Hinderances to Correct Judgment: Emotion & Passion

One of the greatest hindrances of correct judgment is inordinate excitement of emotion and passion. Whatever may be the cause of it, it is well known, that, when the passions are excited in a considerable degree, the mind finds it difficult to perceive the relations in propositions, particularly those which are of an abstract nature, and to combine them together so as to deduce the true result. And accordingly if a person has before him some difficult subject for examination, one requiring either by its results or its nature a careful and strong mental effort, we generally find him very solicitous to be freed, during the process in which he is engaged, from all exciting and passionate influences. 

It is hardly necessary to say here, after the remarks which have been made at various times, that faith in God tends to subdue and calm every thing of this kind. And I think it may be said with truth, that it is a matter of common Christian consciousness, which Christians will verify by their testimony, that when they are in their best religious state by strong faith and by consequent freedom from worldly passions, they are in the best condition to decide promptly and correctly upon all questions, whether moral or prudential, which require their attention.

— From The Life of Faith, Part 2, Chapter 10.

God's Inward Teaching

If thou wouldst have God's INWARD SPEECH
The center of thy being reach,
And utter truths, that bear the sign,
And impress of a source divine;

Take heed, that all is free within
From pride and passion's noisy din,
Which turn away, and leave unheard
The whispers of the heavenly word.

'Tis when no angry billows roll,
And toss and agitate the soul;
'Tis in the calmness of the mind,
With pride subdued, and will resign'd;

That God's interior voice is near,
And faith bends low the listening ear,
And lessons high and pure are given,
Which breathe of peace, and truth, and heaven.

— Christ in the Soul (1872) LXIV.

Recognizing the Spirit's Guidance: Outward Manner of Life

The teachings of the Holy Spirit will have a tendency to beautify and perfect the outward manner, as well as the inward experience. And accordingly he, who is truly under this divine direction, will always find his conduct characterized by the utmost decency, propriety, and true courteousness. I believe it is a common remark, that a truly devout and holy person may, in general, be easily recognized by the outward manner. And this remark, which is confirmed by experience, has its foundation in nature. The natural life, which is inordinately full of self, and is often prompted in its movements by passion, pride, and prejudice, will of course develop itself in an outward manner as extravagant, inconsistent, and imperfect, as the inward source from which it springs. Hence it is that we so often see, in the intercourse of man with man, so much that shocks our notions of propriety; so much in word or in action that is characterized by violence or levity; so much that is unsuitable to the time and place. But he, on the contrary, in whom the natural life is slain, and in the center of whose heart the Holy Spirit has taken up his residence to inspire it with truth and love, will discover an outward manner as true, as simple, and as beautiful, as the inward perfection from which it has its origin. A voice inspired with gentleness and love, a countenance not only free from the distortions of passion but radiant with inward peace, a freedom from unbecoming gayety and thoughtless mirth, a propriety of expression resulting from seriousness of character, a disposition to bear meekly and affectionately with the infirmities of others, a placid self-possession, an unaffected but strict regard to the proprieties of time, place, and station, can hardly fail to impress upon the outward beholder a conviction of the purity and power which dwell within.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 3, Chapter 6.

Natural Impulses Are Not Spiritual Guidance

It is sometimes the case, that persons act from certain interior impressions, which may properly be termed IMPULSES. It would certainly be very injurious to the cause of holiness, if the doctrine should prevail, that mere interior impressions or impulses may of themselves become the rule of conduct to a holy person. That persons in sanctification are under a divine guidance, and that they cannot retain the grace of sanctification without such guidance, is entirely true. But it has sometimes been the case, that men have mistaken natural impulses for the secret inspirations of the Spirit; and in the flattering belief of being guided by a higher power, have experienced no other guidance than that of their own rebellious passions. On the danger of such a state, of which the church has seen too many melancholy instances, it is unnecessary to remark.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 3, Chapter 4.

Practical Guidelines for Conversation

We proceed to make a few brief practical remarks.

We should make it a general rule to avoid expressing ourselves in a very emphatic and passionate manner, and with a high tone of voice.  It is well understood, that such a method of outward expression reacts upon the mind, and has a tendency to produce an excited and inordinate state of the feelings within. And besides, it is generally unpleasant and unprofitable to the hearers. It will be noticed, that we are not speaking here of public occasions, in respect to which the rule must be adopted with its appropriate restrictions, but of conversation. And I think we may profitably add here, that the rule is capable of some extension. A truly consecrated person will not only be characterized by quietness of manner, so far as words and voice are concerned; but also in other outward respects.  His  countenance, his action, his general movement will be pervaded, in a great measure, by the same beautiful and Christ-like trait.

Vain and Useless Thoughts

Too much conversation has an injurious effect upon the religious interests of the mind, in addition to what has already been said, by filling the soul with many vain and useless thoughts. All such thoughts take up more or less of the mind's attention; and just so far as it is so occupied, it is necessarily deprived of the consciousness of God's sweet and purifying presence. Such are the laws of the mind, that it cannot possibly be occupied with God and a multitude of worldly vanities at the same time.

And in addition to this, it should be remembered, that words are one of the outward signs and natural expressions of the inward passions; and whatever may be true of those of a different character, it is well understood, that the resentful or angry passions, which often interpose an obstacle to holiness, generally acquire great vigor by outward exhibitions. On the contrary it is equally well understood, that they as generally wither and die under a system of repression and silence. So that by maintaining a judicious practice of silence, we shall not only find our thoughts less liable to wander and more collected in God, than they would otherwise be; but shall also find the resentful passions, and the exciting passions generally, when thus deprived of the powerful stimulation of words, more submissive, and more perfectly under control.

— edited from  The Interior or Hidden Life (1844) Part 2, Chapter 8.

True Reason is God's Highest Thought

Not unfrequently the Christian says, as if conscious of his inability to stand firm in the great battle of thought, and willing to find the first refuge that presents itself, that the religion of Christ, standing on a basis peculiar to itself, may be regarded as above and beyond reason. I confess that I hesitate in the acceptance of such expressions. So far from this being the correct view, there is a sense undoubtedly, in which it may be affirmed without presumption, that there is nothing above reason; neither God nor the creatures of God; neither men nor angels; neither finite nor Infinite. If it be admitted that God exists, it is still true, that he is not available to us as an existence, and is not known to us as an existence, and his existence cannot be logically affirmed and accepted, except through the instrumentality of perception and reasoning. If indeed by reason be meant that sad semblance of reason, which by its own action is separated from, and is not enlightened and aided by contact with the everlasting truth; in other words, that form of reason or semblance of reason, which in being separated from the great Source and Guide of all our faculties is perverted by ignorance, prejudice, and passion, then the matter presents itself in another aspect, and is entitled to another answer. But reason in the true sense, reason in the greatness of its intuitional, as well as its relational and inductive movement, reason such as God is able to incarnate inspirationally in the thought and intellect of man, has nothing above it. True reason is God’s highest thought; it holds a position which it cannot change; it sustains an office which it cannot abnegate; and the whole universe is not only dependent upon it for its revelation as an object of knowledge, but in all its coming progress accepts its aid, and marches in harmony with it.

— Absolute Religion (1873), Chapter 1.

The True Rest

'Tis not in vain the mind,
By many a tempest driven,
Shall seek a resting-place to find,
A calm like that of heaven.

The weak one and dismayed,
Scarce knowing where to flee,
How happy, when he finds the aid,
That comes alone from Thee.

In Thee, O God, is REST;
Rest from the world's desires,
From pride that agitates the breast,
From passion's angry fires.

In Thee is rest from fear,
That brings its strange alarm,
And sorrow, with its rising tear,
Thou hast the power to calm.

— American Cottage Life (1850).

Quietness of Spirit Reflected in the Life

When from the heart its ills are driven,
And God restor'd, resumes control,
The outward life becomes a heaven,
As bright as that within the soul.

Where once was pride and stern disdain,
And acts expressing fierce desire;
The eye, that closest looks, in vain
Shall seek the trace of nature's fire.

No flame of earth, no passion now,
Has left its scorching mark behind;
But lip, and cheek, and radiant brow,
Reflect the brightness of the mind.

For where should be the signs of sin,
When sin itself has left the breast;
When God alone is Lord within,
And perfect faith gives perfect rest.

— American Cottage Life (1850).

Holiness and Knowledge

Wouldst thou the key of knowledge hold,
And with its mighty touch unfold
The secret in its breast that lies,
Of earth's and heaven's mysteries?

Hast thou the sacred, strong desire,
To truth's bright summit to aspire;
And with the aspiration glow,
Which seeks to know; as angels know?

Oh, then, that key of knowledge gain,
By pride, and self, and passion SLAIN;
Oh, then, that height of vision win,
By LIFE to God, and DEATH to sin.

It is pollution of the mind,
Which makes its power of knowledge blind;
'Tis PURITY, which pours the light
Of heavenly vision on the sight.

— Christ in the Soul (1872) XIX.