Inward Queitude

We proceed... to lay down and explain a principle, which is more or less distinctly recognized by writers on Christian experience; and which, by the common consent of those who have examined it, is very intimately connected with the progress and perfection of the interior Christian life. The principle is that of inward QUIETUDE OR STILLNESS, in other words, a true and practical ceasing from self.

This principle involves, in the first place, a cessation from all inordinate and selfish outward activity.  It  does not, it will be remembered, exclude an outward activity of the right kind. To entertain any idea of this kind, would be a great error. But it disapproves and condemns that spirit of worldly movement and progress, that calculating and self-interested activity, that running to and fro without seriously looking to God and without a quiet confidence in Him, which has been in all ages of the world the dishonor and the bane of true Christianity. How much of what may be called secular scheming and planning there is in the church at the present time! How much of action, prosecuted on principles, which certainly cannot be acceptable to a truly holy heart! While it exhibits much of true piety and much of the right kind of action, is it not evident, that the church exhibits a great deal also, both in its plans of personal and of public activity, of that restless, unsanctified, and grasping eagerness, which characterizes, and may be expected to characterize those who live and act, as if there were no God in the world! The principle of quietude or stillness decidedly condemns this injurious and evil course.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 3, Chapter 10.

The Sabbath

I.

It is the time of rest, the Sabbath day,
That summons from the heart the gentle strain;
Nor well may those withhold the votive lay,
Who know the joys, that follow in its  train.
The Sabbath! What associations cling,
Holy and high, to that beloved name!
It is not mine upon poetic wing
To soar aloft, and bear it forth to fame;
But e' en from one like me a tribute it  may claim.

The Blessedness of Holy Contemplation

What blessed results would follow, if all men, arrived at the state of holy contemplation, had that faith which deprives God of form, and displaces him from a particular locality, in order that, being without form, he may attach himself to all forms, and that, being without place, he may be found present in all places. Such a faith, if it would not at once carry us up to the New Jerusalem, would do that which amounts to much the same thing, — it would bring the New Jerusalem down to earth, and would expand its golden walls and gates to the limits of the world and of the universe.

"And I, John, saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven, saying, Behold, the tabernacle of God  is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away."

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 10.

Holiness and the Contemplative State

The contemplative state, like that of meditation, is, for the time being, a fixed state. That is to say, the mind unites itself firmly and fixedly with its appropriate object for a length of time. In the highest degrees of sanctification, it becomes almost a permanent state. It may be broken temporarily by the pressure of care and worldly business. But it is the natural tendency of the truly holy mind, when left to itself, to fall into this state. That is to say, in every object the contemplative man, who cannot be truly contemplative without being truly holy, catches a new glimpse of the Divinity; and has no heart to leave it, until the vicissitudes of Providence call him to other objects where he has new revelations of the divine nature, and new exercises and intimacies of love.

God Universal

The meditative man dwells upon God as a God limited or particular; — that is to say, as circumscribed by the limitations of form and locality. The contemplative man, on the contrary, dwells upon him as a God universal. But this remark requires some explanation.

The common idea of God not only ascribes to him the attribute of personality, — an attribute which is essential to all correct views of him under all circumstances, but also assigns to him a form, and places him as having form in some definite and distant locality; as dwelling, for instance, within the walls of the New Jerusalem, as shut up within golden gates, or as seated on a lofty white throne of celestial beauty. This conception of the Divinity, which appears to be the common one at first, is probably well suited to the earlier stages of religious experience, when the mind is just beginning to recover itself from the weakness and blindness of sin. And we may say, further, there is great truth in it as far as it goes, — but it is not the whole truth. 

The Rest of Contemplation

Contemplation, like the meditative state, has an object towards which it is especially directed, and that object is God. But the remark to be made here is this. While it is like the meditative state in the sameness of its object, it is unlike it in another particular; namely, it is not propelled towards its object, if we may so speak, by a forced effort of the will; but is rather gently and sweetly attracted towards it by the perception of its innate loveliness. The contemplative man, therefore, in consequence of being in perfect union with God, dwells upon him, in his acts of contemplation, with a sweet quietude or rest of spirit, of which the merely meditative man is, in a greater or less degree, destitute.

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 10.

The Contemplative State

One of the characteristics of a soul which is brought into union with God, is that it is contemplative.  This is so much the case, that it seems to be proper here to give some explanations of a state which is eminently delightful and profitable; and especially because it is in this state of mind that we find one of the elements and sources of that divine peace which we have been endeavoring to explain.