The Hidden Life (AI Rewrite)

There is a form of religious experience that can rightly be called The Hidden Life. When someone first becomes aware of their sin and, however imperfectly, puts their faith in Christ as a Savior, they truly begin a new life. Even if that faith feels weak or uncertain, it marks a real turning point.

But that new life is only a beginning. It carries within it the seed of something far greater — a restored and renewed existence that will, over time, grow into deeper understanding and stronger spiritual feeling. At first, though, it is still fragile. It struggles constantly with the old, natural way of living and often seems like little more than the faint light of dawn before the full day arrives.

Enriched by Giving

What blessedness it is to know, 
We cannot feel for others' woe, 
Without the added gift to heal
The griefs, which in ourselves we feel. 

We cannot do the smallest thing, 
With pureness in the offering, 
Without repayment in the heart, 
Far more than we ourselves impart. 

Make of thy soul a ceaseless flood
Of pure, benevolential good, 
A fountain, flowing out to men, 
And heaven shall fill it up again. 

Such is the heavenly way to live; 
Whate'er thou hast, to others give. 
GIVE LIFE TO OTHERS. Such alone 
Know how to heal and save their own.

— Christ in the Soul (1872) LXXXVIII.

Help in the Wilderness

"Who is this that cometh up from the wilderness, leaning upon her beloved"? — Cant. 8.6.

Alasl We travel in the desert now, 
Obscure our way,  perplex'd the paths we tread; 
With thorns and briars the vales are overspread, 
The mountains fright us with their angry brow. 
But who is this that hears us in distress, 
And when we fear we ne'er shall travel through, 
Doth sudden burst upon our raptured view, 
And goes before us in the wilderness! 
The Saviour comes! We lean upon his arm, 
And resting there, find strength amid our woe; 
The tempests cease that filled us with alarm, 
And o' er the burning plains the fountains flow. 
No more the storms assail, the thunders roll, 
But angels' songs are heard, and pleasures flll the soul.

— The Religious Offering (1835),  XXIX.

The Power of Love in Regulating Speech

[The person] who has faith in God, has confidence in the power of love, as well as in the power of the truth. And indeed they are closely related. True love is love without selfishness, which is always a love according to the truth. Such love will win its way against every sort of argument, which is not founded in the truth. Nothing has such efficacy in weakening prejudice, in soothing passion, and in bringing the mind of an opponent, in every respect, into a right position. If we had nothing but nature for a teacher, we could not fail to learn the lesson, that there is nothing so efficacious as the spirit of love in correcting the perversions of prejudice, and in prostrating the falsehoods of passion. But when we know from the Scriptures, that “God is love,” those who are like him can never distrust themselves in being what he is. And accordingly in a multitude of cases, holy love, having faith in God as its source, and having faith in itself as that which God will approve, will be silent, while the weakness and irritation of an unsanctified nature will fill the air with its clamors.

Faith and Social Controveries

Strong faith has the tendency to remove undue fears and anxieties, in relation to existing public evils. The man of strong faith does all that he can to remove such evils, and to prevent the extension of their results; but having done this, he is willing to leave every thing calmly and patiently in the hands of God. His soul is at rest in the consciousness of having done his duty. He remains silent in the Lord. 

But the anxieties of the man, who is weak in faith, never end. He is looking, first, in one direction and then in another, addressing one with denunciations and appealing to another’s sympathy, making a world of trouble by the constant use of his tongue, without effecting his ultimate object and probably with injury to it. His tongue does not rest, because his heart does not rest. And his heart does not rest, because he has little or no faith. And the movement of the tongue, founded upon the sin of a too weak faith, is necessarily unsanitary. In relation, therefore, to existing public evils, strong faith, having first led persons to do all their duty, leaves them in a state of patient and quiet waiting upon God. “I waited patiently for the Lord,” says the Psalmist, “and he inclined unto me, and heard my cry.” Psalm 40:1.

The Grace of Silence

Strong faith in its results tends to promote the grace of silence, by placing objects in their true position, and by assigning them their true value. To the natural mind all those things, which have a special relation to self, appear distorted and exaggerated. Indeed all things, whether they have a particular relation to self or not, inasmuch as they are perceived out of their true relations, are perceived incorrectly. The ordinary events and occurrences of life, as they are viewed in reference to this life alone, are too much magnified in importance. They expand themselves, in the mind’s eye, out of all just limits. Faith, on the contrary, views them in the light of eternity, which brings them to their true size. Events, therefore, which leave the man of faith in quietness of spirit, disturb and agitate the natural man, unloose the tongue of suspicion and complaint, and fill the world with his outcries. In the storm on the lake of Galilee, Christ was asleep in the vessel, while every thing around was filled with confusion and clamor. His disciples awoke him with the request, that he would interfere in their behalf. His reply was; “Why are ye fearful, oh, YE OF LITTLE FAITH? Then he arose, and rebuked the winds and the sea; and there was a great calm.” Matthew 8:26.

True faith is naturally followed by silence in regard to those trials and those interests, which are of a private and personal nature. It is so for the important reason, which has just been mentioned, namely, that it places objects in their true relation and assigns them their true value. And it is so for other reasons, which might be mentioned. When we are tempted and afflicted, it is natural for us to look for assistance and consolation somewhere. We are so constituted that we cannot well avoid it. And in the defect of faith, which attaches us to that which is unseen and spiritual, we turn and rest upon that, which is seen and sensible. We fill the ears of our families; and not contented with this, but looking every where for help except to Him who alone can give aid, we extend the voice of our complaints to every one, who is willing to hear. But it is very different with the person, who has faith; especially if it exists in a high degree. He has but little to say to men in his trials. He as naturally and confidingly goes to his heavenly Father, as the child, in its season of affliction goes to its earthly parent.

— edited from The Life of Faith (1852), Part 2, Chapter 14.

Faith Can Tame Inordinate Speech

["Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell." — James 3:5, 6 KJV.]

Many things, which are good in themselves, become evil in their excess. This is especially true of the faculty of speech, one of the most valuable gifts, which our heavenly Father has seen fit to impart to us. The tongue, which is described by an inspired Apostle as an “unruly member,” is ever in action; but not always in profitable action. Statements are made thoughtlessly and often maliciously; which, if they are susceptible of increase in the first instance, are magnified by repetition. Thus the first exaggerated statement soon becomes positive falsehood. And the falsehood, which at first was modest and mitigated in its manner, becomes bold, noisy, and intense.

A Request Withdrawn & A Court Case

Reflections on
the Life of
Madame Jeanne de la Mothe Guyon.

---

Writes to a person of distinction and merit for his advice. Withdraws her request. Result, and remarks upon this incident. Marks of distinction between the wholly and the partially sanctified mind. Lawsuit. Her conduct  in  connection with it. Remarks.

---

Another incident, which seems to me to indicate her progress in inward sanctification, may properly be introduced here. 

"One day," she says, "laden with sorrow, and not knowing what to do, I wished to have some conversation with an individual of distinction and merit, who often came into our vicinity, and was regarded as a person deeply religious. I wrote him a letter, in which I requested the favor of a personal interview, for the purpose of receiving from him some instruction and advice. But reflecting on the subject, after I had written the letter, it seemed to me that I had done wrong. The Spirit of God seemed to utter itself in my heart, and to say, 'What l dost thou seek for ease? Art thou unwilling to bear the Lord's hand, which is thus imposed upon you? Is it necessary to be so hasty in throwing off the yoke, grievous though it be? ' 

On Acting With a Single Eye to God's Glory

Reflections on
the Life of
Madame Jeanne de la Mothe Guyon.

---

Her second visit to the city of Orleans. Interview and conversation with a' Jesuit. Remarks upon it. Comments on undue spiritual earnestness or spiritual impetuosity.

---

I will here mention an incident of a religious nature, which seems to be worth noticing. In the latter part of the year 1763, she visited the city of Orleans a second time, for the purpose of being present at the marriage of her brother. While there, she became acquainted with an individual of the society of the Jesuits, who exhibited some interest in hearing the details of her religious experience. She corresponded to this desire, with much vivacity and very fully. The effort to relate her feelings reacted upon herself, and gave a high degree of sensible satisfaction, in distinction from that satisfaction which results solely from the discharge of duty, — so that she was led to speak of her views and feelings at much length. This conversation, which to most persons, would have appeared commendable rather than otherwise, caused her considerable regret afterwards. She began to see, that, in the progress of religion, it is not only necessary to do the right thing, but to do it  in the right spirit. The source of her sorrow was, that she found on reflection that she had spoken from the life of nature, not excluding a degree of self-gratulation, which she probably did not perceive at the time, — and not wholly from a single eye to God's glory.

The Supremacy of Love.

Take to thyself celestial wings;
Go, where thou pleasest, mighty Love;
In thee are life's eternal springs;
Thou art the true, the heavenly Dove.

If there are hidden depths below.
If heights and pinnacles in heaven;
The heavenly heights 'tis thine to know,
To Thee the lowest depths are given.

If lines could bound Thee, life would die;
If bars could hold Thee, heaven would cease;
For heaven doth live with Love's supply;
And life goes out with Love's release.

Go, where Thou pleasest, heavenly Dove!
And angels, from their thrones of light,
In depths below and heights above.
Shall guard, but never bound thy flight.