Christ's Yoke Easy

"Come  unto  me  all ye that  labor, and are heavy  laden, and  I will give you  rest. Take  my yoke upon you, and learn of me: for I am meek and lowly in heart; and ye shall find rest unto your souls."
Matt. xi. 28, 29.

Where  love is strong, 'tis easy to obey;
'Tis thus the grateful and devoted child,
Who tends his aged parents night and day,
Finds all his labors by his heart beguiled.
The light of love can make deep darkness bright,
And change a bed of thorns to beds of roses;
'Tis love, celestial love, that makes so light
The yoke, which Jesus on his friends imposes.
Prompted by this, with ready will and hand,
They follow in the path, which He hath trod;
Revere alike his life and his command,
And bow with gratitude beneath his rod.
Nothing is grievous which he bids to do;
Where love inspires the heart, life, hope, and strength are new.

— American Cottage Life (1850) XXV.

Sorrow for Sin

"And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger. I  will  arise and go to my father, and  will  say unto him, Father, I have sinned against heaven and before thee, and am no more worthy to be called thy son."
Luke xv. 17, 18, 19.

In dust and ashes let me humbled lie,
For I have sinned against my God and friend;
Nor ever upward lift my troubled eye,
But only tears let fall and groanings send.
And wilt Thou hear, who, merciful as just,
Dost pity on the bleeding bosom take?
Yes, Thou wilt mark the suppliant in the dust,
The bowed and bruised reed Thou wilt not break!
Here is my hope, and it is only here;
For I have sinned — how much God only knows;
Thy law have broken, put away thy fear,
And caused the sneer and scoffings of thy foes.
Low in the dust my worthless head I lay,
Till God shall hear my prayer, and take my guilt away.

— American Cottage Life (1850) XXIV.

Holy Deliberation

What is done hastily, is not likely to be done well. There is need, therefore, of HOLY DELIBERATION; especially when we consider, that the results of an eternity may depend on the movements of a single moment.

— Religious Maxims (1846) CLI.

Solitude and Society

It implies great grace to remain, for any considerable length of time, in religious solitude, and in the performance of private religious duties. But it implies equally great and perhaps greater grace, to enter into society and to mingle in human conversations in a proper religious spirit. If it were otherwise, why is it so common for religious men to prepare for the special hazards of society, by first seeking religious strength in retirement?

— Religious Maxims (1846) CL.

Degrees of Faith

There are various relations running through the different kinds and degrees of faith, which are worthy of notice. For instance, we must have a belief, that God IS, and that he is the rewarder of those who diligently seek him, before we can believe in him as accepting us. And again, we must believe in him as granting forgiveness and acceptance to ourselves, and consequently as sustaining to us the relation of a Father and a friend, before we can have faith to make known to him our requests to him in the behalf of others.

— Religious Maxims (1846) CXLIX.

Happiness and the Divine Order

Happiness can be found only in being resigned and contented in the Divine Order. That is to say, in being resigned and contented in that situation, whatever it may be, in which God's providential order has evidently placed us. If the angels in heaven, like men under the influence of the natural life, were constantly desiring to change their position, and to assume the place of archangels or other higher beings, they would exhibit a spirit, which would be displeasing to God, and which could not fail to render them unhappy.

— Religious Maxims (1846) CXLVIII.

Peck: Being Shut Up to the Present

Guest blog by Methodist Bishop Jesse T. Peck (1811-1883).

"The just shall live by faith."

You will be shut up to the present. The past will have no power to annoy you, for it is all atoned in the blood of Christ, which is your salvation. The future is to give you no concern, for it is not yours. You may never meet the cares and trials which your mind would naturally suggest. You may be in heaven before the day of tribulation comes; and, if not, your safety is with him to whom you have committed your all. He will cover you with his hand "until the indignation be overpast." For all the future, you are to trust in God without wavering. And how is life thus simplified? Am I now wholly the Lord's? Not, was I at some former time? Not, shall I be next year, next week, next moment, but now is it all right? Would that all Christians could obtain the power to live by the moment. It reduces indefinitely the concern of the soul, makes every thing a present passing reality, and secures the practicability of perfect contentment. It is easy to examine the present, — to settle the question of gracious acceptance now; but impossible to decide the future, only by the faith that determines the present. Am I now glorifying God in my body and spirit which are his? Am I now doing his will? Does the blood of Jesus now cleanse me from all sin? Then it is all well. I have no other concern. As each succeeding moment of the future comes, it will be a present moment, and disposable in the same way. Here at least the wholly sanctified must rest; and this is the method of adjusting the question of responsibility. To ask what it will be, and shrink from its future demands, will be to involve the soul in doubt, and it may be inextricable difficulty. It is true the purest Christian has a future; but it is the future of faith, of hope, of divine revelation, and not of anxiety. The plans of a sound discretion in the light of the present and the past must extend into the future. A prudent foresight belongs eminently to faith, but it is the exercise of confidence and submission. "Thy will be done," is the clearest expression of choice and purpose. Surely this is not a responsibility to be dreaded. There is much more that is fearful and perilous in the responsibility of living without holiness.

— edited from The Central Idea of Christianity (1876) Chapter 5.