Cooperation With God: Receptivity

In accordance with the commonly received doctrine of "preventing" or prevenient grace, we remark further, that, in cooperating with God, it 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-renunciation, 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 co-partnership will be found wanting. On the contrary, it is his desire, his delight, 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 highest power of man is, having put away these 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 remaining 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 communicative 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 expanded bosom the morning dew and the summer 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 knowledge. 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.

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

Solitude From Words

Again, the true solitude of spirit, in the full import of the terms, may be regarded as including, to some extent at least, a cessation or solitude from words. If speech is a blessing when it is under the regulation of holy principles, it is a source of great and almost unmitigated evil when it proceeds from unsanctified passions. And when we consider how closely and extensively it is connected with such passions, we have good reason, at least in a multitude of cases, for regarding silence as a sign of moderation, truth, and peace. To say nothing but what is appropriate, to say nothing but what Christ would say, bearing reproaches without reply, and uttering the truth in love, is a virtue, which is a product of the Holy Ghost, and which belongs to him only who has been taught of God. The speech of him who is the subject of spiritual solitude, like everything else that comes within the reach of moral obligation, is under the restrictions of a divine law; and he can no more speak without God to guide him in his utterance, than he can do anything else without God. In being silent, with the exception of those occasions in which the providence of  God calls him to speak, he has sundered one of the strong links, which would otherwise have bound him to what is vain, frivolous, and wicked in the world.