How the Gospel Spirit Modifies Jurisprudence

In all times past, society, (with some exceptions undoubtedly, but comparatively few,) has treated those who have offended against it, on the principles of strict justice, — returning "blow for blow, and stripe for stripe." One of the results of the greater prevalence of the Gospel spirit will be, to mingle mercy with justice, and to save and bless the criminal, at the same time that all necessary measures are taken for the protection of society. Within a few years, benevolent men, in different parts of the world, have directed their attention to this important subject. They have not been ashamed to have it understood that they have felt a deep interest in the situation of their erring and lost brethren, who have violated the rights of the state, — remembering that they themselves also are sinners. In the true spirit, as it, seems to me, of our blessed Savior, who would not and did not "break the bruised reed," they have gone to the prisoner; they have taken him by the hand; they have fed him, clothed him, instructed him. And while they have pressed upon him the necessity of repentance for sins committed, they have held up, at the same time, the joyous hope of sins forgiven.

The result of the prevalence of this truly Gospel spirit will be gradually to modify the systems of civil and criminal jurisprudence. Love, founded upon faith, and never at variance with justice, will be recognized as a regulating principle in the conduct of the social body, as it is and ought to be in the conduct of the individual. Society, having faith in God, and in itself as an instrument of God, will no longer crush the criminal whom it holds in its grasp; but will show its confidence in its mighty strength, by mourning for those whom it condemns, and by gently leading them back to truth, to duty, and to happiness.

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

The Restoration of Human Society

In proportion as the influences of  Christianity are more generally and fully felt, there will be a gradual restoration of human society in all its aspects; — so that, while we cannot always foresee what precise form it will take, we may say, in general terms, that it will be made to harmonize perfectly with the principles of the Gospel.

Civil society, or society as it exists between man and man united together in the state, is very imperfect. It is true that the great law of progress, which insures the ultimate triumph of good over evil, has reached and beneficially affected the combined man of the state, as well as the man of the family, and the man individual. Men in various ages of the world, Solon, Lycurgus, Burns, among the legislators of antiquity, and other wise and benevolent men of later times, have endeavored to improve civil society; and their efforts have not been without success. But, after all  that  has been done, it is still attended with great imperfection.

The imperfection of human society is the necessary result of the imperfection of those human laws which give it shape and sustain it. Human laws are imperfect for the simple reason, (at least it is not necessary to mention other reasons,) that the human mind, which is the maker of human law, is not omniscient. Law is, or ought to be, the expression of perfect right. Consequently, there is and can be but one perfect lawgiver, namely, God himself. Man, by the very fact of his creation and dependence, is properly the  subject of law, and not the author of law. It is one of the remarks of Hooker, the distinguished author of the work entitled "Ecclesiastical Polity," that the "seat of law is in the bosom of God." Consequently, if views and remarks of this kind are justly entitled to consideration, human law will be perfected, and human society, so far as it is sustained by law, will be perfected, just in proportion as the God of the universe descends and takes possession, and becomes the God of the human mind. When that is the case, law will be the expression of right; and it will not be more just and right in itself, than it will be just and right in its individual application.

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

Living by the Moment

It is the providences of God, taken undoubtedly in connection with other sources of information, which indicate, in particular, the will of God; and those providences are revealed, and can be revealed, only moment by moment. The doctrine of living in the present moment, therefore, or in the state of momentary inward recollection, is founded not only on the necessity of watching against temptation, which is one reason for it, but on the fixed and immutable relation existing between the providences of God and the claims of God upon the human soul. If we are bound to obey the will of God, and if we can know his present will, which is necessarily the source of present obligation, only in connection with his providences, it is very obvious that there can be no other mode of holy living than that of living by the moment.

— Religious Maxims (1846) CXLIII.

Keeping Desire Subject to God

It is very important that our desires should be kept in entire subjection. If the providence of God reaches to all things, not excepting the numbering of the hairs of our heads, it is certain that a man never desires strongly without running the hazard, which is always a very great and responsible one, of exercising desire against the claims of God's providential order. We cannot keep in harmony with God, without having our desires in subjection to a higher desire or purpose, that of God himself.

— Religious Maxims (1846) CXLII.

Our Great Work is to Have a Right Heart

It is a principle in sound morals, and equally so in religion, that actions should be judged of by the intentions which prompt, rather than by the success which attends them. Our great work, therefore, is to have a right heart.

— Religious Maxims (1846) CXLI.

Trust Your Reputation With God

As Christians, who aim at the highest results of Christian experience, attach a suitable value to your reputation; to that honorable acceptance and name which God may see fit to give to you with your fellow men; but do not seek it in the first instance, nor seek to maintain it afterwards by any other means than those which God approves. As no other name is desirable, except what he in his providence gives, so no other name is desirable except what he is able and willing to keep for us. In other words, trust your reputation with God in the same way and on the same principles that you trust every thing else with him.

— Religious Maxims (1846) CXL.

Eternity of Love

Oh LOVE! The life-power of my heart,
If all things else should die,
There's one thing, that can never part,
There's one thing ever nigh.

I look upon the worlds above;
Their light may all decay;
But there's eternal life in LOVE;
Love cannot pass away.

Oh sun, that in thy fading years,
May cease at last to shine,
Thou canst not whisper to my fears,
That such a lot is mine.

Oh no! the shining sun may fade,
And wither like a scroll;
But death is powerless to invade
The love-light of the soul.

—  Christ in the Soul (1872) XL.