Faith Gives Power

To will to do a thing implies and requires, as an antecedent condition of its own existence, a belief in the possibility of doing it. In other words, we are so constituted, as is well understood I suppose, that it is not possible for us to put forth a volition, a determination, to do a thing, which at the same time we believe it impossible to do. And as a principle flowing out of this law, and making a part of it, we may add further, that, where our belief in the practicability of a thing is weak, our strength of purpose, our volition, will be proportionably weak. Such, at least, is the natural tendency; although it is possible for it to be counteracted by other mental efforts made with a view to counteract it. This, then, is the law of our mental constitution in relation to natural faith. A strong faith, other things being equal, makes a strong will. A weak faith, on the other hand, other things being equal, makes a weak will. And accordingly even among men, who have not experienced the grace and power of religion, the strong man, as compared with other men, who possess naturally the same traits of mind, is the man of strong faith.

But this is not all. Faith pours vigor into the affections, as well as into the will. It gives energy to the action of the heart. It is an enemy of debility; it makes those, who possess it, mighty in the power of love.

We continually see the evidence of the truth of this general position, in the efforts of men, in various situations in life. We can hardly turn to any art or calling, to any scientific, moral, or political movement, without seeing it. Every where we find it to be true, that faith gives power. The history, for instance, of mechanical inventions, and of scientific improvements generally, furnishes an illustration of the subject. The labors of many persons, labors to which we are indebted for many of the most astonishing results in the mechanic arts and in the sciences, have been perseveringly and successfully prosecuted under circumstances of want, of opposition, and of ridicule. Nothing seemed sufficient to stop their efforts. And the inquiry naturally arises here, what was the secret of this remarkable perseverance, of this great energy, under circumstances exceedingly trying? Whatever incidental influences may have existed, one thing is certain, that one great element of their energy and perseverance was FAITH. They had faith in the value of the object; they had faith in the possibility of its being ascertained and realized; they had faith also in their ability to accomplish what they had undertaken to do. This was the secret, (we do not say exclusively, but certainly in a very great degree,) of their indomitable strength. When, therefore, at distant periods, we find individuals, arising perhaps from the humblest walks of life, and accomplishing by their almost unaided efforts great results in science and the arts, the Franklins and Fultons of their generation, we may be assured, that the element of natural faith, if not of any other and higher kind of faith, has sustained and invigorated the conceptions and efforts of natural genius.

— edited from The Life of Faith (1853) Part 1, Chapter 2.

The Power of Natural Faith

It is a religious maxim, that a man is according to his faith. It is not less true, though perhaps in a diminished or mitigated sense, that it is also a philosophical or natural maxim. Certain it is, that faith, in the natural sense, is the foundation, to a considerable extent, of activity and energy in the natural man. In many things, though not invariably, the natural man will be found to be, in the result of what he proposes to undertake, very nearly or precisely what he believes himself to be. The measure of his strength will be found in the measure of his faith.

It should be added, however, in order to a correct estimation of this matter, that strength or energy of character cannot be well explained without a reference to the will. And in accordance with this remark, the common idea of an energetic man is, that he is a person of a strong or energetic will. There are diversities in the constitution of the will, it is true; and as a result of this, there are diversities in personal energy; just as there are diversities in other elements and traits of character. Some men, in consequence of possessing original strength of will, are naturally more decided, more energetic than others. But other things being equal, in other words, on the supposition of there being no such constitutional differences between them as have been indicated, that person, as compared with others, will be the most energetic, who has the strongest faith. The believing man will be the strongest man.

— edited from The Life of Faith (1852) Part 1, Chapter 2.

Divine Guidance

Help me, Oh God, to run my race,
Without a purpose of my own;—
To  know no time, to know no place,
But that which comes from Thee alone.

How vain and helpless every plan,
Which builds itself on human choice;
The hope, the strength of feeble man
Is found in listening to Thy voice.

Then let my roving thoughts be still,
My earthly hopes and purpose slain;
And in their stead the glorious will
Of God's great thoughts and purpose reign.
 

All thoughts, all hearts, oh God, control;
And most of all, be this Thy care,
To build Thy kingdom in the soul,
And wield Thy mighty scepter there.

— Christ in the Soul (1872) LXX.

The Good Shepherd

"The Lord is my Shepherd; I shall not want; he maketh me to lie down in the green  pastures;  he leadeth me beside the still waters." Ps. 23.1, 2.

Blest Jesus! Thou the gentle Shepherd art,
That watchest for thy flock with sleepless care;
The lambs within thy bosom thou dost bear,
And warm the sick and fainting on thy heart.
When beats the heated sun upon their head,
And heaviness oppresses thy poor flock,
Then dost thou lead them to some shadowy rock,
Or where umbrageous trees are overspread.
To pastures thou dost guide us by thy crook,
Where tender plants and buds and flowrets grow,
"Flowers red and white," that bend o'er waves below,
The peaceful waves of many a cooling brook.
Oh, gentle Shepherd! guide us on our way,
Watch o'er thy tender lambs, nor let them go astray.

— The Religious Offering (1835) Scripture Sonnets III.

Divine Light

"For Thou art my lamp, oh Lord, and the Lord will enlighten my darkness." — "The Spirit  of  the Lord is upon me, because he hath anointed me to preach recovery of sight to the blind." — 2 Sam. 22.29. Luke 4.18

On every side mysterious things abound,
In earth and sky and ocean's deep domain,
Which man's poor reason utterly confound,
Beyond his power to fathom or explain.
His mind is dark. In what way shall he see?
Oh, God! Form thou thine image in my heart,
Implant thy likeness in my spiritual part,
And help me to behold all things in thee.
Thou art the source of light. That light, when through
My darkened mind its radiance is streaming,
In all its shadowy, secret places beaming,
At once dispels the dimness of my view.
In thy light seeing light, my raptured eye
Doth every where behold love and infinity.

— The Religious Offering (1835) Scripture Sonnets II.

Palmer: An Altar Covenant Prayer

Guest blog by Phoebe W. Palmer (1807-1874):

 "And because of all this we make a sure covenant, and write it ... and seal unto it." -- Neh. ix. 38.

"Oh, happy day that seal'd my vows

To Him who merits all my love!"

In the name and in the presence of the triune Deity, Father, Son, and Holy Ghost, I do hereby consecrate body, soul, and spirit, time, talents, influence, family, and estate — all with which I stand connected, near or remote, to be for ever, and in the most unlimited sense, THE LORD'S.

My body I lay upon Thine altar, O Lord, that it may be a temple for the Holy Spirit to dwell in. From henceforth I rely upon Thy promise, that Thou wilt live and walk in me; believing, as I now surrender myself for all coming time to Thee, that Thou dost condescend to enter this Thy temple, and dost from this solemn moment hallow it with Thy indwelling presence. The union is consummated! "Hallelujah to God and the Lamb for ever!"....

My present and my future possessions, in family and estate, I here solemnly yield up in everlasting covenant to Thee. If sent forth as Thy servant Jacob, to commence the pilgrimage of life alone, and under discouraging circumstances; if, like him, homeless, with nought but a stone for my pillow; yet, with him, I will solemnly vow, "Of all that Thou shalt give me, surely the tenth will I give unto Thee." If Thou wilt, or hast already intrusted me with children, I hereby take upon myself the solemn obligation to train them for Thee. I resolve that my training shall be a view of fitting them for the self-sacrificing service of God, and laying up treasure in Heaven, rather than in view of fitting them to make a display in the world, and lay up treasures on earth. And I resolve, if Thou givest "power to get wealth," I will still continue to regard this vow, in relation to my family, as sacredly binding as at the present hour, and will of my greater abundance "lay by in store" proportionately for charities, and the evangelization of the world according as God hath prospered me.

Entering Into Rest

It is very obvious, that this state of mind — union with God — cannot be fully understood, except in connection with inward experience. In the language of the author of the Life of Sir Henry Vane, "Divine life must have divine words; words which the Holy Ghost teacheth, to give its own character." [Life of Sir Henry Vane, anonymous, printed in 1662.] Therefore we will not attempt to pursue the topic any further than to say, that the state of union with God, when it is the subject of distinct consciousness, constitutes, without being necessarily characterized by revelations or raptures, the soul's spiritual festival, a season of special interior blessedness, a foretaste of heaven. The mind, unaffected by worldly vicissitudes and the strifes and oppositions of men, reposes deeply in a state of happy submission and quietude, in accordance with the expressions in the Epistle to the Hebrews, that those who believe, ENTER INTO REST.