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PRINCIPLES OF THE INTERIOR OR

HIDDEN LIFE.

CHAPTER FIRST

Some Marks or Traits of the Hidden Life.

THERE is a modification or form of religious experience which may conveniently, and probably with a considerable degree of propriety, be denominated the Interior or Hidden Life. When a person first becomes distinctly conscious of his sinfulness, and in connection with this experience, exercises faith in Christ as a Savior from sin, there is no doubt, however feeble these early exercises may be, that he has truly entered upon a new life. But this new life, although it is in its element different from that of the world, is only in its beginning. It embraces, undoubtedly, the true principle of a restored and renovated existence, which in due time will expand itself into heights and depths of knowledge and of feeling; but it is now only in a state of incipiency, maintaining, and oftentimes but feebly maintaining a war with the anterior or natural life, and

being nothing more at present than the early rays and dawnings of the brighter day that is coming.

It is not so with what may be conveniently denominated the Hidden Life; a form of expression which we employ to indicate a degree of Christian experience, greatly in advance of that, which so often lingers darkly and doubtfully at the threshold of the Christian's career. As the Hidden Life, as we now employ the expressions, indicates a greatly advanced state of religious feeling, resulting in a sacred and intimate union with the Infinite Mind, we may perhaps regard the Psalmist, who had a large share of this interior experience, as making an indistinct allusion to it when he says, "Thou art my HIDING place, and my shield." And again "He that dwelleth in the SECRET PLACE of the Most High, shall abide under the shadow of the Almighty." The Apostle Paul also may be regarded as making some allusion to this more advanced and matured condition of the religious life, when in the Epistle to the Galatians, he says "I am crucified with Christ; nevertheless I live; YET NOT I BUT CHRIST LIVETH IN ME." And again, addressing the Colossians, "Set your affections on things above, not on things on the earth; for ye are dead, and YOUR LIFE IS HID With CHRIST IN GOD." And does not the Savior himself sometimes recognize the existence of an Interior or Hidden Life, unknown to the world, and unknown, to a considerable extent, even to many that are denominated Christians, but who are yet in the beginning of their christian career?

He, that hath an

ear, let him hear what the Spirit saith unto the

Churches. To him that overcometh will I give to eat of the HIDDEN MANNA, and I will give him a white stone, and in the stone a new name written, which no man knoweth save he that RECEIVETH it."

The phrase Hidden Life, which is appropriately and peculiarly the life of all those, who, advancing beyond the first elements of Christianity, may properly be said to be sanctified in Chrst Jesus, indicates a vitality or living principle, which differs in various particulars from every other form of life.

In the first place, the life of those, who dwell in the secret place of the Most High, may be called a Hidden life, because the animating principle, the vital or operative element, is not so much in itself as in another. It is a life, grafted into another life. × It is the life of the soul, incorporated into the life of Christ; and in such a way, that, while it has a distinct vitality, it has so very much in the sense, in which the branch of a tree may be said to have a distinct vitality from the root. It buds, blossoms, and bears fruit in the strong basis of an eternal stock. "I am the vine," says the Savior "ye are the branches. He, that abideth in me and I in, him, the same bringeth forth much fruit; for without me ye can do nothing." This is a great mystery, but it is also a great truth. The Christian, whose "life is hid with Christ in God," can never doubt, that his spiritual existence and growth originate in, and are sustained in that divine source alone.

In the second place, the life, which we are considering, may properly be called a Hidden Life, because its moving principles, its interior and pow

erful springs of action, are not known to the world. This is what might naturally be expected from what has already been said in respect to the relatior. existing between a truly devoted Christian and his Savior; inasmuch as he is taken from himself and is grafted into another, and has now become a "new man in Christ Jesus."

The natural man can

The man of the world

appreciate the natural man. can appreciate the man of the world. And it must be admitted that he can appreciate, to a considerable extent, numbers of persons, who profess to be Christians, and who are probably to be regarded as such in the ordinary sense of the term, because the natural life still remains in them in part. There is such a mixture of worldly and religious motives in the ordinary forms of the religious state, such an impregnation of what is gracious with what is natural, that the men of the world can undoubtedly form an approximated if not a positive estimate of the principles, which regulate the conduct of its possessors. But of the springs of movement in the purified or Hidden Life, except by dark and uncertain conjecture, they know comparatively nothing. Little can the men, who under the teachings of nature have been trained up to the reception and love of the doctrine, which inculcates "an eye for an eye and a tooth for a tooth," appreciate the evangelical precept, which requires us when we are assaulted, "to turn the other cheek." Still feebler and more imperfect is the idea, which they form of that ennobling Christian philosophy, * which inculcates the love of holiness for holiness'

sake. They are entirely at a loss, and on any principles with which they are at present acquainted, they ever must be at a loss, in their estimate of that intimacy and sacredness of friendship, which exists between God and the sanctified mind. Rightly is it said in the Scriptures, "But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them because they are spiritually discerned."

Again, the Hidden life has a claim to the descriptive epithet, which we have proposed to apply to it, because, in its results upon individual minds, it is directly the reverse of the life of the world. The natural life seeks notoriety. Desirous of human applause, it aims to clothe itself in purple and fine linen. It covets a position in the market place and at the corners of the streets. It loves to be called Rabbi. But the life of God in the soul, occupied with a divine companionship, avoids all unnecessary familiarities with men. It pursues a lowly and retired course. It obeys the precept of the Savior, "When thou prayest, enter into thy closet, and pray to thy Father, who seeth in secret." It neither desires to see nor to be seen openly, except when and where duty calls it. It is willing to be little, to be unhonored, and to be cast out from among men. It has no eye for worldly pomp; no ear for worldly applause. It is formed on the model of the Savior, who was a man unknown. He came into the world, the highest personage on the highest errand; and yet so humble in origin, so simple in appearance, so gentle in heart and man

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