Forgiveness and God's Acceptance

"Forgive us our trespasses, as we forgive those that trespass against  us." If we rightly understand these and other passages of similar import, no person can regard himself as accepted of God, who has not the spirit of forgiveness towards his neighbor.

— Religious Maxims (1846) CLXIX.

Rest From the Constraints of Conscience

There is a rest, in holy persons, not only from the reproofs or condemnations of conscience, (a view which naturally arrests our attention in the first instance,) but also, with proper explanations of the remark, from the compulsory or constraining power of conscience.

The constraints of conscience, (which is only another expression for those coercive feelings of obligation which require us to pursue a right course,) precede action; while the reproofs of conscience, on the other hand, follow action. The holy soul, the soul which has passed from a mixed state to a state where holy love becomes the exclusive principle of action, does not appear to experience, and certainly not to be conscious of, those compulsory influences to which we have referred. It does not feel the reproofs of conscience, because it does not do wrong. It does not feel the compulsions or constraints of conscience, because, being moved by perfect love, it fulfills the will of God, and does right without constraint.

Help in Sorrow

Fear not, poor, weary one;
But struggle bravely yet;
Toil on, until thy task is done,
Until thy sun is set.

Though many are thy cares,
And many are thy fears,
The loving Christ thy burden shares,
And wipes away thy tears.

No distant Christ is He,
And one that doth not know;
But watches close and constantly,
The path which thou dost go.

'Tis when thy heart is tried,
'Tis in thine hour of grief,
He standeth ever at thy side,
And ever brings relief.

— Christ in the Soul (1872) LI.

The World's Bright Light

OH LOVE! Thou art that heavenly fire,
Which burneth up all low desire;
A holy flame, that food doth find,
In loving, blessing all mankind.

With step and majesty divine,
And knowing nought of "ME" and "MINE,"
Thy living breath, thy life's supply,
Is universal sympathy.

Unlike the coursers in the race,
Thou hast no bounds of time and place;
But south and north, and east and west,
Thou seekest all, in all art blest.

OH LOVE! Bright heaven is on thy wing;
That heaven o'er all the nations fling;
Scatter its glory near and far,
THE WORLD S BRIGHT LIGHT AND MORNING STAR.

— Christ in the Soul (1872) L.

Heavenly Teaching

The selfish heart for wisdom looks 

In earth's dim leaves and moldering books; 

The holy heart its light doth find 

In God's great light and living Mind.

The holy heart, of love compact, 

With love in every thought and act, 

Doth find, within, the Teacher true, 

With thoughts and lessons ever new.

The secret whispers, inly heard, 

The voice, of the "Eternal Word," 

Surpass in wisdom, far, the reach 

Of what poor earthly schoolmen teach.

Oh WISDOM, coming from above, 

The eldest born, the child of LOVE, 

Be Thou our book, our living page, 

To guide us through earth's pilgrimage.

— Christ in the Soul (1872) XLIX.

Believe You Have the Guidance You Have Sought

In order to secure the continual presence of the Holy Spirit, we must not only fulfill the condition of ceasing from the self-interested activity of nature, we must not only believe in God's truth and faithfulness to his promises, attended with a sincere desire for the blessing under consideration; but when we ask under such circumstances, it is our privilege and duty to believe, that we now have the thing, which we ask for.

If, for instance, in true detachment and simplicity of spirit, and with a sincere desire for the object, we seek the divine wisdom, which is the gift of the Holy Spirit, to guide us in some difficult case of duty, we are bound, on the principles of Scripture, to believe, (provided further that we exercise all our powers of perception and reasoning applicable to the case,) that we do now have all that wisdom, which God sees to be necessary for us. Accordingly we are not at liberty, in the sprit of distrust towards God, to go about to seek some new natural light to see our spiritual wisdom with. Such wisdom, resting in its origin upon the immutable promise of God, a promise which is fulfilled in connection with the exercise of faith, is, for the most part, hidden from all forms of sight on the part of the creature, except one. That is to say; as it has its origin in connection with the operations of faith, and cannot exist, except in that connection, so it is visible, in general, only to the eye of faith. It seems very evident under the circumstances and in the fulfillment of the conditions which have been mentioned, that we should do wrong, we should sin against God, not to believe in the actual possession of the thing which had been interceded for. It would evidently be a case of UNBELIEF; and unbelief can never be accounted otherwise than a great sin. It is in accordance with this view, that we find the following expressions in the First Epistle of John,5: 14, 15. "And this is the confidence we have in him, that if we ask anything according to his will, he heareth us; And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him."

Ceasing from Natural Activity to Find the Guidance of the Spirit

There is another condition necessary to be realized, in order to have the guiding influences of the Holy Spirit always with us. Namely, we must cease from our natural activity. We do not mean to say that we must be inactive; that we must be wholly and absolutely without mental movement; but merely and precisely that we must cease from the activity of nature. In other words, ceasing from self and from its turbulent and deceitful elements, and as a consequence of this, ceasing to place ourselves and our personal interests foremost, we must keep our own plans, purposes, and aims in entire subjection. For instance, when we ask God to guide us, we must not at the same time cherish in our hearts a secret determination and hope to guide ourselves; just as some persons foolishly and almost wickedly ask the advice of their neighbors, when they have already fully decided in their own minds upon their future course of action. If we would have our desires of being continually guided by the Holy Spirit fully realized, we must not only give up our personal and self-interested plans and purposes, submitting every thing into God's hands with entire childlike simplicity, but it is important also not to give way to uneasy, agitated, and excited feelings. The  existence  of undue eagerness and excitement of  spirit, is an evidence that we are, in some degree, afraid to  trust God; and that we are still too much under the influence of the life of nature. So that to cease from the activity of nature, when properly understood, seems to be nothing more nor less, than to cease from the spirit of self wisdom, self seeking, and self guidance, and thus to remain in submissive and peaceful simplicity and disengagement of spirit, in order that God may enter in and may guide us by the wisdom of his own divine inspiration.

It may be proper to add here, that, the view, which has now been expressed, is entirely consistent with the exercise of our powers of perception and reflection. A cessation from our natural activity, in the sense which has been explained, is not only consistent with, but it is evidently favorable to a just exercise of these powers. They will be found at such times to be free from erroneous and disturbing influences, and to possess a clearer insight into the truth.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 3, Chapter 3.