Fene lon 's Max ims of the Sa in ts

ARTICLE F IRST .

Of t he l o ve o f God , t he re a re va r i ous k i nds . A t l eas t ,

t he re a re va r i ous f ee l i ngs wh i ch go unde r t ha t name .

F i r s t , The re i s wha t may be ca l l ed mercena ry o r se l f i sh

l o ve ; t ha t i s , t ha t l o ve o f God wh i ch o r i g i na tes i n a so le

r ega rd t o ou r own happ iness . Those who l o ve God w i th no o the r

l o ve t han t h i s , l o ve H im j u s t as t he mise r h i s money , and t he

vo lup tuous man h i s p leasu res ; a t t ach i ng no va lue t o God , excep t

as a means t o an end ; and t ha t end i s t he g ra t i f i ca t i on o f

t hemse l ves . Such , l o ve , i f i t can be ca l l ed by t ha t name , i s

unwor t hy o f God . He does no t ask i t ; He w i l l no t r ece i ve i t .

I n t he l anguage o f F ranc i s de Sa les , " i t i s sac r i l eg i ous and

imp ious . "

Second , Ano the r k i nd o f l o ve does no t exc lude a

r ega rd t o ou r own happ iness as a mot i ve o f l o ve , bu t r equ i r es

t h i s mot i ve t o be subo rd i na te t o a much h ighe r one , name ly , t ha t

o f a r ega rd t o God ’s g lo r y . I t i s a mixed s ta te , i n wh i ch we

r ega rd ou rse l ves and God a t t he same t ime . Th i s l o ve i s no t

necessa r i l y se l f i sh and wrong . On t he con t ra r y , when t he two

ob jec t s o f i t , God and ou rse l ves , a re r e l a t i ve l y i n t he r i gh t

pos i t i on , t ha t i s t o say , when we l o ve God as He ough t t o be

l o ved , and l o ve ou r se l ves no more t han we ough t t o be l o ved , i t

i s a l o ve wh i ch , i n be ing p rope r l y subo rd ina ted , i s unse l f i sh

and i s r i gh t .

ARTICLE SECOND

I . Of t he sub jec t s o f t h i s mixed l o ve a l l a re no t equa l l y

advanced .

I I . Mixed l o ve becomes pu re l o ve , when t he l o ve o f se l f i s

r e l a t i ve l y , t hough no t abso lu te l y , l o s t i n a r ega rd t o t he w i l l

o f God . Th i s i s a lways t he case , when t he two ob jec t s a re l o ved

i n t he i r due p ropo r t i on . So t ha t pu re l o ve i s mixed l o ve when

i t i s comb ined r i gh t l y .

I I I . Pure l o ve i s no t i n cons i s t en t w i th mixed l o ve , bu t i s

mixed l o ve ca r r i ed t o i t s t r ue r esu l t . When t h i s r esu l t i s a t -

t a i ned , t he mot i ve o f God ' s g lo r y so expands i t se l f , and so

f i l l s t he mind , t ha t t he o the r mot i ve , t ha t o f ou r own

happ iness , becomes so sma l l , and so r ecedes f r om ou r i nwa rd

no t i ce , as t o be p rac t i ca l l y ann ih i l a t ed . I t i s t hen t ha t God

becomes wha t He eve r ough t t o be - t he cen te r o f t he sou l , t o

wh i ch a l l i t s a f f ec t i ons t end ; t he g rea t mora l sun o f t he sou l ,

f r om wh ich a l l i t s l i gh t and a l l i t s warmth p roceed . I t i s t hen

t ha t a man t h i nks no more o f h imse l f . He has become t he man o f a

" s i ng le eye . " His own happ iness , and a l l t ha t r ega rds h imse l f ,

i s en t i r e l y l o s t s i gh t o f i n h i s s imp le and f i xed l ook t o God ' s

w i l l and God ' s g lo r y .

IV . We l a y ou rse l ves a t H is f ee t . Se l f i s known no more ;

no t because i t i s wrong t o r ega rd and t o des i r e ou r own good ,

bu t because t he ob jec t o f des i r e i s w i thd rawn f r om ou r no t i ce .

When t he sun sh ines , t he s ta r s d i sappea r . When God i s i n t he

sou1 who can t h i nk o f h imse l f ? So t ha t we l o ve God , and God

a lone ; and a l l o the r t h i ngs i n and f o r God .

ARTICLE THIRD.

I n t he ea r l y pe r i ods o f r e l i g i ous expe r i ence , mot i ves ,

wh i ch have a r ega rd t o ou r pe rsona l happ iness , a re more p rom inen t

and e f f ec t i ve t han a t l a t e r pe r i ods ; no r a re t hey t o be condemned .

I t i s p rope r , i n add ress ing even r e l i g i ous men , t o appea l t o t he

f ea r o f dea th , t o t he impend ing j udgmen ts o f God , t o t he t e r r o r s

o f he l l and t he j o ys o f heaven . Such appea l s a re r ecogn i zed i n

t he Ho ly Sc r i p t u res , and a re i n acco rdance w i t h t he v i ews and

f ee l i ngs o f good men i n a l l ages o f t he wor l d . The mot i ves

i n vo l ved i n t hem a re power f u l a ids t o beg inne rs i n r e l i g i on ;

ass i s t i ng , as t hey do , ve ry much i n r ep ress ing t he pass ions , and

i n s t r eng then ing t he p rac t i ca l v i r t ues .

We shou ld no t t h i nk l i gh t l y , t he re fo re , o f t he g race o f God ,

as man i f es ted i n t ha t i n f e r i o r f o rm o f r e l i g i on wh i ch s tops sho r t

o f t he more g lo r i ous and pe r f ec ted f o rm o f pu re l o ve . We a re t o

f o l l ow God ' s g race , and no t t o go be fo re i t . To t he h ighe r s ta t e

o f pu re l o ve we a re t o advance s tep by s tep ; wa tch ing ca re fu l l y

God ' s i nwa rd and ou twa rd p rov i dence ; and r ece i v i ng i n c reased g race

by imp rov ing t he g race we have , t i l l t he dawni ng l i gh t becomes t he

pe r f ec t day .

ARTICLE FOURTH.

He who i s i n t he s ta te o f pu re o r pe r f ec t l o ve , has

a l l t he mora l and Chr i s t i an v i r t ues i n h imse l f . I f t empe rance ,

f o rbea r ance , chas t i t y , t r u t h , k i ndness , f o rg i veness , j u s t i ce , may

be r e ga rded as v i r t ues , t he re can be no doub t t ha t t hey a re a l l

i n c l uded i n ho l y l o ve . Tha t i s t o say , t he p r i nc i p l e o f l o ve w i l l

no t f a i l t o deve lop i t se l f i n each o f t hese f o rms . S t . Augus t i ne

r emarks , t ha t l o ve i s t he f ounda t i on , sou rce , o r p r i nc i p l e o f a l l

t he v i r t ues . Th i s v i ew i s sus ta i ned a l so by S t . F ranc i s de Sa les

and by Thomas Aqu inas .

The s ta te o f pu re l o ve does no t exc l ude t he men ta l s ta te wh i ch i s

ca l l ed Chr i s t i an hope . Hope i n t he Chr i s t i an , when we ana lyze i t

i n to i t s e lements , may be desc r i bed as t he des i r e o f be ing un i t ed

w i th God i n heaven , accompan ied w i th t he expec ta t i on o r be l i e f o f

be ing so .

ARTICLE F IFTH.

Sou l s t ha t , by be ing pe r f ec ted i n l o ve , a re t r u l y t he

sub jec t s o f sanc t i f i ca t i on , do no t cease , neve r t he l ess , t o g row i n

g race . I t may no t be easy t o spec i f y and desc r i be t he deg rees o f

sanc t i f i ca t i on ; bu t t he re seem t o be a t l eas t two mod i f i ca t i ons

o f expe r i ence a f t e r pe rsons have r eached t h i s s ta te .

1 . The f i r s t may be desc r i bed as t he s ta te o f ho l y

res igna t ion . Such a sou l t h i nks more f r equen t l y t han i t w i l l , a t a

subsequen t pe r i od , o f i t s own happ iness .

2 . The second s ta t e i s t ha t o f ho l y i nd i f f e rence . Such a

sou l abso lu te l y ceases e i t he r t o des i r e o r t o w i l l , excep t i n

coope ra t i on w i th t he D iv i ne l ead ing . I t s des i r es f o r i t se l f , as

i t has g rea te r l i gh t , a re more comp le te l y and pe rmanen t l y merged

i n t he one h ighe r and more abso rb ing des i r e o f God ' s g lo r y , and

t he f u l f i l lmen t o f H is w i l l . I n t h i s s ta te o f expe r i ence , ceas i ng

t o do wha t we sha l l be l i k e l y t o do , and wha t we may ve ry p rope r l y

do i n a l owe r s ta te , we no l onge r des i r e ou r own sa l vat i on mere l y

as an e te rna l de l i ve rance , o r mere l y as i n vo l v i ng t he g rea tes t

amoun t o f pe rsona l happ iness ; bu t we des i r e i t ch i e f l y as t he

f u l f i l lmen t o f God ' s p l easu re , and as r esu l t i ng i n H is g lo r y , and

because l i e H imse l f des i r es and w i l l s t ha t we shou ld t hus des i r e

and w i l l .

3 . Ho l y i nd i f f e rence i s no t i nac t i v i t y . I t i s t he f u r t hes t

poss ib l e f r om i t . I t i s i nd i f f e rence t o any th i ng and eve ry th i ng

ou t o f God ' s w i l l ; bu t i t i s t he h ighes t l i f e and ac t i v i t y t o

any th i ng and eve ry th i ng i n t ha t w i l l .

ARTICLE SIXTH.

One o f t he c l ea res t and bes t es tab l i shed max ims o f ho1 iness

i s , t ha t t he ho l y sou l , when a r r i ved a t t he second s ta te

men t i oned , ceases t o have des i r es f o r any th i ng ou t o f t he w i l l o f

God . The ho l y sou l , when i t i s r ea l l y i n t he s ta te ca l l ed t he

s ta te o f non - des i r e , may , neve r t he less , des i r e eve ry th i ng i n

r e l a t i on t o t he co r rec t i on o f i t s impe r f ec t i ons and weaknesses ,

i t s pe rseve rance i n i t s r e l i g i ous s ta te , and i t s u l t ima te

sa l va t i on , wh ich i t has r eason t o know f r om t he Sc r i p t u res , o r i n

any o the r way , t ha t God des i r es . I t may a l so des i r e a l l t empo ra l

good , houses and l ands , f ood and c l o t h i ng , f r i ends and books , and

exemp t i on f r om phys i ca l su f f e r i ng , and any th i ng e l se , so f a r and

on l y so f a r , as i t has r eason t o t h i nk t ha t such des i r e i s

co inc i den t w i t h t he D iv i ne des i r e . The ho l y sou l no t on l y des i r es

pa r t i cu l a r t h i ngs , sanc t i oned by t he known w i l l o f God ; bu t a l so

t he f u l f i l lmen t o f H is w i l l i n a l l r espec t s , unknown as we l l as

known . Be ing i n f a i t h , i t commi t s i t se l f t o God i n da rkness as

we l l as i n l i gh t . I t s non - des i r e i s s imp l y i t s no t des i r i ng

any th i ng ou t o f God

ARTICLE SEVENTH.

I n t he h i s t o r y o f i nwa rd expe r i ence , we no t i n f r equen t l y

f i nd accoun t s o f i nd i v i dua l s whose i nwa rd l i f e may p rope r l y be

cha rac te r i zed as ex t raord ina ry . They r ep resen t t hemse l ves as

hav ing ex t r ao rd i na r y commun i ca t i ons ; - d reams , v i s i ons , r eve la -

t i ons . Wi thou t s topp ing t o i nqu i r e whe the r t hese i nwa rd r esu l t s

a r i se f r om an exc i t ed and d i so rde red s ta te o f t he phys i ca l sys tem

o r f r om God , t he impo r t an t r emark t o be made he re i s , t ha t t hese

t h i ngs , t o wha teve r ex ten t t hey may ex i s t , do not cons t i tu te

ho l iness .

The p r i nc i p l e , wh i ch i s t he l i f e o f common Chr i s t i ans i n

t he i r common mixed s ta te , i s t he p r i nc i p l e wh i ch o r i g i na tes and

sust a i ns t he l i f e o f t hose who a re t r u l y " the pure i n hear t , "

name ly , t he p r i nc i p l e o f f a i th work ing by l o ve , - - ex i s t i ng ,

howeve r , i n t he case o f t hose l a s t men t i oned , i n a g rea t l y

i n c reased deg ree . Th i s i s obv ious l y t he doc t r i ne o f John o f t he

Cross , who t eaches us , t ha t we mus t wa l k i n t he n igh t of f a i th ;

t ha t i s t o say , w i th n igh t a round us , wh i ch ex i s t s i n consequence

o f ou r en t i r e i gno rance o f wha t i s be fo re us , and w i th f a i t h

a lone , f a i t h i n God , i n H is Word , and i n h i s Prov idences , f o r t he

sou l ' s gu ide .

Aga in , t he pe rsons who have , o r a re supposed t o have , t he

v i s i ons and o the r r emarkab le s ta tes t o wh i ch we have r e f e r r ed a re

some t imes d i sposed t o make t he i r own expe r i ence , impe r f ec t as i t

obv ious l y i s , t he gu ide o f t he i r l i f e , cons ide red as sepa ra te f r om

and as above t he wr i t t en l aw . Grea t ca re shou ld be t a ken aga ins t

such an e r ro r as t h i s . God ' s word i s ou r t r ue r u l e .

Neve r t he less , t he re i s no i n t e rp re te r o f t he

D iv i ne Word l i k e t ha t o f a ho l y hea r t ; o r , wha t i s t he same t h i ng ,

o f t he Ho l y Ghos t dwe l l i ng i n t he hea r t . I f we g i ve ou rse l ves

who l l y t o God , t he Comfo r t e r w i l l t a ke up H is abode w i th us , and

gu ide us i n t o a l l t ha t t r u t h wh i ch w i l l be necessa ry f o r us .

T ru l y ho l y sou l s , t he re fo re , con t i nua l l y l ook i ng t o God f o r a

p rope r unde rs tand ing o f H is Word , may con f i den t l y t r us t t ha t He

w i l l gu ide t hem a r i gh t . A ho l y sou l , i n t he exe rc i se o f i t s

l eg i t ima te powers o f i n t e rp re ta t i on , may deduce impo r t an t v i ews

f r om t he Word o f God wh ich wou ld no t o the rw i se be known ; bu t i t

canno t add any th i ng t o i t .

Aga in , God i s t he r egu la to r o f t he a f f ec t i ons , as we l l

as o f t he ou twa rd ac t i ons . Some t imes t he s ta te wh i ch He i n sp i r es

w i th i n us i s t ha t o f ho l y l o ve ; - some t imes He i n sp i r es a f f ec t i ons

wh i ch have l o ve and f a i t h f o r t he i r bas i s , bu t have a spec i f i c

cha rac te r , and t hen appea r unde r o the r names , such as hum i l i t y ,

f o rg i veness , g ra t i t ude . Bu t i n a l l cases t he re i s no th i ng ho l y ,

excep t wha t i s based upon t he an teceden t o r " p reven ien t " g race o f

God . I n a l l t he un i ve r se , t he re i s hu t one l eg i t ima te Or ig i na to r .

Man ' s bus i ness i s t ha t o f concu r rence . And t h i s v i ew i s

app l i cab le t o a l l t he s tages o f Chr i s t i an expe r i ence , f r om t he

l owes t t o t he h ighes t .

ARTICLE EIGHTH.

Wr i t e r s o f t en speak o f abandonmen t . The t e rm has a

mean ing somewha t spec i f i c . The sou l i n t h i s s ta t e does no t

r enounce eve ry th i ng , and t hus become b ru t i sh i n i t s i nd i f f e rence ;

bu t r e nounces eve ry th i ng excep t God ' s w i l l .

Sou l s i n t he s ta te o f abandonmen t , no t on l y f o r sake

ou twa rd t h i ngs , bu t , wha t i s s t i l l more impo r t an t , f o r sake

t hemse l ves .

Abandonmen t , o r se l f - r enunc ia t i on , i s no t t he

r enunc ia t i on o f f a i t h o r o f l o ve o r o f any th i ng e l se , excep t

se l f i shness .

The s ta te o f abandonmen t , o r en t i r e se l f - r enunc ia t i on ,

i s gene ra l l y a t t ended , and pe rhaps we may say , ca r r i ed ou t and

pe r f ec ted , by t emp ta t i ons more o r l e ss seve re . We canno t we l l

know , whe the r we have r enounced ou rse l ves , excep t by be ing t r i ed

on t hose ve ry po in t s t o wh i ch ou r se l f - r enunc ia t i on , e i t he r r ea l

o r supposed , r e l a t es . One o f t he seve res t i nwa rd t r i a l s i s t ha t

by wh i ch we a re t aken o f f f r om a l l i nwa rd sens ib l e suppo r t s , and

a re made t o l i v e and wa l k by f a i t h a lone . P ious and ho l y men who

have been t he sub jec t s o f i nwa rd c ruc i f i x i on , o f t en r e f e r t o t he

t r i a l s wh i ch have been expe r i enced by t hem. They some t imes speak

o f t hem as a so r t o f i nwa rd and t e r r i b l e pu rgat o r y . "On l y mad and

w icked men , " says Card i na l Bona , "w i l l deny t he ex i s t ence o f t hese

r emarkab le expe r i ences , a t t es ted as t hey a re by men o f t he mos t

vene rab le v i r t ue , who speak on l y o f wha t t hey have known i n

t hemse l ves . "

T r i a l s a re no t a lways o f t he same du ra t i on . The more chee r -

f u l l y and f a i t h f u l l y we g i ve ou rse l ves t o God , t o be sm i t t en i n

any and a l l o f ou r i do l s , wheneve r and whe reve r He chooses , t he

sho r t e r w i l l be t he work . God makes us t o su f f e r no l onge r t han

He sees t o be necessa ry f o r us .

We shou ld no t be p rema tu re i n conc lud ing t ha t i nwa rd c ru -

c i f i x i on i s comp le te , and ou r abandonmen t t o God i s w i thou t any

r ese rva t i on wha teve r . The ac t o f consec ra t i on , wh i ch i s a so r t o f

i n c i p i en t s tep , may be s i nce re ; bu t t he r ea l i t y o f t he

consec ra t i on can be known on l y when God has app l i ed t he ap-

p rop r i a t e t es t s . The t r i a l w i l l show whe the r we a re who l l y t he

Lo rd ' s . Those who p rema tu re l y d raw t he conc lus i on t ha t t hey a re

so , expose t hemse l ves t o g rea t i l l u s i on and i n j u r y .

ARTICLE NINTH.

The s ta te o f abandonmen t , o r o f en t i r e se l f - r enunc ia t i on ,

does no t t ake f r om t he sou l t ha t mora l power wh i ch i s essen t i a l t o

i t s mora l agency ; no r t ha t an teceden t o r p reven ien t g race , w i thou t

wh i ch even abandonmen t i t se l f wou ld be a s ta te o f mora l dea th ; no r

t he p r i nc i p l e o f f a i t h , wh i ch p reven ien t g race o r i g i na ted , and

t h rough wh i ch i t now ope ra tes ; no r t he des i r e and hope o f f i na l

sa l va t i on , a l t hough i t t akes away a l l uneas iness and unbe l i e f

connec ted w i th such a des i r e ; no r t he f oun ta i ns o f l o ve wh i ch

sp r i ng up deep l y and f r esh l y w i th i n i t ; no r t he ha t red o f s i n ; no r

t he t es t imony o f a good consc ience .

Bu t i t t akes away t ha t uneasy hanke r i ng o f t he sou l a f t e r

p leasu re e i t he r i nwa rd o r ou twa rd , and t he se l f i sh v i vac i t y and

eage rness o f na tu re , wh i ch i s t oo impa t i en t t o wa i t ca lm l y and

subm iss i ve l y f o r God ' s t ime o f ac t i on . By f i x i ng t he mind who l l y

upon God , i t t a kes away t he d i spos i t i on o f t he sou l t o occupy

i t se l f w i th r e f l ex ac t s ; t ha t i s , w i th t he undue exam inat i on and

ana l ys i s o f i t s own f ee l i ngs . I t does no t t a ke away t he pa in and

so r row na tu ra l l y i n c i den t t o ou r phys i ca l s ta te and na tu ra l

sens ib i l i t i e s ; bu t i t t akes away a l l uneas iness , a l l murmur i ng

; - l eav i ng t he sou l i n i t s i nne r na tu re , and i n eve ry pa r t o f i t s

na tu re whe re t he power o f f a i t h r eaches , ca lm and peaceab le as t he

God t ha t dwe l l s t he re .

ARTICLE TENTH.

God has p rom ised l i f e and happ iness t o H is peop le .

What He has p rom ised can neve r f a i l t o t ake p lace . Neve r t he less ,

i t i s t he d i spos i t i on o f t hose who l o ve God w i t h a pe r f ec t hea r t ,

t o l eave t hemse l ves en t i r e l y i n H is hands , i r r espec t i ve , i n some

deg ree , o f t he p rom ise . By t he a id o f t he p rom ise , w i thou t wh ich

t hey mus t have r ema ined i n t he i r o r i g i na l weakness , t hey r i se , as

i t were , above t he p rom ise ; and r es t i n t ha t essen t i a l and e te rna l

w i l l , i n wh i ch t he p rom ise o r i g i na ted .

So much i s t h i s t he case , t ha t some i nd i v i dua l s ,

ac ross whose pa th God had sp read t he da rkness o f H is p rov idences ,

and who seemed t o t hemse l ves f o r a t ime t o be t h rown ou t o f H is

f a vo r and t o be hope less l y l o s t , have acqu iesced w i th subm iss i on

i n t he t e r r i b l e des t i ny wh i ch was t hus p resen ted be fo re t hem. Such

was t he s ta te o f mind o f F ranc i s de Sa les , as he p ros t r a t ed

h imse l f i n t he chu rch o f S t . S tephen des Grez . The l anguage o f

such pe rsons , u t t e red w i thou t comp la i n t , i s , " My God , my God , why

has t t hou f o r saken me?" They c l a im God as t he i r God , and w i l l no t

abandon t he i r l o ve t o H im , a l t hough t hey be l i eve , a t t he t ime ,

t ha t t hey a re f o r saken o f H im . They choose t o l eave t hemse l ves ,

unde r a l l poss ib l e c i r cums tances , en t i r e l y i n t he hands o f God :

t he i r l anguage i s , even i f i t shou ld be H is p leasu re t o sepa ra te

t hem f o r eve r f r om t he en joymen ts o f H is p resence , No t my wi l l ,

bu t t h i ne be done . "

I t i s pe rhaps d i f f i cu l t t o pe rce i ve , how minds whose

l i f e , as i t were , i s t he p r i nc i p l e o f f a i t h , can be i n t h i s

s i t ua t i on . Take t he case o f t he Sav iou r . I t i s ce r t a i n l y

d i f f i cu l t t o conce i ve how t he Sav iou r , whose f a i t h neve r f a i l ed ,

cou ld ye t be l i eve H imse l f f o r saken ; and ye t i t was so .

We know t ha t i t i s imposs ib l e f o r God t o f o r sake t hose

who pu t t he i r t r us t i n H im . He can j u s t as soon f o r sake H is own

word ; and , wha t i s more , He can j u s t as soon f o r sake H is own

na tu re . Ho l y sou l s , neve r t he l ess , may some t imes , i n a way and

unde r c i r cums tances wh i ch we may no t f u l l y unde rs tand , be l i eve

t hemse l ves t o be f o r saken , beyond a l l poss ib i l i t y o f hope ; and ye t

such i s t he i r f a i t h i n God a r i d t he i r l o ve t o H im , t ha t t he w i l l

o f God , even unde r such c i r cums tances , i s dea re r t o t hem t han

any th i ng and eve ry th i ng e l se .

ARTICLE ELEVENTH.

One g rea t po in t o f d i f f e rence be tween t he F i r s t

Covenan t , o r t he covenan t o f works , wh i ch sa id t o men , " Do t h i s

and l i v e , " and t he Second Covenan t , o r t he covenan t o f g race ,

wh i ch says , Be l i eve and l i v e , " i s t h i s : - The f i r s t covenan t d id

no t l ead men t o any th i ng t ha t was pe r f ec t . I t showed men wha t was

r i gh t and good ; bu t i t f a i l ed i n g i v i ng t hem t he power t o f u l f i l l

wha t t he covenan t r equ i r ed . Men no t on l y unde rs tood wha t was

r i gh t and good , bu t t hey knew wha t was ev i l ; bu t , i n t he i r l o ve

and p rac t i ce o f dep rav i t y , t hey had no l onge r power o f t hemse l ves

t o f l ee f r om i t .

The new o r Chr i s t i an covenan t o f gr ace , no t on l y

p resc r i bes and commands , bu t g i ves a l so t he power t o f u l f i l l .

I n t he p rac t i ca l d i spensa t i ons o f d i v i ne g race , t he re a re

number o f p r i nc i p l es wh i ch i t may be impo r t an t t o r emember .

1 . God be ing LOVE, i t i s a pa r t o f H is na tu re t o des i r e t o

commun i ca te H imse l f t o a l l mora l be ings , and t o make H imse l f one

w i th t hem i n a pe r f ec t ha rmony o f r e l a t i ons and f ee l i ngs . The

pos i t i on o f God i s t ha t o f g i ve r ; t he pos i t i on o f man i s t ha t o f

r ec i p i en t . ha rmon i zed w i th man by t he b lood and power o f t he

Cross , he has once more become t he i n f i n i t e f u l l ness , t he o r i g ina l

and ove r f l ow ing f oun ta i n , g i v i ng and eve r r eady t o g i ve .

2 . Such a re t he r e l a t i ons be tween God and man , i n vo l ved i n

t he f ac t o f man ' s mora l agency , t ha t man ' s bus iness i s t o r ece i ve .

3 . Sou l s t r ue t o t he g race g i ven t hem, w i l l neve r su f f e r any

d im inu t i on o f i t . On t he con t r a r y , t he g rea t and unchangeab le

cond i t i on o f con t i nuance and o f g row th i n g race i s coope ra t i on

w i th wha t we now have . Th i s i s t he l aw o f g row th , no t on l y

deduc ib l e f r om t he D iv i ne na tu re , bu t exp ress l y r evea led and

dec la red i n t he Sc r i p t u res : - " Fo r whosoeve r ha th , t o h im sha l l be

g i ven , and he sha l l have more abundance ; bu t whosoeve r ha th no t ,

f r om h im sha l l be t a ken away even t ha t he ha th . " - Mat t . x i i i . 12 .

A f a i t h f u l coope ra t i on w i th g race , i s t he mos t

e f f ec tua l p repa ra t i on f o r a t t r ac t i ng and r ece i v i ng and i n c reas ing

g race . Th i s i s t he g rea t sec re t o f advancemen t t o t hose h igh

deg rees wh ich a re pe rm i t t ed ; name ly , a s t r i c t , unwave r i ng ,

f a i t h f u l coope rat i on , momen t by momen t .

4 . I t i s impo r t an t co r rec t l y t o unde rs tand t he doc t r i ne o f

coope ra t i on . A d i spos i t i on t o coope ra te , i s no t more opposed t o

t he s i n fu l i ndo l ence wh i ch f a l l s beh ind , t han t o t he has t y and

un r i gh teous zea l wh i ch r uns be fo re . I t i s i n t he excess o f zea l ,

wh i ch has a good appea rance , bu t i n r ea l i t y has unbe l i e f and se l f

a t t he bo t t om , t ha t we r un be fo re God .

5 . Coope ra t i on , by be ing ca lm and peaceab le , does no t cease

t o be e f f i cac i ous . Sou l s i n t h i s pu r i f i ed bu t t r anqu i l s ta te a re

sou l s o f power ; wa tch fu l and t r i umphan t aga ins t se l f ; r es i s t i ng

t emp ta t i on ; f i gh t i ng even t o b lood aga ins t s i n . Bu t i t i s , neve r -

t he l ess , a comba t f r ee f r om t he t u rbu l ence and i n cons i s t enc ies o f

human pass ion ; because t hey con tend i n t he p resence o f God , who i s

t he i r s t r eng th , i n t he sp i r i t o f t he h ighes t f a i t h and l o ve , and

unde r t he gu idance o f t he Ho ly Ghos t , who i s a lways t r anqu i l i n

H is ope ra t i ons .

ARTICLE TWELFTH.

Those i n t he h ighes t s ta te o f r e l i g i ons expe r i ence

des i r e not h i ng , excep t t ha t God may be g lo r i f i ed i n t hem by t he

accomp l i shmen t o f H is ho l y w i l l . Nor i s i t i n cons i s t en t w i t h

t h i s , t ha t ho l y sou l s possess t ha t na tu ra l l o ve wh i ch ex i s t s i n

t he f o rm o f l o ve f o r t hemse l ves . The i r na tu ra l l o ve , howeve r ,

wh i ch , w i t h i n i t s p rope r deg ree , i s i nnocen t l o ve , i s so abso rbed

i n t he l o ve o f God , t ha t i t ceases , f o r t he mos t pa r t , t o be a

d i s t i nc t ob jec t o f consc iousness ; and p rac t i ca l l y and t r u l y t hey

may be sa id t o l o ve t hemse l ves IN and FOR God . Adam, i n h i s s ta te

o f i nnocence , l o ved h imse l f , cons ide red as t he r e f l ex image o f God

and f o r God ' s sake . So t ha t we may e i t he r say , t ha t he l o ved God

i n h imse l f , o r t ha t he l o ved h imse l f IN and FOR God . And i t i s

because ho l y sou l s , ex tend ing t he i r a f f ec t i ons beyond t he i r own

l im i t , l o ve t he i r ne ighbo r on t he same p r i nc i p l e o f l o v i ng ,

name ly , IN and FOR God , t ha t t hey may be sa id t o l o ve t he i r

ne ighbo rs as t hemse l ves .

I t does no t f o l l ow , because t he l o ve o f ou rse l ves i s

l o s t i n t he l o ve o f God , t ha t we a re t o t ake no ca re , and t o

exe rc i se no wa tch ove r ou rse l ves . No man w i l l be so se r i ous l y and

cons tan t l y wa tch fu l ove r h imse l f as he who l o ves h imse l f IN and

FOR God a lone . Hav ing t he image o f God i n h imse l f , he has a

mot i ve s t r ong , we migh t pe rhaps say , as t ha t wh i ch con t ro l s t he

ac t i ons o f ange l s , t o gua rd and p ro tec t i t .

I t may be t hough t , pe rhaps , t ha t t h i s i s i n cons i s t en t

w i th t he p r i nc i p l e i n t he doc t r i nes o f ho l y l i v i ng , wh i ch r equ i r es

i n t he h ighes t s tages o f i nwa rd expe r i ence , t o avo id t hose r e f l ex

ac t s wh i ch cons i s t i n se l f - i n spec t i on , because such ac t s have a

t endency t o t u rn t he mind o f f f r om God . The appa ren t d i f f i cu l t y

i s r econc i l ed i n t h i s way . The ho l y sou l i s a sou l w i t h God ;

mov ing as God moves ; do ing as God does ; l ook i ng as God l ooks . I f ,

t he re fo re , God i s l ook i ng w i th i n us , as we may gene ra l l y l ea rn

f r om t he i n t ima t i ons o f H is p rov i dences , t hen i t i s a s i gn t ha t we

a re t o l ook w i t h i n ou rse l ves . Our l i t t l e eye , ou r sma l l and

a lmos t impe rcep t i b l e r ay , mus t l ook i n , i n t he mids t o f t he l i gh t

o f H is g rea t and bu rn ing eye . I t i s t hus t ha t we may i n spec t

ou rse l ves w i thou t a sepa ra t i on f r om God .

On t he same p r i nc i p l e , we may be wa tch fu l and ca re fu l

ove r ou r ne ighbo rs ; wa tch ing t hem, no t i n ou r own t ime , bu t i n

God ' s t ime ; no t i n t he censo r i ousness o f na tu re , bu t i n t he

k i ndness and f o rbea rance o f g race ; no t as sepa ra te f r om God , bu t

i n concu r rence w i th H im .

ARTICLE THIRTEENTH.

The sou l , i n t he s ta te o f pu re l o ve , ac t s i n

s imp l i c i t y . I t s i n ward r u l e o f ac t i on i s f ound i n t he dec i s i ons

o f a sanc t i f i ed consc ience . These dec i s i ons , based upon j udgmen ts

t ha t a re f r ee f r om se l f - i n t e res t , may no t a lways be abso lu te l y

r i gh t , because ou r v i ews and j udgmen ts , be ing l im i t ed , can ex tend

on l y t o t h i ngs i n pa r t ; bu t t hey may be sa id t o be r e l a t i ve l y

r i gh t : t hey con fo rm t o t h i ngs so f a r as we a re pe rm i t t ed t o see

t hem and unde rs tand t hem, and convey t o t he sou l a mora l

assu rance , t ha t , when we ac t i n acco rdance w i th t hem, we a re do ing

as God wou ld have us do . Such a consc ience i s en l i gh tened by t he

Sp i r i t o f God ; and when we ac t t hus , unde r i t s D iv i ne gu idance ,

l ook i ng a t wha t now i s and no t a t wha t may be , l ook i ng a t t he

r i gh t o f t h i ngs and no t a t t he i r r e l a t i ons t o ou r pe rsona l and

se l f i sh i n t e res t s , we a re sa id t o ac t i n s imp l i c i t y . Th i s i s t he

t r ue mode o f ac t i on .

Thus , i n t h i s s i ng leness o f sp i r i t , we do t h i ngs , as

some expe r imen ta l wr i t e r s exp ress i t , wi thou t know ing wha t we do .

We a re so abso rbed i n t he t h i ng t o be done , and i n t he impo r t ance

o f do ing i t r i gh t l y , t ha t we f o rge t ou rse l ves . Per fec t l o ve has

no th i ng t o spa re f r om i t s ob jec t f o r i t se l f , and he who p rays pe r -

f e c t l y i s neve r t h i nk i ng how we l l he p rays .

ARTICLE FOURTEENTH.

Ho l y sou l s a re w i thou t impa t i ence , bu t no t w i thou t

t r oub le ; a re above murmur i ng , bu t no t above a f f l i c t i on . The sou l s

o f t hose who a re t hus who l l y i n Chr i s t may be r ega rded i n two

po in t s o f v i ew , o r r a t he r i n two pa r t s ; name ly , t he na tu ra l

appe t i t es , p ropens i t i e s , and a f f ec t i ons , on t he one hand , wh i ch

may be ca l l ed t he i n f e r i o r pa r t ; and t he j udgmen t , t he mora l

sense , and t he w i l l , on t he o the r , wh i ch may be desc r i bed as t he

supe r i o r pa r t . As t h i ngs a re , i n t he p resen t l i f e , t hose who a re

who l l y devo ted t o God may su f f e r i n t he i n f e r i o r pa r t , and may be

a t r es t i n t he supe r i o r . The i r w i l l s may be i n ha rmony w i th t he

D iv i ne w i l l ; t hey may be app roved i n t he i r j udgmen ts and

consc i ence , and a t t he same t ime may su f f e r g rea t l y i n t he i r

phys i ca l r e l a t i ons , and i n t he i r na tu ra l sens ib i l i t i e s . I n t h i s

manne r , Chr i s t upon t he c ross , wh i l e H is w i l l r ema ined f i rm i n i t s

un ion w i t h t he w i l l o f H is heaven l y Fa the r , su f f e red much t h rough

H is phys i ca l sys tem; He f e l t t he pa in fu l l ong ings o f t h i r s t , t he

p ressu re o f t he t ho rns , and t he agony o f t he spea r . He was deep l y

a f f l i c t ed a l so f o r t he f r i ends He l e f t beh ind H im , and f o r a dy ing

wor l d . Bu t i n H is i nne r and h ighe r na tu re , whe re He f e l t H imse l f

sus ta i ned by t he sec re t vo i ce u t t e red i n H is sanc t i f i ed consc ience

and i n H is unchangeab le f a i t h , He was peace fu l and happy .

ARTICLE F IFTEENTH.

A su i t ab l e r ep ress ion o f t he na tu ra l appe t i t es i s

p ro f i t ab l e and necessa ry . We a re t o l d t ha t t he body shou ld be

b rough t i n t o sub jec t i on . Those phys i ca l mor t i f i ca t i ons , t he re fo re ,

wh i ch a re i n s t i t u t ed t o t h i s end , denom ina ted aus te r i t i e s , a re no t

t o be d i s app roved . When p rac t i ced w i t h i n p rope r l im i t s , t hey t end

t o co r rec t ev i l hab i t s , t o p rese rve us aga ins t t emp ta t i on , and t o

g i ve se l f - con t ro l .

The p rac t i ce o f aus te r i t i e s , w i th t he v i ews and on t he

p r i nc i p l es i nd i ca ted , shou ld be accompan ied w i th t he sp i r i t o f

r eco l l ec t i on , o f l o ve , and p raye r . Chr i s t h imse l f , whose

r e t i r emen t t o so l i t a r y p laces , whose p raye rs and f a s t i ngs a re no t

t o be f o rgo t t en , has g i ven us t he pa t t e rn wh i ch i t i s p rope r f o r

us t o f o l l ow . We mus t some t imes use f o r ce aga ins t ou r s tubbo rn

na tu re . "S ince t he days o f John , t he k i ngdom o f heaven su f f e r s

v i o l ence ; and t he v i o l en t t ake i t by f o r ce . "

ARTICLE SIXTEENTH.

The s imp le des i r e o f ou r own happ iness , kep t i n due

subo rd i na t i on , i s i nnocen t . Th i s des i r e i s na tu ra l t o us ; and i s

p rope r l y denom ina ted t he p r i nc i p l e o f SELF-LOVE. When t he

p r i nc i p l e o f se l f - l o ve passes i t s app rop r i a t e l im i t , i t becomes

se l f i shness . Se l f - l o ve i s i nnocen t ; se l f i shness i s wrong .

Se l f i shness was t he s i n o f t he f i r s t ange l , "who r es ted i n

h imse l f , " as S t . Augus t i ne exp resses i t , i n s t ead o f r e f e r r i ng

h imse l f t o God .

I n many Chr i s t i ans a p rom inen t p r i nc i p l e o f ac t i on i s

t he des i r e o f happ iness . They l o ve God and t hey l o ve heaven ; t hey

l o ve ho l i ness , and t hey l o ve t he p leasu res o f ho l i ness ; t hey l o ve

t o do good , and t hey l o ve t he r ewa rds o f do ing good . Th i s i s

we l l ; bu t t he re i s some th ing be t t e r . Such Chr i s t i ans a re i n f e r i o r

t o t hose who f o rge t t he no th i ngness o f t he c rea tu re i n t he i n f i n i -

t ude o f t he Crea to r , and l o ve God f o r H is own g lo r y a lone .

ARTICLE SEVENTEENTH.

No pe r i od o f t he Chr i s t i an l i f e i s exemp t f r om

t emp ta t i on . The t emp ta t i ons i n c i den t t o t he ea r l i e r s tages a re

d i f f e ren t f r om t hose i n c i den t t o a l a t e r pe r i od , and a re t o be

r es i s t ed i n a d i f f e r en t manne r .

Some t imes t he t emp ta t i ons i n c i den t t o t he t r ans i t i on - s ta te f r om

mixed l o ve t o pu re l o ve a re somewha t pecu l i a r , be ing adap ted t o

t e s t whe the r we l o ve God f o r H imse l f a lone .

I n t he l owe r o r mixed s ta te t he methods o f r es i s t i ng

t emp tat i ons a re va r i ous . Some t imes t he sub jec t o f t hese t r i a l s

bo ld l y f a ces t hem, and endeavo rs t o ove rcome t hem by a d i r ec t

r es i s t ance . Some t imes he t u rns and f l ees . Bu t i n t he s ta t e o f

pu re l o ve , when t he sou l has become s t r ong i n t he D iv i ne

con temp la t i on , i t i s t he common r u l e l a i d down by r e l i g i ous

wr i t e r s , t ha t t he sou l shou ld keep i t se l f f i xed upon God i n t he

exe rc i se o f i t s ho l y l o ve as a t o the r t imes , as t he mos t e f f ec tua l

way o f r es i s t i ng t he t emp ta t i on , wh i ch wou ld na tu ra l l y expand i t s

e f f o r t s i n va in upon a sou l i n t ha t s ta te .

ARTICLE EIGHTEENTH.

The w i l l o f God i s t he u l t ima te and on l y r u l e o f

ac t i on . God man i f es t s H is w i l l i n va r i ous ways . The w i l l o f God

may i n some cases be asce r t a i ned by t he ope ra t i ons o f t he human

mind , espec i a l l y when unde r a r e l i g i ous o r g rac i ous gu idance . Bu t

He r e vea l s H is w i l l ch i e f l y i n H is wr i t t en word . And no th i ng can

be dec la red t o be t he w i l l o f God , wh i ch i s a t va r i ance w i th H is

wr i t t en o r r evea led w i l l , wh i ch may a l so be ca l l ed H is pos i t i ve

wi l l .

I f we s i n , i t i s t ha t t ha t God pe rm i t s i t ; bu t i t i s

a l so t r ue , t ha t He d i sapp roves and condemns i t as con t r a r y t o H is

immu t ab le ho l i ness .

I t i s t he bus iness o f t he s i nne r t o r epen t . The

s ta te o f pen i t ence has t emp ta t i ons pecu l i a r t o i t se l f . He i s

some t imes t emp ted t o murmur i ng and r ebe l l i ous f ee l i ngs , as i f he

had been un jus t l y l e f t o f God . When pen i t ence i s t r ue , and i n t he

h ighes t s ta te , i t i s f r ee f r om t he va r i a t i ons o f human pass ion .

ARTICLE NINETEENTH.

Among o the r d i s t i nc t i ons o f p raye r , we may make t ha t

o f voca l and s i l en t , t he p raye r o f t he l i p s and t he p raye r o f t he

a f f ec t i ons . Voca l p raye r , w i thou t t he hea r t a t t end ing i t , i s

supe rs t i t i ous and who l l y unp ro f i t ab l e . To p ray w i thou t

r eco l l ec t i on i n God and w i thou t l o ve , i s t o p ray as t he hea then

d id , who t hough t t o be hea rd f o r t he mu l t i t ude o f t he i r words .

Neve r t he less , voca l p raye r , when a t t ended by r i gh t

a f f ec t i ons , ough t t o be bo th r ecogn i zed and encou raged , as be ing

ca l cu la t ed t o s t r eng then t he t hough t s and f ee l i ngs i t exp resses ,

and t o awaken new ones , and a l so f o r t he r eason t ha t i t was t augh t

by t he Son o f God t o H is Apos t l es , and t ha t i t has been p rac t i ced

by t he who le Chu rch i n a l l ages . To make l i gh t o f t h i s sac r i f i ce

o f p ra i se , t h i s f r u i t o f t he l i p s , wou ld be an imp ie t y .

S i l en t p raye r , i n i t s common f o rm , i s a l so

p ro f i t ab l e . Each has i t s pecu l i a r advan tages , as each has i t s

p lace .

The re i s a l so a mod i f i ca t i on o f p raye r , wh i ch may be

t e rmed t he p raye r o f s i l ence . Th i s i s a p raye r t oo deep f o r words .

The common f o rm o f s i l en t p raye r i s vo lun ta r y . I n t he p raye r o f

con temp la t i ve s i l ence , t he l i p s seem t o be c l osed a lmos t aga ins t

t he w i l l .

ARTICLE TWENTIETH.

The p r i nc i p l es o f ho l y l i v i ng ex tend t o eve ry t h i ng .

Fo r i n s t ance , i n t he mat t e r o f r ead ing , he who has g i ven h imse l f

who l l y t o God , can r ead on l y wha t God pe rm i t s h im t o r ead . He

canno t r ead books , howeve r cha rac te r i zed by w i t o r power , mere l y

t o i ndu lge an i d l e cu r i os i t y , o r t o p lease h imse l f a lone .

I n r ead ing t h i s may be a su i t ab le d i r ec t i on , name ly ,

t o r ead bu t l i t t l e a t a t ime , and t o i n t e r r up t t he r ead ing by

i n t e r va l s o f r e l i g i ous r eco l l ec t i on , i n o rde r t ha t we may l e t t he

Ho l y Sp i r i t more deep l y imp r i n t i n us Chr i s t i an t r u t hs .

God , i n t he pe rson o f t he Ho l y Ghos t , becomes t o t he

f u l l y r enova ted mind t he g rea t i nwa rd Teache r . Th i s i s a g rea t

t r u t h . A t t he same t ime we a re no t t o suppose t ha t t he p resence o f

t he i nwa rd t eache r exemp ts us f r om t he necess i t y o f t he ou twa rd

l e sson . The Ho l y Ghos t , ope ra t i ng t h rough t he med ium o f a

pu r i f i ed j udgmen t , t eaches us by t he means o f books , espec ia l l y by

t he word o f God , wh i ch i s neve r t o be l a i d as ide .

ARTICLE TWENTY-F IRST .

One cha rac te r i s t i c o f t he l owe r s ta tes o f r e l i g i ous

expe r i ence i s , t ha t t hey a re sus ta i ned , i n a cons ide rab le deg ree ,

by med i t a t i ve and r e f l ec t i ve ac t s . As f a i t h i s compa ra t i ve l y weak

and t emp ta t i ons a re s t r ong , i t becomes necessa ry t o ga in s t r eng th

by such med i t a t i ve and r e f l ec t i ve ac t s , by t he cons ide ra t i on o f

var i ous t r u t hs app l i cab le t o t he i r s i t ua t i on , and o f t he mot i ves

d rawn f r om such t r u t hs . Acco rd ing l y , sou l s a r ray be fo re t hem a l l

t he va r i ous mot i ves d rawn f r om t he cons ide ra t i on o f mise ry on t he

one hand , and o f happ iness on t he o the r ; a l l t he mot i ves o f f ea r

and hope .

I t i s d i f f e ren t w i th t hose who have g i ven t hemse l ves

who l l y t o God i n t he exe rc i se o f pu re o r pe r f ec t l o ve . The sou l

does no t f i nd i t necessa ry t o de lay and t o med i t a t e , i n o rde r t o

d i scove r mot i ves o f ac t i on . I t f i nds i t s mot i ve o f ac t i on a

mot i ve s imp le , un i f o rm , peaceab le , and s t i l l power f u l beyond any

o the r power , i n i t s own p r i nc i p l e o f l i f e .

Med i t a t i on , i nqu i r y , and r eason ing , a re

exceed ing l y necessa ry t o t he g rea t body o f Chr i s t i ans ; and

abso lu te l y i nd i spensab le t o t hose i n t he beg inn ings o f t he

Chr i s t i an l i f e . To t a ke away t hese he lps wou ld be t o t a ke away t he

ch i l d f r om t he b reas t be fo re i t can d iges t so l i d f ood . S t i l l t hey

a re on l y t he p rops , and no t t he l i f e i t se l f .

ARTICLE TWENTY-SECOND.

The ho l y sou l de l i gh t s i n ac t s o f con temp la t i on ; t o

t h i nk o f God and o f God on l y . Bu t t he con temp la t i ve s ta te , w i thou t

any i n t e r r up t i on , i s ha rd l y cons i s t en t w i th t he cond i t i on o f t he

p resen t l i f e . I t may be pe rm i t t ed t o ex i s t , howeve r , and ough t

no t t o be r es i s t ed , when t he a t t r ac t i on t owa rds God i s so s t r ong ,

t ha t we f i nd ou rse l ves i n capab le o f p ro f i t ab l y emp loy i ng ou r minds

i n med i t a t i ve and d i scu rs i ve ac t s .

ARTICLE TWENTY-THIRD.

Of t he two s ta tes , t he med i t a t i ve and d i scu rs i ve on

t he one hand , wh i ch r e f l ec t s , compares , and r easons , and suppo r t s

i t se l f by a ids and methods o f t ha t na tu re , and t he con temp la t i ve

on t he o the r , wh ich r es t s i n God w i t hou t such a ids , t he

con temp la t i ve i s t he h ighe r . God w i l l t each t he t imes o f bo th .

Ne i t he r s ta te i s , o r ough t t o be , en t i r e l y exc lus i ve o f t he o the r .

ARTICLE TWENTY-FOURTH.

I n some cases God g i ves such em inen t g race , t ha t t he

con temp la t i ve p raye r , wh i ch i s essen t i a l l y t he same w i th t he

p raye r o f s i l ence , becomes t he hab i t ua l s ta te . We do no t mean ,

t ha t t he mind i s a lways i n t h i s s ta te ; bu t t ha t , wheneve r t he

season o f r eco l l e c t i on and p raye r r e t u rns , i t hab i t ua l l y assumes

t he cont emp la t i ve s ta te , i n d i s t i nc t i on f r om t he med i t a t i ve and

d i scu rs i ve .

I t does no t f o l l ow t ha t t h i s s ta te , em inen t as i t i s ,

i s i n va r i ab l e . Sou l s may f a l l f r om t h i s s ta te by some ac t o f

i n f i de l i t y i n t hemse l ves ; o r God may p lace t hem t empo ra r i l y i n a

d i f f e ren t s ta te .

ARTICLE TWENTY-F IFTH.

" Whe the r , t he re fo re , " says t he Apos t l e , " you ea t o r

d r i nk , o r wha tsoeve r you do , do a l l t h i n9s t o t he g lo r y o f God , " 1

Cor . X .31 . And i n ano the r passage he says , " Le t a l l t h i n9s be

done w i th cha r i t y , " 1Co r . XVI . 14 . And aga in , "By l o ve se rve one

ano the r , " Ga l . V .13 : - passages wh ich , w i th many o the r s , imp l y two

t h i ngs ; f i r s t , t ha t eve ry t h i ng wh i ch i s done by t he Chr i s t i an

ough t t o be done f r om a ho l y p r i nc i p l e ; and , second , t ha t t h i s

p r i nc i p l e i s l o ve .

ARTICLE TWENTY SIXTH.

Our accep tance w i th God , when ou r hea r t s a re who l l y

g i ven t o H im , does no t depend upon ou r be ing i n a pa r t i cu l a r

s ta te , bu t s imp l y upon ou r be ing i n t ha t s ta te i n wh i ch God i n H is

p rov i dence r equ i r es us t o be . The doc t r i ne o f ho l i ness ,

t he re fo re , wh i l e i t r ecogn i zes and r equ i r es , on i t s app rop r i a t e

occas ions , t he p raye r o f con temp la t i on o r o f con temp la t i ve

s i l ence , i s no t on l y no t i n cons i s t en t w i th o the r f o rms o f p raye r ,

bu t i s no t a t a l l i n cons i s t en t w i t h t he p rac t i ce o f t he o rd i na r y

ac t s , du t i es , and v i r t ues o f l i f e . I t wou ld be a g rea t mis take t o

suppose , t ha t a man who bea rs t he Sav iou r ' s image , i s any t he l e ss

on t ha t accoun t a good ne ighbo r o r a good c i t i zen ; t ha t he can

t h i nk l e ss o r work l e ss when he i s ca l l ed t o i t ; o r t ha t he i s no t

cha rac te r i zed by t he va r i ous v i r t ues , app rop r i a t e t o ou r p resen t

s i t ua t i on , o f t empe rance , t r u t h , f o rbea rance , f o rg i veness ,

k i ndness , chas t i t y , j u s t i ce . The re i s a l aw , i n vo l ved i n t he ve ry

na tu re o f ho l i ness , wh ich r equ i r es i t t o adap t i t se l f t o eve ry

va r i e t y o f s i t ua t i on .

ARTICLE TWENTY-SEVENTH.

I t i s i n acco rdance w i th t he v i ews o f D ionys ius t he

Areopag i t e , t o say , t ha t t he ho l y sou l i n i t s con temp la t i ve s ta te ,

i s occup ied w i th t he pu re o r sp i r i t ua l Div i n i t y . Tha t i s t o say ,

i t i s occup ied w i th God , i n d i s t i nc t i on f r om any mere image o f

God , such as cou ld be add ressed t o t he t ouch , t he s i gh t , o r any o f

t he senses .

And t h i s i s no t a l l . I t does no t sa t i s f y t he des i r es

o f t he sou l i n i t s con temp la t i ve s ta te , t o occupy i t se l f mere l y

w i th t he a t t r i bu tes o f God ; w i th H is power , w isdom, goodness , and

t he l i k e ; bu t i t r a t he r seeks and un i t es i t se l f w i t h t he God o f

t he a t t r i bu tes . The a t t r i bu tes o f God a re no t God h imse l f . The

power o f God i s no t an i den t i ca l exp ress i on w i th t he God o f power ;

no r i s t he w isdom o f God i den t i ca l w i t h t he God o f w isdom. The

ho l y sou l , i n i t s con temp la t i ve s ta te , l o ves t o un i t e i t se l f w i th

God , cons i de red as t he sub jec t o f H is a t t r i bu tes . I t i s no t

i n f i n i t e w isdom, i n f i n i t e powe r , o r i n f i n i t e goodness , cons i de red

sepa ra te l y f r om t he ex i s t ence o f whom t hey can be p red i ca ted ,

wh i ch i t l o ves and ado res ; bu t t he God o f i n f i n i t e w isdom, power ,

and goodness .

ARTICLE TWENTY- E IGHTH.

Chr i s t i s " t he way , and t he t r u t h , and t he l i f e . "

The g race wh i ch sanc t i f i e s as we l l as t ha t wh i ch j u s t i f i e s , i s by

Him and t h rough H im . He i s t he t r ue and l i v i ng way ; and no man

can ga in t he v i c t o r y ove r s i n , and be b rough t i n t o un ion w i th God ,

w i thou t Chr i s t . And when , i n some mi t i ga ted sense , we may be sa id

t o have a r r i ved a t t he end o f t he way by be ing b rough t home t o t he

D iv i ne f o l d and r e i ns ta ted i n t he D iv i ne image , i t wou ld be sad

i ndeed i f we shou ld f o rge t t he way i t se l f , as Chr i s t i s some t imes

ca l l ed . A t eve ry pe r i od o f ou r p rog ress , howeve r advanced i t may

be , ou r l i f e i s de r i ved f r om God t h rough H im and f o r H im . The

mos t advanced sou l s a re t hose wh i ch a re mos t possessed w i th t he

t hough t s and t he p resence o f Chr i s t .

Any o the r v i ew wou ld be ex t reme l y pe rn i c i ous . I t

wou ld be t o sna t ch f r om t he f a i t h f u l e te rna l l i f e , wh i ch cons i s t s

i n know ing t he on l y t r ue God and Jesus Chr i s t H is Son , whom he has

sen t .

ARTICLE TWENTY-NINTH.

The way o f ho l i ness i s wonde r f u l , bu t i t i s no t

mi racu lous . Those i n i t , wa l k by s imp le f a i t h a lone . And pe rhaps

t he re i s no th i ng more r emarkab le no r wonde r f u l i n i t , t han t ha t a

r esu l t so g rea t shou ld be p roduced by a p r i nc i p l e so s imp le .

When pe rsons have a r r i ved a t t he s ta te o f d i v i ne

un ion , so t ha t , i n acco rdance w i th t he p raye r o f t he Sav iou r , t hey

a re made one w i th Chr i s t i n God , t hey no l onge r seem t o pu t f o r t h

d i s t i nc t i nwa rd ac t s , bu t t he i r s ta te appea rs t o be cha rac te r i zed

by a deep and D iv i ne r epose .

The con t i nuous ac t i s t he ac t o f f a i t h , wh i ch b r i ngs

i n t o mora l and r e l i g i ous un ion w i th t he D iv i ne na tu re ; f a i t h

wh i ch , t h rough t he p len i t ude o f D iv i ne g race , i s kep t f i rm ,

unb roken .

The appea rance o f abso lu te con t i nu i t y and un i t y i n

t h i s b lessed s ta te i s i n c reased pe rhaps by t he en t i r e f r eedom o f

t he mind f r om a l l eage r , anx ious , unqu ie t ac t s . The sou l i s no t

on l y a t un i t y w i t h i t se l f i n t he r espec t s wh i ch have been

men t i oned , bu t i t has a l so a un i t y o f r es t .

Th i s s ta te o f con t i nuous f a i t h and o f consequen t

r epose i n God i s some t imes denom ina ted t he pass i ve s ta te . The

sou l , a t such t imes , ceases t o o r i g i na te ac t s wh i ch p recede t he

g race o f God . The dec i s i ons o f he r consec ra ted j udgmen t , a re t he

vo i ce o f t he Ho l y Ghos t i n t he sou l . Bu t i f she f i r s t l i s t ens

pass i ve l y , i t i s subsequen t l y he r bus iness t o y i e l d an ac t i ve and

e f f ec t i ve coope ra t i on i n t he l i ne o f du t y wh i ch t hey i nd i ca te .

The more p l i an t and supp le t he sou l i s t o t he D iv i ne sugges t i ons ,

t he more r ea l and e f f i cac i ous i s he r own ac t i on , t hough w i thou t

any exc i t ed and t r oub led movemen t . The more a sou l r ece i ves f r om

God , t he more she ough t t o r es to re t o H im o f wha t she has f rom

Him. Th i s ebb ing and f l ow ing , i f one may so exp ress i t , t h i s

commun i ca t i on on t he pa r t o f God and t he co r responden t ac t ion on

t he pa r t o f man , cons t i t u t e t he o rde r o f g race on t he one hand ,

and t he ac t i on and f i de l i t y o f t he c rea tu re on t he o the r .

ARTICLE THIRT IETH.

I t wou ld be a mis take t o suppose , t ha t t he h ighes t

s ta te o f i nwa rd expe r i ence i s cha rac te r i zed by g rea t exc i t emen ts ,

by r ap tu res and ecs tas i es , o r by any movemen ts o f f ee l i ng wh i ch

wou ld be r ega rded as pa r t i cu l a r l y ex t r ao rd i na r y .

One o f t he r emarkab le r esu l t s i n a sou l o f wh ich

f a i t h i s t he so le gove rn ing p r i nc i p l e , i s , t ha t i t i s en t i r e l y

peace fu l . No th ing d i s t u rbs i t . And be ing t hus peace fu l , i t

r e f l ec t s d i s t i nc t l y and c l ea r l y t he image o f Chr i s t ; l i k e t he

p lac i d l a ke , wh i ch shows , i n i t s own c l ea r and beau t i f u l bosom,

t he exac t f o rms o f t he ob jec t s a round and above i t . Ano the r i s ,

t ha t hav ing f u l l f a i t h i n God and d i ves ted o f a l l se l f i shness and

r es i s t ance i n i t se l f , i t i s pe r f ec t l y access i b l e and p l i ab l e t o

a l l t he imp ress ions o f g race .

ARTICLE THIRTY-F IRST .

I t does no t f o l l ow , t ha t t hose who possess t he g races

o f a t r u l y sanc t i f i ed hea r t , a re a t l i be r t y t o r e j ec t t he o rd i na r y

methods and r u l es o f pe rcep t i on and j udgmen t . They exe rc i se and

va lue w isdom, wh i l e t hey r e j ec t t he se l f i shness o f w isdom. The

r u l es o f ho l y l i v i ng wou ld r equ i r e t hem eve ry momen t t o make a

f a i t h f u l use o f a l l t he na tu ra l l i gh t o f r eason , as we l l as t he

h ighe r and sp i r i t ua l l i gh t o f g race .

A ho l y sou l va lues and seeks w isdom, bu t does no t seek

i t i n an unho l y and wor l d l y sp i r i t . Nor , when i t i s made w ise by

t he Sp i r i t o f w isdom, who dwe l l s i n a l l hea r t s t ha t a re who l l y de-

vo ted t o God , does i t t u rn back f r om t he g i ve r t o t he g i f t , and

r e j o i ce i n i t s w isdom as i t s own .

The w isdom o f t he t r u l y ho l y sou l i s a w isdom wh i ch es t ima tes

t h i ngs i n t he p resen t momen t . I t j udges o f du t y f r om t he f a c t s

wh i ch now a re ; i n c l ud i ng , howeve r , t hose t h i ngs wh ich have a

r e l a t i on t o t he p resen t . I t i s an impo r t an t r emark , t ha t t he

p resen t momen t necessa r i l y possesses a mora l ex tens ion ; so t ha t ,

i n j udg ing o f i t , we a re t o i n c l ude a l l t hose t h i ngs wh ich have a

na tu ra l and nea r r e l a t i on t o t he t h i ng ac tua l l y i n hand . I t i s i n

t h i s manne r t ha t t he ho l y sou l l i v es i n t he p resen t , commi t t i ng

t he pas t t o God , and l eav i ng t he f u t u re w i th t ha t app roach ing hou r

wh i ch sha l l conve r t i t i n t o t he p resen t . "Su f f i c i en t t o t he day i s

t he ev i l t he reo f . " To - mor row w i l l t a ke ca re o f i t se l f ; i t w i l l

b r i ng , a t i t s com ing , i t s app rop r i a t e g race and l i gh t . When we

l i v e t hus , God w i l l no t f a i l t o g i ve us ou r da i l y b read .

Such sou l s d raw on t hemse l ves t he spec ia l p ro tec t i on o f Pro-

v i dence , unde r whose ca re t hey l i v e , w i thou t a f a r ex tended and

unqu ie t f o recas t , l i k e l i t t l e ch i l d ren r es t i ng i n t he bosom o f

t he i r mothe r . Consc ious o f t he i r own l im i t ed v i ews , and keep ing

i n000 mind t he d i r ec t i on o f t he Sav iou r , Judge no t t ha t you be no t

j udged , t hey a re s l ow t o pass j udgmen t upon o the r s . They a re

w i l l i ng t o r ece i ve r ep roo f and co r rec t i on ; and , sepa ra te f r om t he

w i l l o f God , t hey have no cho i ce o r w i l l o f t he i r own i n any th i ng .

These a re t he ch i l d ren whom Chr i s t pe rm i t s t o come nea r H im.

They comb ine t he p rudence o f t he se rpen t w i th t he s imp l i c i t y o f

t he dove . Bu t t hey do no t app rop r i a t e t he i r p rudence t o

t hemse l ves as t he i r own p rudence , any more t han t hey app rop r i a t e

t o t hemse l ves t he beams o f t he na tu ra l sun , when t hey wa l k i n i t s

l i gh t .

These a re t he poo r i n sp i r i t , whom Chr i s t Jesus ha th

dec la red b lessed ; and who a re as much t a ken o f f f r om any

comp lacency i n wha t o the r s migh t ca l l t he i r mer i t s , as a l l

Chr i s t i ans ough t t o be f r om t he i r t empo ra l possess i ons . They a re

t he " l i t t l e ones , " t o whom God i s we l l p leased t o r evea l H is

mys te r i es , wh i l e He h ides t hem f r om t he w ise and p ruden t .

ARTICLE THIRTY-SECOND.

The ch i l d ren , i n d i s t i n c t i on f r om t he mere se rvan t s o f

God , have t he l i be r t y o f ch i l d ren . They have a peace and j o y ,

f u l l o f i nnocency . They t a ke w i t h s imp l i c i t y and w i thou t hes i t a -

t i on t he r e f r eshmen ts bo th o f mind and body . They do no t speak o f

t hemse l ves , excep t when ca l l ed t o do i t i n p rov idence , and i n

o rde r t o do good . And such i s t he i r s imp l i c i t y and t r u t h o f

sp i r i t , t hey speak o f t h i ngs j u s t as t hey appea r t o t hem a t t he

momen t ; and when t he conve rsa t i on t u rns upon t he i r own works , o r

cha rac te r s , t hey exp ress t hemse l ves f avo rab l y o r un favo r ab l y , much

as t hey wou ld i f t hey were speak ing o f o the rs . I f ; howeve r , t hey

have occas i on t o speak o f any good o f wh i ch t hey have been t he

i n s t r umen t , t hey a lways acknow ledge , w i th humb le j o y , t ha t i t

comes f r om God a lone .

The re i s a l i be r t y , wh i ch migh t more p rope r l y be

ca l l ed l i c ense . The re a re pe rsons who ma in ta i n t ha t pu r i t y o f

hea r t r ende rs pu re , i n t he sub jec t s o f t h i s pu r i t y , wha teve r t hey

a re p romp ted t o do , howeve r i r r egu la r i t may be i n o the r s . Th i s i s

a g rea t e r ro r .

ARTICLE THIRTY-THIRD.

I t i s t he doc t r i ne o f Augus t i ne , as a l so o f Thomas

Aqu inas , t ha t t he p r i nc i p l e o f ho l y l o ve ex i s t i ng i n t he hea r t ,

necessa r i l y i n c l udes i n i t se l f ; o r imp l i es t he ex i s t ence , o f a l l

o the r Chr i s t i an v i r t ues . He who l o ves God w i t h a l l h i s hea r t ,

w i l l no t v i o l a t e t he l aws o f pu r i t y , because i t wou ld be a

d i s rega rd o f t he w i l l o f God , wh i ch he l o ves above a l l t h i ngs .

H is l o ve , unde r such c i r cums tances , becomes t he v i r t ue o f

chas t i t y . He has t oo much l o ve and r eve rence f o r t he w i l l o f God

t o murmur o r r ep i ne unde r t he d i spensa t i ons o f H is p rov i dence . H is

l o ve , unde r such c i r cums tances , becomes t he v i r t ue o f pa t i ence .

And t hus t h i s l o ve becomes by t u rns , on t he i r app rop r i a t e

occas ions , a l l t he v i r t ues . As h i s l o ve i s pe r f ec t , so t he

v i r t ues wh ich f l ow ou t o f i t , and a re mod i f i ed f r om i t , w i l l no t

be l e ss so .

I t i s a max im i n t he doc t r i nes o f ho l i ness , t ha t t he

ho l y sou l i s c ruc i f i ed t o i t s own v i r t ues , a l t hough i t possesses

t hem i n t he h ighes t deg ree . The mean ing o f t h i s say ing i s t h i s :

The ho l y sou l i s so c ruc i f i ed t o se l f i n a l l i t s f o rms , t ha t i t

p rac t i ces t he v i r t ues w i thou t t a k i ng comp lacency i n i t s v i r t ues as

i t , own , and even w i thou t t h i nk i ng how v i r t uous i t i s .

ARTICLE THIRTY-FORTH.

The Apos t l e Pau l speaks o f Chr i s t i ans as dead . " You a re

dead , ” he says , " and you r l i f e i s h i d w i th Chr i s t i n God . " (Co l .

i i i . 3 . These exp ress i ons w i l l app l y , i n t he i r f u l l impo r t , on l y

t o t hose Chr i s t i ans who a re i n t he s ta t e o f unse l f i sh o r pu re

l o ve . The i r dea th i s a dea th t o se l f i shness . They a re dead t o

p r i de and j ea l ousy , se l f - seek ing and envy , t o ma l i ce , i no rd i na te

l o ve o f t he i r own r epu ta t i on , any th i ng and eve ry - t h i ng wh i ch

cons t i t u t es t he f a l l en and v i t i a t ed l i f e o f na tu re . They have a

new l i f e , wh i ch i s " h i d w i th Chr i s t i n God . "

ARTICLE THIRTY-F IFTH.

Some pe rsons o f g rea t p ie t y , i n desc r i b i ng t he h ighes t

r e l i g i ous s ta te , have denom ina ted i t t he s t a t e o f t r ans fo rma t i on .

Bu t t h i s can be r ega rded as on l y a synonymous exp ress i on f o r t he

s ta te o f pu re l o ve .

I n t he t r ans fo rmed s ta te o f t he sou l , as i n t he s ta te

o f pu re l o ve , l o ve i s i t s l i f e . I n t h i s p r i nc i p l e o f l o ve a l l t he

a f f ec t i ons o f t he sou l , o f wha teve r cha rac te r , have t he i r

cons t i t u t i ng o r t he i r con t ro l l i ng e lemen t . The re can be no l o ve

w i thou t an ob jec t o f l o ve . As t he p r i nc i p l e o f l o ve , t he re fo re ,

a l l i e s t he sou l w i th ano the r , so f r om t ha t o the r wh ich i s God , a l l

i t s power o f movemen t p roceeds . I n i t se l f i t r ema ins w i thou t p re-

f e rence f o r any th i ng ; and consequen t l y i s access ib l e and p l i an t t o

a l l t he t ouches and gu idances o f g race , howeve r s l i gh t t hey may

be . I t i s l i k e a sphe r i ca l body , p l aced upon a l e ve l and even

su r f ace , wh i ch i s moved w i th equa l ease i n any d i r ec t i on . The sou l

i n t h i s s ta te , hav ing no p re fe rences o f i t se l f , has bu t one

p r i nc i p l e o f movemen t , name ly , t ha t wh i ch God g i ves i t . I n t h i s

s ta te t he sou l can say w i t h t he Apos t l e Pau l , " I l i v e ; Ye t no t I ,

bu t Chr i s t l i v es i n me. "

ARTICLE THIRTY-SIXTH.

Sou l s wh i ch have expe r i enced t he g race o f

sanc t i f i ca t i on i n i t s h ighe r deg rees , have no t so much need o f se t

t imes a r i d p laces f o r worsh ip as o the r s . Such i s t he pu r i t y and

t he s t reng th o f t he i r l o ve , t ha t i t i s ve ry easy f o r t hem t o un i t e

w i th God i n ac t s o f i nwa rd worsh ip , a t a l l t imes and p laces . They

have an i n t e r i o r c l ose t . The sou l i s t he i r t emp le , and God dwe l l s

i n i t .

Th i s , howeve r , does no t exemp t t hem f r om t hose ou twa rd

methods and obse rvances wh i ch God has p resc r i bed . Bes ides , t hey

owe some th i ng t o o the rs ; and a d i s rega rd t o t he o rd i nances and

min i s t r a t i ons o f t he Church cou ld no t f a i l t o be i n j u r i ous t o

beg inne rs i n t he r e l i g i ons l i f e .

ARTICLE THIRTY-SEVENTH.

The p rac t i ce o f con fess ion i s no t i n cons i s t en t w i th

t he s ta te o f pu re l o ve . The t r u l y r enova ted sou l can s t i l l say ,

Fo rg i ve us ou r t r espasses . I f i t does no t s i n now , de l i be ra te l y

and knowi ng l y , s t i l l i t s f o rme r s ta te o f s i n can neve r be

f o rgo t t en .

ARTICLE THIRTY-EIGHTH.

I n t he t r ans fo rmed s ta te , o r s ta te o f pu re l o ve , t he re

shou ld be no t on l y t he con fess i on o f s i ns , p rope r l y so ca l l ed , bu t

a l so t he con fess ion o f t hose more ven ia l t r ansg ress ions , t e rmed

f au l t s . We shou ld s i nce re l y d i sapp rove such f au l t s i n ou r

con fess ion ; shou ld condemn t hem and des i r e t he i r r em iss i on ; and

no t mere l y w i th a v i ew t o ou r own c l eans ing and de l i ve rance , bu t

a l so because God w i l l s i t , and because He wou ld have us t o do i t

f o r H is g lo r y .

ARTICLE THIRTY-NINTH.

I t i s some t imes t he case , t ha t pe rsons mis j udge o f t he

ho l i ness o f i nd i v i dua l s , by es t ima t i ng i t f r om t he i n c i den t s o f

t he ou t ward appea rance . Ho l i ness i s cons i s t en t w i th t he

ex i s t ence , i n t he same pe rson , o f va r i ous i n f i rm i t i e s ; ( such as an

unp repossess ing f o rm , phys i ca l weakness , a deb i l i t a t ed j udgmen t ,

an impe r f ec t mode o f exp ress ion , de fec t i ve manne rs , a wan t o f

know ledge , and t he l i k e . )

ARTICLE FORTIETH.

The ho l y sou l may be sa id t o be un i t ed w i t h God ,

w i thou t any th i ng i n t e r ven ing o r p roduc ing a sepa ra t i on , i n t h ree

pa r t i cu l a r s .

F i r s t . - I t i s t hus un i t ed i n t e l l e c t ua l l y ; - t ha t i s t o

say , no t by any i dea wh ich i s based upon t he senses , and wh i ch o f

cou rse cou ld g i ve on l y a mate r i a l image o f God , bu t by an i dea

wh i ch i s i n t e rna l and sp i r i t ua l i n i t s o r i g i n , and makes God known

t o us as a Be ing w i thou t f o rm .

Second . - The sou l i s t hus un i t ed t o God , i f we may so

exp ress i t , a f f ec t i ona te l y . Tha t i s t o say , when i t s a f f ec t i ons

a re g i ven t o God , no t i nd i r ec t l y t h rough a se l f - i n t e res ted mot i ve ,

bu t s imp l y because He i s wha t He i s . The sou l i s un i t ed t o God i n

l o ve w i thou t any th i ng i n t e r ven ing , when i t l o ves H im f o r H is own

sake .

Th i r d . - The sou l i s t hus un i t ed t o God p rac t i ca l l y

; - and t h i s i s t he case when i t does t he w i l l o f God , no t by s imp l y

f o l l ow ing a p resc r i bed f o rm , bu t f r om t he cons tan t l y ope ra t i ve im-

pu l se o f ho l y l o ve .

ARTICLE FORTY-F IRST .

We f i nd i n some devou t wr i t e r s on i nwa rd expe r i ence ,

t he ph rase sp i r i t ua l nup t i a l s . I t i s a f a vo r i t e method w i th some

o f t hese wr i t e r s , t o r ep resen t t he un ion o f t he sou l w i th God by

t he f i gu re o f t he b r i de and t he b r i deg room. S im i l a r exp ress i ons

a re f ound i n t he Sc r i p t u res .

We a re no t t o suppose t ha t such exp ress i ons mean

any th i ng more , i n r ea l i t y , t han t ha t i n t ima te un ion wh i ch ex i s t s

be tween God and t he sou l , when t he sou l i s i n t he s ta t e o f pu re

l o ve .

ARTICLE FORTY-SECOND.

We f i nd aga in o the r f o rms o f exp ress ion , wh i ch i t i s

p rope r t o no t i ce . The un ion be tween God and t he sou l i s some t imes

desc r i bed by t hem as an " essen t i a l " un ion , and some t imes as a

" subs tan t i a l " un ion , as i f t he re were a un ion o f essence , sub-

s tance , o r be ing , i n t he l i t e ra l o r phys i ca l sense . They mean t o

exp ress no th i ng more t han t he f a c t o f t he un ion o f pu re l o ve , w i th

t he add i t i ona l i dea t ha t t he un ion i s f i rm and es tab l i shed ; no t

sub jec t t o t hose b reaks and i nequa l i t i e s , t o t ha t wan t o f

con t i nu i t y and un i f o rm i t y o f l o ve wh i ch cha rac te r i ze i n f e r i o r

deg rees o f expe r i ence .

ARTICLE FORTY-THIRD.

I t i s t he ho l y sou l o f wh i ch S t . Pau l may be

unde rs tood espec ia l l y t o speak , whe re he says , "As many as a re

l ed by t he Sp i r i t o f God , t hey a re t he sons o f God . " (Rom. v i i i .

14 . )

Those who a re i n a s ta t e o f s imp le f a i t h , wh ich can

a lways be sa id o f t hose who a re i n t he s ta t e o f pu re l o ve , a re t he

" l i t t l e ones " o f t he Sc r i p t u res , o f whom we a re t o l d t ha t God

t eaches t hem. " I t hank you , says t he Sav iou r , "O Fa the r , Lo rd o f

heaven and ea r t h , t ha t you have h id t hese t h i ngs f r om t he w ise and

p ruden t , and has r evea led t hem t o babes . " ( Luke x . 21 . ) Such

sou l s , t augh t as t hey a re by t he Sp i r i t o f God wh i ch dwe l l s i n

t hem, possess a know ledge wh i ch t he w isdom o f t he wor l d cou ld

neve r impa r t . Bu t such know ledge neve r r ende rs t hem o the rw i se

t han r espec t f u l t o r e l i g i ous t eache rs , doc i l e t o t he i n s t r uc t i ons

o f t he Chu rch , and con fo rmab le i n a l l t h i ngs t o t he p recep t s o f

t he Sc r i p t u res .

ARTICLE FORTY-FOURTH.

The doc t r i ne o f pu re l o ve has been known and

r ecogn i zed as a t r ue doc t r i ne among t he t r u l y con temp la t i ve and

devou t i n a l l ages o f t he Chu rch . The doc t r i ne , howeve r , has been

so f a r above t he common expe r i ence , t ha t t he pas to r s and sa in t s o f

a l l ages have exe rc i sed a deg ree o f d i sc re t i on and ca re i n mak ing

i t known , excep t t o t hose t o whom God had a l r eady g i ven bo th t he

a t t r ac t i on and l i gh t t o r ece i ve i t . Ac t i ng on t he p r i nc i p l e o f

g i v i ng mi l k t o i n f an t s and s t r ong mea t t o t hose t ha t were more

advanced , t hey add ressed i n t he g rea t body o f Chr i s t i ans t he

mot i ves o f f ea r and o f hope , f ounded on t he cons ide ra t i on o f

happ iness o r o f mise ry . I t seemed t o t hem, t ha t t he mot i ve o f

God ' s g lo r y , i n i t se l f cons ide red , a mot i ve wh i ch r equ i r es us t o

l o ve God f o r H imse l f a lone w i t hou t a d i s t i nc t r ega rd and r e f e rence

t o ou r own happ iness , cou ld he p ro f i t ab l y add ressed , as a gene ra l

r u l e , on l y t o t hose who a re somewha t advanced i n i n ward

expe r i ence .

ARTICLE FORTY-F IFTH.

Among t he va r i ous f o rms o f exp ress ion i nd i ca t i ve o f

t he h ighes t expe r i ence , we some t imes f i nd t ha t o f "D i v i ne un ion , "

o r " un i on w i th God . "

Un ion w i t h God , no t a phys i ca l bu t mora l o r r e l i g i ous

un ion , necessa r i l y ex i s t s i n sou l s t ha t a re i n t he s ta te o f pu re

l o ve . The s ta te o f "D i v i ne un ion " i s no t a h ighe r s ta te t han t ha t

o f pu re l o ve , bu t may r a t he r be desc r i bed as t he same s ta te .

S t r i ve a f t e r i t ; bu t do no t t oo r ead i l y o r eas i l y

be l i eve t ha t you have a t t a i ned t o i t . The t r ave le r , a f t e r many

f a t i gues and dange rs , a r r i ves a t t he t op o f a moun ta i n . As he

l ooks ab road f r om t ha t h igh em inence , and i n t ha t c l ea r

a tmosphe re , he sees h i s na t i ve c i t y ; and i t seems t o h im t o be

ve ry nea r . Ove r j oyed a t t he s i gh t , and pe rhaps dece i ved by h i s

pos i t i on , he p roc l a ims h imse l f as a l r eady a t t he end o f h i s

j ou rney . Bu t he soon f i nds t ha t t he d i s t ance was g rea te r t han he

supposed . He i s ob l i ged t o descend i n t o va l l eys , and t o c l imb

ove r h i l l s , and t o su rmoun t r ugged r ocks , and t o w ind h i s t i r ed

s teps ove r many a mi l e o f wea ry way , be fo re he r eaches t ha t home

and c i t y , wh i ch he once t hough t so nea r .

I t i s t hus i n r e l a t i on t o t he sanc t i f i ca t i on o f t he hea r t .

T rue ho l i ness o f hea r t i s t he ob jec t a t wh i ch t he Chr i s t i an a ims .

He beho lds i t be fo re h im , as an ob jec t o f t r anscenden t beau t y , and

as pe rhaps nea r a t hand . Bu t as he advances t owa rds i t , he f i nds

t he way l onge r and more d i f f i cu l t t han he had imag ined . Bu t i f on

t he one hand we shou ld be ca re fu l no t t o mis take au i n t e rmed ia te

s topp ing p lace f o r t he end o f t he way , we shou ld be equa l l y

ca re fu l on t he o the r no t t o be d i scou raged by t he d i f f i cu l t i e s we

mee t w i th ; r emember i ng t ha t t he ob l i ga t i on t o be ho l y i s a lways

b ind ing upon us , and t ha t God w i l l he lp t hose who pu t t he i r t r us t

i n H im.

"Wha tsoeve r i s bo rn o f God , ove rcomes t he wor l d ; and t h i s i s

t he v i c t o r y t ha t ove rcomes t he wor l d , EVEN OUR FAITH ." ( 1 John v .

4 . )

No te by T .C . Upham: I n t he p reced ing v i ew I have om i t t ed a number

o f passages wh i ch were exc lus i ve l y Roman Ca tho l i c i n t he i r aspec t ,

i n be ing o f l e ss i n t e res t and va lue t o t he Pro tes tan t r eade r t han

o the r pa r t s .

Taken f r om : The S to ry o f Madame Guyon ’ s L i f e , by : T .C . Upham

Repr i n t ed by Chr i s t i an Books , A t l an ta , Ga. 1984 f r om

A r ep r i n t by Sampson and Low I n c . , Eng land ( 1907 )

Or ig i na l l y pub l i shed :

Upham, Thomas Cogswe l l , 1799 – 1872 , L i f e and Re l i g i ous Op in i ons

and Expe r i ence o f Madame de La Mothe Guyon (New York , Harpe r &

b ro the rs , 1847 ) .