much experi-
ence of the divine goodness. God owns and blesses
them ; and their memorial is often written in multitudes
of grateful hearts.

Third. A third class are those whose life may be
said to be emphatically a life of faith, attended
with an entire renunciation and crucifixion of self.
Faith is not perfect until self is crucified ; and the
converse is equally true, that perfect faith necessarily
results in entire self-renunciation.

In the second class of persons, which has been men-
tioned, the spiritual life mingles more or less, and per-
haps in nearly equal proportions, with the tendencies
and activities of nature. The fire which blazes up
from their hearts, and which often casts a broad light
upon the surrounding multitude, is a mixed fire, partly
from heaven and partly from earth. The natural unholy
principles are not extinct ; but can only be said to be
partly purified, and to be turned into a new channel.
Hence they will oftentimes fight for God with the same
zeal, and almost in the same manner, that worldly men
fight for their temporary and worldly objects ; with great
earnestness, with an unquiet and turbulent indignation,
and sometimes with a cruelty of attack which vents
itself in misrepresentations, and which persecutes even
to prison and to death.

But the class of Christians to whom we are now at-
tending, having their souls fully fixed in God by faith,
cannot consent to serve their heavenly Father with the
instruments which Satan furnishes. They sow the seed ;
but they have faith in the God of the harvest ; and they
know that all will be well in the end. They are not inac*

ON VARIETIES OF CHRISTIAN CHARACTER. 383

tive ; but they move only at God's command, and in
God's way ; and are fully satisfied with the result which
God may see fit to give. At the command of the world,
or of a worldly spirit, they would not "turn upon their
heel to save their life." But to God they hold all in
subjection ; and they rest calmly in the great Central
Power. These are men of a grave countenance ; of a
retired life, except when duty calls to public action; of
few words, simple manners, and inflexible principle.
They have renounced self; and they naturally seek a
low place, remote from public observation and unreached
by human applause. When they are silent to human
hearing, they are conversing with God ; and when they
open their lips and speak, it is the message which God
gives, and is spoken with the demonstration of the
Spirit. When they are apparently inactive, they are
gaining strength from the Divine Fountain ; drinking
nourishment into the inmost soul. And when they
move, although with quiet step, the heart of the multi-
tude is shaken and troubled at their approach, because
God moves wnth them. There is no thunder, but the
'^ still small voice; " no smoke, but consuming fire.

These are the men of whom martyrs are made.
When the day of great tribulation comes, when dun-
geons are ready, and fires are burning, then God permits
his children, who are weak in the faith, to stand aside.
Then the illuminated Christians, those who live in the
region of high emotion rather than of quiet faith, who
have been conspicuous in the world of Christian activity,
and have been as a pleasant and a loud song, and in many
things have done nobly, will unfold to the right and the
left, and let this little company, of whom the world is
ignorant, and whom it cannot know, come up from their
secret places to the great battle of the Lord. To them the
prison is as acceptable as the throne ; the place of degrada-
tion as the place of honor. They eat of the " hidden
manna," and they have the secret name given them,
" which no man knoweth." Ask them how they/ee^, and
they will perhaps be startled, because their thoughts are

384 ON VARIETIES OF CHRISTIAN CHARACTER.

thus turned from God to themselves. And they will an-
swer by asking what God loills. They have no feeling
separate from the will of God. All high and low, all joy
and sorrow, all honor and dishonor, all friendship and en-
mity, are brought to a level, and are merged and lost in
the great realization of God present in the heart. Hence
chains and dungeons have no terrors ; a bed of fire is as
a bed of down.

It is here, in this class of persons, that we find the
great grace of sanctification — a word, alas ! too little
iinderstood in the church. These are they, who, in the
spirit of self-crucifixion, live by faith^ and faith only.

38i

RELIGIOUS MAXIMS,

HAVING A CONNECTION WITH THE DOCTRINES AND
PRACTICE OF HOLINESS.

I.
Think much, and pray much, and let your words be few, and
uttered with seriousness and deliberation, as in God's presence.
And yet regard may be had to times and seasons. We may
innocently act the child with children, which in the presence of
grown persons would have the appearance of thoughtlessness
and levity ; and may perhaps at times express our gratitude to
God, and our holy joys, with an increased degree of freedom and
vivacity, especially in the company of those who bear the samo
image, and who know what it is to rejoice in the Holy Ghost.

II.
Be silent when blamed and reproached unjustly, and under
such circumstances that the reproachful and injurious person will
be likely, from the influence of his own reflections, to discover
his error and wrong speedily. Listen not to the suggestions of
mature, which would prompt a hasty reply ; but receive the inju-
rious treatment with humility and calmness ; and He in whose
name you thus suffer will reward you with inward consolation,
while he sends the sharp arrow of conviction into the heart of
your adversary.

III.

'In whatever you are called upon to do, endeavor to maintain
a calm, collected, and prayerful state of mind. Self-recollection
is of great importance. '' It is good for a man to wait quietly
for the salvation of the Lord." He who is in what may be
called a spiritual hurry, or rather who runs without having evi-
dence of being spiritually sent, makes haste to no purpose,

IV.

Seek holiness rather than consolation. Not that consolation

is to be despised, or thought lightly of; but solid and permanent

consolation is the result rather than the forerunner of holiness ;

therefore he who seeks consolation as a distinct and independent

33

386 RELIGIOUS MAXIMS.

object will miss it. Seek and possess holiness, and consolation
(not, perhaps, often in the form of ecstatic and rapturous joys,
but rather of solid and delightful peace) will follow as assuredly
as warmth follows the dispensation of the rays of the sun. He

WHO IS HOLY MUST BE HAPPY.

V.

Be not disheartened because the eye of the world is constantly
and earnestly fixed upon you, to detect your errors and to rejoice
in your halting. But rather regard this state of things, trying as
it may be, as one of the safeguards which a kind Father has
placed around you, to keep alive in your own bosoms an antago-
nist spirit of watchfulness, and to prevent those very mistakes
and transgressions which your enemies eagerly anticipate.

VI.

Do not think it strange when troubles and persecutions come
upon you. Rather receive them quietly and thankfully, as
coming from a Father's hand. Yea, happy are ye, if, in the ex-
ercise of faith, you can look above the earthly instrumentality,
above the selfishness and malice of men, to Him who has per-
mitted them for your good. Thus persecuted they the Savior
and the prophets.

VII.

" Be ye angry and sin not." The life of our Savior, as well
as the precepts of the apostles, clearly teaches us that there
may be occasions on which we may have feelings of displeasure,
and even of anger, without sin. Sin does not necessarily attach
to anger, considered in its nature, but in its degree. Neverthe-
less, anger seldom exists in fact, without becoming in its meas-
urement inordinate and excessive. Hence it is important to
v/atch against it, lest we be led into transgression. Make it a
rule, therefore, never to give any outward expressions to angry
feelings, (a course which will operate as a powerful check upon
their excessive action,) until you have made them the subject of
reflection and prayer. And thus you may hope to be kept.

VIII.

True peace of mind does not depend, as some seem to sup-
pose, on the external incidents of riches and poverty, of health
and sickness, of friendship and enmities. It has no necessary
dependence upon society or seclusion ; upon dwelling in cities
or in the desert ; upon the possession of temporal power, or a
condition of temporal insignificance and weakness. " The king-
dom of God is within you." Let the heart be right, let it be
fully united with the will of God, and we shall be entirely con-

RELIGIOUS MAXIMS. 387

tented with those circumstances in which Providence has seen
fit to place us, however unpropitious they may be in a worldly
point of view. He who gains the victory over himself gains
the victory over all his enemies.

IX.

Some persons think of obedience as if it were nothing else,
and could be nothing else, than servitude. And it must be ad-
mitted, that constrained obedience is so. He who obeys by
compulsion, and not freely, wears a chain upon his spirit which
continually frets and torments, while it confines him. But this
is not Christian obedience. To obey with the whole heart, in
other words, to obey as Christ would have us, is essentially the
same as to be perfectly resigned to the will of God ; having no
will but his. And he must have strange notions of the interior and
purified fife, who supposes that the obedience which revolves
constantly and joyfully within the limits of the Divine Will, par-
takes of the nature of servitude. On the contrary, true obedience,
that which has its seat in the atTections, and which flows out like
the gushing of water, may be said, in a very important sense, to
possess not only the nature, but the very essence of freedom.

x.
A sanctified state of heart does not require to be sustained by
any mere forms of bodily excitation. It gets above the domin-
ion, at least in a very considerable degree, of the nerves and
the senses. It seeks an atmosphere of calmness, of thought, of
holy meditation.

XI.

Our spiritual strength will be nearly in proportion to the ab-
sence of self-dependence and self-confidence. When we are
weak in ourselves, we shall not fail, if we apply to the right
source for help, to be found strong in the Lord. Madam Guy-
on, speaking of certain temptations to which she had been ex-
posed, says, " I then comprehended what power a soul has which
is entirely annihilated." This is strong language ; but when it
is properly understood, it conveys important truth. When we
sink in ourselves, we rise in God. When we have no strength
in ourselves, we have divine power in him who can subdue all
his adversaries. " The Lord is my rock, and my fortress, and
my deliverer; my God, my strength, in whom I will trust; my
buckler, and the horn of my salvation, and my high tower."

XII.

In proportion as the heart becomes sanctified, there is a di-
minished tendency to enthusiasm and fanaticism. And this is

3^88 RELIGIOUS MAXIMS.

undoubtedly one of the leading tests of sanctification. One of the
marks of an enthusiastic and fanatical state of mind, is a fiery
and unrestrained impetuosity of feeling ; a rushing on, some-
times very blindly, as if the world were in danger, or as if the
great Creator were not at the helm. It is not only feeling with-
out a good degree of judgment, but, what is the corrupting and
fatal trait, it is feeling without a due degree of confidence in
God. True holiness reflects the image of God in this respect
as well as in others, that it is calm, thoughtful, deliberate, immu-
table. And how can it be otherwise, since, rejecting its own
wisdom and strength, it incorporates into itself the wisdom and
strength of the Almighty ?

The hidden life, which God imparts to his accepted people,
may flourish in solitudes and deserts, far from the societies of
men and the din and disturbance of cities. From the cave of
the hermit, from the cell of the solitary recluse, the fervent
prayer has often arisen, which has been acceptable in the sight
of God. But it would be a strange and fatal misconception, that
religion, even in its most pure and triumphant exaltations, can
flourish nowhere else. The home of holiness is in the heart,
irrespective of outward situations and alliances ; and therefore
we may expect to find it, if there are hearts adapted to its re-
ception and growth, in the haunts of business as well as in the
silence of retirement ; in the palaces of Rome as well as in the
deserts of the Thebais. It is a fatal mistake to suppose that we
cannot be holy except on the condition of a situation and cir-
cumstances in life such as shall suit ourselves. It is one of the
first principles of holiness to leave our times and our places, our
going out and our coming in, our wasted and our goodly heritage
entirely with the Lord. Here, O Lord, hast thou placed us, and
we will glorify thee here.

XIV.

In the agitations of the present life, beset and perplexed as we
are with troubles, how natural it is to seek earnestly some place
of rest ! And hence it is that we so often reveal our cares and
perplexities to our fellow-men, and seek comfort and support
from that source. But the sanctified soul, having experienced
the uncertainties of all human aids, turns instinctively to the
great God ; and hiding itself in the presence and protection of
the divine existence, it reposes there, as in a strong tower which
no enemies can conquer, and as on an everlasting rock which no
floods can wash away. It knows the instructive import of that

RELIGIOUS MAXIMS. 389

sublime exclamation of the Psalmist, (Ps. Ixii. 5,) " My soul,
wait thou ONLY upon God ; for my expectation is from him."

XV.

Speak not often of your own actions, nor even, when it can
be properly avoided, make allusion to yourself, as an agent in
transactions which are calculated to attract notice. We do not
suppose, as some may be inclined to do, that frequent speaking
of our actions is necessarily a proof, although it may furnish a
presumption, of inordinate self-love or vanity ; but it cannot be
denied that by such a course we expose ourselves to temptations
and dangers in that direction. It is much safer, and is certainly
much more profitable, to speak of what has been done for us
and wrought in us, — to speak, for instance, of ourselves as the
recipients of the goodness of God, — than to speak of what we
have ourselves done. But even here, also, although it may
often be an imperative duty, there is need of deliberation and
caution.

XVI.

There are many persons who would willingly be Christians,
and eminent Christians too, if Christianity were limited' to great
occasions. For such occasions they call forth whatever pious
and devotional resources they have, or seem to have, and not
only place them in the best light, but inspire them, for the time
being, with the greatest possible efficiency. But on smaller occa-
sions, in the every-day occurrences and events of life, the reli-
gious principle is in a state of dormancy ; giving no signs of
effective vitality and movement. The life of such persons is
not like that of the sun — equable, constant, diffusive, and benefi-
cent, though attracting but little notice ; but like the erruptive
and glaring blaze of volcanoes, which comes forth at remote
periods, in company with great thimderings and shakings of the
earth ; and yet the heart of the people is not made glad by it.
Such religion is vain ; and its possessors know not what manner
of spirit they are of.

XVII.

Out of death springs life. We must die naturally, in order
that we may live spiritually. The beautiful flowers spring up
from dead seeds ; and from the death of those evil principles,
that spread so dilTusively and darkly over the natural heart,
springs up the beauty of a new life, the quiet but ravishing
bloom of Holiness.

XVIII.

A strong faith has the power to make a virtual and present
33*

390 RELIGIOUS MAXIMS.

reality of those things which are in fact future. Be it so that
we have not the thing itself in the literal sense of the term ;
that we have not heaven ; that we have not the visible presence
of Christ ; that we have not those things, whatsoever they may
be, which constitute the ^lory and blessedness of the future
world. But it is certain that in the Bible we have the promise
of them ; we have the title-deed, the bond, the mortgage, most
solemnly made out and delivered to us. All these things are
therefore ours, if we fully believe in the promise ; and they
can all be made, in the exercise of entire faith, a virtual and
present reality. A man reckons his notes, bonds, and bills,
which are the certificates and confirmations of absent posses-
sions, as so much property, as actual money, although it is only
virtually and by faith realized to be such. He counts himself
as truly and really owning the property, in amount and kind,
which the face of his papers, of his notes and bonds, represents.
And yet he has nothing in hand but his papers, and his faith
in the individuals who have signed them. How much more,
then, should we have faith in our title-deeds, in our bonds and
testaments, which are written in the blood of the Son of God,
are confirmed by the oath of the Father, and are witnessed by
the Holy Ghost ! And how much more should we, having such
deeds and bonds, and such immutable confirmations of them,
count God ours, and Christ and the Holy Spirit ours, and eter-
nal glory ours !

XIX.

It is an excellent saying of the celebrated Fenelon, " It is only
imperfection that complains of what is imperfect." It would be
well for those who aim at Christian perfection to remember
this. Surrounded by those who constantly exhibit defects of
character and conduct, if we yield to a complaining and impa-
tient spirit, we shall mar our own peace, without having the sat-
isfaction of benefiting others. When the mind is in a right
position, absorbed in God and truly dead to the world, it will not
be troubled by these things. Or, if it be otherwise, and we are
in fact afflicted, it will be for others, and not for ourselves ; and
we shall be more disposed to pity than to complain.

Prayer without faith is vain. A pious English writer, one
who lived as far back as the days of the Puritans, and who uses
various homely but instructive illustrations, after the manner of
those times, calls prayer the " bucket of the soul, by which it
draws water out of the wells of salvation. But without Faith,
you may let down this bucket again and again, and never bring

RELIGIOUS MAXIMS. 391

up one drop of solid comfort." * It is faith which fills the buck
et. And accordingly, if our faith be weak, we shall find but
poor and famishing returns. A full bucket depends on the con-
dition of a strong faith.

XXI.

One of the most important requisites of a holy life is patience.
And by this, we do not mean merely a meek and quiet temper
when one is personally assaulted and injured ; but a like meek-
ness and quietness of temper in relation to the moral and reli-
gious progress of the world. We may be deeply afflicted in
view of the desolations of Zion ; but let us ever remember and
rejoice, that the cause of truth and holiness is lodged safely in
the hands of God. With him a thousand years are as one day ;
and in the darkest moments, when Satan seems to be let loose
with tenfold fury, let us thank God and take courage, because
the Lord God Omnipotent reigneth.

XXII.

It may sometimes be practically important to make a distinc-
tion between a renunciation of the world and a renunciation of
ourselves. A man may in a certain sense, and to a certain ex-
tent, renounce the world, and yet may find himself greatly dis-
appointed in his anticipations of spirhual improvement and ben-
efit. He has indeed renounced the world, as it presents itself
to us in its externalities ; he has renounced its outward attractions,
its perverted and idle shows. He may have carried his re-
nouncement so far as to seclude himself entirely from society,
and to spend his days in some solitary desert. But it avails
nothing, or almost nothing, because there is not at the same time
an internal renunciation, a crucifixion and renunciation of self.
A mere crucifixion of the outward world will still leave a vital-
ity and luxuriance of the selfish principle ; but a crucifixion of
self necessarily involves the crucifixion, in the Scripture sense,
of every thing else.

XXIII.

It is one among the pious and valuable maxims which are
ascribed to Francis de Sales, "A judicious silence is always
better than truth spoken without charity." The very under-
taking to instruct or censure others, implies an assumption of
intellectual or moral superiority. It cannot be expected, there-
fore, that the attempt will be well received, unless it is tempered
with a heavenly spirit. '' Though I speak with the tongues of

* Symond's Sight and Faith, printed in 1651.

392 RELIGIOUS MAXIMS.

men and of angels, and have not charity, I am become as
fiounding brass, or a tinkling cymbal."

XXIV.

We may be deprived of outward consolations, and still have
consolations of heart. But this is not all. We may be deprived,
in the sovereignty of God, and for wise purposes, of inward
consolations also, and may be left for a time in a state of men-
tal barrenness and desolation. And yet faith, precious faith,
discouraging as this state of things may seem, may still remain ;
and not feebly merely, but in the strength and fulness of its ex-
ercise. It is still our deUghtful privilege to say of God, that He
is our God, our Father, our Friend and Portion. " Blessed is
the man that trusteth in the Lord."

XXV.

No man ever arrived at Christian perfection, no man ever can
arrive at that ennobling state, who walks by sight rather than by
faith, of whom it cannot be said, as of the father of the faith-
ful, " he went out, not knowing whither he loenty Perhaps we
may say, it is the highest attainment of the soul, (certainly it is
the foundation of the highest or perfect state in all other Chris-
tian attainments,) that of entire and unwavering confidence in
God. O God, we are thine ; forever thine. We will not let
thee go, until thou bless us. And when thou dost bless us,
still we will not let thee go. For without thee, even blessing
would be turned into cursing. Therefore will we ever trust
in thee.

XXVI.

Always make it a rule to do every thing, which it is proper
and a duty to do, in the best manner and to the best of your
ability. An imperfect execution of a thing, where we might
have done better, is not only unprofitable, but it is a vicious ex-
ecution ; or, in other words, is morally wrong. He who aims
at perfection in great things, but is willing to be imperfect in
little things, will find himself essentially an imperfect man. The
perfection of the greater vv'ill be no compensation, and no excuse,
for the imperfection of the less. Such a person wants the es-
sential principle of universal obedience. Consider well, there-
fore, what God in his providence would have you perform ; and
if you feel the spirit of those directions, which require us to do
all things as unto God rather than unto men, you will not do them
with a false heart or a feeble hand. And thus in small things,
as well as in great, in those which are unseen as well as in those
which attract notice, it shall be said of you, "Well done, good
and faithful servant ! "

RELIGIOUS MAXIMS. 393

XXVII.

A fixed, inflexible will is a great assistance in a holy life.
Satan will suggest a thousand reasons why we should yield a
little to the temptations by which we are surrounded ; but let us
ever stand fast in our purpose. A good degree of decision and
tenacity of purpose is of great inaportance in the ordinary affairs
of life. How much more so in the things of religion ! He
who is easily shaken will find the way of holiness diflicult,
perhaps impracticable. A double-minded man — he who has no
fixedness of purpose, no energy of will — is " unstable in all his
ways." Ye who walk in the narrow way, let your resolution
be unalterable. Think of the blessed Savior. " My God, my
God, why hast thou forsaken me.? " Though he was momen
tarily forsaken, at least so far as to be left to anguish inconceiv-
able and unutterable, his heart nevertheless was fixed, and he
could still say, " My God, my God ! "

XXVI II.

We may pray with the intellect without praying with the
heart ; but we cannot pray with the heart without praying whh
the intellect. Such are the laws of the mind, that there can be
no such thing as praying without a knowledge of the thing we
pray for. Let the heart be full, wholly given up to the pursuit
of the object ; but let your perception of the object be distinct
and clear. This will be found honorable to God and beneficial
to the soul.

XXIX.

Many persons think they are seeking holiness, when they are
in fact seeking the " loaves and fishes." To be holy is to be
like Christ, who, as the Captain of our salvation, was made per-
fect through suffering. VVe must be willing to bear the cross,
if we would wear the crown. In seeking holiness, therefore,
let us think little of joy, but much of punty ; little of ourselves,
but much of God ; little of our own wills, but much of the Di-
vine will. VVe will choose the deepest poverty and affliction
with the will of God, rather than all earthly goods and prosperities
without it. It is God we seek, and not happiness. If we have
God, he will not fail to take care of us. If we abide in him,
even a residence in hell could not harm us. " As the hart
panteth after the water-brooks, so panteth my soul after thee,0
God. My soul thirsteth for God, for the living God."

XXX.

Thou hast contended with Satan, and hast been successful.
Thou hast fought with him, and he has fled from thee. But, O,
remember his artifices. Do not indulge the belief that his na-

394 RELIGIOUS MAXIMS.

tiire is changed. True, indeed, he is now very complacent, and
is, perhaps, singing thee some syren song ; but he was never
more a devil than he is now. He now assaults thee, hy not as-
saulting thee ; and knows that he shall conquer, when thou

FALLEST ASLEEP.

XXXI.

The value of a thing is known by what it takes to preserve it,
as well as by what it originally cost. Men may steal your dia-
monds, who would not trouble things of less worth. The cost
of holiness was the blood of the Son of God ; and greatly does
he mistake, who supposes it can be preserved by any thing short

of ETERNAL VIGILANCE.

XXXII.

If earthly plants are permitted to spring np in the heart, how
is it possible that the tree of holiness should flourish } With the
ground already occupied with earthly products, the roots of sanc-
tification, deprived of the nourishment which should sustain
them, necessarily wither and die. There is not nutriment enough
to sustain both. Hence it is that our Savior, in his divine
wisdom, tells us of those who are choked with the riches, and
cares, and pleasures, of this life, " and bring no fruit to

PERFECTION."

XXXIII.

The power of Satan is great ; and it is his appropriate busi-
ness continually to assault the saints of God. If, then, in some
unhappy and evil moment, (by thine own fault, be it remem-
bered,) he gains an advantage, lament over it deeply, but do not
be discouraged. Remember, if the great enemy gets from thee
thy resolution^ thy fixed purpose, he gets all. To be defeated, is
not to be wholly destroyed. But on the contrary, he, and he
only, hath victory written upon his forehead, who, in the moment
of his severest overthrow, hath still the heart to say, " With the
Lord helping me, I will try again."

XXXTV.

It seems to have been the doctrine of some advocates of
Christian perfection, especially some pious Catholics of former
times, that the various propensities and affections, and particu-
larly the bodily appetites, ought to be entirely eradicated. But
this doctrine, when carried to its full extent, is one of the arti-
fices of Satan, by which the cause of holiness has been greatly
injured. It is more difficult to regulate the natural principles
than to destroy them ; and there is no doubt that the more diffi
cult duty, in this case, is the scriptural one. We are not required
to eradicate our natural propensities and affections, but to purify

RELIGIOUS MAXIMS. 395

them. We are not required to cease to be men, but merely to
become holy men.

XXXV.

It is of the nature of holiness to unite with whatever is like
itself. It flies on eagle's wings to meet its own image. Accord-
ingly, the soul, so long as it is stained with sin, has an affinity
wi'lh what is sinful. But when it is purified from iniquity, it
ascends boldly upward, and rests, by the impulse of its own
being, in the bosom of its God. The element of separation is
taken away ; and a union, strong as the universe and lasting as
eternity, necessarily takes place. " He that is joined unto the
Lord is one spirit^ 1 Cor. vi. 17.

XXXVI.

It is sometimes the case, that those who are seeking sanctifi-
cation anticipate results which are more accordant with human
wisdom than with the ways of divine Providence. They say,
" Make me clean, and 1 shall have understanding. Sanctify
me, and I shall be made strong." Such anticipations, which
show that the heart is not yet delivered from its worldliness, are
not confirmed, in the sense in which they now exist in the mind,
by their subsequent experience. When sanctified, as they are
thoroughly emptied of self, they have neither wisdom nor
strength of their own. They know not what to do, nor how to
do it. They abhor the idea o^ placing confidence in themselves,
and find they must apply to the Savior for every thing. They
derive all from him. In the language of Scripture, he is made
to them " wisdom, and righteousness, and sanctification, and re-
demption ; that, according as it is written, He that glorieth,

LET HIM GLORY IN THE LORD."

XXXVII.

It is a melancholy fact, that the religion of many persons is
not constantly operative, but it is manifested periodically, or at
some particular times. It is assumed, for instance, on the Sab-
hath, but is laid aside on the shelf during the week days. But
true holiness, be it remembered, is not a thing to be worn for
occasions ; to be put off or put on, with an easy accommodation to
circumstances or to one's private convenience. It takes too deep
root in the heart to be so easily disposed of as such a course
would imply. It is meat, with which we are fed ; clothing, with
which we are clothed ; the interior and permanent principle of
life, which animates and sustains the whole man.

XXXVIII.

The remark is somewhere made, and very correctly, that "i/

396 RELIGIOUS MAXIMS.

is a great loss to lose an affliction.'''' Certain it is that afflictions
have great power in purifying the mind. And if it be true that
mental purification — in other words, holiness — is a result of all
others the most desirable, we may properly attach a great value
to whatever tends to this result. Prosperities flatter us with the
hope that our rest is here ; but afflictions lead our thoughts to
another and better land. " Whom the Lord loveth he chasten-
eth, and scourgeth every son that he receiveth."

XXXIX.

It is a sti*iking remark, ascribed to St. Augustine, that prayer
is the measure of love — a remark whick implies that those
who love much will pray much, and that those who pray much
will love much. This remark is not more scripturally than phil-
osophically true. It is the nature of love to lead the person
who exercises this passion, as it were, out of himself. His heart
is continually attracted towards the beloved object. He naturally
and necessarily exercises, in connection with the object of love,
the communion of the affections. And this, it will be readily
seen, — viz., the communion of the afTections, — is the essential
characteristic ; and perhaps it may be said, the essence and sum of
prayer. In acceptable prayer, the soul goes forth to God in va-
rious acts of adoration, supplication, and thanksgiving ; all of
which imply feelings of trust and confidence, and particularly
love to Him, who is the object of prayer. Accordingly, he who
loves much cannot help praying much. And on the other hand,
when the streams of holy communion with God fail in any con-
siderable degree, it is a sure sign that there is shallowness and
drought in that fountain of love from which they have their
source.

XL.

The divine life, which, in every stage of its existence, depends
upon the presence of the Spirit of God, places a high estimate
on mental tranquillity. It is no new thing to remark that the
Holy Spirit has no congeniality with and no pleasure in the soul
where strife and clamor have taken possession. If, therefore,
we would have the Holy Spirit with us always, we must avoid
and flee, with all the intensity of our being, all inordinate covet-
ing, all envying, malice, and evil speaking, all impatience, jeal-
ousy, and anger. Of such a heart, and such only, which is
calm as well as pure, partaking something of the self-collected
and sublime tranquillity of the Divine Mind, can it be said, in the
truest and highest sense, that it is a temple fitted for the in

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