God Dwells in the Redeemed Person

In the day of his true restoration, therefore, God once more really dwells in man. We do not say, however, that he actually enters and takes full possession at once. Just as soon as man gives his exiled Father permission to enter as a whole God and a God forever, he enters effectually; but ordinarily he enters by degrees, and in accordance with the usual laws and operations of the human mind. He does not break the vessel of man's spirit, nor mar its proportions, nor deface anything which is truly essential to it; but gradually enters into all parts of it, readjusts it, removes the stains which sin had made upon it, and fills it with divine light. Man's business in this great work is a very simple one. It is to cease all resistance, and to invite the Divine Master of the mind to enter it in his own time and way. And even this last is hardly necessary. God does not wait even to be invited to come, except so far as an invitation is  implied in the removal of the obstacles which had previously kept him out. Man's ceasing from all resistance, and his willingness to receive God as the all in all, and for all coming time, may be regarded as essentially the completion of the work in respect to himself; but the work of God, who is continually developing from the soul new powers and new beauties, can be completed only with the completion of eternity.

— edited from A Treatise on Divine Union (1851) Part 7, Chapter 2.

Redemption

The great result, therefore, of the plan of redemption, when fully carried out in relation to man, is to restore him to such a position of harmony with God, that he may be said ever afterwards to live in and from God. Nothing short of this is redemption; — nothing short of this is worthy to be thought of and to be regarded as redemption.

And this great result, — a result on which depends union or separation, life or death, happiness or woe, — is made to turn upon his own free choice. It is not left to him, however, to choose a mixed or middle course. And the reason is that there is no such course. "Ye cannot serve God and mammon." There can be but one true life, and that is life from God. Our heavenly Father, dwelling in man as the Divine Teacher or Comforter, must be the whole, the true life and the whole life in us or he can be nothing. And this is a matter, which, as a moral agent, man is called upon to decide for himself; — namely, whether God, without dividing his influence with any other master or teacher, shall be his inward life, and thus be, in all coming time, the inspiration and source of all good. This choice is given him in Christ. If he accepts God, he lives. If he rejects him, he dies.

— edited from A Treatise on Divine Union (1851) Part 7, Chapter 2.

Redemption of the Fallen Human Spirit

Redemption is felt, and is designed to be felt, more than anywhere else, in man's fallen spirit. There is a mental, as well as a physical, redemption; and the mental or personal is as much more important than the physical, as mind holds a higher rank and is more important than matter.

The restoration of man is primarily a restoration of the affections. When man fell, his affections changed their center; and that love, which at first centered in God, afterwards centered in himself. Being disunited from the true center, he never afterwards could be truly united with anything, except those things which adhered to himself as their center. In this state of separation from God, and of sin against God, he is redeemed from the penalty of sin by accepting that forgiveness which is offered through Jesus Christ.

But it is important to remember that there are two offers involved in that great work, which Christ came to accomplish; — the one is, forgiveness for the past, and the other is, a new life in God for the future. A new life in God, which implies entire reconciliation with God as its basis, could not be offered to man, until the penalty of the old transgression was remitted. And, on the other hand, the remission of the penalty of the past would be wholly unavailing, without the permanent restoration of a divine and living principle in man's spiritual part.

— edited from A Treatise on Divine Union (1851) Part 7, Chapter 2.

Fall, Redemption, and the Physical Creation

When man, as the head of creation, fell into sin, it may be said, with a great degree of truth, that the physical creation fell with him. There are connections and sympathies between man and the outward or physical world, which are not well understood, and are not likely to be well understood, in the present state of things. Certain it is, however, that in a world destined to be the home of holy and happy beings, the outward will correspond to the inward, the objective to the subjective, the home to the inhabitant. It is not in the nature of God, who delights in the beautiful as well as in the good, to surround a holy being with barrenness and deformity, and to compel him to take up his abode among thorns and thistles. The world was and must have been beautiful as the happy souls that dwell in it. Originally the earth was everywhere clothed with its green and pure carpet;  fruits suitable to the support of its holy inhabitants, hung from the branches of richly laden trees, and flowers sprang up at their feet. "Out of the ground made the Lord God to grow every tree that is pleasant to the sight,  and that is good for food."

Choosing to Be Where You Are

One  of those things which particularly characterizes the holy mind, in distinction from the unholy or natural mind, and also in distinction from the partially sanctified mind, is, that in the allotment which falls to it in life,  it chooses to be, and loves to be, where it is; and has no disposition and no desire to be any where else, till the providence of God clearly indicates that the time has come for a removal.

— Religious Maxims (1846) CXXXII.

God's Will is Good

The will of God includes every possible good. He who seeks conformity to the will of  God, necessarily seeks whatever is most desirable and best for himself.

— Religious Maxims (1846) CXXXI.

To Endure and to Suffer God's Will

To be willing to execute or do the will of God, cannot be acceptable to Him, unless we are willing, at the same time, to endure and suffer his will.

— Religious Maxims (1846) CXXX.