The Great Resting Place

The brooks rush downward to the sea,
Arising far in cliffs and mountains;
But mingling soon in unity,
They make great streams from little fountains.

And then the streams, without delay,
Still to the sea's great bosom tending,
Roll proudly on their Winding way,
At last with ocean's billows blending.

And so, oh God, our souls to Thee,
Onward and onward, ever going,
(We are the fountains, Thou the sea,)
To Thy great sea, of life are flowing.

Yes!  One with God, as Christ is one,
No longer tost by' earth's commotion,
Our little streams, their journey done,
Shall rest, at last, in God's great ocean.

— Christ in the Soul XXV. (1872).

He Can Never Suffer Loss

He, whose life is hid with Christ in God, may suffer injustice from the conduct or words of another, but he can never suffer loss. He sees the hand of God in every thing.  He  knows that every thing which takes place has either a direct or indirect relation to his present state, and is designed for his benefit. "All things work together for his good."

— Religious Maxims (1846) CXI.

The Outward Eye

It is one of the surest signs that the natural life still exists and flourishes in us, if we have what may be called an outward eye; and, instead of looking inwardly upon our own failings, are prone closely to watch and to judge others. "Judge not that ye be not judged." One of the first inquiries arising in the mind of a  truly humbled and sanctified person, when he sees another in transgression, is, "Who maketh me to differ?" And one of the first supplications which he offers is, "Lord, have compassion upon my offending brother!"

— Religious Maxims (1846) CX.

Silence in Temptation

Let the time of temptation be the time of silence. Words react upon feelings; and if Satan, in the time of our trials, can induce us to utter a hasty or unadvised word, he will add, by so doing, to the power of his previous assaults, and increase the probability of his getting the victory.

— Religious Maxims (1846) CIX.

The Liberty of the Gospel

Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.  If the Son therefore shall make you free, ye shall be free indeed. John viii. 34, 36

If thou, oh God, wilt make my spirit free,
Then will that darkened soul be free indeed;
I cannot break my bonds, apart from thee,
Without thy help I bow and serve and bleed.
Arise, oh Lord, and in thy matchless strength,
Asunder rend the links my heart that bind,
And liberate and raise and save, at length,
My long enthralled and subjugated mind.
And then with strength and beauty in her wings,
My quickened soul shall take an upward flight,
And in thy blissful presence, King of kings,
Rejoice in liberty and life and light,
In renovated power and conscious truth,
In faith and cheerful hope, in love and endless youth!

— American Cottage Life (1850).

In Prison, When the Early Saints

In prison, when the early saints

Wore despotism's chains,

'Twas Faith that silenced their complaints,

In solacing their pains.

Not that they had no power to feel,

No sense of wrong, no tears,

But  God was near, their griefs to heal,

And dissipate their fears,

'Tis unbelief, that gives its smart,

Its anguish to the rod;

Grief has no terror for the heart,

That puts its trust in  God,

"Only believe!"* and thou shalt know,

To every ill resign'd,

Whatever strength may wield the blow,

It leaves no wound behind.

*Mark v. 36.

— American Cottage Life (1850).

Christ Still Claims His Right to be Heard

We have no controversy with much of that which is known in the history of human knowledge under the name of philosophy. The philosophers have had their time of affirmation; and undoubtedly they have said instructive things on a great variety of subjects. They have felt at liberty to speak with boldness on the topic [of religion]; and sometimes with a smile of incredulity and even of opposition on their lips, as if it were a thing impossible, that the peasant of Nazareth, the man who was crucified, could hold up a light in the presence of the world’s philosophic thought and culture. Nevertheless the child of the humble Judean mother made the attempt. We read that when he was only twelve years of age, the inspiration from the heavens was so strong upon him and his heart was so full, that he entered into this great controversy. And even then his understanding and answers were matters of astonishment. But the hand of the mother, who was chosen to bring him within the sphere of humanity, withdrew him from the contest. Her heart had prophetic intimations of the future; but the time had not yet come. He dwelt in Nazareth, and with his heart open to the influx of the truth, he “increased in wisdom and stature, and in favor with God and man.” And when in the maturity of manhood he came again into the field, his opponents met him with all the appliances and aids of human learning and wisdom; but ignorant of that divine philosophy which is baptized from the heavens, and therefore greatly disordered and defeated in the argument, they stopped the discussion by nailing Him to the Cross. But there is something in the man of truth which can never die. He passed on. In the language of the Scriptures, he went up on high. And philosophy, not understanding the things which are seen by faith and not by sight, looked here and there but could not find Him.

The teacher of Nazareth, dead but living, no longer a child but clothed with heavenly manhood, and who teaches by means of inspirations and influences wrought in the great school of the human heart, still claims his right to be heard. He is still a teacher of the Absolute Religion.

— edited from Absolute Religion (1873), Chapter 1.