Freedom From the Fear of God's Displeasure

And, what is greater than all, the man who in the exercise of faith is fully united to God has rest from the fear of the divine displeasure.

 John Climachus, one of the devout and learned anchorites of Mount Sinai, in referring to the inward state of a holy man with whose history he had become acquainted, represents the divine grace to have been so marked and powerful in its operations as to have taken away from him apparently even the fear of God. Although such expressions are liable to be misunderstood, it is beyond question that they are susceptible of a meaning which involves an important truth. It is a universal truth, applicable in all times and situations, and not a particular truth limited to specific cases, that  "perfect love casts out fear."  Love and fear, in their very nature, are antagonistical principles. Where love rules, fear is extinguished. The triumph of the one is necessarily the exclusion of the other.

But, in laying down this universal principle, we must have a regard to the meaning of terms. The fear which is based upon the consciousness of guilt, is a different thing from that fear which is synonymous with reverence. It is certain, where love is perfected in the heart, that all fear which results from sin is extinguished. In that sense of the term, or rather with that limitation of the use of the term, the holy man ceases to fear. God has no sooner merged the character of a judge in that of a friend, than the man of God delights to be with him, and to converse with him. It is no more his nature to flee from God under the influence of sinful fear, than it is the nature of an innocent child to flee from its mother. He rests, like calm and helpless infancy, on the arm that is wreathed with lightnings. The lightnings have no terror for innocence; but rather, divested of everything which can harm it, they shine like flowers, and play round it like sunbeams. But to those who are in a state of fear, originating in sin, they retain the terrors of their original nature, smiting with a power which rends the rocks in pieces, and burning with a consuming fire.

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 5.

Freed From the Fear of Other People

The man, in whom the divine nature is reconstituted, is freed from the fear of his fellow-man. It is one of the artifices of Satan to attack holy men through the aids of those who are unholy; by employing their lips in the utterance of evil surmises and falsehoods, and sometimes by exciting them to more open attacks. The holy man leaves his cause with God. He would not plead it himself if he could. He stands without fear, as Christ did before the bar of Pilate, in the sublimity of  a triumphant silence. He rejoices in spirit, knowing that, at the appointed time, when faith and patience have had their perfect work, he shall hear the voice of his own great Defender.

Nay more, armies of men, as well as individuals, have ceased to cause terror. Dungeons, which nations have erected, bring no alarm. He has no fear, because he finds the defense of the future in the history of the past. The walls of cities have fallen before the voice of the Lord. Brazen gates have been sundered. Iron chains have been separated like flax at the touch of fire. What has been, will be. No power can hurt him, because infinite power is his protection. And even if there is no direct interposition, and evil men are allowed to triumph for a time, the sense of suffering is overwhelmed and lost in the joy that he is accounted worthy to suffer.

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 5.

Freed From the Fear of Sickness and Death

The man who in the exercise of faith is fully united to God, is delivered from the fear of sickness and death. Undoubtedly, in themselves considered, sickness and death are afflictions. The truly devoted and godly man understands this as well as others. But fully believing that all things work together for the good of those who love God, he is freed from anxiety. He welcomes suffering, when God sends it, in whatever form it may come. The physical suffering and weakness which attend upon sickness, become means of growth in grace; and, so far from being causes of complaint, are welcomed and rejoiced in as the forerunners of increased purity and happiness. And while many are constantly subject to bondage, through fear of death, the holy man looks upon it as the end of sorrow and the beginning of glory.

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 5.

Rest From Disquieting Fears

The soul which is brought into entire harmony with God, has rest from all disquieting fears. It is a declaration of the Scriptures, and is no less evident from one's own consciousness, that "fear hath torment.” 1 John 4:18.  In all cases, fear diminishes happiness; and, when it is very great, it is almost inconsistent with any degree of happiness. It  produces distrust; it causes agitation; it sunders friendship; it alienates love. From the wretchedness connected with this state of mind, the holy man has true rest; and no other man has.

Among other things which tend to illustrate these general views, we proceed to remark, that the holy man is delivered from the fear of want. The unrighteous man fears that he will come to want, because he has no faith. On the contrary, where faith and love are perfect, bread will not fail. God will multiply the widow's vessel of oil, or send his ravens, as he did to the famishing prophet, when his people who trust in him are hungry. "I have been young," says the Psalmist, "and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread." Ps. 37:25.

It is proper to add here, it is not the mere fact that God will provide for his people, which delivers from fear; but the belief, the full confidence, that he will do it. And this is not all. The people of God are willing to suffer want, are willing to be as the Savior was, who had no place to lay his head, if God sees it best. In connection with such feelings, it is impossible for fear to exist.

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 5.

Distinguishing the True Movings of the Holy Spirit

The doctrine of present sanctification has much to fear from not accurately distinguishing natural and Satanic impulses from the true movings of the Holy Spirit upon the heart. Many, who ran well for a time, but who afterwards yielded themselves to impulsive influences which were not from the Spirit of God, have wandered into perplexed and divergent paths, to the injury of the cause of holiness and of their own souls. And we would just remark here, that the most interesting and satisfactory illustrations of holy living, which have come under our notice, are the cases of persons, who endeavor constantly to put themselves under the direction of a sanctified intellect; who are willing to do any thing and every thing for the glory of God; but who feel that they need and must have wisdom. These persons can testify, that they are guided by the Holy Spirit; but they can testify also, that the Holy Spirit does not require them to do any thing, which an enlightened and sanctified intellect does not appreciate and approve. And hence their course is marked by consistency and sound discretion. They are not different men at different times, on whom no dependence can be placed. They are always at their post; supporters of the ministry; pillars in the church; patient under opposition and rebuke; faithful in warning sinners; counselors in times of difficulty; mighty in the Scriptures; burning and shining lights in the world. It is such persons, that truly sustain and honor the blessed doctrine of Holiness; presenting before the world the mighty argument of consistent holy living, which unbelievers cannot confute, and which the wicked and the envious are unable to gainsay.

— edited from The Interior or Hidden Life (2nd edition 1844) Part 3, Chapter 4.

Being Like God Means Not Being Impusive

We are continually taught by good men and in the Bible, that we ought to be like our Heavenly Father, to be holy as he is holy, to be perfect as he is perfect. And I suppose it is the general design and aim of Christians, who are striving after high attainments in holiness, to bear this blessed image. But probably we do not any of us conceive of God as acting impulsively and without reflection; as regulating his conduct by the stupid instinct of impressions, without the clear light of perceptive rationality. We should be deeply afflicted and affrighted, in being obliged to ascribe to our Heavenly Father such a character as this.

Similar views will apply to the Savior. He himself says, John 5: 30, "I can of mine own self do nothing. As I hear, I judge; [that is to say, the communications of the Holy Spirit call my judgment into exercise,] and my judgment is just, because, [implying in the remark that he was uninfluenced by any suggestions and impressions from self,] I seek not my own will, but the will of the Father, which hath sent me." Are we not safe, then, if God desires and requires us to be like himself, and to be like him also, whom in the likeness of man He has set before us as our example, in saying, that a judgment, enlightened by the Holy Spirit, is the true guide of our actions, rather than blind impulses and impressions?

It will be recollected, that we do not absolutely deny the occasional existence of impulses and impressions, resulting from the operations of the Spirit of God. But we cannot well avoid the conclusion, that they are entitled to no influence, and are not designed to have any, except in connection with the subsequent action of an awakened and sanctified judgment. And it is this view only, which can rescue them from the imputation of blindness and irrationality, even when they come from a good and right source. When, therefore, we speak of them as blind and irrational, we wish to be understood as speaking of them, as they are in themselves, and without being enlightened by the subsequent action of a sanctified intellect. The subsequent action of the mind, which may always be expected to follow when they come from the Holy Spirit, cannot fail to impart to them a new and interesting character.

— edited from The Interior or Hidden Life (2nd edition 1844) Part 3, Chapter 4.

Leave the Results in the Hands of God

When an action is performed, to which we are prompted by a gracious and not a mere natural or Satanic impulse, but which action is not attended with all those good results, which we expected and hoped, we are entirely acquiescent. We receive the result without trouble of mind. For instance, we are led in the providence of God and under the guidance of the Holy Spirit, to converse with a person on the subject of religion; and contrary to our hope and expectation, he coolly and superciliously rejects our message. The result, though painful, does not disquiet us. We leave it calmly in the hands of God. Whereas a person, who performs an action from an impulse, which is not from the Spirit of God, and who finds the result different from what he expected, will be likely to experience a degree of unsubmissive dissatisfaction, and to show signs of fretfulness.

And I think it a matter of common observation, that Christians, who are governed in a considerable degree by natural or any other impulses not divine, mistaking them for a truly spiritual guidance, are, to use the common expression in the case, "always in trouble;" — sometimes with the church; sometimes with their minister; sometimes with one thing, and sometimes with another; and alas, not unfrequently, although they seem to be wholly unaware of it, with the wisely ordered Providences of God himself. They are not childlike, and meek, and lowly in heart; as those always are, who are truly guided by the Holy Spirit. They are not like the Savior, who, when he was oppressed and afflicted, opened not his mouth, but was led as a lamb to the slaughter.

— edited from The Interior or Hidden Life (2nd edition 1844) Part 3, Chapter 4.