God the Unfailing Source of Love

OH Thou, who givest the true desire,
THYSELF the only source of love,
Within our humbled hearts inspire
Affections, springing from above,

As transient as the morning dew,
Earth's love imparts its joys in vain,
But those, who drink the fountain true,
The dews of life, thirst not again.

Why then should men with watchful eye
The treasure seek which is not given?
The cisterns of the earth are dry,
Perennial flow the draughts of heaven.

Oh Thou, who givest the true desire,
THYSELF the only source of love,
Within our humbled hearts inspire
Affections, springing from above.

— American Cottage Life (1850).

Give All and Take All

There is in reality, no need, as a preparation for sanctification, of much mental excitement, of protracted sighing and lamentation, of long fastings, and macerations and mighty strugglings of body. It is true, that some of these things may exist to a certain extent, without being altogether profitless. But what we mean to say, is, that they do not appear to be absolutely necessary; and there is sometimes danger, especially when there is a disposition to trust in them, of their being decidedly injurious. The process, as it really takes place, may probably be all embraced in a single sentence. "Give all, and take all." Lay all upon the altar, and believe that God, in accordance with his word, receives it; and always continue in that state of present and entire consecration, and of present and entire faith, and all is done. If God is true, it cannot be otherwise.

And we may properly add here, that the experience of very many persons is found to coincide with this statement. They have labored; they have prayed earnestly, so far as a man can pray without the requisite faith; they have fasted for a great length of time; they have endured physical and mental suffering in various ways, but all without securing the great object of their desires; till at length wearied with this apparently fruitless method of pursuit, they have simply left themselves in the hands of God without reserve; and have believed, in accordance with his own declaration, that he did now accept them. And thus ceasing from their own unavailing efforts, to which perhaps they were secretly but wickedly inclined to attach some personal merit, they have entered, by simple faith alone, into the favor and the rest of God. They are from that moment cut off from the fatal system, which demands a sign or manifestation, either inward or outward, additional to the mere word of God and confirmatory of it, and from all preconceived and self-originated notions of what they should like to have and what they should not like to have; and have become, as already remarked, like little children; willing to let their heavenly Father guide them without imposing upon him any conditions, willing to have much or little, to be wise or to be ignorant, to go or to stay, to sit down or rise up, to speak or be silent, to be honored or dishonored, to be on the mount of joy or in the valley of temptation and sorrow, to be any thing or nothing, just as God wills.

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

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.