Consenting to Receive What God Bestows

The regenerated soul does not, by any physical union with God, cease to exist as a soul; nor do its acts cease to exist as the soul’s acts; but it differs from the unregenerated and the unsanctified soul in this respect, that it exists and acts in harmonious cooperation with divine grace imparted; consenting to receive what God chooses to bestow; consenting to be nothing, that God may be all. But we ought to add, (a circumstance which will perhaps meet a difficulty existing in the minds of some,) that this consent is not very explicit, not very formal. It is an act of the soul, so quiet, so remote from general notice, so comparatively indistinct in our consciousness, that it might almost be said to exist by implication merely. In truth, however, the act is something more than implied; it has a positive existence, whether we have a distinct perception of it or not. And it is comparatively lost to our notice, and ceases in a great degree to occupy our attention, only because our attention is taken up with the divine visitant who has entered.

The doctrine, which is proposed in these remarks, is not a new one. It is hardly necessary to say, that it is the ancient, and to the holy soul the cherished doctrine of antecedent or “preventing” grace. A doctrine, there is some reason to fear, better understood formerly than at present; and always, it is to be lamented, more distinctly recognized in theological speculation, than thoroughly applied in Christian practice. It cannot be too often brought to notice, that the great business of man, as it is of all moral beings, is, not a cessation of action; and still less is it an independent action; but is an action in cooperation with God. And this may be said, (so great is the condescension of our heavenly Father,) to make the work of man with God a sort of partnership. But still it should ever be remembered, that it is a species of partnership, existing on the condition, (the only condition which God can ever recognize,) that it shall be God’s part to give, and man’s part to receive.

— edited from The Life of Faith Part 1, Chapter 9.

A Holy Life is Natural to Those Who are Holy

A holy life, also, when it is once fully and permanently established, is as natural to those who are holy, as a sinful life is to those who are sinful. In the mixed, or partly sanctified life, which is intermediate between the sinful and the holy, there is a conflict of natures; and we cannot well say, for any length of time, what the true or real nature of the man is. But when a person has obtained inward victory, when selfishness has ceased to exist, and when also he is freed from the lingering and perplexing influences of former evil habits, he is then the subject of a truly natural life. Just the opposite of the unregenerated man, — with a life as true and just as that of the other is untrue and unjust,— he does right, not by an effort which has the appearance, as well as the reality, of going against nature, but because, with his present disposition, he cannot do otherwise. He not only loves God, but he does it without reflecting on his love, without any effort, which would imply a conflict with some inward, opposing principle. He does it freely, easily, and perfectly; which would not be the case if he did it with conscious effort, or if his mind were diverted from the object of his love to reflections on the love itself. Holiness has become a nature.

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 9.

Peace and Holiness

We proceed further to say, in the consideration of the elements of true spiritual peace, that the degree of peace will correspond to the advancement of the soul in holi­ness. And, one reason of this, among others, is, that the new principle of holiness, when it has become fully engrafted and established in the soul, has all the attributes of a new nature. It certainly is not contrary either to the facts or the reason of the case, to speak of the ruling principle, in a soul which is fully united with God, as operating naturally. And natural action, that is to say, action flowing from nature, in distinction from that which originates from forced efforts of the will made against nature, — is, of course, easy, quiet, peaceful action. But it is necessary to give some explanations of this view.

That which acts naturally has a natural life. A natural life is that life which develops itself in accordance with the principles of its own nature, and which, in doing so, is true and harmonious to itself. The sinner, in his unregenerated state, lives and acts naturally in sinning; because that which he does is not only his own doing, but is done voluntarily and easily, and harmonizes with its own central principle of movement. The central principle in fallen man is self. The great law of selfishness, which requires him to place himself first, and God and humanity under him, regulates all his actions. From this principle, which operates as an internal and life-giving force, his actions flow out as constantly and as naturally as trees grow in a soil which is appropriate to them, and as waters flow from mountains to the ocean.

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 9.