The Unknown God

We admit the doctrine of limited manifestations. God may manifest himself to a certain extent, and he does so. He manifests the fact of his existence by the works, which he has made. He manifests also, in the same manner, some of the incidents or attributes of his existence, such as his wisdom, his power, and goodness. And it is certainly possible for him, departing from the usual method of his proceedings, to manifest himself, even at the present time, in special or supernatural sights and sounds, in displays and visions of heaven and of earth, which shall be impressive to the outward senses. But what we contend for is, that such manifestations do not constitute, and cannot constitute the real knowledge, or rather the knowledge of the nature of the I AM; but are only a sign, adapted to the nature of our capacities, that the I AM is; that he has certain attributes; and that there is yet something beyond what the eye sees and the ear hears and the intellect knows; a region of existence, vast, unmeasured, infinite, which belongs to faith. Thomas, the doubting disciple, believed, as far as he could see, and only because he could see. Jesus said to him; “Thomas because thou hast seen me, thou hast believed. Blessed are they, that have not seen, and yet have believed.”

The love of manifestations, of that which is visible and tangible, in distinction from that, which is addressed to faith, is one of the evils of the present age. Men love visions, more than they love holiness. They would have God in their hands, rather than in their hearts. They would set him up as a thing to be looked at, and with decorated cars would transport him, if they could realize what their hearts desire, from place to place, on the precise principles of heathenism; because, being weak in faith, they find it difficult to recognize the existence, and to love and to do the will of an “unknown God.” But this was not the religion of the Apostle Paul. “As I passed by,” he says to the Athenians, “and beheld your devotions, I found an altar with this inscription, THE UNKNOWN GOD. Whom, therefore, ye ignorantly worship, him I declare unto you.” We must be so humble, so sunk in the depths of our own nothingness, as to be willing to receive, worship, and love the God unknown; and who, because he is infinite, and man is finite, always must be unknown in a great degree; except in the MANIFESTATION OF HIS WILL. It is in his will, believing that his will is righteous, that we may meet with him, may know him, may rejoice in him, may become one with him. “BELIEVE in the Lord your God; so shall you be established.”

— edited from the Life of Faith (1852) Part 2, Chapter 1.

Not an Apparitional Expereince

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

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Further reflections on Jean Guyon's conversion experience:

There is a sort of inward experience, which is not only intellectual, but which, to indicate to what part of the intellect it belongs, may be described more specifically as "apparitional." It is generally found among uneducated persons, but not exclusively; and it is so frequent in its occurrence, as well as important in its results and relations, as to authorize some notice. It consists, for the most part, in sights seen and sounds heard, not excluding anything which is addressed to the intellect through the external  senses;  and can justly be regarded as especially liable to illusion. It is here, perhaps, more than anywhere else, although all such experience may be accounted for to a considerable extent on natural principles, that Satan "transforms himself into an angel of light."

So far as this form of experience is concerned, the kingdom of God was erected within her “without observation."  No sound was heard but that of the "still small voice," which speaks inwardly and effectually. There was no dream, no vision, no audible message. Her change was characterized, not by things seen, but by operations experienced; not by revelations imparted from without, and known only as existing without, but by affections inspired by the Holy Ghost from within, and constituting, from the time of their origin, a part of the inward consciousness.

— edited from The Life of Madame Guyon Volume 1, Chapter 7.

False Prophets

The statements of ecclesiastical history furnish evidence, conclusive as it is melancholy, that, in almost every age since the time of the Apostles, there have been individuals, who have professed to be the subjects of revelations; persons, to whom God, according to their own ideas of things, has made special communications, and who, accordingly, have assumed, in a greater or less degree, the prophetic character. The age, in which we live, distinguished as it is, by philosophic advancement and by enlightened views on the subject of religion, has been, as it seems to us, distinguished also by the multiplication of instances of this kind. On every side, and in almost all Christian denominations, persons have made their appearance, who have regarded themselves as the subjects of special divine communications. Not the mere subjects of things religiously experienced in the heart; that is not what we mean; but of things supernaturally communicated to the intellect; not the mere subjects of holiness in exercise, but of revelations exteriorly imparted. We do not mean to imply, that these persons were not Christians; we have no doubt that in some cases they were; but we do mean to imply and to say, that their Christianity, their religion, existed, and must have existed independently of their gift or supposed gift of revelations.

It is a matter of notoriety, that the persons, to whom we now refer, have been in the habit not only of uttering predictions of future events; but have also undertaken to pronounce authoritatively upon some things in present existence, which are ordinarily withdrawn from notice; such as the present state of the inward moral and religious character of individuals, and their acceptance with God or their rejection. In many instances the results of their confident anticipations and predictions have shown, that the remarkable visitations and revelations, which they professed to have, and which it is possible that they very sincerely professed to have, were not from God. But if it had been otherwise, in other words if their statements and predictions had been fulfilled, it would not alter the general truth of our proposition. God if he chooses may select those, who are his enemies, to be the depository of his revelations; but their designation to this office, although it is perhaps out of the ordinary course of his proceedings, does not necessarily make them his friends. Saul was at one time numbered among the prophets. And Balaam, the son of Beor, “fell into a trance, having his eyes open;” and the declarations, which he then heard, he seems to have been authorized to utter as the predictions of the Most High.

We might enter into the question of the origin of these rather remarkable states of mind, and institute the inquiry, whether we are to regard them, in the present age of the world, as having their origin in the inspirations of God, or in the suggestions of Satan, or in the movements of a strongly disordered physical system operating upon, or in connection with, a highly excited state of the intellect and the feelings. But without entering into this inquiry, which, interesting and important as it undoubtedly is, would occupy too much time, what we have to remark here is, that the decisive circumstance, unfavorable to this form of Christian experience, if by courtesy we may call it such, is this: that, in itself considered, it is wholly intellectual. Visions, trances, revelations, and all other things, which are exteriorly imparted without being inwardly and operatively experienced, communicating new and perhaps remarkable views without changing the dispositions of the heart, are just what they are and just what their names indicate; but they are not religion. They may be regarded, if any one chooses so to regard them, as constituting an intellectual experience, or still more definitely as constituting an “apparitional” experience  but we repeat, that, in themselves considered, they do not and cannot constitute religion. If a man has a trance, a vision, and especially if he has a revelation, and can sustain it by such miracles as sustained the divine messages of Christ and the Apostles, we readily admit, that he is entitled to a hearing. But, in the first place, we know of no such cases. And in the second place, if we did, it would furnish no decisive grounds of inference in favor of the piety of such persons. It leaves the case just where it found it. And simply for the reason already indicated, viz. that these things are “apparitional” and intellectual, are addressed to the senses and the external perceptions, and do not penetrate the region of the heart.

Isaiah, and Ezekiel, and Daniel, and Peter, and John, and Paul, experienced God’s favor and were his beloved and adopted children, not exclusively or chiefly because they had visions and proclaimed God’s revealed messages and wrought God’s miracles; (missions and attributes, which, so far as we can perceive, might have been assigned to other less holy persons or even to unholy persons,) but because, they had given themselves to God in consecration and in faith, because their hearts were sanctified and their wills were subdued.

— edited from The Life of Faith (1852) Part 1, Chapter 11.

Faith — Not Visions

If the life of faith is the true life, if in its results it develops and explains every thing that is true, good, and lovely in the characters and actions of holy men, it would seem to be a matter of course, that every thing else, which claims to be religion independently of faith as its basis, must be regarded as setting up claims or pretensions, that are false or unfounded.

Those things, whether experienced in a greater or less degree, which are of the nature of visions, trances, revelations of the heavenly world or of the world of woe, revelations of future things, and the like, do not, and cannot, in themselves considered, constitute religion.

About the year 1688, a religious sect appeared in Dauphiny and Vivarais in France, and afterwards, about the year 1700, the same sect made its appearance in England, whose religious experience, in addition to, or perhaps we should rather say, in distinction from the common traits of religious experience, was characterized by trances, as they were called, in which they alleged that they saw the heavens open, and saw the angels of heaven, and saw paradise, and hell, and other things equally wonderful. Nor was this all. Their experience, in the case of a considerable number of persons, was distinguished also by prophetic views or foresights of future things. The state of trance, which can easily be explained, to a considerable degree at least, on purely natural principles, and also other states which were characterized by great physical agitation, were frequently followed by prophetic paroxysms, which when they came to the utterance, resulted either in strong and terrible denunciations, or in predictions of future events. Some interesting specimens of these prophecies are found in the Work, entitled the Prophecies of Sir John Lacy, a worthy man of some education and of irreproachable character, who was subject, in a remarkable degree, to all these forms of experience.

A similar sect sprang up in certain parts of Germany about the year 1730, called the Church or Congregation of the Inspired. It is related of Count Zinzendorf, the founder of the Church of the United Brethren or the Moravian Church, as it is more usually called, that he made a visit to the Church of the Inspired in the principality of Isenberg, and obviously for the purpose of ascertaining the nature of their doctrines and exercises.

The Count, speaking of what he himself witnessed in one of their leading men, whose character and exercises he had an opportunity of studying, both at Isenberg and elsewhere, says, that “he fell into one of his inspired fits in Budingen, which I thought dreadful. The manner was this. He suddenly became violently convulsed, and at the same time he moved his head backwards and forwards with incredible rapidity. In this state he spoke certain words in a prophetic style, which were termed inspirations. They were written down, and sent to the people to whom they referred.” The Count, after having examined the doctrine in connection with the commentary of its practical exhibitions and results, says, “I had no occasion to hesitate any longer, in entirely rejecting the inspiration.”

 — edited from The Life of Faith (1852) Part 1, Chapter 11.