CONCERNING THE LIFE OF DIVINE UNION IN ITS PRACTICAL ASPECTS.

Not long ago I was driving with a Quaker preacher through our beautiful Philadelphia Park, when our conversation turned on the apparent fruitlessness of a great deal of the preaching in the church at the present time. We had spoken, of course, of the foundation cause in the absence of the power of the Holy Ghost, but we still felt that this could not account for it all, as we both of us knew many preachers really baptized with the Spirit, who yet seemed to have no fruit to their ministry. And then I suggested that one reason might be in the fact that so many ministers, when preaching or talking on religious subjects, put on a different tone and manner from the one they ordinarily use, and by this very manner remove religion so far from the range of ordinary life, as to fail of gaining any real hold on the hearts of the men and women whose whole lives are lived on the plane of ordinary and homely pleasures and duties. “Now, for instance,” I said, “if in thy preaching from the Friends’ gallery thee could use the same tone and manner as thy present one, how much more effectual and convincing thy preaching would be.” “Oh, but I could not do that,” was the reply, “because the preacher’s gallery is so much more solemn a place than this.” “But why is it more solemn?” I asked. “Is it not the presence of God only that makes the gallery or the pulpit solemn, and have we not the presence of God equally here? Is it not just as solemn to live in our everyday life as it is to preach, and ought we not to do the one to His glory just as much as the other?” And then I added, as the subject seemed to open out before me, “I verily believe a large part of the difficulty lies in the unscriptural and unnatural divorce that has been brought about between our so-called religious life and our socalled temporal life; as if our religion were something apart from ourselves, a sort of outside garment that was to be put on and off according to our circumstances and purposes. On Sundays, for instance, and in church, our purpose is to seek God, and worship and serve Him, and therefore on Sundays we bring out our religious life and put it on in a suitably solemn manner, and live it with a strained gravity and decorum which deprives it of half its power.

But on Mondays our purpose is to seek our own interests and serve them, and so we bring out our temporal life and put it on with a sense of relief, as from an unnatural bondage, and live it with ease and naturalness, and consequently with far more power.”

The thoughts thus started remained with me and gathered strength. Not long afterward I was present at a meeting where the leader opened with reading John 15, and the words, “Without me ye can do nothing,” struck me with amazement. Hundreds of times before I had read those words, and had thought that I understood them thoroughly. But now it seemed almost as though they must have been newly inserted in the Bible, so ablaze were they with wondrous meaning. “There it is,” I said to myself, “Jesus himself said so, that apart from Him we have no real life of any kind, whether we call it temporal or spiritual, and that, therefore, all living or doing that is without Him is of such a nature that God, who sees into the realities of things, calls it ‘nothing.’” And then the question forced itself upon me as to whether any soul really believed this statement to be true; or, if believing it theoretically, whether any one made it practical in their daily walk and life. And I saw, as in a flash almost, that the real secret of divine union lay quite as much in this practical aspect of it as in any interior revealings or experiences. For if I do nothing, literally nothing, apart from Christ, I am of course united to Him in a continual oneness that cannot be questioned or gainsaid; while if I live a large part of my daily life and perform a large part of my daily work apart from Him, I have no real union, no matter how exalted and delightful my emotions concerning it may be.

It is to consider this aspect of the subject, therefore, that the present paper is written. For I am very sure that the wide divorce made between things spiritual and things temporal, of which I have spoken, has done more than almost anything else to hinder a realized interior union with God, and to put all religion so outside of the pale of common life as to make it an almost unattainable thing to the ordinary mass of mankind. Moreover it has introduced an unnatural constraint and stiltedness into the experience of Christians that seems to shut them out from much of the free, happy, childlike ease that belongs of right to the children of God.

I feel, therefore, that it is of vital importance for us to understand the truth of this matter.

And the thought that makes it clearest to me is this, that the fact of our oneness with Christ contains the whole thing in a nutshell. If we are one with Him, then of course in the very nature of things we can do nothing without Him. For that which is one cannot act as being two. And if I therefore do anything without Christ, then I am not one with Him in that thing, and like a branch severed from the vine I am withered and worthless.

It is as if the branch should recognize its connection with and dependence upon the vine for most of its growth, and fruit-bearing, and climbing, but should feel a capacity in itself to grow and climb over a certain fence or around the trunk of a certain tree, and should therefore sever its connection with the vine for this part of its living. Of course that which thus sought an independent life would wither and die in the very nature of things. And just so is it with us who are branches of Christ the true vine. No independent action, whether small or great, is possible to us without withering and death, any more than to the branch of the natural vine.

This will show us at once how fatal to the realized oneness with Christ, for which our souls hunger, is the divorce I have spoken of. We have all realized, more or less, that without Him we cannot live our religious life, but when it comes to living our so-called temporal life, to keeping house or transacting business, or making calls, or darning stockings, or sweeping a room, or trimming a bonnet, or entertaining company, who is there that even theoretically thinks such things as these are to be done for Christ, and can only be rightly done as we abide in Him and do them in His strength?

But if it is Christ working in the Christian who is to lead the prayermeeting, then, since Christ and the Christian are one, it must be also Christ working in and through the Christian who is to keep the house and make the bargain; and one duty is therefore in the very essence of things as religious as the other. It is the man that makes the action, not the action the man. And as much solemnity and sweetness will thus be brought into our everyday domestic and social affairs as into the so-called religious occasions of life, if we will only “acknowledge God in all our ways,” and do whatever we do, even if it be only eating and drinking, to His glory.

If our religion is really our life, and not merely something extraneous tacked on to our life, it must necessarily go into everything in which we live; and no act, however human or natural it may be, can be taken out of its control and guidance.

If God is with us always, then He is just as much with us in our business times and our social times as in our religious times, and one moment is as solemn with His presence as another.

If it is a fact that in Him we “live and move and have our being,” then it is also a fact, whether we know it or not, that without Him we cannot do anything. And facts are stubborn things, thank God, and do not alter for all our feelings.

In <19C701> Psalm 127:1,2, we have a very striking illustration of this truth. The Psalmist says, “Except the Lord build the house, they labor in vain that build it: except the Lord keep the city, the watchman waketh but in vain. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows; for so He giveth His beloved sleep.” The two things here spoken of as being done in vain, unless the Lord is in the doing of them, are purely secular things, so called; simple business matters on the human plane of life. And whatever spiritual lesson they were intended to teach gains its impressiveness only from this, that these statements concerning God’s presence in temporal things were statements of patent and incontrovertible facts.

In truth the Bible is full of this fact, and the only wonder is how any believer in the Bible could have overlooked it. From the building of cities down to the numbering of the hairs of our head and the noting of a sparrow’s fall, throughout the whole range of homely daily living, God is declared to be present and to be the mainspring of it all. Whatever we do, even if it be such a purely physical thing as eating and drinking, we are to do for Him and to His glory, and we are exhorted to so live and so walk in the light in everything, as to have it made manifest of our works, temporal as well as spiritual, that “they are wrought in God.”

There is unspeakable comfort in this for every loving Christian heart, in that it turns all of life into a sacrament, and makes the kitchen, or the workshop, or the nursery, or the parlor, as sweet and solemn a place of service to the Lord, and as real a means of union with Him, as the prayer-meeting, or the mission board, or the charitable visitation.

A dear young Christian mother and housekeeper came to me once with a sorely grieved heart, because of her engrossing temporal life. “There seems,” she said, “to be nothing spiritual about my life from one week’s end to the other. My large family of little children are so engrossing that day after day passes without my having a single moment for anything but simply attendance on them and on my necessary household duties, and I go to bed night after night sick at heart because I have felt separated from my Lord all day long, and have not been able to do anything for Him.” I told her of what I have written above, and assured her that all would be changed if she would only see and acknowledge God in all these homely duties, and would recognize her utter dependence upon Him for the doing of them. Her heart received the good news with gladness, and months afterward she told me that from that moment life had become a transformed and glorified thing, with the abiding presence of the Lord, and with the sweetness of continual service to Him.

Another Christian, a young lady in a fashionable family, came to me also in similar grief that in so much of her life she was separated from God and had no sense of His presence. I told her she ought never to do anything that could cause such a separation; but she assured me that it was impossible to avoid it, as the things she meant were none of them wrong things. “For instance,” she said, “it is plainly my duty to pay calls with my mother, and yet nothing seems to separate me so much from God as paying calls.” “But how would it be,” I asked, “if you paid the calls as service to the Lord and for His glory?” “What!” she exclaimed, “pay calls for God! I never heard of such a thing.” “But why not?” I asked; “if it is right to pay calls at all it ought to be done for God, for we are commanded whatsoever we do to do it for His glory, and if it is not right you ought not to do it. As a Christian,” I continued, “you must not do anything that you cannot do for Him.” “I see! I see!” she exclaimed, after a little pause, “and it makes all life look so different! Nothing can separate me from Him that is not sin, but each act done to His glory, whatever it may be, will only draw me closer and make His presence more real.”

These two instances will illustrate my meaning. And I feel sure there are thousands of other burdened and weary lives that would be similarly transformed if these truths were but realized and acted on.

An old spiritual writer says something to this effect, that in order to become a saint it is not always necessary to change our works, but only to put an interior purpose towards God in them all; that we must begin to do for His glory and in His strength that which before we did for self and in self’s capacity; which means, after all, just what our Lord meant when He said, “Without me ye can do nothing.”

There is another side of this truth also which is full of comfort, and which the Psalmist develops in the verses I have quoted. “It is vain,” he says, “to rise up early, to sit up late, to eat the bread of sorrows.” Or, in other words, “What is the use of all this worry and strain? For the work will after all amount to nothing unless God is in it, and if He is in it, what folly to fret or be burdened, since He of course, by the very fact of His presence, assumes the care and responsibility of it all.”

Ah, it is vain indeed, and I would that all God’s children knew it!

We mothers at least ought to know it, for our own ways with our children would teach us something of it every day we live, if we had but the “eyes to see.”

How many mothers have risen early, and sat up, late, and eaten the bread of sorrows, just that they might give sleep to their beloved children. And how grieved their hearts would have been if, after all their pains, the children had refused to rest. I can appeal to some mother hearts, I am sure, as thoroughly understanding my meaning. Memories will arise of the flushed and rosy boy coming in at night, tired with his play or his work, with knees out and coat torn, and of the patient, loving toil to patch and mend it all, sitting up late and rising early, that the dearly loved cause of all the mischief might rest undisturbed in childhood’s happy sleep. How “vain,” and worse than vain, would it have been for that loved and cared-for darling to have himself also sat up late, and risen early, and eaten the bread of sorrows, when all the while his mother was doing it for him just that he might not have it to do.

And if this is true of mothers, how much more true must it be of Him who made the mothers, and who came among us in bodily form to bear our burdens, and carry our sorrows, and do our work, just that we might “enter into His rest.”

Beloved, have we entered into this rest? “For he that is entered into his rest, he also hath ceased from his own works as God did from His.” That is, he has learned at last the lesson that without Christ or apart from Him he can do nothing, but that he can do all things through Christ strengthening him; and therefore he has laid aside all selfeffort, and has abandoned himself to God that He may work in him both to will and to do of His good pleasure. This and this only is the rest that remaineth for the people of God.

Scientific men are seeking to resolve all forces in nature into one primal force. Unity of origin is the present cry of science. Light, heat, sound are all said to be the products of one force differently applied, and that force is motion. All things, say the scientists, can be resolved back to this. Whether they are right or wrong I cannot say; but the Bible reveals to us one grand primal force which is behind motion itself, and that is God-force. God is at the source of everything, God is the origin of everything, God is the explanation of everything. Without Him was not anything made that was made, and without Him is not anything done that is done.

Surely, then, it is not the announcement of any mystery, but the simple statement of a simple fact, when our Lord says, “Without me ye can do nothing.”

Even of Himself He said, “I can of mine own self do nothing,” and He meant that He and His Father were so one that any independent action was impossible. Surely it is the revelation of a glorious necessity existing between our souls and Christ that He should say we could do nothing without Him; for it means that He has made us so one with Himself that independent action is as impossible with us as towards Him, as it was with Him as towards His Father.

Dear Christian, dost thou not catch a glimpse here of a region of wondrous glory?

Let us believe, then, that without Him we can literally do nothing. We must believe it, for it is true. But let us recognize its truth, and act on it from this time forward. Let us make a hearty renunciation of all living apart from Christ, and let us begin from this moment to acknowledge Him in all our ways, and do everything, whatsoever we do, as service to Him and for His glory, depending upon Him alone for wisdom, and strength, and sweetness, and patience, and everything else that is necessary for the right accomplishing of all our living.

As I said before, it is not so much a change of acts that will be necessary, as a change of motive and of dependence. The house will be kept, or the children cared for, or the business transacted, perhaps, just the same as before as to the outward, but inwardly God will be acknowledged, and depended on, and served; and there will be all the difference between a life lived at ease in the glory of His presence, and a life lived painfully and with effort apart from Him. There will result also from this bringing of God into our affairs a wonderful accession of divine wisdom in the conduct of them, and a far greater quickness and dispatch in their accomplishment, a surprising increase in the fertility of resource, an ease in apprehending the true nature and bearing of things, and an enlargement on every side that will amaze the hitherto cramped and cabined soul.

I mean this literally. I mean that the house will be kept more nicely and with greater ease, the children will be trained more swiftly, the stockings will be darned more swiftly, the guest will be entertained more comfortably, the servants will be managed more easily, the bargain will be made more satisfactorily, and all life will move with far more sweetness and harmony.

For God will be in every moment of it, and where He is all must go well.

Moreover the soul itself, in this natural and simple way, will acquire such a holy habit of “abiding in Christ” that at last His presence will become the most real thing in life to our consciousness, and an habitual, silent, and secret conversation with Him will be carried on that will yield a continual joy.

Sometimes the child of God asks eagerly and hungrily, “What is the shortest and quickest way by which I can reach the highest degree of union and communion with God, possible to human beings in this life?” No shorter or quicker way can be found than the one I have been declaring. By the homely path of everyday duties done thus in God and for God, the sublimest heights are reached. Not as a reward, however, but as an inevitable and natural result, for if we thus abide in Him and refuse to leave Him, where He is there shall we also be, and all that He is will be ours.

If, then, thou wouldst know, beloved reader, the interior divine union realized in thy soul, begin from this very day to put it outwardly in practice as I have suggested. Offer each moment of thy living and each act of thy doing to God, and say to Him continually, “Lord, I am doing this in Thee and for Thy glory. Thou art my strength, and my wisdom, and my allsufficient supply for every need. I depend only upon Thee.” Refuse utterly to live for a single moment or to perform a single act apart from Him.