Finding God in Our Daily Work

It is obvious from the Scriptures, that we are required to be "diligent in business;" "whatever our hand findeth to do, to do it with our might;" "to provide for our own households;" and undoubtedly every person must, on Christian principles, regularly and conscientiously, accomplish the appropriate work of his hands, whatever it may be.

But here also, as in every thing else, we must recognize the presence and agency of God. We must do whatever God requires us to do; and must recognize him alike in the fulfillment and the disappointment of our efforts. We must not think too much of the inferior instrumentality of the rain and the sunshine; of the turning of the furrow and of the planting of the seed, although these are important in their place; but placing these and all other secondary acts and causes comparatively under our feet, must endeavor to gain a higher position, and to stand in nearer proximity to the Primitive Agency. "He that observeth the wind shall not sow; and he, that regardeth the clouds, shall not reap." God works in connection with second causes; but not in dependence on them. They are his servants, and not his masters; a sort of dumb expositors of his purposes and will, but in no sense, though blind man seldom looks above them, the originating and effective cause. "In the morning sow thy seed, and in the evening withhold not thy hand; for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good." [Ecclesiastes, 11: 4, 6.] Blessed is the man, who, as he goes about his daily business, tending his flocks with Abraham, or ploughing his fields with Elisha, can see God in trees and flowers and running brooks, in hills and valleys and mountains, in clouds and in sunshine; and can connect him, as an intelligible and effective agency, with everything that has relation to the time and the place, the nature and the results of his labors.

— edited from The Interior of Hidden Life (1844) Chapter 10.

A Faith That Makes God Present

The form of faith, which is especially necessary, in order to live the life of faith, is that, which makes God present, moment by moment, in any and all events which take place. The want of this form of faith is one great source of evil. It is owing to a defect here, in a great part at least, that many persons, who believe, to some extent, in God, and in Christ, and perhaps in their own final acceptance, nevertheless make but little progress in sanctification. Adhesive in a general faith, which looks at things in masses, and rejecting that which is particular, they necessarily place God at a great distance; while, on the other hand, that faith, which is specific and particular, brings him near; makes him present and intimate in all our concerns, and establishes between him and our own souls a perpetual and happy relationship. We hope we shall not be misunderstood. We admit that other modifications of faith are important in their place. We know them to be so. But we cannot doubt, that the true life of God in the soul must be sustained, in a very considerable degree, by means of that specific form of faith, which recognizes God, AS PRESENT, NOT ONLY IN EVERY MOMENT OF TIME, BUT AS PRESENT, EITHER PERMISSIVELY OR CAUSATIVELY, IN EVERY EVENT THAT TAKES PLACE.

Am I an Idol Worshiper?

Am I an idol worshiper? This is an inquiry which comes home with tremendous import to all men. It is not too much to say, perhaps, that a divided heart cannot easily answer it. Because a divided heart, by the simple fact of its division, which perplexes the action of the judgment, cannot readily understand its own position. Him, whose heart is fixed to serve God alone, God will teach. To such an one, whose "eye is single," God gives the true light; — and it is under the influence of this light, that he understands the dangers which surround him.

In determining whether we are under the influence of idolatrous tendencies and affections, we must always remember that the true life, the living and life-giving instinct of holiness, can never deviate from its straight path, but, in the flashes of its flaming progress, points upward to God, and to God only. The holy heart has but one law. And the subjective or inward law of its life it expresses and lives out in the exterior action. The needle does not more truly turn to the pole, — the planets do not more steadily and truly turn to the solar center and revolve around it, — than the holy heart turns to God and revolves around him. If it is conscious, at any time, of any centrifugal influence, that is to say, of any influence which is calculated to make it fly off from the great Center, then there is something which is taking a position and influence as an idol. When the heart is exempt from idols, there is no such disturbing and retarding consciousness as this. On the contrary, everything is free, easy, unembarrassed in its movement. In its exemption from everything but holy love, which is its life, it is not possible for the soul to discern any tendency which is at variance with, or which perplexes, the tendency which is innate and essential in all holy beings, towards the great central Life, namely, God himself.

On the other hand, any attachment which is misplaced, or is inordinate, is a weight upon the soul. Under its influence, the mental consciousness misses that lightness and upwardness of movement which it recognized before, and feels a perplexity and heaviness of action, which is not more obvious than it is embarrassing. In the illimitable space, the planets move on, swift and unobstructed in their immense course, because God, who is their mighty Guide and Supporter, prepares the track for them. God is not more the God of nature than he is the God of the living soul. He prepares the track of the soul, not so much by displacing outward obstacles as by preparing the soul itself; and when, by his divine agency, it is dislodged of its idols, its flight is free and unembarrassed to himself.

By marking closely these contrasted states of the soul, we shall be likely to know whether we are under the influence of idols or not.

— A Treatise on Divine Union (1851) Part 4, Chapter 9.

Idolatry

It is important to understand the distinction between love, and that excess of love, under whatever circumstances it may exist, which may properly be denominated idolatry. It is one of the directions of the apostle John to Christians, whom he addresses as little children, that they should "keep themselves from IDOLS."

The term  IDOL, in its original sense, is the name for those false gods, to which human blindness and unbelief have given an outward form, and have set up and worshiped instead of the true God. In its secondary or figurative sense, it is the appropriate name of any object or person, which attracts and concentrates upon itself any affection, or any degree of affection, which belongs to God.

It is worthy of notice, that the ennobling principle of love is the basis of idolatry, as well as the basis of true holiness. But holy love, or love in the true sense of the terms, is always right. Idolatrous love is always wrong love; — wrong either in its place or its degree. And if right love is the highest and best exercise of the heart, it is difficult, on the other hand, to estimate the evil results of a love that is wrongly placed.

Objects, which may easily become idols, by being the subjects of an affection which is wrongly placed, surround us on every side. They are sometimes said to be innumerable. And if that be too strong an expression, it is certain that they are limited in number only by the capacity of inordinate love. This beautiful world, beautiful even in its ruins. which was originally designed to be the temple of God and of his worship, has become one great idol temple. A man's idol may be his property, his reputation, his influence, his friends, his children, those who are bound to him by the ties of natural affection, and even those who are united by religious attachments, and all other persons or things which are capable of being objects of affection, and which can attract that affection in an inordinate degree.

— A Treatise on Divine Union (1851) Part 4, Chapter 9.

When the Will is Truly Free

All deliberate deviation from the will of God necessarily implies a degree of moral imperfection. If we would be perfect, therefore, our wills must, in the direction of their movement, be completely blended with the will of God. But this does not imply the annihilation of the human will, nor even an obstruction of its appropriate action. It is a correct saying of Francis de Sales, that our "will is never so much enslaved as when we serve our lusts; and never so free, as when it is devoted to the will of God."

— Religious Maxims (1872) LXXXIII.

This is the Divine Moment

The past is gone; the future has no existence. The PRESENT, which a certain writer calls the "divine moment," or moment of God, is the only period of time which is really committed to us. As there is no other point of time in which we can really serve God but this, which is present to us, the language of the heart should ever be, What wilt thou have me to do NOW?

— Religious Maxims (1872) LXXXII.

The Gift or the Giver?

A parent, who loves an obedient and affectionate child, will sometimes give him a picture book, a musical instrument, or some other thing, as  a token of his confidence and love. But if the parent should find the child so much taken up with the picture book as to forget the parental commands, and to be getting into ways of disobedience, he will take it away. And thus God sometimes imparts especial spiritual consolations to his children; but if he finds them, as he sometimes does, more taken up with the joys he gives than they are with himself and his commands, he will remove them. And he does it in great mercy. It is certainly better to lose the gift than to be deprived of the Giver; to lose our consolations, than to lose our God.

— Religious Maxims (1846) LXXXI.

Wisdom from Socrates

There are some heathen philosophers, such as Socrates, Cicero, and Seneca, that occasionally announce moral and religious truths of great value. Truths which are susceptible of an interpretation that will bring them into close harmony with the practical doctrines of Christianity. "The fewer things a man wants," said Socrates on a certain occasion, "the nearer he is to God."

— Religious Maxims (1846) LXXX.

Inward Victory

Smite on! It doth not hurt me now;
The spear hath lost its edge of pain;
And piercing thorns, that bound my brow,
No longer leave their bleeding stain.

What once was woe is changed to bliss;
What once was loss is now my gain;
My sorrow is my happiness;
My life doth live by being slain.

The birth-pangs of those dreadful years
Are like the midnight changed to morn;
And daylight shines upon my tears,
Because the soul's great life is born.

The piercing thorns have changed to flowers;
The spears have grown to sceptres bright;
And sorrow's dark and sunless hours

Become eternal days of light.

— Christ in the Soul (1872) XXIV.

Acceptance of Trials

'Tis all the same to me;
Sorrow, and strife, and pining want, and pain!
Whate'er it is, it cometh all from Thee,
And 'tis not mine to doubt Thee or complain.

Thou knowest what is best;
And who, oh God, but Thee hath power to know?
'Tis Thine alike with good to make us blest,
And Thine to send affliction's hour of woe.

No questions will I ask.
Do what Thou wilt, my Father and my God!
Be mine the dear and consecrated task,
To bless the loving hand that lifts the rod.

All, all shall please me well;
Since living faith hath made it understood,
That in the shadowy folds of sorrow dwell
The seeds of life and everlasting good.

— Christ in the Soul (1872) XXIII.