Quietness and Right Action

Quietness of spirit, originating in the operations of divine grace, is the sign of truth or rectitude of spirit, and also of a right course of action. And, on the other hand, a spirit disturbed, a spirit in a state of agitation, is the sign of a wrong done, or of a wrong proposed to be done. Accordingly, in any proposed course of action, if it cannot be entered upon with entire quietness of spirit, with a soul so entirely calm, that, in its measure, it may be said to reflect unbrokenly the image of God, then the probability is that the course proposed to be taken is wrong, or, at least, of a doubtful character; and our true and safe course is to delay, until we can obtain further light in regard to it.

This view is founded upon the relation existing between quietness of spirit and faith. And it seems to us to harmonize with the remark of the apostle, that “whatsoever is not of faith is sin."  Rom. 14:23.

WHEN  FROM THE HEART ITS ILLS ARE DRIVEN.

When from the heart its ills are driven,

And God, restored, 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 file.

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?

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 11.

Everyone Has a Right to a Home

One of the results of the diffusion of holiness, and of the spirit of union with God, will be to recognize to every man and woman the right, not merely to a home, but to that best of all homes, the home of the heart. Much has been said, among social and political philanthropists, of the right of each man to a portion of land, a homestead; and, undoubtedly, there is a great religious, as well as social idea, at the bottom of this suggestion. But if man has a right to a home for his body, much more has he a right to a home for his soul. His soul's home is love. To love and to be loved, and in such a manner as to secure the highest happiness, is the sacred right of all moral beings; and the obstructions which exist in the present state of society to this desirable result, will gradually be removed. Such is obviously the design of Providence; and those who are united with God will aid in it.

— edited from A Treatise on Divine Union (1851) Part 7, Chapter 6.

Do Right

[CHRIST  IN  THE SOUL, is an expression, embracing all the mental or spiritual elements, which constitute the Christian character. It includes, therefore, the sentiment of rectitude, the soul's law of right, as well as the strictly religious affections.]

Go boldly on. Do what is right;
Ask not for private ease or good;
Let one bright star direct thy sight,
The polar star of rectitude.

Go boldly on. And though the road
Thy weary, bleeding feet shall rend,
Angels shall help thee bear thy load,
And God Himself thy steps attend.

Do  RIGHT.  And thou hast nought to fear;
Right hath a power that makes thee strong;
The night is dark, but light is near;
The grief is short, the joy is long.

Know, in thy dark and troubled day,
To friends of truth and right are given,
When strifes and toils have pass'd away,
The sweet rewards and joys of heaven.

— Christ in the Soul (1872) XXVII.

The Natural and Moral Suprememcy of God's Will

There is a natural supremacy of the divine will. There is a moral supremacy also. In natural things, it is supreme by nature. In moral things, it is supreme by right.

The natural supremacy, which presents itself first for consideration, is fixed, and cannot be otherwise than it is. It is the supremacy which makes and originates; the infinite energy concentered in the one infinite purpose, overspreading all, consummating all. All things which exist, so far as the mere fact of being is concerned, have their existence, both in its origin and its continuance, in the natural supremacy of God's will. In that will, all trees and plants, and all other things which are produced on the earth's surface, have their life. In that will, the sun, and moon, and stars live; and all things and beings that inhabit them. In that will, all men, and all animals inferior to men, in all their varieties, have their origin and their continued support. It is a will supreme, because everything else is a dependency.

This, it will be noticed, is said in connection with the physical  nature of things. Over all things in their physical nature, there is what may be called a natural or physical supremacy of the divine will, which transcends everything because it is the source of everything.

There is also a moral supremacy of the divine will. God, in the exercise of the natural supremacy of his will, and acting under the direction of his moral nature, created beings like himself, beings having a moral nature. In  doing this, he gave them the power to do as they pleased; that is to say, to take any course which they might choose to take within the sphere of their natural or physical capability. But in giving them the power thus to act, which was essential to them as moral beings, he did not give them the right.  He could not do it. As a being possessed of all power, he could give them the power to do what they pleased; but, as a being possessed of all holiness, he could give them the right to do only what  was right, and nothing else. Further than this, they never had any right, nor ever can have.

— from A Treatise on Divine Union (1851) Part 5, Chapter 3.