The Mystery of the New Birth

"Marvel not, that I said unto thee, ye must be born again. The wind bloweth where it listeth, and thou hearest the  sound thereof, but canst not tell, whence it cometh and whither it goeth. So is every one, that is born of the Spirit."  John iii. 7, 8.

I hear the mountain wind, but see it not;
Its mournful sigh startles my mind's repose;
I listen; but it passes quick as thought;
I know not whence it comes, nor where it goes.
'Tis thus with those, who of the Spirit are born,
A change comes o'er them; how they cannot say.
They wake, as from the darkness wakes the morn,
And mental night is changed to mental day.
'Tis God's mysterious work. 'Tis He can find,
Deep searching, and 'tis He can touch
The deep and hidden spring that rules the mind,
And change its tendencies, and make it such,
Redeemed, restored, as it was not before.
We know that 'tis God's work; but we can know no more.

— American Cottage Life (1850) XXXVII.

If There Is Sunshine in the Face

If there is sunshine in the face,

And joy upon the brow,

Do not suppose, that there's a trace

Of answering joy below.

And what avails the outward light,

Upon the face the smile;

If all within is dark as night,

If all is dead the while.

Deep in the heart the evil lies,

Which nought on earth can cure,

Aversion to the only Wise,

To God, the only Pure.

Oh Thou, who giv'st the heart renewed,

Withhold it not from me,

That, all my enmity subdued,

I may rejoice in Thee.

— Religious Maxims (1846).

Penitence

Oh, say when errors oft and black
Have deeply stained the inmost soul,
Who then shall call the wanderer back,
Who make the broken spirit whole?
Who give the tortured and depressed
The grateful balm, that soothes to rest?

When storms are driven across the sky,
The rainbow decks the troubled clouds,
And there is one whose love is nigh,
Where grief annoys and darkness shrouds;
He'll stretch abroad his bow of peace,
And bid the storm and tempest cease.

Then go, vain world, 'tis time to part,
Too long and darkly hast thou twined
Around this frail, corrupted heart,
And poisoned the immortal mind;
Oh, I have known the pangs that spring
From pleasures beak and folly's sting.

Hail, Prince of Heaven! Hail, Bow of rest!
Oh, downward scatter mercy's ray,
And all the darkness of my breast
Shall quickly turn to golden day.
With Thee is peace; no griefs annoy;
And tears are grateful gems of joy.

— Religious Maxims (1846).

Marks of True Humility: Bearing with Adversity

The truly humble man receives with great meekness of spirit all adverse occurrences — all sudden injuries of body and estate — all disruption of social ties by death or in other ways, and whatever other forms of human affliction exist. Whatever comes upon him, he feels that he deserves it. He opens not his mouth; he stands dumb, as the sheep before its shearer. Satan, it is true, tempts him to evil thoughts; but he resists them easily and triumphantly. It seems to him a light thing to suffer any thing which God sees fit to impose. He bears the cross like one that loves it.

In connection with these traits of feeling, which obviously characterize the humble man, we may perceive more clearly and definitely in what true humility consists. It is obvious, that it does not consist, as some might perhaps suppose, in mere sorrow. It is well known that sorrow sometimes exists in combination with impatience or with pride. But true humility excludes both of these. Nor does it consist in mere depression of spirits; a state of feeling which, it must be admitted, sometimes imparts an outward appearance of humility. But, in reality, the two states of mind are far from being identical. Humility consists in those feelings, whatever they may be, which are appropriate to a realizing sense of our entire dependence upon God. In other words, it consists in a deep sense of our own nothingness, attended with an equally deep and thorough conviction, that God is, and ought to be, to every holy being, the ALL IN ALL.

— edited from Religious Maxims (1846).

Marks of True Humility: Does Not Judge

The truly humble man, although he is not destitute of that observation and judgment, which are necessary to discriminate between right and wrong, is disposed to look with a forbearing and pitying eye on the faults of others. If a brother falls into transgression, while he himself is preserved, he knows who it is, and who alone it is, that makes him to differ. He feels deeply that he himself would be no better than others that fall into errors and sin, if he should cease to be sustained by the special grace of God. And he cannot fail, therefore, to remember that blessed passage of Scripture, which has a close connection with the highest experiences in religion: "judge not, that ye be not judged."

— edited from Religious Maxims (1846).

Marks of True Humility: Not Troubled by Personal Imperfections

The man, who is truly humble, is not troubled and disquieted at those unavoidable imperfections which exist in his own person and mind. It is very true that he sometimes mourns over them, as the indications and sad results of our fallen condition; but so far as they cannot be corrected, so far as they are really unavoidable, he submits to them, however painful they may be, as facts and incidents in his condition and being which originate in the wise dispensations of an unsearchable Providence. It is true, he is thus cut off from many ways or forms of usefulness; but, though afflicted, he does not allow himself to be disquieted. He is aided in thus maintaining himself in interior rest, by the important consideration that God, when he sends intellectual or bodily imperfections and weaknesses, and thus renders a person apparently useless, can avail himself of other instrumentalities and operate in other ways.

— edited from Religious Maxims (1846).

Marks of True Humility: Calmness in Opposition

The truly humble man is not troubled and afflicted, because in some respects he fails in securing to himself the good opinion of his fellow men. It is true, he attaches a degree of value to the favorable sentiments of others; but as he attaches unspeakably greater value to the favor of God, he can meet their opposition, their rebukes and misrepresentations, with entire calmness and peace of spirit. And hence it is that, in ordinary cases, when he is the subject of such misrepresentation and abuse, he is not particularly solicitous to defend himself, and to make replies. I mean to say, that he does not discover anxiety and trouble of mind in relation to it. He knows, if he acts in simplicity of heart and with a sincere desire for the divine glory, God will so order events that in due time the honor of his reputation will be sustained. So that he is willing, for the present at least, to stand silent in the presence of his accusers, that both he and they may see the salvation of the Lord.

— edited from Religious Maxims (1846).