The Need of Atonement

Sin, under a perfectly just administration, can never be forgiven without an atonement. Mercy fails to be truly and beneficially exercised, when it fails, at the time of its exercise, to yield its homage to what is right. Hence the necessity of a mediator. We are taught, in many passages of Scripture, that Christ came into the world, that he was born, and died, in order that man's sins might be forgiven, and that God, in connection with forgiveness, might recreate the principle of faith, and restore him to sonship. "Behold the Lamb of God," said John the Baptist, "which taketh away the sin of the world." "Christ," says the apostle Paul, in the Epistle to the Galatians, "hath redeemed us from the curse of the law." And again he says, in the same Epistle: —"When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them  that  were under the law, that we might receive the adoption of sons." "Christ," says the apostle Peter, "also suffered for us, leaving us an example that we should follow his steps, who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live to righteousness: by whose stripes ye were healed." Isaiah, in one of the many prophecies which are understood to have relation to the Saviour, says, "Surely he hath borne our griefs, and carried our sorrows." And again, "The Lord hath laid on him the iniquity of us all." The word of God, whether we consult its history or its poetry, its prophecies or its precepts, is full of this great truth. So that the apostle Peter, when "filled with the Holy Ghost," had good reason to say to the rulers of the people and the elders of Israel, — "This is the stone, which is set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other, for there is none other name under heaven, given among men, whereby we must be saved." 

Prayer is the Measure of Love

It is a striking remark, ascribed to St. Augustine, that prayer is the measure of love. A remark, which implies that those who love much will pray much; and that those who pray much will love much. This remark is not more scripturally than philosophically true. It is the nature of love to lead the person who exercises this passion, as if were, out of himself. His heart is continually attracted toward the beloved object. He naturally and necessarily exercises, in connection with the object of love, the communion of the affections. And this, it will be readily seen, viz.: the communion of the affections, is the essential characteristic; and perhaps it may be said, the essence and sum of prayer. In acceptable prayer the soul goes forth to God in various acts of adoration, supplication, and thanksgiving; all of which imply feelings of trust and confidence, and particularly love to him who is the object of prayer. Accordingly he, who loves much, cannot help praying much. And on the other hand, when the streams of holy communion with God fail in any considerable degree, it is a sure sign that there is a shallowness and drought in that fountain of love, from which they have their source.

— Religious Maxims (1846) XXXIX.

The Value of Affliction

The remark is somewhere made, and very correctly, that  "it is a great loss to lose an affliction."  Certain it is, that afflictions have great power in purifying the mind. And if it be true that mental purification, in other words, holiness, is a result of all others the most desirable, we may properly attach a great value to whatever tends to this result. Prosperities flatter us with the hope that our rest is here; but afflictions lead our thoughts to another and better land. "Whom the  Lord  loveth he chasteneth; and scourgeth every son that he  receiveth."

— Religious Maxims (1846) XXXVIII.

True Holiness is Not a Thing to be Worn for Occasions

It  is a melancholy fact, that the religion of many persons is not constantly operative, but is manifested periodically, or at some particular times. It is assumed, for instance, on the Sabbath, but is laid aside on the shelf during the week days. But true holiness, be it remembered, is not a thing to be worn for occasions; to be put off or put on, with an easy accommodation to circumstances or to one's private convenience. It takes too deep root in the heart to be so easily disposed of as such a course would imply. It is meat, with which we are fed; clothing, with which we are clothed; the interior and permanent principle of life, which animates and sustains the whole man.

— Religious Maxims (1846) XXXVII.

Worldly Expectations for the Sancified Life

It is sometimes the case, that those, who are seeking sanctification, anticipate results which are more accordant with human wisdom, than with the ways of divine Providence. They say, "make me clean, and I shall have UNDERSTANDING. Sanctify me, and I shall be made STRONG." Such anticipations, which show that the heart is not yet delivered from its worldliness, are not confirmed, in the sense in which they now exist in the mind, by their subsequent experience. When sanctified, as they are thoroughly emptied of self, they have neither wisdom nor strength of their own. They know not what to do, nor how to do it. They abhor the idea of placing confidence in themselves, and find they must apply to the Savior for every thing. They derive all from him. In the language of  Scripture, he is made to them "wisdom, and righteousness, and sanctification, and redemption; that, according as it is written, HE THAT GLORIETH, LET HIM GLORY IN THE  LORD."

— Religious Maxims (1846) XXVI.

Madam Guyon: Glory to God Alone

Glory to God Alone 

 by Madame de la Mothe Guyon, 

translated from the French by William Cowper

 

Oh loved! but not enough — though dearer far
Than self and its most loved enjoyments are;
None duly loves thee, but who, nobly free
From sensual objects, finds his all in thee.
 
Glory of God! thou stranger here below,
Whom man nor knows, nor feels a wish to know;
Our faith and reason are both shocked to find
Man in the post of honour — Thee behind.
 
Reason exclaims—“Let every creature fall,
Ashamed, abased, before the Lord of all;”
And faith, o'erwhelmed with such a dazzling blaze,
Feebly describes the beauty she surveys.

Philip Doddridge's Prayer of Consecration

I would introduce here a short passage from Dr. Doddridge in "Rise and Progress of Religion in the Soul", chap. xvii: —

"I would further advise and urge," he says, "speaking on the matter of making an entire consecration of ourselves to God, "that this DEDICATION should be made with all possible solemnity. Do it in express words. And perhaps it may be in many cases most expedient, as many pious Divines have recommended, to do it in writing. Set your hand and seal to it, that on such a day of such a month, and year and at such a place, on full consideration, and serious reflection, you came to this happy resolution, that whatever others might do, you would serve the Lord."

In connection with some further remarks of this kind he gives two forms of consecration, of which the following is an abridgment, with the addition of a few words in brackets, which seemed to be necessary to complete the sense.

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Form of consecration, abridged from Dr. Doddridge.

Eternal and ever blessed God! I desire to present myself before Thee with the deepest humiliation and abasement of soul, sensible how unworthy such a sinful worm is, to appear before the Holy Majesty of heaven, and to enter into a Covenant transaction with Thee. I come acknowledging myself to have been a great offender; smiting on my breast and saying with the humble publican, God be merciful to me a sinner. I come invited in the name of thy Son, and wholly trusting in his perfect righteousness; intreating that, for his sake, Thou wilt be merciful to my unrighteousness, and wilt no more remember my sins.

Permit me, O Lord, to bring back unto Thee those powers and faculties, which I have ungratefully and sacrilegiously alienated from thy service: And receive, I beseech Thee, thy poor revolted creature, who is now convinced of thy right to him, and desires nothing in the world so much as to be Thine. It is with the utmost solemnity, that I make this surrender of myself unto Thee. I avouch the Lord this day to be my God; and I avouch and declare myself this day to be one of his Covenant children and people. Hear, O Thou God of heaven, and record it in the book of thy remembrance, that I am thine, ENTIRELY THINE. I would not merely consecrate to Thee some of my powers, or some of my possessions, or give Thee a certain portion of my services, or all I am capable of for a limited time; [but I give myself to Thee and promise, relying upon thy divine assistance, ] to be wholly thine and thine forever.

From this day do I solemnly renounce all the former Lords, which have had dominion over me, every sin and every lust, and in thy name set myself in eternal opposition to the powers of Hell, which have most unjustly usurped the empire over my soul, and to all the corruptions, which their fatal temptations have introduced into it. The whole frame of my nature, all the faculties of my mind and all the members of my body would I present before Thee this day, as a living sacrifice HOLY and ACCEPTABLE to God, which I know to be my most reasonable service. [To thee I consecrate not only my person and powers,] but all my worldly possessions; and earnestly pray Thee also to give me strength and courage to exert for thy glory all the influence I may have over others in the relations of life, in which I stand.

Nor do I only consecrate all that I am and have to do thy service; but I also most humbly resign and submit myself and all that I can call mine, [to endure and suffer at thy hand whatsoever thou mayst see fit to impose upon me in the dispensations] of thy holy and sovereign will. I leave, O Lord, to thy management and direction all I possess and all I wish; and set every enjoyment and every interest before Thee, to be disposed of as thou pleasest; contentedly resolving, in all that thou appointest for me, my will into Thine, and looking on myself as NOTHING, and on Thee, O God, as the great, Eternal All, whose word ought to determine every thing; and whose government ought to be the joy of the whole rational creation.

Receive, O heavenly Father, thy returning prodigal! Wash me in the blood of thy dear Son! Clothe me with thy perfect righteousness; and sanctify me throughout by the power of thy Spirit. And O Lord, when thou seest the agonies of dissolving nature upon me, remember this Covenant, even though I should then be incapable of recollecting it, and look with pitying eye upon thy dying child. Put strength and confidence into my departing spirit; and receive it to the embraces of thine everlasting love.

— edited from The Interior or Hidden Life (2nd edition 1844) part 1, Chapter 4.