Inward Crucifixion and Inward Consolations

Those, who are the subjects of inward crucifixion, do not seek, and do not value inward consolations in themselves considered. “It is written,” says the Savior, “man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” Consolation is the attendant of religion, but it is not religion itself. Religion, in its highest sense, implies an entire union with the will of God. The true food of our souls is God’s commandment, which is only another name for God’s will. A desire of any thing, and complacency in any thing, which does not place God’s will first, is infidelity to God’s claims. Holy joy is not a thing, which comes by volition; but by a necessary law. If our hearts are right with God, such joy will always come in its appropriate place; not because it is called or willed, but because it cannot help coming. It is a thing which flows from holiness as from its natural fountain. The truly crucified man, therefore, is right in seeking the fountain first. Holiness is something which must be desired and sought for itself; something, which must stand, independently of its pleasant results, first in the mind’s eye, first in the heart’s affections.

— from The Life of Faith, Part 2, Chapter 12.

Being Only God's Instrument

It would be interesting to delay here and to illustrate some of the more specific results and evidences of a will subdued. One result is, that the man, who has lost his will, in the sense which has been explained, namely, by an union of his will with God’s will, HAS NO PLANS OF HIS OWN; his own plans, if in any sense we may call them such, being merged and lost in the general conception of the plan, whatever it may be, of God’s overruling providence. He regards himself as merely an instrument; God’s instrument; and he does not, and cannot feel, that his plans are so much his, as God’s. We do not mean, in saying this, that he has no thought, no foresight; nothing “considerative” and prudential; but that in laying his plans, he asks the divine direction; and that, in the prosecution of them, he still asks the divine direction; and that, in the entire submission of his will, holding as he does the thread of his purpose as a divine gift moment by moment, his plans can be regarded as nothing more nor less than God’s plans, begun, prosecuted, and either continued or abandoned as God chooses.

— from The Life of Faith, Part 2, Chapter 9.

Ralph Cudworth (1618-1688): Obedience to the Divine Will

The learned and pious Dr. Cudworth says:

 “The highest mystery of a divine life here and of perfect happiness hereafter, consisteth in nothing but mere obedience to the divine will. Happiness is nothing but that inward sweet delight that will arise from the harmonious agreement between our wills and God’s will. There is nothing contrary to God in the whole world, nothing that fights against him, but SELF-WILL. This is the strong castle that we all keep garrisoned against heaven in every one of our hearts, which God continually layeth siege unto; and it must be conquered and demolished before we can conquer heaven. It was by reason of this self-will that Adam fell in Paradise; that those glorious angels, those morning stars, kept not their first station, but dropped down from heaven like falling stars, and sunk into this condition of bitterness, anxiety, and wretchedness, in which they now are. They all entangled themselves with the length of their own wings; they would needs will more and otherwise, than God would will in them. And going about to make their wills wider, and to enlarge them into greater amplitude, the more they struggled they found themselves the faster pinioned, and crowded up into narrowness and servility, insomuch that now they are not able to use any wings at all; but inheriting the serpent’s curse, can only creep with their bellies on the earth. Now our only way to recover God and happiness again, is, not to soar up with our understandings, but to destroy this self-will of ours. And then we shall find our wings to grow again, our plumes fairly spread, and ourselves raised aloft into the free air of perfect liberty, which is perfect happiness.”

— From Cudworth’s Criterion of the true knowledge of Christ; a sermon preached before the English House of Commons, March 31, 1647 quoted in The Life of Faith, Part 2, Chapter 9.

The Loss of Our Own Will

It is not sufficient, that the lower principles of our nature are brought into subjection; it is not sufficient to possess affections purified and sanctified; God requires, in addition to these results and evidences of the rectification of our inward nature, the subjection of the will; an equally important and perhaps still more difficult work. One of the results of the highest Christianity, a Christianity far different from and far above that which is merely nominal, or which is but little better than nominal, is the LOSS OF OUR OWN WILLS. It is not meant by this, that we may not have a will different from that of our fellow-men, nor is it meant, that we may not have a strong, energetic will; but that we ought not to have, and that as Christians, who aim at the highest results of the divine life, we cannot have a will of our own, in distinction from and at variance with the divine will.

In this last sense, he, who approaches nearest to an annihilation of his own will, approaches nearest to the state of entire sympathy and harmony with the Divine Mind. The prostration of our own will, in such a sense that it shall not in any respect oppose itself to the will of God, seems to be the completion or consummation of those various processes, by which the inward spirit is purified. When the will in its personal or self-interested operation is entirely prostrated, so that we can say with the Savior, “Lo, I come to do thy will,” then the wall of spiritual separation is taken away, and the soul may be said, through the open entrance, to find a passage, as it were, into God himself, and to become one with Him, in a mysterious but holy and glorious union. Then and not till then, can it be truly said that the warfare against God has ceased, and a perfect reconciliation taken place, enabling those who have arrived at this blessed state to exclaim with the Savior, (perhaps in a modified but still in a true and most important sense,) “I AND MY FATHER ARE ONE.”

— from The Life of Faith, Part 2, Chapter 9.

Poetry: Divine Justice Amiable

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

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Her poetical writings. Justice of God amiable.

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It is about this time that we find the first mention of her attempts at poetry. Poetry is the natural expression of strong feeling. She felt, and she wrote. It is possible that she had made attempts of this kind before; but I find nothing said of it. Voltaire, who goes out of his appropriate sphere of judgment in discrediting her religious pretensions, speaks lightly also of her effusions in verse. It would require a more intimate knowledge of French poetical diction than I profess to have, to give an opinion of her poetry, so far as the expression is concerned. But I do not hesitate to say, with great confidence, that this portion of her writings, with some variations; undoubtedly, exhibits in a high degree the spirit of poetry. There is thought in it; there is feeling. The highest kind of thought, the deepest feeling. The following poem, translated by Mr. Cowper, whom some critics, I think, would not place below Voltaire, either as a writer or judge of poetry, may be regarded as expressive, in some particulars, of her religious experience at this time ; and is probably to be referred, in its origin, to this period of her life. It indicates a deep sense of her unworthiness, and a humble and approving resignation to God's will, under the heaviest inflictions of His providence.

Full Consecration: The Second Death

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

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Renewed consecration, in which she gives up all without reserve.

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And here, I think, we may mark a distinct and very important crisis in the history of her spiritual being. Taught by sad experience, she saw the utter impossibility of combining the love of the world with the love of God. "From this day, this hour, if it be possible, I will be wholly the Lord's. The world shall have no portion in me." Such was the language of her heart ; such her solemn determination. She formed her resolution after counting the cost, — a resolution wbich was made in God's strength and not in her own; which, in after life, was often smitten by the storm and tried in the fire; but, from this time onward, so far as we know anything of her history, was never consumed, — was never broken. She gave herself to the Lord, Not only to be his in the ordinary and mitigated sense of the terms, but to be his wholly, and to be his forever; to be his in body and in spirit; to be his in personal efforts and influence; to be his in all that she was and in all that it was possible for her to be. There was no reserve.

Remarks on Holy Living

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

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Inquiries on holy living

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There is but one way for the Christian to walk in. It is not possible that there should be any other. "A strait and narrow way" it is true; but still, properly speaking, not a difficult way. Undoubtedly it is difficult to a heart naturally averse to it, to enter into it, and to become entirely naturalized to it. Sometimes the difficulty is very great; but when once the process is fairly begun, and the influence of old habits is broken, the difficulty is, in a great degree, removed; and it becomes true, as the Saviour has said, that His "yoke is easy, and His burden is light." 

The Desire for Knowledge

The desire of knowledge is another principle, coming under the same general class of mental tendencies, which requires regulation; but which never can be regulated without faith. 

As those, who are desirous of making God’s law the rule of their conduct, we are at liberty to know only what God would have us know. It would certainly be absurd to suppose, that the principle of curiosity, one of the most powerful principles in our mental constitution, operating for the most part during all the moments of consciousness, and involving in its action immense consequences both to ourselves and others, is permitted to act without being responsible to law, and without incurring either guilt or merit. 

In this thing, as in other things, we must trust ourselves with God; believing that he will furnish opportunities of knowledge, and will give strength in the pursuit of knowledge, whenever his providence and his law impose duties which render knowledge desirable and necessary. 

Remain, therefore, in the attitude of waiting upon God, who gives light to the understanding, as well as renovation to the heart. Neither yield to fear on the one hand, nor to the suggestions of eager desire on the other. As christians we ought not to desire, and we certainly do not need any light, which comes from the world or from a worldly spirit; but the illumination, which comes from God’s wisdom and God’s will, is indispensable. And it is so, because it is precisely that kind and degree of light, which is adapted to the situation in which his providence has placed us. And this light he will never fail to give us, if in humility and consecration of heart we are willing to trust him for it.

— edited from The Life of Faith, Part 2, Chapter 5.

Further Reflections on Receiving by Faith

It is well understood that we must pray in faith.

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 represented as a life of faith; and we should naturally conclude 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 Scripture representation, the principle 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 permitted to know.

Divine Protection

Oh troubled soul, why thus complain?
Why thus great Providence arraign?
Poor, feeble heart! Thy troubles still.
And hide thyself in God's great will.

I know, it is thy trying hour;
Temptations throng with threatening power;
And many are the griefs that shroud
Thy pathway with their mid-night cloud.

But Jesus, dear and honored name.
Endured the toil, the cross, the shame;
And God, who guarded Him, shall be,
At last, the arm of strength to thee.

'Tis true, He now thy strength doth try.
Like birds that teach their young to fly;
But when thou sinkest, He will bring,
Beneath thy fall, his own great wing.

— Christ in the Soul (1872) LXXXII.

We Pray by Faith, We Recieve 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 petition itself.

Every Christian, who humbly and sincerely addresses 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, without 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 answer, and that in fact an answer always is given, although it is not always understood and received. And this appears to be entirely in accordance with the Scriptures. "Ask, and it  SHALL  be given unto you; seek and ye SHALL find; knock and it  SHALL be  opened unto you. For every one that asketh RECEIVETH; and he that seeketh FINDETH; and to him, that knocketh, it shall be OPENED."

But it becomes now an important inquiry, What is the true and just 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 supplicant 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.

But 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 recognize, either expressly or by implication, an entire submission 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 demand. A demand is as different from true prayer, as a humble request is from an imperative order. A request God always regards; he always treats it with kindness and justice; but a demand cannot be properly addressed to Him, nor can it properly be received by Him.

The true model of the spirit of supplication, even in our greatest necessities, is to be found in the Savior's prayer at the time of his agony in the garden. "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, but as thou wilt." True prayer, therefore, that prayer, which can be suitably addressed to the Supreme Being, and that which it is suitable for an imperfect and limited 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 correspond 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 circumstances.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 3, Chapter 9.

Inward Recollection Helps Us to Know the Truth

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 the divine will,) is obviously of the greatest consequence. 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 shines as the sun at noon day; but our passions, like so many thick clouds opposed to it, are the reason that we cannot perceive 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 own inclinations and being thus filled with itself, it is not capable of receiving the light of God. — Bourignon's Light in Darkness, p. 14.

Now there can be no question, that Inward Recollection secures the soul in a most remarkable degree, from inordinate passions. 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 concentrate, 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 wandering thoughts and unnecessary cares and excitements, which, with scarcely any exception, overrun the minds of those who do not live in a recollected state.

— edited from The Interior or Hidden Life (2nd Edition, 1844) Part 3, Chapter 7.

Cooperation With God: The Proper Manner

We are not, while we leave to God to ascertain the object to be done and the time of 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 excitement 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 essentials of a visible and operative cooperation; but it is evident, that we have not that higher inward and mental cooperation, which God requires. We  must cooperate 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 co-operation.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 3, Chapter 5.

When Private Times are Injurious

Seasons of retirement and of private communion with God, are of great value; but they ought never to be sought and indulged in, at the expense of those more social and public duties, to which the providence of God clearly calls us. Such a course, which could originate only in the reality of selfishness under the appearance of sincere devotion, would be a violation of God's will, and would be exceedingly injurious.

— Religious Maxims (1846) CLXXV.

All Things Equal

ALL THINGS ARE EQUAL to the soul,
That doth no private ends fulfill;
But bends beneath the just control
Of God, the great, the sovereign Will.

It sees, in all things high and low,
The presence of a higher care;
And if there's much it doth not know,
'Tis sure of this, that God is there.

It sees Him in the stormy cloud;
It sees Him in the smiling sun;
And says, with thoughts and purpose bow'd,
In light and cloud, "THY WILL BE DONE."

— Christ in the Soul (1872) XLVII.

The Goods of This World

The goods of this world, those things which are suited to our convenience and comfort, are not necessarily unholy. Unholiness attaches to the manner; that is to say, to the spirit or temper, considered in relation to God, in which we receive and hold and employ them. If we receive and hold them as God's gifts, and in subordination to his will, they are good. But if we hold and employ them as our own possessions, and irrespective of God's will, they are evil.

— Religious Maxims (1846) CXXXVIII.

No Plans But Those Suggested by God's Providences

The simple man, being in harmony with God's will, forms no plans and enters upon no schemes, except such as are suggested by God's providences.

Whatever general plans he forms, (and it ought to be added, in passing, that he is always deliberate and cautious in making such plans,) they are all subordinate to the suggestions and orders of the great providential Power. He may be said, therefore, to be a man moved as he is moved upon; —  not so much a man without motion, as one whose motion or action evolves itself in connection with a higher motion. His action, spontaneous and morally responsible, is nevertheless consentingly and harmoniously regulated by a higher arrangement, antecedently made. Providence is not a thing accidental, but eternal. The events which are involved in it are letters, which describe the Everlasting Will. The holy man's will, therefore, operating by its own law of action, and secured in the possession of a just moral freedom, moves in the superintendence and harmony of a  higher, better, and unchangeable will.

To him the world, in all its movements, is full of God. It is a great ocean, never at rest, flowing in different directions, though always at unity with itself. And as each drop of the natural ocean, without ceasing to be a drop, flows on as a part of and in harmony with the great billows, so is he, freely leaving his will to the Impulse of a higher will, moved on in harmony with the great sea of Providence.

— edited from A Treatise on Divine Union (1851) Part 6, Chapter 7.

Simplicity of Spirit

There is a state of mind which is properly expressed by the phrase  SIMPLICITY OF SPIRIT. It is a state of mind simplified; —  that is to say, a state which is prompted in its views and actions by the  simple or single motive of God's will, instead of being led in various directions and multiplied,  as it were, by worldly motives, such as pride, pleasure, anger, honor, riches and the like. Being one in its controlling element, having its thought, its feeling, and its action subjected to the domination of a single principle, it cannot be multiplied. Like the law of gravitation in the natural world, it is not only one and undivided in itself, but always tends to one and the same center.

Such simplicity is aided, in being carried into action, by the providential law. The multiplied man is full of worldly schemes. The  simple  man, being in harmony with God's will, forms no plans and enters upon no schemes, except such as are suggested by God's providences. And the consequence is, that he ceases from all those anxious forecastings and calculations, which result from a worldly spirit. As he receives what God now gives, and does not wish to receive anything else; so he does what God now requires him to do, without wishing to do otherwise. Everyday, made up of its various incidents and events, constitutes a map, on which Providence has drawn the path which he is to pursue. As each coming hour unrolls this map before his eye of faith, and before his heart of love, he promptly takes his position, step by step, without knowing at each moment where he shall be, and what he shall do, in the next moment.

It is obvious, therefore, that it is not possible for him to lay down future plans, or to make any such calculations, to be carried into effect at a future time, as have a fixed and absolute character. So far as he exercises what may be termed a prudent foresight, and forms plans of future action, it is always done in subjection to the developments of Providence.

The worldly man, in the independence of a worldly spirit, says he will do this or that, whatever it may be, which is most pleasing to him. He will go to some distant city, to Jerusalem, to Athens, to Rome, to London, and bring many things to pass. But the man who is possessed of a holy simplicity of spirit,  true to the inscrutable law of Providence, is like a little child. Without excluding a prudential foresight, which is always conditional in its applications, he says, I will go to the designated place, if the Lord wills; or I will do this or that, if the Lord wills.  And it cannot be doubted, if this condition of action is not always expressed, it is at least always implied.

— A Treatise on Divine Union (1851) Part 6, Chapter 7.

Our Choice or God's?

It  is a sign that our wills are not wholly lost in the will of God, when we are much in the habit of using words which imply election or choice; such as, I want this, or I want that; I hope it will be so and so, or I hope it will be otherwise. When our wills are lost in the will of God, all our specific choices and preferences are merged in God's preference and choice. The soul truly loves the arrangements of God, whatever they may be. In regard to whatever is now, and whatever shall be hereafter, its language is, "Thy will be done."

— Religious Maxims (1846) CXV.

Seeing Everything as a Manifestation of God

He, that standeth in God in such a manner as to have no will but the divine will, accounts every thing which takes place as a manifestation of God. If God is not the thing itself, God is nevertheless manifested IN the thing. And thus it is with God that he first communicates through the medium of the thing in which he manifests himself. And consequently, as God is the first object which presents itself, he imputes nothing to the subordinate creatures, neither condemning nor approving, neither sorrowing nor rejoicing, without first referring whatever takes place to God, and viewing it in the clearness and truth of the divine light.

— Religious Maxims (1846) CXIII.