The spiritual life

Preface

It may conduce to the understanding of the do wing work to state that the subject is conaiplated as forming that grand division of CH istianity — the Experimental — to which its ^octrines are introductory, and of which its Duties are the practical result. The one theme of the Christian system appears to me to be The Kingdom of Heaven. The leading idea of Christian Doctrine is the opening of this kingdom to all believers. The distinctive spirit of Christian Experience is a filial confidence of our election to this kingdom.* And the governing principle of Christian Practice is a corresponding zeal for the advancement, in ourselves and others, of that holiness by which alone this Kingdom can be ultimately reached.-f*

* See 2 Thess. ii. 13—15. t See 2 Peter i. 10—12.

IV PREFACE.

Of the first of these particulars — the Leading Idea of Christianity — I have already ventured an outline in a former publication. Of the second — the Distinctive Spirit of Christianity — the present work endeavours to treat. I know indeed the peculiar difficulty of this subject. I know how impossible it is to convey by words what by experience alone can be fully understood. Our inward feelings we can but imperfectly express. This expression, again, is still more imperfectly apprehended. And this apprehension, yet further, requires for its substantiation the reproduction in the mind of the reader, of those states of consciousness which are referred to, rather than described, by the writer. And thus a threefold difficulty is involved in the transmission of our sentiments on all those subjects which are neither scientific nor historical, but lie within the domain of taste and feeling, and address themselves to the heart rather than the head. Their intelligibility depends more upon the spirit of the reader than on the power of the writer. In a full-charged atmosphere the smallest vibration will be heard. In vacuo the largest bell is struck in vain.

And hence the deep importance of our bring-

PREFACE.

ing to all works of experimental religion, a personal, self-questioning, and meditative interest. For what has been said of Virtue is equally true of Piety ; no man can teach it to another ; not by definition, argument, description, can it be communicated ; by sympathy alone can its independent life be stirred within the soul, and developed into vigour. Men can teach only what they know. What they feel, they must be satisfied with humbly telling forth in patient expectation, till the feeble breath of their experience have crept quietly along the chords of congenial minds, and one and another give back at its gentle touch a responsive sound.

Nor is such a personal interest and responsiveness less necessary to our profiting by devotional and practical subjects than to our apprehension of them. With the most accurate conceptions of religious truth, we shall have but little spiritual growth, without that working out a subject in our own minds, and realizing in them the experiences of which we read, which meditation, self-examination, and prayer can alone produce. Each successive year will behold us only where we were. Our spiritual movement (for movement we may have) will be not pro-

PREFACE.

gression, but oscillation. We shall only swing round with the tide of other men's emotions, not stretch out in our proper course. Our very diligence will be only conservative, not constructive. We shall repair from time to time the slight-made structure which in the first fervour of Repentance we had hastily run up, but we shall not strengthen its foundations, nor enlarge its plan, nor adorn its front, nor build it up towards heaven.

May God sanctify this book to such an Edification of those who read it ; that they, " building up themselves on their most holy faith, and praying in the Holy Ghost, may keep themselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life !"

Part I. The Essence Of The Spiritual Life

Page

Chap. I. — Piety in General

Piety is not merely Knowledge of doctrinal Truths. 9 Nor Practice of moral Duties. . . .11

Still less is it an ignorant and immoral Sensibility. 13 But it is the Sense of God's presence and authority in Nature — in Events — in Mind. . .15

Chap. II. — Christian Piety. The primary element of Piety is Awe of the Divine

Authority. ....

But Christianity developes, in addition, a filial Con fldence in the Divine Love.

With this Adam was created.

This has been lost by Sin.

But to this the Christian is restored by the Atonement

of Christ. ....

And exercises by the Spirit of Christ.

25 26

Vlll CONTENTS.

Page Chap. III. — The Manifestations of Christian Piety.

The Scriptures describe the Spirit of Christian Piety as manifesting its presence by producing Devotedness to God. . . . . 31

Intercourse with God. . . . .33

Peace with God. . . , . . 36

Power for God. . . . . .40

Part II. The Developement Of The Spiritual Life

Chap. I. — The Source of the Spiritual Life.

This Life must take its rise in the depths of the human spirit. . . . . 50

For therein lies our disease. . . .51

Which is too extensive for partial palliatives. . 52

And too deep for superficial ones. . . 53

And which requires, therefore, a remedy as inward as itself. . . . . . . 54

This Life must spring from a Divine Source. 55

For man cannot fully know, or effectually influence his own Spirit. . . . . .6

And Piety must be a growth, prepared by a combination of influences, exerted through a series of time. 57 Its production, therefore, we are obliged to refer to God. . . . . .58

To whom it is ascribed in Scripture. . 59

And by the Church of England. . . .59

Hence we see the Difficulties which the Subject must present to the earthly mind. . . 61

The Encouragement which it affords to all who seek for Piety. . • .65

CONTENTS. IX

Page And the Means which they should use for its attainment ; viz. — Intercourse with themselves — with their Fellow Christians — with their God. . 67

Chap. II. — The Process of the Spiritual Life.

The Developement of Spiritual Life must be manifest to the consciousness of the Individual. . 72

For the general phenomena of mind are perceptible. . 73

And equally so must be those of Piety. . . 74

And these phenomena are described in Scripture. . 75

And must be equally essential now. . . 78

The Process of this Manifestation will be similar in all religious minds. . . . .82

For the natural condition of all men is similar. . 82

And similar must be the process of their deliverance

Of which Deliverance the principal stages are

From Indifference to Earnestness.

From Ignorance to Knowledge.

From Aversion to Love.

From Dread to Peace. . . .87

From Despondency to Hope.

Chap. III. — Spiritual Awakening. Men are naturally indifferent to God. . . 92

It is long before they know him at all. . . 92

Longer before they are interested in him. . . 93

And even then too little influenced by him. . 4

They need therefore the Awakening of their Attention to Him. . . . . .96

Without this it is vain to have been consecrated to his service — to be members of his church — to un. derstand his truth — to be zealous for his cause. . 96

X CONTENTS.

Page For Attention is a personal interest in Truth as suited

to our own necessities. • . .97

And a personal Awaking to the Sense of God, and of

our relation to him. .... 100

This Awakening must be the work of God. . 102

It is ascribed to him in Scripture. . . 103

And therefore termed His Calling men to him. . 104

Which Call, God vouchsafes in every object of Nature

and every Means of Grace. . . . 105

Chap. IV. — Spiritual Illumination

There may be much ignorance of God in the midst of outward advantages. . . . 109

The Understanding may possess some knowledge of his laws. . . . . .110

The Heart may feel some reverence for his authority. Ill And yet His character may be little understood. . 113

The removal of this ignorance is essential to Christian Piety. . . . . .114

For Christian Piety is the exercise of love towards God. 114 And this love depends on our acquaintance with God's love towards us. . . . .116

And this Removal is effected by the contemplation of God in Jesus Christ. . . . 118

In Christ only is displayed God's love to man. . 119

For natural religion gives but an imperfect notion of

Nay, an erroneous one. .... 121

Thanks, then, be to God for his revelation of himself

Chap. V. — Spiritual Regeneration

Sect. I. — The Nature of Spiritual Regeneration.

It is the awakening of a new disposition towards God 125

CONTENTS. XI

Page

This is intimated by the Scripture descriptions of the Fact. . . . . .126

And by the Scripture names which designate that Fact. 129

Sect. II. — The Necessity of Spiritual Regeneration.

The term Regeneration expresses, 1. A relative change of state. . . . .134

Both in Scripture — the Fathers — and the Church of England. ..... 135

But not the less, 2. A personal change of heart. . 144 Which is indispensable to all men. . . 145

Is demanded, under that very term, by our best Divines. 150 And from its own nature, — and the Scripture statements concerning it — must necessarily be a personal experience. ..... 153

Sect. III. — The Means of Spiritual Regeneration.

The Scriptures state the Means of our Regeneration to be the Word of God. . . .157

By which they mean the Proclamation of his mercy in

As the effects attributed to its reception, further show. 160

The whole subject suggests Inquiry concerning our

experience of this new disposition towards God. 164

Direction, concerning its cultivation. . . 166

Encouragement, to hope for its perfection. . 168

Chap. VI. — Spiritual Peace. This results from Delight in God's presence. . 171

Which the Christian realizes in the circumstances — the enjoyments — and the trials — of life. . . 171

From Dependence on God's care. . . 175

Such as was enjoyed by our Lord — and by St. Paul — and is the privilege of all his people. . . 176

From Harmony with God's will. . . .178

XII CONTENTS.

Page Happiness is simply inward harmony. . . 178

And what, then, is the happiness of Harmony with God! . . . . .179

Chap. VII. — Spiritual Hope

Hope is the only effectual stay amidst the mental — spiritual — and moral imperfection of our present state. . . . . . .184

For our present Knowledge of God is limited — it shall

be complete ! .... 186

Our Communion with God is interrupted — it shall be

permanent! ..... 187 Our service of God is feeble — it shall be full of vigour ! 188 Hope, therefore, has ever formed the sustaining grace

of God's people. . . . 189

And this Hope is an humble and a sanctifying one. 192 Springing from dependence on the work of Christ. 193 And maintained by cherishing the Spirit of Christ. 195

Chap. I The Necessity of Devotional Exercises. Devotion is the Natural Effusion of the spirit of adoption. ..... 200

For this spirit is a heavenly Spirit, and therefore tends heavenward. .... 201

It is a filial spirit, and therefore seeks communion with its Father. . . . .202

This we see in our Lord. . . . 202

And in his Disciples. .... 204

And the indispensable Means of its nourishment. . 206

For so only can Spiritual Ideas be made familiar to us. 206 Spiritual Dispositions be made habitual. . . 208

CONTENTS. Xlll

Page And a life of Faith be maintained amidst a world of

Devotion therefore must be an intentional, as well as a

spontaneous exercise. .... 210 It was so even with our Lord — both generally — and on

particular occasions. . . . .211

Much more must it be so with his People. . . 212

Chap. II. — Devout Exercises of Mind

Sect. I. — Devotional Meditation.

The Mind requires to be trained to the habitual Enjoyment of God's presence. . . .214 To this, Meditation is an important means. . 218 For which, Contemplation furnishes the materials. 218

Ranging through all the works and ways of God. . 219

And recognizing Him alike in all His revelations of Himself. . . . . .223

And of which, Adoration is the result. . . 225

Which is the enjoyment of all spiritual minds. . 226

And forms the highest exercise of Piety. . . 229

Sect. II.-— Devotional Reading.

Reading is the food of Thought. . . .231

The Bible especially supplies this food. . . 234

In reading which for Spiritual nourishment, consider it as the voice of God himself. . . . 236

So shall it bring God present to your mind, even as he was to the Scripture Saints. . . . 237

You will study its revelations as addressed directly to yourself. . . . . .241

And find them an unfailing Guide. . . 242

Sect. III. — Devotional Fellowship.

Social Fellowship is essential to the nourishment of the human mind. .... 246

XIV CONTENTS.

Page Such Fellowship is not supplied by the ordinary intercourse of the world. .... 248 But it is provided for in the Church of Christ. . 250

Which was formed for this purpose by our Lord. . 251 Was consolidated by his Apostles. . . 252 And communion with which is urged on every Christian, as the means of spiritual growth. . . 253

Cultivate, therefore, Christian Fellowship, in the Private circle. ..... 255

And in the Public congregation. . . . 257

Chap. III. — Devout Exercises of Heart

The Christian is privileged to refer up to God all his sorrows and joys. .... 263

Regarding his trials as God's appointment. . • 266

And his comforts as God's gifts. . . . 267

And waiting upon God in both. . . . 268

To lay before God all his fears and hopes. . 269

And to commend himself universally into the hands of God, with uncalculating faith. . . 273

Chap. IV. — Devout Exercises of Will

Devotion influences the will by settling our Judgment of what is right. .... 278

For it considers things, under God's eye. . . 279

And discourses about them with God. . . 281

And by strengthening our Determination for what is right. . . . . . .282

For it affects the heart with love to holiness. . 282

And draws down the Spirit of power for holiness. . 284

BY THE SAME AUTHOR.

LECTURES ON CONFIRMATION AND THE LORD'S SUPPER. Fcap. 8vo. 6s. in cloth.

THE LEADING IDEA OF CHRISTIANITY, 12mo. 5s. in cloth.

SERMONS, preached in St. James's Chapel, Ryde. 8vo. lis.

LIFE A PILGRIMAGE. A New Year's Sermon. Second Edition, demy 24mo. Is.

CHRISTIAN LOYALTY. A Sermon on the Anniversary of the King's Accession. 8vo. Is.

Part I. The Essence

THE SPIRITUAL LIFE.

Though Christ be the Head, yet is the Holy Ghost the Heart of the Church, from whence the vital spirits of grace and holiness are issued out, unto the quickening of the body mystical.

Heylyn.

In the powers and faculties of our souls God requireth the uttermost which our unfeigned affection toward him is able to yield ; so that if we affect him not far above and before all things, our religion hath not that inward perfection which it should have, neither do we indeed worship him as our God.

Hooker.

PART L

THE ESSENCE OF THE SPIRITUAL LIFE.

Chapter I. Piety In General

We can never remind ourselves too often of the fact that Christianity is a remedy for human need ; that its leading Idea is Deliverance from all the ills that flesh is heir to, and its leading proclamation is peace — peace to them that are near and to all that are afar off. This grand characteristic is beautifully exhibited in the very title which is given to it in the Irish tongue, in which our term "The Gospel," is translated " The Story of Peace ;" and it is touchingly expressed by St. Augustine when he says, " In Cicero and Plato I meet with many things wisely said, and things that have a manifest tendency to move the passions, but in none of them do I find these words, ' Come unto me all ye that

th are weary and heavy laden, and I will give you rest.' "

But the ills of man are various, and as various therefore are the consolations and the helps which the Gospel of Deliverance from those ills, proclaims. Are we sensitive beings, and therefore wounded in every nerve by the physical evil which overspreads the earth ? The Gospel tells us of a time when all tears shall be wiped from every eye, and sorrow and sighing shall flee away. Are we moral beings, and therefore shocked and humbled by the degradation and self-contradiction which we witness in ourselves and in mankind at large ? The Gospel brings that healing medicine which can both soothe the diseased spirit, and restore it, ultimately, to perfect health. And are we religious beings, formed to recognize a relation of ourselves and of all things to an unseen Creator and Governor, and therefore pained to see how little this relation is remembered, nay, how much that remembrance is shrunk from and opposed? The Gospel cheers us by unveiling our Heavenly Father now to the eye of faith, and promising that he shall break forth in unshrouded glory over all the earth hereafter. Only let us learn to know ourselves, and estimate aright the actual condition of mankind, and the remedy which that condition needs and calls for ; and so shall we appreciate the worth

PIETY IN GENERAL. O

of the Revelation which is the supplement to that condition, the supply of that remedy, the answer to that call.

And in the same proportion also shall we be led to understand the nature of the help which Christianity supplies, and be convinced that, as our disease is personal and moral, so must the remedy revealed be equally personal and moral. The truths of the Gospel become saving, — that is, effectual to deliver us from the state in which they find us, — only as they are brought to bear upon ourselves. The seed is given, indeed, from Heaven, but it is only as it takes root in the heart of man, and springs up in his character, that it can expand into everlasting life.

And hence the infinite importance of personal Piety, as that without which all knowledge of Christian truth and all attempt at Christian duty will be ineffectual. There are, indeed, three grand classes of religious meditation; — the meditation, namely, on what has been done^br us, what must be done in us, and what should be done by us ; and these classes may be verbally distinguished into doctrinal, experimental, and practical ; but they are inseparable in fact ; for all true doctrine, experience, and practice, are one and indivisible. And the connecting link, say rather the assimilating life, which effects this unity, resides in the middle

PIETY IN GENERAL.

term, — the experience of what must be done in us. Only persona] piety, (and by the word experience we mean personal piety in all its parts,) brings down general doctrine into individual application, and quickens notions into principles. And only personal piety can supply the life, the feeling, and the energy, by which consistent practice can be either fully purposed, or successfully pursued.

How solemn, therefore, is the subject to which I would direct the attention of my reader in this book, and in the prosecution of which I would entreat the active and devout co-operation of his own mind ! Suffer me to begin, and carry it on throughout, with direct appeals to your personal sympathy. Join with me in frequent ejaculations for divine help and blessing. The topic is, beyond all others, devout and practical. Devoutly and practically let us enter on it. It concerns the soul of him who writes and him who reads. It can be realized only in and by our souls. Spiritual truth is but the seed of spiritual life. And though spiritual truth may be dropped into the mind by instruction from without us, spiritual life can be awakened only by an energy within us: by our meditating on the truths declared ; by our applying them to our particular state of heart ; by our brooding over them in our inmost soul ; above all, by prayerful seeking of the Spirit of life, — which is the Spirit of God, — to come and quicken them by warmth from heaven. O thou Lord and Giver of life, who art the Author of all godliness, vouchsafe thy presence and thy blessing to our united meditations ! Grant that he who writes and he who reads may feel the power of the truths which we consider together. Grant that what issues from the heart may reach the heart, that both he that soweth and he that reapeth may rejoice together !

Our first endeavour must be to attain a full perception of what we mean by Personal Piety : and therefore our First Part will enquire into the essence of the spiritual life. And then, since this life is a subject of inward experience, and reveals itself in the consciousness by gradual manifestations, our Second Part will trace the process of its developement. And further, since, like all life, it requires sustenance and is capable of increase and invigoration, our Third Part will indicate some of the principal means on which depend ITS NOURISHMENT AND GROWTH.

And now then, in this First Part we address ourselves to the enquiry, What is the essence of the

SPIRITUAL LIFE?

We cannot meditate on the examples of pious men without perceiving in them one condition of mind which specially characterizes all God's children, and marks them for his own. It forms the family likeness by which they are distinguished, the common temper which, amidst every variety of character, makes them like each other and like their Father. By this, every servant of God in every age is assimilated to the whole body of the faithful; and it is because we sympathize with this, that a Noah, an Abraham, a David, an Isaiah, a Daniel, a Paul, widely different as they are in other respects, are felt to be our brethren ; and their writings touch the deepest and most secret springs of our nature, and express, in words more apt than we ourselves can form, the most intimate workings of our hearts.

This common temper is expressed in Scripture by various terms. Sometimes it is called "the fear of God," — the bowing of the soul before invisible Authority. Sometimes, " the walking before God," — the having reference to his guidance in all our steps. Sometimes it is termed " Godliness," — the feeling that in God we live, and move, and have our being ; and " Devoutness," — the assiduous care* to cultivate his favour, and honour Him in all our ways. Sometimes again, it is called " the living to God," — the regulating our spirit and conduct with reference to his will. And still further, to

* EvXaSuu. See Luke ii. 25.

express the freeness and spontaneousness of this life, — its welling forth from the hidden fountain of the heart as the unconstrained expression of an inward affection, it is specially denominated " the love of God."

In all which Scripture terms we cannot but observe one idea invariably recurring amidst the various shades of meaning, and forming, therefore, the common mark of Personal Piety, — the direction, namely, of the mind and heart towards God ; the turning to Him as the centre of our being, and of the sphere in which we live. The Spiritual life is emphatically a life in God, — flowing from Him as its source, and ever pressing upwards towards Him as its natural level.

Such a life then is evidently distinct from, and over and above, the Knotvledge merely of doctrinal truths. For such knowledge, though essential to the purifying and the regulation of piety,, can by no means produce that piety, nor does it determine the degree in which that piety may exist. Very often is there manifested a deep devoutness even in the mere twilight of religious knowledge — a devoutness which we should do well to cherish the more sedulously as that twilight brightens into broader day. For it will profit us little to enjoy the blaze of noon- tide illumination, if we have lost therein that thrilling awe of the Unseen which in

PIETY IN GENERAL.

the dim religious light of earlier consciousness stole over us. To preserve the fresh and simple feelings of the child in union with the matured experience and attainments of the man, is the perfection of the human character. And to be ever children in spirit while in understanding we are men, is the perfection of religion. But, alas, this union is not necessarily maintained, nor do these elements expand in proportion to each other. We may see, on the contrary, in many instances — we may feel it in ourselves — a growing insight into Christian doctrine, correction of early errors, acquaintance with new truths, or with more of the detail and connexion of old ones, an increasing clearness and harmony of Theological system ; — and yet Piety, so far from growing in proportion to all this, not perhaps growing at all; nay, withering under the glare of this intenser light ; — the old simplicity of heart gone ; the old earnestness of spirit dead ; the fulness of the soul dried up ; the liquid dew and bloom of youthful feeling brushed away, and the life of our religion checked and fixed, if not destroyed. Reader, I entreat you, seek knowledge indeed; cultivate a just and rational Theology; endeavour to attain increasing insight into religious truth ; but let all your knowledge be accompanied, be guarded, be impregnated, and quickened, by a living and life-giving Piety !

But this spiritual life is not less distinct from, and over and above, the Practice merely of moral duties. For here again, though pious feeling without holy practice is but a delusion of the stimulated sensibility, a product of the animal and not the spiritual life ; yet there may be much of outward practice, " works " of every kind, the bustle of an active and a showy doing, and yet no experience, — or no proportionate experience, — of that inward spirit which supplies the proper motive of all true moral and religious observance. It is true indeed,— it is never to be forgotten by us, — that by our fruits we must be known ; by the practical results of knowledge and of feeling in the daily conduct must our character be estimated both by ourselves and by the world. But then, equally true is it, and equally to be remembered, that not our separate acts, nor any series of acts, considered in themselves alone, but the general motives out of which all particular doings spring, and the pervading spirit which determines and characterizes our habits, constitute the true and only moral worth of man. And when we see how almost every act, and course of conduct, may be the fruit of contrary principles, and imbued with contrary feelings, — the most dissimilar causes producing often the most similar effects, — we must acknowledge how very insufficient works are by themselves as proofs of

PIETY IN GENERAL.

piety ; and how distinct from works is that devoutness which nevertheless will impel the heart to their performance. O let not the man who finds himself, (or thinks he finds himself, for we too easily satisfy our conscience in these matters,) fulfilling many of the duties of his station, attending to the interests of his family, maintaining a good name in his business and his social circle, " doing as he would be done by," nay, adding to all this a recognition of the claims of religion, and an attendance on its public services, — let not such a man imagine that he has, therefore, necessarily, that inward piety which constitutes the spiritual life. Let him not be satisfied with what he may denominate effects, though all unconscious of the feelings which should be their cause. For piety is not some secret essence, the imagined base of sensible phenomena, while itself insensible : it is itself also a phenomenon, with marks and evidences of its own. It is ever found, indeed, in intimate connexion with external duties, but it must neither be confounded with them, nor resolved into them.

And this caution and distinction must be extended even to specifically religious works ; — works done consciously and avowedly for God, and in his cause ; works of Christian charity and zeal ; the supporting of religious societies, the distribution of religious books, the communication of religious instruction, the attending of religious meetings. All these things may be done, and yet they are not the measure of our piety ; nay, rather they too often overlay and crush that delicate spirit within us. Our inward spirituality may be decaying while our outward activity becomes the admiration of our fellow men, — or of ourselves. The breathings of the spirit may be few and languid, while the pulsations of the animal life may be strong and frequent. We may be giving out supplies to men, but not drawing in supplies from God. Let us not forget these truths in this day of diseased activity. Let us pause frequently amidst the whirl of the machinery by which we are surrounded. Let us watch the spirit of our minds, — their bent and bias, their private aspirations, their deeper and more delicate breathings, — that our exertions may not be superficial or partial, the product of external stimulants only ; but flowing out of an interior life diffused equally and simultaneously through all the powers of our moral being.