The Contemplative State

The mind, in the state of union with God, is disposed to indulge in subdued and affectionate acts of contemplation, rather than in examinative and discursive or reasoning acts. It is undoubtedly the case, that the mind may remain fixed upon God and and may be in a certain sense united to him, in what may variously be called a perceptive, reflective, or discursive manner; that is to say, engaged in a perceptive or speculative view of him, occupied in the critical examination of his various attributes, his justice, wisdom, and goodness, or something of the kind. But something more than this kind of union is implied in the state of mind, which we are now speaking of. The examinative or discursive state of the mind implies the presence of God to the intellect merely; the contemplative state, although not altogether excluding an intellectual view, implies his presence to the heart. And it is on this ground that we make the remark, that the mind in the state of divine union, is rather contemplative, than perceptive and examinative. 

Consecration and Faith

The existence of the unitive state does not necessarily imply inward manifestations and raptures of an extraordinary kind. On the contrary, such manifestations, and joys and raptures of a remarkable character, which would be likely to attract attention to themselves as distinct objects of notice, and thus nourish the life of Self, would be unfavorable, rather than otherwise, to the existence of the state of mind under consideration. This state of mind implies, however, the existence, in the highest degree, of those two great elements of the religious life, to which the reader's attention has been repeatedly called, viz. Consecration, which separates us from every known sin and lays all upon the altar of God as a perpetual sacrifice; and Faith, which leaves all in God's hands, and which receives and accepts no wisdom, no goodness, no strength, but what comes from God as the true source of inward and everlasting life. Consecration renounces the ALL of the creature; faith recognizes and accepts the ALL of God. Consecration implies the rejection and hatred of all evil; faith implies the reception and love of all good. The one alienates, abhors, and tramples under foot all unsanctified natural desires, aims, and purposes; the other approves, receives, and makes a part of its own self, all the desires, aims and purposes of God; and both are implied and involved, and are carried to their highest possible exercise, in the state of divine union.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 3, Chapter 13.

A Moral and Religious Union

Union with God, considered as a form of Christian experience, is not a physical union, an union of essence with essence physically, but a moral and religious union. It would hardly be necessary to make this remark, were it not, that some pious writers on this subject make use of strong expressions, which may be easily misunderstood and misapplied, but which obviously were not designed to be and ought not to be taken in their physical or literal import. The passages of Scripture, which recognize and which require the union of the regenerated mind of man with the mind of his Maker, or with the mind of Christ, are in some instances exceedingly strong, and seem to require a modified interpretation. All that is necessary is, that we should exhibit in other cases the discrimination and candor, which generally characterize our interpretations of the Scriptures. But, although we are not to understand from the language of the writers on this subject, that there is a physical union, or a union which would imply in any sense the loss of our own personality and accountability, they undoubtedly mean to teach the existence and the reality of a moral and religious union, as close and intimate as such an union possibly can be; an union entirely analogous, in all probability, to that pure and blessed union, which existed between Christ Jesus considered in his human nature, and his heavenly Father.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 3, Chapter 13.

The Tendency Toward Union With God

The following principle appears to lay at the foundation of the doctrine of DIVINE UNION, as we find it represented in various writers, viz. That all moral and accountable beings, just in proportion as they are freed from the dominion of sin, have a natural and inherent tendency to unite with God. 

Of the correctness of this principle, when properly understood, there does not appear to be any reasonable doubt. It is nothing more nor less than this, that holy beings recognize in each other a mutual relationship of character, and are led, by the very necessities of their nature, to seek each other in the reciprocal exercise of love. In other words, nothing appears to them so exceedingly good, desirable, and lovely as holiness, whenever and wherever found. 

A Scriptural State of Mind

We observe, in the first place, that the name, unitive state or state of divine union, is derived from the peculiar state of mind which exists. The precise state of the soul, stated in general terms, seems to be one of close and ineffable conformity with the Divine Mind. It is called the state of union, therefore, simply because it is such.

We cannot help regarding this state of mind, if it be rightly understood, as a scriptural one. Is it too much to say, that there is a recognition of it, in those remarkable and to some persons inexplicable passages, which are found in the latter part of John's Gospel? Passages which, however mysterious they may appear to many at the present time, have nevertheless a real meaning; and as the church advances in holiness, will undoubtedly be made clear and full of import in connection with the personal experience of multitudes.

"Neither pray I for these alone; but for them also, which shall believe on me through their word. That they may all be ONE;  as thou, Father, art in me and I in thee, that they also may be ONE  IN  US, that the world may believe, that thou hast sent me. And the glory, which thou gavest me, I have given them, that they may be ONE, EVEN AS  WE ARE  ONE. I in them and thou in me, that they may be made perfect in ONE; and that the world may know, that thou hast sent me; and hast loved them, as thou hast loved me." John 17:20, 23.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 3, Chapter 13.

Union With God

Among the higher forms of Christian experience, as we find them described, by writers on experimental religion, there is a state of mind, which we find denominated the state of UNION. It is also frequently called, by a phrase which intimates the same thing, the UNITIVE state of mind.— This state of mind is not unfrequently implied and even described by devout writers, without a formal mention of it by name.

Archbishop Leighton, for instance, speaks of the Christian, who perceives himself "knit to God, and his soul more fast and joined nearer to him than to his own body."

The following prayer is ascribed to John Climacus, many centuries since a devout and learned recluse of Mount Sinai.

"My God, I pretend to nothing upon this earth, except to be so firmly UNITED to Thee by prayer, that to be separated from Thee may be impossible. Let others desire riches and glory; for my part I desire but one thing, and that is to be inseparably UNITED to Thee, and to place in Thee alone all my hopes of happiness and repose."

These expressions indicate a full belief, on the part of this devout person, of the existence of the state of present mental union with God, as well as earnest desire for it. There are repeated allusions to this state of mind in the works of Thomas à Kempis and Tauler; writers, who, although Catholics, are favorably mentioned by Luther; and have always been much esteemed by Protestant Christians.

Sir Henry Vane, one of the English Puritans, a man religiously as well as politically memorable, wrote a religious treatise, which in part had express relation to this subject, entitled, ON THE LOVE OF GOD AND UNION WITH GOD. 

Many pious persons in more modern times, and in different denominations of Christians have spoken very emphatically of their union with the Divine Mind; and in such way as to leave the impression, that they considered the state of union as a distinct and peculiar, as well as a very desirable and eminent modification of Christian experience.

"Time would fail me," says Lady Maxwell, "to tell of the numberless manifestations of divine love and power. I have, though deeply unworthy, been favored with such wonderful lettings into Deity, as no language can describe or explain; but the whole soul dilates itself in the exquisite enjoyment; so refined, so pure, so tempered with sacred awe, so guarded by heavenly solemnity, as effectually to prevent all irregularity of desires. These, with every power of the mind, bow in holy subjection before Jehovah. Surely the feelings of the soul, on these memorable occasions, are nearly similar to those enjoyed by the heavenly inhabitants. I have it  still to remark, that all my intercourse with God the Father is strongly marked with that superior solemnity and awe which lay and keep the soul in the dust, yet raised to that holy dignity, which flows from a consciousness of union with the Deity."

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 3, Chapter 13.

The Liberty of the Gospel

"Jesus answered them, Verily, verily, I say unto you, whosoever committeth sin is the servant of sin. If the Son, therefore shall make you free, ye shall be free indeed." — John 8. 34, 36.

If thou, oh God, will make my spirit free,
Then will that darkened soul be free indeed;
I cannot break my bonds, apart from thee,
Without thy help I bow and serve and bleed.
Arise, oh Lord, and in thy matchless strength,
Asunder rend the links my heart that bind,
And liberate and raise and save, at length,
My long enthralled and subjugated mind.
And then with strength and beauty in her wings,
My quickened soul shall take an upward flight,
And in thy blissful presence, King of kings,
Rejoice in liberty and life and light,
In renovated power and conscious truth,
In faith and cheerful hope, in love and endless youth.

— The Religious Offering (1836) Scripture Sonnets I.