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One characteristic of the lower states of religious experience is, that they are sustained, in a considerable degree, by meditative and reflective acts. As faith is comparatively weak and temptations are strong, it becomes necessary to gain strength by such meditative and reflective acts, by the consideration of va­rious truths applicable to their situation, and of the motives drawn from such truths. Accordingly, souls array before them all the various motives drawn from the consideration of misery on the one hand, and of happiness on the other; all the motives of fear and hope.

It is different with those who have given themselves wholly to God in the exercise of pure or perfect love. The soul does not find it necessary to delay and to meditate, in order to discover motives of action. It finds its motive of action a motive simple, uniform, peaceable, and still powerful beyond any other power, in its own principle of life.

Meditation, inquiry, and reasoning, are exceedingly necessary to the great body of Christians; and absolutely indispensable to those in the beginnings of the Christian life. To take away these helps would be to take away the child from the breast before it can digest solid food. Still they are only the props, and not the life itself.


The holy soul delights in acts of contemplation; to think of God and of God only. But the contemplative state, without any interruption, is hardly consistent with the condition of the present life. It may be permitted to exist, however, and ought not to be resisted, when the attraction towards God is so strong, that we find ourselves incapable of profitably employing our minds in meditative and discursive acts.


Of the two states, the meditative and discursive on the one hand, which reflects, compares, and reasons, and supports itself by aids and methods of that nature, and the contemplative on the other, which rests in God without such aids, the contemplative is the higher. God will teach the times of both. Neither state is, or ought to be, entirely exclusive of the other.


In some cases God gives such eminent grace, that the contem­plative prayer, which is essentially the same with the prayer of silence, becomes the habitual state. We do not mean, that the mind is always in this state; but that, whenever the season of recollection and prayer returns, it habitually assumes the con­templative state, in distinction from the meditative and discursive.

It does not follow that this state, eminent as it is, is invariable. Souls may fall from this state by some act of infidelity in themselves; or God may place them temporarily in a different state.


" Whether, therefore," says the Apostle, "you eat or drink, or whatsoever you do, do all things to the glory of God," 1 Cor. X.31. And in another passage he says, " Let all things be done with charity," 1Cor. XVI. 14. And again, "By love serve one another," Gal. V.13: - passages which, with many others, imply two things; first, that everything which is done by the Christian ought to be done from a holy principle ; and, second, that this principle is love.


Our acceptance with God, when our hearts are wholly given to Him, does not depend upon our being in a particular state, but simply upon our being in that state in which God in His provi­dence requires us to be. The doctrine of holiness, therefore, while it recognizes and requires, on its appropriate occasions, the prayer of contemplation or of contemplative silence, is not only not inconsistent with other forms of prayer, but is not at all in­consistent with the practice of the ordinary acts, duties, and virtues of life. It would be a great mistake to suppose, that a man who bears the Saviour's image, is any the less on that account a good neighbor or a good citizen; that he can think less or work less when he is called to it; or that he is not characterized by the various virtues, appropriate to our present situation, of temperance, truth, forbearance, forgiveness, kindness, chastity, justice. There is a law, involved in the very nature of holiness, which requires it to adapt itself to every variety of situation.


It is in accordance with the views of Dionysius the Areopagite, to say, that the holy soul in its contemplative state, is occupied with the pure or spiritual Divinity. That is to say, it is occupied with God, in distinction from any mere image of God, such as could be addressed to the touch, the sight, or any of the senses.

And this is not all. It does not satisfy the desires of the soul in its contemplative state, to occupy itself merely with the attri­butes of God; with His power, wisdom, goodness, and the like; but it rather seeks and unites itself with the God of the attributes. The attributes of God are not God himself. The power of God is not an identical expression with the God of power; nor is the wisdom of God identical with the God of wisdom. The holy soul, in its contemplative state, loves to unite itself with God, considered as the subject of His attributes. It is not infinite wisdom, infinite power, or infinite goodness, considered separately from the existence of whom they can be predicated, which it loves and adores; but the God of infinite wisdom, power, and goodness.


Christ is " the way, and the truth, and the life." The grace which sanctifies as well as that which justifies, is by Him and through Him. He is the true and living way; and no man can gain the victory over sin, and be brought into union with God, without Christ. And when, in some mitigated sense, we may be said to have arrived at the end of the way by being brought home to the Divine fold and reinstated in the Divine image, it would be sad indeed if we should forget the way itself, as Christ is sometimes called. At every period of our progress, however ad­vanced it may be, our life is derived from God through Him and for Him. The most advanced souls are those which are most possessed with the thoughts and the presence of Christ.

Any other view would be extremely pernicious. It would be to snatch from the faithful eternal life, which consists in knowing the only true God and Jesus Christ His Son, whom he has sent.


The way of holiness is wonderful, but it is not miraculous. Those in it, walk by simple faith alone. And perhaps there is nothing more remarkable nor wonderful in it, than that a result so great should be produced by a principle so simple.

When persons have arrived at the state of divine union, sothat, in accordance with the prayer of the Saviour, they are made one with Christ in God, they no longer seem to put forth distinct inward acts, but their state appears to be characterized by a deep and Divine repose.

The continuous act is the act of faith, which brings into moral and religious union with the Divine nature; faith which, through the plenitude of Divine grace, is kept firm, unbroken.

The appearance of absolute continuity and unity in this blessed state is increased perhaps by the entire freedom of the mind from all eager, anxious, unquiet acts. The soul is not only at unity with itself in the respects which have been mentioned, but it has also a unity of rest.

This state of continuous faith and of consequent repose in God is sometimes denominated the passive state. The soul, at such times, ceases to originate acts which precede the grace of God. The decisions of her consecrated judgment, are the voice of the Holy Ghost in the soul. But if she first listens passively, it is subsequently her business to yield an active and effective cooperation in the line of duty which they indicate. The more pliant and supple the soul is to the Divine suggestions, the more real and efficacious is her own action, though without any excited and troubled movement. The more a soul receives from God, the more she ought to restore to Him of what she has from Him. This ebbing and flowing, if one may so express it, this communication on the part of God and the correspondent action on the part of man, constitute the order of grace on the one hand, and the action and fidelity of the creature on the other.


It would be a mistake to suppose, that the highest state of inward experience is characterized by great excitements, by raptures and ecstasies, or by any movements of feeling which would be regarded as particularly extraordinary.

One of the remarkable results in a soul of which faith is the sole governing principle, is, that it is entirely peaceful. Nothing disturbs it. And being thus peaceful, it reflects distinctly and clearly the image of Christ; like the placid lake, which shows, in its own clear and beautiful bosom, the exact forms of the objects around and above it. Another is, that having full faith in God and divested of all selfishness and resistance in itself, it is perfectly accessible and pliable to all the impressions of grace.

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