A Holy Life is Natural to Those Who are Holy

A holy life, also, when it is once fully and permanently established, is as natural to those who are holy, as a sinful life is to those who are sinful. In the mixed, or partly sanctified life, which is intermediate between the sinful and the holy, there is a conflict of natures; and we cannot well say, for any length of time, what the true or real nature of the man is. But when a person has obtained inward victory, when selfishness has ceased to exist, and when also he is freed from the lingering and perplexing influences of former evil habits, he is then the subject of a truly natural life. Just the opposite of the unregenerated man, — with a life as true and just as that of the other is untrue and unjust,— he does right, not by an effort which has the appearance, as well as the reality, of going against nature, but because, with his present disposition, he cannot do otherwise. He not only loves God, but he does it without reflecting on his love, without any effort, which would imply a conflict with some inward, opposing principle. He does it freely, easily, and perfectly; which would not be the case if he did it with conscious effort, or if his mind were diverted from the object of his love to reflections on the love itself. Holiness has become a nature.

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 9.

Peace and Holiness

We proceed further to say, in the consideration of the elements of true spiritual peace, that the degree of peace will correspond to the advancement of the soul in holi­ness. And, one reason of this, among others, is, that the new principle of holiness, when it has become fully engrafted and established in the soul, has all the attributes of a new nature. It certainly is not contrary either to the facts or the reason of the case, to speak of the ruling principle, in a soul which is fully united with God, as operating naturally. And natural action, that is to say, action flowing from nature, in distinction from that which originates from forced efforts of the will made against nature, — is, of course, easy, quiet, peaceful action. But it is necessary to give some explanations of this view.

That which acts naturally has a natural life. A natural life is that life which develops itself in accordance with the principles of its own nature, and which, in doing so, is true and harmonious to itself. The sinner, in his unregenerated state, lives and acts naturally in sinning; because that which he does is not only his own doing, but is done voluntarily and easily, and harmonizes with its own central principle of movement. The central principle in fallen man is self. The great law of selfishness, which requires him to place himself first, and God and humanity under him, regulates all his actions. From this principle, which operates as an internal and life-giving force, his actions flow out as constantly and as naturally as trees grow in a soil which is appropriate to them, and as waters flow from mountains to the ocean.

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 9.

God Is Ready to Speak

It is a great truth, almost as evident on natural as it undoubtedly is evident on Scriptural grounds, that, when we have given ourselves wholly to God, he will give himself to us in all that is necessary and important for us. And this general principle involves the subordinate idea, that he is willing to communicate knowledge, and to become our TEACHER. We ought not to doubt, that God is ready to speak to us with all the kindness of a Father, and to make known all that is necessary for us. And while in the process of teaching and guiding men, he operates outwardly, even at the present day, by means of his written word; he also operates inwardly by means of interior communications. Sometimes by sudden suggestions, in the manner which has already been mentioned; but much more frequently and satisfactorily, by availing himself of the more ordinary laws of the mind's acting; and by uttering his inward voice through the decisions of  a spiritually enlightened judgment. This is a great practical and religious truth, however much it may be unknown in the experience of those who are not holy in heart, that the decision of a truly sanctified judgment is, and of necessity must be, the voice of God speaking in the soul.

The Voice of God in the Soul

"I laid my request before the Lord, and the Lord, answered me." 

This is a remark, which is frequently made by persons of eminent piety. They cannot doubt that they truly hold communication with God. Addressing him either in silence or the spoken utterance of words, they find that they do not ask without receiving. God speaks to them in return.

It is important to understand the nature of the answers which God gives. In those earlier religious dispensations, of which we have an account in the Old Testament, God answered his people in various ways; by visible signs, by the cloud and the fire, by Urim and Thummim, by miracles, by audible voices. The periods of those dispensations have passed away, and the methods of communication, which were appropriate to them, have passed away also. What are we to understand, then, by the divine utterance, the voice of God, in the soul, of which those persons, who are eminently pious at the present time, have frequent occasion to speak?

We remark in the first place, that one class of those inward utterances, which are frequently regarded as returns or answers from God, appear to be impressions, or rather suggested thoughts or suggestions, which are suddenly but distinctly originated in the mind; and apparently from some cause independent of the mind itself. Sometimes the suggestion consists in suddenly bringing to the mind a particular passage of Scripture, which is received as the divine answer.

Man's Spirit Hath an Upward Look

Man's spirit hath an upward look,
And robes itself with heavenly wings;
E'en when 'tis here compelled to brook
Confinement to terrestrial things.

Its eye is fastened on the skies;
Its wings for flight are opened wide;
Why doth it hesitate to rise?
And still upon the earth abide;

And would'st thou seek the cause to know,
And never more its course repress;
Then from those wings their burden throw,
And set them free from worldliness.

Shake off the earthly cares that stay
Their energy and upward flight;
And thou shalt see them make their way
To joy, and liberty, and light.

— Religious Maxims (1846).

Jehovah, Sov'reign of My Heart

Jehovah, sov'reign of my heart!

My joy by night and day!

From Thee, oh may I never part,

From thee, ne'er go astray.

Whene'er allurements round me stand,

And tempt me from my choice;

Oh,  let me find thy gracious hand,

Oh,  let me hear thy voice.

This vain and feeble heart, I know,

To worldly ways is prone;

But penitential tears shall show,

There's joy in Thee alone.

With God all darkness turns to day;

With Him all sorrows flee;

Thou art the true and living way,

And I will walk in Thee.

— Religious Maxims (1846).

The First Day of the New Life

"Ah, how long shall I delight
In the memory of that day,"
When the shades of mental night
Sudden passed away!

Long around my darkened view
Had those lingering shadows twined;
Till the Gospel, breaking through,
Chased them from my mind.

There  was light in every thing,
Every thing was bathed in bliss;
Trees did wave, and birds did sing,
Full of happiness.

Beauty in the woods shone forth,
Beauty did the flowers display;
And my glorious Maker's worth
Beamed with matchless ray.

"Ah, how long shall I delight
In  the memory of that day,"
When  the shades of mental night
Sudden passed away.

— Religious Maxims (1846).