We Receive When Our Faith is Certain

"Therefore I say unto you, what things soever ye desire when ye pray, believe that ye receive them, and ye shall have them." Mark 11: 94.

"And this is the confidence that we have in Him, that, if we ask any thing according to his will, he heareth us. And if we know, [that is, have full faith or confidence in him,] that he heareth us, whatsoever we ask, we know that we have the petitions that we desired of him." 1 John v: 14.

The doctrine of these important passages is this. In consecrating ourselves to God, and in praying sincerely for those things which are agreeable to the will of God, such as our sanctification and those Christian graces which are implied in sanctification, we may be certain that they will be given to us, and that they are now given to us, if we have no doubt in God's word.

The certainty of the result, when the condition on which it depends is fulfilled, viz. a full belief of the truth of the divine declaration, is necessarily involved in the veracity of God; and not as is sometimes supposed, in the mere fact of believing. This is an important distinction. It is God's everlasting TRUTH, and nothing but his truth, which is the real foundation of the great principle involved in these passages.

Nevertheless, it must be admitted, that the result cannot take place without the specific act of faith; because the defect or want of such faith necessarily makes a separation between God and our souls, and especially because the promise of God, which is the true and effective source of the renovating power, is made only upon the condition of the act of faith.

As soon, therefore, as God, in aid of our own unavailing efforts, takes away the remains of unbelief and gives us perfect faith in the promise, which by implication involves perfect faith in all the divine declarations, he necessarily gives us the victory. "As many as received him, to them gave he power to become the sons of God even to them THAT BELIEVE ON HIS NAME." From that memorable moment, whether our emotions are more or less strong, and whether we have had special inward signs and manifestations or not, we truly feel the purifying energy. The principle of faith, perhaps after a long inward strife, has become ascendant. We have now assumed a new position. We are now become like little children. It can now be said of us in the significant language of scripture, we are "careful for nothing" living in perfect simplicity of spirit; receiving our daily bread without disquieting thoughts of the morrow; folded and protected in the arms of infinite love.

— edited from The Interior or Hidden Life (2nd edition, 1844). Part 1, Chapter 6.

Believe that All is Accepted

It would seem ... that the sanctification of the heart and all those various blessings which are involved in sanctification, depend, if not exclusively, yet certainly in a great degree, upon two leading principles; FIRST, an entire consecration of ourselves to God, and, SECONDLY, a full and unwavering belief that the consecration is accepted.

In making a consecration to God in the manner which has been indicated, we take a step, which, considered in any point of view, may be regarded as absolutely necessary. It is not enough, however, to offer all. In the same spirit of reliance on God, we must also BELIEVE THAT ALL IS ACCEPTED.

It is the belief that God is faithful to his word; and that, in accordance with his word, he will receive and does now receive all that unreservedly lay themselves upon his altar, which seems especially to secure the presence of a sanctifying efficacy. On the contrary, he who consecrates himself to God, however sincere he may be in the act of consecration, but who greatly dishonors the veracity of God by remaining without the faith of ACCEPTANCE, deprives himself of that mighty power, which faith alone is capable of imparting, and necessarily lies prostrate and exposed to all the dreadful attacks of the adversary.

— edited from The Interior or Hidden Life (2nd edition 1844). Part 1, Chapter 6.

Choked With the Earthly

If earthly plants are permitted to spring up in the heart, how is it possible that the tree of holiness should flourish? With the ground already occupied with earthly products, the roots of sanctification, deprived of the nourishment which should sustain them, necessarily  wither and die. There is not nutriment enough to sustain both. Hence it is that our Savior in his divine wisdom, tells us of those who are choked with the riches, and cares, and pleasures of this life, "and BRING NO FRUIT TO PERFECTION."

— Religious Maxims XXXII.

The Cost of Holiness

The value of a thing is known by what it takes to preserve it, as well as by what it originally cost. Men may steal your diamonds, who would not trouble things of less worth. The cost of holiness was the blood of the Son of God; and greatly does he mistake, who supposes that it can be preserved by any thing short of ETERNAL VIGILANCE.

— Religious Maxims XXXI.

Contending With Satan

Thou hast contended with Satan, and hast been successful. Thou hast fought with him and he has fled from thee. But, O, remember his artifices. Do not indulge the belief that his nature is changed. True, indeed, he is now very complacent, and is, perhaps, singing thee some syren song; but he was never more a devil than he is now. He now assaults thee, by not assaulting thee;  and knows that he shall conquer, when THOU FALLEST ASLEEP.

— Religious Maxims XXX.

It is God We Seek, Not Happiness

Many persons think they are seeking holiness, when they are in fact seeking the "loaves and fishes." To be holy is to be like Christ, who, as the Captain of our salvation was made perfect through suffering.  We must be willing to bear the cross, if we would wear the crown. In seeking holiness, therefore, let us think little of joy, but much of purity; little of ourselves, but much of God;  little of our own wills, but much of the Divine will.  We will choose the deepest poverty and affliction with the will of God, rather than all earthly goods and prosperities without it. It is God we seek, and not happiness. If we have God, He will not fail to take care of us. If we abide in Him, even a residence in hell could not harm us. "As the hart panteth after the water-brooks, so panteth my soul after Thee, O God. My soul thirsteth for God, for the living God."

— Religious Maxims XXIX.

Praying With the Heart

We may pray with the intellect, without praying with the heart; but we cannot pray with the heart without praying with the intellect. Such are the laws of the mind, that there can be no such thing as praying without a knowledge of the thing we pray for. Let the heart be full, wholly given up to the pursuit of the object; but let your perception of the object be distinct and clear. This will be found honorable to God and beneficial to the soul.

— Religious Maxims XXVIII.