The Value of Affliction

The remark is somewhere made, and very correctly, that  "it is a great loss to lose an affliction."  Certain it is, that afflictions have great power in purifying the mind. And if it be true that mental purification, in other words, holiness, is a result of all others the most desirable, we may properly attach a great value to whatever tends to this result. Prosperities flatter us with the hope that our rest is here; but afflictions lead our thoughts to another and better land. "Whom the  Lord  loveth he chasteneth; and scourgeth every son that he  receiveth."

— Religious Maxims (1846) XXXVIII.

True Holiness is Not a Thing to be Worn for Occasions

It  is a melancholy fact, that the religion of many persons is not constantly operative, but is manifested periodically, or at some particular times. It is assumed, for instance, on the Sabbath, but is laid aside on the shelf during the week days. But true holiness, be it remembered, is not a thing to be worn for occasions; to be put off or put on, with an easy accommodation to circumstances or to one's private convenience. It takes too deep root in the heart to be so easily disposed of as such a course would imply. It is meat, with which we are fed; clothing, with which we are clothed; the interior and permanent principle of life, which animates and sustains the whole man.

— Religious Maxims (1846) XXXVII.

Worldly Expectations for the Sancified Life

It is sometimes the case, that those, who are seeking sanctification, anticipate results which are more accordant with human wisdom, than with the ways of divine Providence. They say, "make me clean, and I shall have UNDERSTANDING. Sanctify me, and I shall be made STRONG." Such anticipations, which show that the heart is not yet delivered from its worldliness, are not confirmed, in the sense in which they now exist in the mind, by their subsequent experience. When sanctified, as they are thoroughly emptied of self, they have neither wisdom nor strength of their own. They know not what to do, nor how to do it. They abhor the idea of placing confidence in themselves, and find they must apply to the Savior for every thing. They derive all from him. In the language of  Scripture, he is made to them "wisdom, and righteousness, and sanctification, and redemption; that, according as it is written, HE THAT GLORIETH, LET HIM GLORY IN THE  LORD."

— Religious Maxims (1846) XXVI.

Madam Guyon: Glory to God Alone

Glory to God Alone 

 by Madame de la Mothe Guyon, 

translated from the French by William Cowper

 

Oh loved! but not enough — though dearer far
Than self and its most loved enjoyments are;
None duly loves thee, but who, nobly free
From sensual objects, finds his all in thee.
 
Glory of God! thou stranger here below,
Whom man nor knows, nor feels a wish to know;
Our faith and reason are both shocked to find
Man in the post of honour — Thee behind.
 
Reason exclaims—“Let every creature fall,
Ashamed, abased, before the Lord of all;”
And faith, o'erwhelmed with such a dazzling blaze,
Feebly describes the beauty she surveys.

Philip Doddridge's Prayer of Consecration

I would introduce here a short passage from Dr. Doddridge in "Rise and Progress of Religion in the Soul", chap. xvii: —

"I would further advise and urge," he says, "speaking on the matter of making an entire consecration of ourselves to God, "that this DEDICATION should be made with all possible solemnity. Do it in express words. And perhaps it may be in many cases most expedient, as many pious Divines have recommended, to do it in writing. Set your hand and seal to it, that on such a day of such a month, and year and at such a place, on full consideration, and serious reflection, you came to this happy resolution, that whatever others might do, you would serve the Lord."

In connection with some further remarks of this kind he gives two forms of consecration, of which the following is an abridgment, with the addition of a few words in brackets, which seemed to be necessary to complete the sense.

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Form of consecration, abridged from Dr. Doddridge.

Eternal and ever blessed God! I desire to present myself before Thee with the deepest humiliation and abasement of soul, sensible how unworthy such a sinful worm is, to appear before the Holy Majesty of heaven, and to enter into a Covenant transaction with Thee. I come acknowledging myself to have been a great offender; smiting on my breast and saying with the humble publican, God be merciful to me a sinner. I come invited in the name of thy Son, and wholly trusting in his perfect righteousness; intreating that, for his sake, Thou wilt be merciful to my unrighteousness, and wilt no more remember my sins.

Permit me, O Lord, to bring back unto Thee those powers and faculties, which I have ungratefully and sacrilegiously alienated from thy service: And receive, I beseech Thee, thy poor revolted creature, who is now convinced of thy right to him, and desires nothing in the world so much as to be Thine. It is with the utmost solemnity, that I make this surrender of myself unto Thee. I avouch the Lord this day to be my God; and I avouch and declare myself this day to be one of his Covenant children and people. Hear, O Thou God of heaven, and record it in the book of thy remembrance, that I am thine, ENTIRELY THINE. I would not merely consecrate to Thee some of my powers, or some of my possessions, or give Thee a certain portion of my services, or all I am capable of for a limited time; [but I give myself to Thee and promise, relying upon thy divine assistance, ] to be wholly thine and thine forever.

From this day do I solemnly renounce all the former Lords, which have had dominion over me, every sin and every lust, and in thy name set myself in eternal opposition to the powers of Hell, which have most unjustly usurped the empire over my soul, and to all the corruptions, which their fatal temptations have introduced into it. The whole frame of my nature, all the faculties of my mind and all the members of my body would I present before Thee this day, as a living sacrifice HOLY and ACCEPTABLE to God, which I know to be my most reasonable service. [To thee I consecrate not only my person and powers,] but all my worldly possessions; and earnestly pray Thee also to give me strength and courage to exert for thy glory all the influence I may have over others in the relations of life, in which I stand.

Nor do I only consecrate all that I am and have to do thy service; but I also most humbly resign and submit myself and all that I can call mine, [to endure and suffer at thy hand whatsoever thou mayst see fit to impose upon me in the dispensations] of thy holy and sovereign will. I leave, O Lord, to thy management and direction all I possess and all I wish; and set every enjoyment and every interest before Thee, to be disposed of as thou pleasest; contentedly resolving, in all that thou appointest for me, my will into Thine, and looking on myself as NOTHING, and on Thee, O God, as the great, Eternal All, whose word ought to determine every thing; and whose government ought to be the joy of the whole rational creation.

Receive, O heavenly Father, thy returning prodigal! Wash me in the blood of thy dear Son! Clothe me with thy perfect righteousness; and sanctify me throughout by the power of thy Spirit. And O Lord, when thou seest the agonies of dissolving nature upon me, remember this Covenant, even though I should then be incapable of recollecting it, and look with pitying eye upon thy dying child. Put strength and confidence into my departing spirit; and receive it to the embraces of thine everlasting love.

— edited from The Interior or Hidden Life (2nd edition 1844) part 1, Chapter 4.

Consecration and Reliance on God's Help

In the full conviction that no efforts or purposes of our own will be available without divine assistance, we should make the consecration of ourselves to God in reliance upon divine strength; recognizing, on the one hand, our own entire weakness; and at the same time fully believing, on the other, in the willingness and readiness of God to aid, and deliver us in every time of temptation and trial.

A consecration, made without a distinct recognition of our own insufficiency, and without the expression and the reality of reliance on God alone as our only hope; would be wanting in the most essential element. It would necessarily fail of the divine blessing; and could not result in any good. "Lay it down to yourself as a most certain principle," says Dr. Doddridge, "that no attempt in religion is to be made in your own strength. If you forget this, and God purposes finally to save you, he will humble you with repeated disappointments, till he teach you better."

A consecration, thus deliberately made, including all our acts, powers, and possessions of body, mind, and estate, made without any reserve either in objects, time, or place; embracing trial and suffering as well as action, never to be modified, and never to be withdrawn, and which contemplates its fulfillment in divine and not in human strength, necessarily brings one into a new relationship with God, of the most intimate, interesting, and effective nature. It is not easy to see, how a soul, that is thus consecrated, can ever be deserted. Divinity is pledged in its behalf. And in all times of temptation and trial, when clouds and storms hang darkly and heavily around, there will always be a redeeming power, a light in the midst of shadows, the shining of the bow of promise.

— edited from The Interior or Hidden Life (2nd edition 1844) Part 1, Chapter 4.

Giving Our All to God

The consecration of ourselves to God, including our bodies as well as our spirits, and our possessions as well as our persons, all we are and all we have, all we can do and all we can suffer, should be made without any reserve. There are many professors of religion, who are willing to give up something to the Lord; and perhaps it can be said, that there are many who are willing to give up MUCH; but the consecration, of which we are speaking, requires us to be truly willing to give up ALL. And not only to be WILLING to give up all, but to do it. It is true, that in our present state, some things are needful for us, and our heavenly Father assures us that he is not ignorant of it. But while, in compassion to our obvious wants, he bestows upon us those things, which are necessary to beings who must be fed, clothed, and sheltered, he requires us to hold these and all other gifts of a temporal nature, which we sometimes call our own, as bestowments imparted by himself for a special purpose, and to be retained and used in perfect subordination to the divine will. — And still more important and necessary is it, that all the exercises of the mind, that all powers and efforts of the intellect and all desires and purposes of the heart and will, should be laid sacredly upon the divine altar; in perfect simplicity of view; without any reservation, and without any regards, however secret and intimate, to the claims of self; inscribed, as it were, within and without, with holiness to the Lord; FROM God, OF God, and FOR God. — Consecration without reserve implies, that we are not only to give up our persons and powers to be employed as God wills, but also to endure or suffer as God wills; and it implies also that we are to give them up to be employed and to suffer, just in the time and place, and in all the precise circumstances, which are agreeable to God; without presuming to dictate to him in the smallest respects, and without any will or choice of our own.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 1, Chapter 4.