we are as we pray...

John Emery Abbot and Ralph Waldo Emerson could be said to represent the theological extremes of "Boston Unitarianism."  Yet both knew that we are as we pray... Emerson's Poem, "Prayer"

"When success exalts thy lot
God for thy virtue lays a plot.
And all thy life is for thy own,
Then for mankind's instruction shown;
And though thy knees were never bent,
To Heaven thy hourly prayers are sent,
And whether formed for good or ill
Are registered and answered still."

Blessings

hearts undisguised...

What do you pray for?  Here is John Emery Abbot's take...

"THE PROPER OBJECTS OF PRAYER.
What are the blessings which we may ask from God, with most propriety and with most frequency? In regard to temporal goods, we are evidently permitted to pray for those things which are necessary for our protection, support, and comfort, and to deprecate those evils which would render life wretched. " Give us our daily bread, and deliver us from evil," form part of the prayer which our Saviour himself has taught us. When we go beyond this, it is doubtless best not to pray with particularity for temporal gifts. We know not what earthly circumstances would be best for us. The apparent good we desire, may bring with it a burden of misery, and the seeming evil we would deprecate, may prove to us the greatest of mercies; or we might supplicate for gifts, which it would be inconsistent with the designs of providence and with the wisdom and mercy of God to bestow. We ought then to pray, that God would grant his temporal blessings to us, not according to the measure of our ignorant desires, but according to our necessities, and his own wisdom and goodness. Our usual prayers for the goods of this life ought to be in general language, and to be offered with entire submission and cheerful acquiescence. We should ask them to be granted only so far as God shall see best for us; and then our prayers will surely find acceptance and meet their reward. If what we seek would be injurious, our very petition is that they should be withheld; and if the grant of them would, indeed, be a blessing to us, we may rest in the assurance that they will be bestowed. This evidently should be the usual mode of offering our prayers in respect to the good things of this life.

But there are blessings which we may and ought to pray for, with particularity, with earnestness, with importunity. These are blessings all important for us to receive, proper at all times to be sought, and most consistent with the merciful designs and worthy the perfect character of God to bestow. Spiritual blessings, the forgiveness of our sins, the aid of God's grace, his wisdom to direct, his power to restrain and guard, his assistance to further, his consolations to comfort, and his favor to bless us; we are exhorted constantly to solicit, and he has promised them to our prayers. These should form the great subjects of our supplications. In comparison of t these, all other benefits are too trifling, too transient, to be named before him. Here, no minuteness is improper, no urgency misplaced. We should on these subjects open before him our hearts undisguised and unrestrained. We should acknowledge our unworthiness, not merely in general phrases, but number before him our particular transgressions and neglects, that his forgiveness may blot them out. We should remember not only the temptations which are common to us and to others, but our own peculiar occasions of offending, and pray to be guarded against them. We should dwell not merely on our general want of holy principles and sanctified affections, but on those single principles we need to establish, those peculiar feelings we need to cherish, and those particular dispositions of piety we ought to form; and fervently solicit God's grace to create or confirm them, and to render their influence effectual on our lives. We should remember not only our general duties as men and as Christians, but those private and peculiar duties which arise from our own stations in society, our circumstances in the world, and our own connexions with others; and ask of God that light and strength which shall enable us to perform them with faithfulness and acceptance."

Blessings
(illustration:  "The Prayer" by van Gogh)

strive with vigilant earnestness...

The pious Unitarian, John Emery Abbot continues the theme with this excerpt from the sermon:

PRACTICAL INFLUENCE OF PRAYER.

"Prayer not only gives fervency to devotion, and elevation to the feelings ; it operates on the conscience. It is prayer which, more than anything, makes us realize the constant and immediate inspection of God. When we address ourselves directly to him, we cannot but remember that he ever hears our words, and witnesses our actions; we feel that we are in his presence, and that no darkness nor solitude can conceal us from his view; and we cannot go away and at once feel that we are removed from his observation, or cease to remember that his eye yet watches our steps. Who can be conscious of this without some deep sense of the solemnity of his situation, and of the obligations he is under ever to order his actions as seeing Him who is invisible ?

Besides, in prayer we continually and solemnly acknowledge before God our obligations and our duties. And no human soul can be so fearfully presumptuous as thus habitually to bring to his conscience the deep conviction of his duties, and solemnly acknowledge them to God, profess his unaffected purposes of obedience, and seek from him the strength and mercy which he needs, and then return with indifference to a course of wilful transgression. We must at least strive to relinquish our sins, or the voice of prayer would be to us a tremendous warning we could not hear, and a burden of remorse and misery too heavy for us to endure.

Besides, we cannot in sincerity acknowledge our obligations before God, and not feel some sense of our deficiencies, some need of forgiveness and amendment. When we recount before God the duties we pray to be enabled to practise, shall we not remember wherein we have failed ? When we pray to be made pure, can we forget the disorders of our hearts, and the irregularities of our appetites and passions ? When we supplicate for feelings of charity, can we then forget our unkindnesses, injuries, or cold neglect of others ? When we ask for the gift of a heart grateful for mercy, and filled with pious and obedient affections, can we avoid being conscious of our poor offerings of thankfulness, our weak and wavering devotion, and our ungrateful returns to him who giveth all ? And who can be so presumptuous as solemnly to confess before God his own particular sins, and earnestly to pray for forgiveness, without deep and solemn purposes to avoid the occasions of sin, to resist future temptations with fortitude, and to strive with vigilant earnestness to amend all that has been amiss ? Unaffected prayer thus teaches us to know ourselves, awakens us to watchfulness, is a perpetual exercise of repentance, gives vigor and effectiveness to good resolutions, and furnishes a constant motive to resistance of sin, and to amendment and holiness of life."

Blessings
(painting is "Young Man at Prayer" by Hans Memling)

a devotional spirit...

More John Emery Abbot on prayer. this from the sermon:

"Private Prayer A Preparation For. Social Worship."
We need private prayer as a preparation for that which is social. If we desire that God should hear and accept us, our prayers must be offered with fervor and earnestness. A devotional spirit must warm our hearts, and hallow the petitions that rise from our lips. But a devotional spirit can be nourished best, if not only, in private. It must be made habitual too, if we would have it pervade our prayers. It cannot be assumed at will, like the consecrated garments of the priest, but must at all times array us. And this habitual feeling of devotion can only be sustained by the frequent excitement, and often renewed expressions of it, in our solitary prayers. Without this private preparation, we may indeed bow with our families when the day rises or the shadows of night descend, but our prayers will be generally distracted and formal. We may gather at the temple and listen to the voice of others, but our minds will be wandering and our hearts be unaffected. The altar may be spread and the sacrifice may be prepared, but the fire will be wanting, and no accepted offering will rise.

Without this private preparation, we cannot enter into the spirit of social prayer. Public prayer must necessarily be general; and general expressions are unaffecting. But when we go from the solitude in which we have held communion with God, have acknowledged his goodness, and implored his mercy and support particularly to ourselves, then the voice of public prayer will awaken the remembrance of thoughts and feelings we have been indulging in private. When the public confession of sin is made, we shall think of our own deficiencies of character, neglect of duty, and acts of sin. And when all around us are rendering their common praise to God for his universal goodness, our praises will be quickened by the recollection of the private mercies he has bestowed on us. In this way we shall apply to ourselves all the general praises of the public devotion, and join in it with sincerity and with feeling. It is in a great degree the want of this private preparation which renders public prayers so uninteresting, and causes us often to wait on them with so much careless inattention or lifeless formality."

Blessings

strengthened with a holier might...

I very often contemplate a deeper prayer life which in itself explains why my prayer life doesn't seem to get much deeper.  Like just about everything else, its in the doing.  John Emery Abbot says much in this excerpt from his sermon, "PRIVATE PRAYER."

"Prayer is always impressive and affecting in proportion as it is particular, and comes home to our peculiar feelings and wants. Now the petitions which are offered in secret are naturally particular, they are the simple expressions of our own desires, the solitary aspirations of our own hearts. There must then be more circumstantial recollection of wants, and mercies, and weaknesses, and sins; there must be an earnestness which will not often be felt when we join with others to express those general wishes to God in which all have an equal interest. It is in private, too, that our own intimate connexion and entire dependence on God is most deeply felt. It is when we approach him in secret to commend to him our little interests, to acknowledge our gratitude for those minute and unceasing benefits his hand is ever bestowing on ourselves, to implore his support to the frailties we feel, and his guardianship in dangers yet to come, that we most realize how inexpressibly tender and gracious is that providence, which watches for our good, and, amidst the immensity of the dependent universe, overlooks not our little wants, listens to our faintest sighs, provides with more than parental kindness for our protection and enjoyment. It is the views, often repeated, which private prayer thus presents, which form in the heart of the sincere suppliant those habitual feelings of childlike confidence, of affectionate gratitude, and cheerful and tender devotion, which more than any other feelings are acceptable and blest. When in the retirement of our closets we have communed with our own heart, and remembered our past conduct, and have numbered our sins before God, and confessed them in penitence, we cannot then turn away to tread again the same path of unworthiness; we cannot immediately rush into the scene of temptation from which we have implored to be peculiarly delivered, or neglect the duties in which we have particularly sought God's grace to aid us, or repeat the transgressions over which the tears of contrition have just been shed. The particularity of private prayer has thus a powerful effect in giving a greater tenderness to the conscience, and adding strength to the motives and feelings from which a holy obedience springs. And when we have in solitude thus seriously reflected on ourselves and our condition, our duties and our temptations, our present character and our prospects hereafter, and have commended ourselves to God's care and support, we make all the preparation in our power for the services of the christian life, and may go forth again to its trials, strengthened with a holier might."

Blessings

freedom from fear...

As much as I love the idea of self-culture, it has some dangers, the chief of which, at least for me, is its tendency to promote the idea that we should be able to completely change, order or determine our own lives.  Though the Boston Unitarians tended to emphasize submission or reliance less than their "orthodox" counterparts, it was central in their view of our walk on this earth.  This from John Emery Abbot:

"ENCOURAGEMENT IN RELIGIOUS WEAKNESS.

When we think of our moral weakness, the strength of our passions, and the power of those sins which most easily beset us; when we reflect on our dangers from without, the obstacles that impede, and the temptations that try us; when we remember how often our best resolutions have failed, and how easily they may fail again; when we see others, whose virtue and piety once seemed most secure, sinking in the day of trial, and think how distressful the temptations to which we too may soon be called; when we then think what heaven is, and how much must be done to fit us for its attainment; the heart of the sincerest is ready to sink in fear and sadness. We feel our own insecurity and exposure, and look forward with anxiety. We feel the need of protection from above, of a strength which is not our own. And here the gospel meets us with encouragement and peace. It assures us of an aid which will ever be sufficient for us, which will sustain the weakness of nature, and give to our exertions a victory. And it calls us to rely on that merciful Being, who " remembers whereof we are made," and pities our infirmity ; who will bring us to no trial without furnishing us with strength; who beholds with joy the advances we make in virtue, and will reward us at last, not according to the perfection of our obedience, but the sincerity of our endeavors."

Blessings

Preaching Christ...

Last year I had occasion to preach several times at the wonderful church that I serve.  One day I met in Boston with a friend who is a semi-retired Episcopal Priest. We were talking about sermon writing styles and he told me that his was to study the scripture readings, and when struck by a particular passage, contemplate how Jesus might preach it.  I replied that my challenge and process was almost the opposite.  I started by thinking about the teaching and life of Jesus, searched for readings outside the Bible that illustrated the same point, and then looked for a way to present it without mentioning him!  I was, of course, exaggerating, but "Preaching Christ" in the pluralistic framework that is Unitarianism (?) has always been (and must be) an issue.  Here are wise words from William Ellery Channing on the subject.  The sermon was given in 1815 at the Ordination of another favorite of mine, John Emery Abbot.

"Preaching Christ"

Colossians 1:28  " Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus."

 "What are we to understand by "preaching Christ"? This subject is the more interesting and important, because, I fear, it has often been misunderstood. Many persons imagine, that Christ is never preached, unless his name is continually repeated and his character continually kept in view. This is an error, and should be exposed. Preaching Christ, then, does not consist in making Christ perpetually the subject of discourse, but in inculcating, on his authority, the religion which he taught. Jesus came to be the light and teacher of the world ; and in this sublime and benevolent character he unfolded many truths relating to the Universal Father, to his own character, to the condition, duties, and prospects of mankind, to the perfection and true happiness of the human soul, to a future state of retribution, to the terms of forgiveness, to the means of virtue, and of everlasting life. Now whenever we teach, on the authority of Jesus, any doctrine or precept included in this extensive system, we " preach Christ." When, for instance, we inculcate on his authority the duties of forgiving enemies, of denying ourselves, of hungering after righteousness, we "preach Christ" as truly as when we describe his passion on the cross, or the purpose and the importance of his sufferings."
Blessings

the things of earth...

Seriousness, we were told by John Emery Abbot on Saturday, is not opposed to cheerfulness.  It is, however, the opposite of the mind and heart that "seeks first the things of earth." Part two of his sermon, "Seriousness:"

"1. Such a disposition, in the first place, is here represented as a great security against sin; and reason and experience confirm the truth of the assertion.

By the phrase "stand in awe," and by the term seriousness, we are to understand a disposition to reflect on the truths and objects of religion, an habitual sense of our own personal interest and deep concern in it; a habit of regarding all events and objects chiefly.in a religious point of view.

Many temptations arise from the fascinating influence of the world, its flattering distinctions, the splendor which riches throw around those who possess them, and the excitements of its various pleasures. On a light and giddy disposition the full effect of these worldly influences is felt; they seize upon all its thoughts, continually kindle its desires, fill its imagination with earthly visions, and prevent its affections from being formed into a devotional spirit, and from soaring to a better world than this. But a serious mind implies a state of feeling over which these fascinations have little power; vain wishes are there excited with difficulty and subside without effect; the habit of considering the objects around us in a religious light; soon detects the delusions of fancy and the insufficiency of the brightest promises of earth. We learn to regard them as they really are, capable of giving enjoyment, but an enjoyment which is uncertain in its duration, disturbed by many anxieties, and insufficient to satisfy the heart; as perfectly unable to support us in the trials and sorrows of life; and from which at all events death will soon separate us for ever...By seeking first the things of earth, we may leave behind us more abundant wealth or a prouder name, or life while it lasts may pass away in hurried amusement, and careless dissipation. But what shall compensate us for the loss of a kingdom in heaven ! " Stand in awe, and sin not."
 
Blessings

are you serious...

John Emery Abbot was a serious young man.  His piety (and his delicate health) insured that this would be so. In his sermon, "Seriousness," though, he begins with the distinction between gloom and a serious disposition...part one of:

"SERIOUSNESS"

"STAND IN AWE, AND SIN NOT.     PSALMS IV. 4.

Cheerfulness of spirit and manners, is not merely an amiable grace, but a religious duty. We are called, as Christians, to let our light shine before men, and by the influence of our example, to place religion in a conciliating and attractive point of view. The influence of Christianity has doubtless been sometimes prevented and impaired by the repulsive austerity displayed by many of its sincere professors...

Habitual cheerfulness is the natural result and expression of that love of God, that grateful reception of his blessings, and that pious trust in his providence, which we are ever bound to maintain and to manifest. If we have an unwavering confidence in his protecting care, why should we be anxious and desponding ? If we indeed can look up to him with a heartfelt affection, why should we be gloomy ? Cheerfulness is a duty, because it conduces to benevolence ; it nourishes feelings of kindness towards others and disposes us to rejoice in their happiness, and to make exertions to prevent their sufferings, and promote their good...

Though cheerfulness be thus important in itself and in its connexion with other duties, there is another disposition enjoined in the text which is yet more important, and with which the vigor, steadiness and continued improvement of the christian character is intimately connected. " Stand in awe and sin not." The text exhorts us to maintain habitual seriousness of spirit. This disposition is often confounded with the sternness and gloom which have already been reprobated; but they are entirely dissimilar, and have no connexion with each other. Seriousness of disposition is often supposed to be at variance with that cheerfulness which has been represented as a duty; but it is not so. It is not only perfectly consistent with uniform cheerfulness, but is in fact its surest foundation and best support...
 
Without dwelling longer on the perfect consistency between great seriousness and uniform cheerfulness, I wish to consider the importance of the temper enjoined in the text in reference to the religious character. " Stand in awe and sin not..."     (and that will be our subject for tomorrow)
 
Blessings
(special thanks to Catharina Slautterback at the Boston Athenaeum for tracking down this image of Rev. Abbot some time ago)

our dim sight...

I have written before of the importance of submission or, as Rev. Abbott puts it in our sermon extract today, Resignation. To a degree, I think it the central point of contention in many of the struggles that Unitarian Universalists have with each other(I think esp. of the recent controversy over Peacebang's Covenant post.) For Abbott, a basis for submission is our limited and fragmented knowledge-hard for us to admit but, of course, radically true...

"RESIGNATION.
JAMES IV. 7.
SUBMIT YOURSELVES THEREFORE UNTO GOD.

"The character of Jesus was not stained when he wept over the tomb of him whom he loved; and like him, we may pray that, if it be possible, the cup of suffering may pass from us, if we can add like him, " Not my will but thine be done." This is the temper which Christianity enjoins, and which in affliction we ought to maintain: neither to despise the chastening of the Lord, nor to faint in despair under his rebuke ;—but to look up to God, though it may be with a broken heart, yet with feelings of devout submission, and humble confidence and hope...

In connexion with the goodness of God, consider our own ignorance, and it will further teach you the reasonableness of resignation. God's providence is too vast, his designs too complicated and extensive, for our minds to embrace them. Even the whole of this world exhibits but the beginnings of the stupendous scheme of his government. And how little of its designs and operations, even in this world, can we comprehend ! We can discern only single, separate steps in the mighty march of his providence, and can hardly trace even the immediate ends which any particular dispensation is designed to promote...Ought we not then to trust, that where our dim sight cannot reach, yet there also, mercy dwells; and that his hand, though to us it be wrapt in clouds, and inscrutable in its appointments, is yet guiding the course of events with equally wise and compassionate goodness ?"

Blessings

habitual dispositions of piety...

Much Sunday School preparation work needs to be done today (along with a Sunday Service and Sermon...) This from John Emery Abbott on:

"EARLY RELIGIOUS INSTRUCTION

Those who have grown up to characters of exemplary virtue and piety, are almost always able to trace the improvement to those impressions of religious truth which were given them in childhood. Many have felt their distinct and increasing influence in every successive period of life. In others, the religious impulse which was then given, seemed feeble ; amidst the gaiety of youth, it seemed perhaps buried and almost extinguished; but even then it was continually exerting a secret influence in restraining them from vice, in giving force to the power of conscience, in preserving their moral taste pure, and in prompting good wishes and endeavors. It prepared and disposed them to be benefited in after life by the instructions of Providence, the teachings of the pulpit, the exhortations of pious writers, and the silent persuasion of religious example. It rendered the mind susceptible of more powerful religious impressions, and the feelings more easy to be excited and formed to habitual dispositions of piety. If you desire, then, that the mature life of your children should be hallowed with piety, teach them now the fear and the love of God. And if the effect of your instructions be not immediately seen, still they are not given in vain. The good seed will swell and germinate in secret, the dews of Heaven will silently water it, it will gradually gather strength, and rear its form above the earth, and cheer you with its fragrance and beauty, and bear its fruit to the glory of God."

Many thanks to those who commented yesterday and to all...Blessings

our lamps will grow dim...

For the past four or five years, our church has carried on a bi-weekly Bible Study, usually centered around a particular book or group of books (letters of Paul.) This year, I am organizing our study by theme and, in a shameless bid for increased participation, am starting with SIN.
The "pious' John Emery Abbott speaks of two kinds of sin in this excerpt:

"DANGERS FROM WITHIN TO BE GUARDED AGAINST.

Besides the dangers which arise from without, there are dangers from within. Of these, I can mention but two. The first is, that there is a tendency within us to negligence and sloth. In the concerns of religion, we are continually urged to procrastinate our duties; to seek excuses for consulting our ease ; to rest contented with idle wishes; to compromise for our neglect, by forming fruitless resolutions; or to find in those external observances which cost us little, a substitute for the earnest piety and practical godliness, which demand constant vigilance and persevering labor. Most of what we term sins of infirmity, are indeed sins of carelessness, and arise, not from the weakness of nature, but from neglect of attention, of watchfulness, or of proper exertion. The christian character is one of progress,—of improvement. Its qualities are not like human knowledge, which, when once acquired, will, with very little effort, remain with us. We cannot for a time neglect the cultivation of our hearts, or the regulation of our lives, and return after long neglect and find them as they once were. We must watch over them, and spend our exertions upon them, with unwearied patience and persevering resolution, or we rapidly shall sink from the height we have gained. While we slumber, our lamps will grow dim. Whenever we consult our ease, whenever the vigor of our exertions is weakened, the religious character will decay. We may perceive, indeed, no sudden change, no alarming deficiency; but our progress will be like the decline of the day ; the light of life will gradually withdraw itself,—the shades of night will silently deepen over us, and melt imperceptibly into each other, till nothing at last remain, but coldness, darkness, and gloom.
The other danger is, that which arises from some peculiar evil propensity. No one, who reflects on his own character, can avoid being conscious, that there is a sin which most easily besets him, which, in spite of all his exertions, is continually rising up to trouble him. We are in peculiar danger from this source, not only because it is so deeply seated, because it operates so secretly and powerfully, and because it is so difficult to conquer; but also because, in the very point at which we are most weak and assailable, our conscience and moral judgments are most apt to be blinded. Where our peculiar sin is concerned, we are apt to interpret the requirements of the gospel in a lax and indulgent manner; to imagine that while in other points we strive to be faithful, our neglect in this single case, is pardonable. But, in truth, this propensity, whatever it be, is our peculiar trial; it is the very case in which our vigilance and exertion are most important, and by which the sincerity of our christian character is principally to be tested. We ought, then, to strive with the greatest earnestness to conquer the sin which thus besets us; to avoid, with peculiar care, whatever may tend to inflame and strengthen it; and to exercise a resolute self-denial as to many indulgences, which those around us, who have not the same disposition, may partake without danger."

Blessings

lifting our eyes

According to John Emery Abbot, the piety of Jesus (which we are to imitate) has so far consisted of a devotional state of mind, and an ascribing of all benefit to the Father. The third element is habitual gratitude.

"The Piety of Our Savior" continued:

"3. Again. We see the grateful piety of our Saviour expressed on particular occasions when his exertions to accomplish God's will were successful. When he was about to raise Lazarus from the dead, he lifted up his eyes in gratitude, " Father! I thank thee that thou hast heard me." When he had succeeded in inculcating the truths of his religion on the minds of the humble and sincere inquirers around him, he blessed God that though these things were hidden from the wise and learned, they had yet been revealed to babes.

There are continually occurring occasions in our own lives, in which it becomes us to imitate this part of our Saviour's conduct. When any signal opportunities of usefulness or of enjoyment have been given; when any unusual means of improvement have been bestowed; when any danger has been escaped, or any trouble has passed harmlessly by us; when any temptation has been resisted, or any service to God has been done, and conscience is speaking to us in accents of peace;—then let our hearts be touched, then let us remember from whom all good proceeds, and let us acknowledge our obligations with affectionate and joyful gratitude."

Blessings

hearts penetrated and softened...

Dependence and gratitude are vital elements of piety and they are explored by John Emery Abbot in this continuation of his sermon:

"The Piety of Our Savior"

2. In the second place, the piety of our Saviour was manifested by his referring all his own powers and advantages to the Father, and considering all as derived from him.
He not only continually assures us that he "came not of himself," but that " the Father sent him;" thus attributing, with the Apostle, all the benefits which flowed from his coming into the world, to the mercy of God, who so loved the world that he gave his Son to save it...

He assumes nothing to himself. Every thing is referred to God as its Author. And his expressions of gratitude for all that he had given him, are continually implied or expressed.

The same feeling of dependence, the same grateful sense of God's goodness, ought we to exercise. All our blessings, like all his, flow from God. We are called indeed to a different service, and different powers are demanded for our work. But as God invested him with all the powers necessary for his undertaking, so he has given to us all the ability which we need to accomplish the work given us to do...

And ought not the capacities and powers which God has given us, though they be not miraculous, to be acknowledged with gratitude ? 'Though our condition be so unlike to his, though we see no visible interpositions of providence on our behalf, though we discern not angels ministering to us when deserted and in trouble, and see not the spirit of grace descending on us as it descended to rest on him; yet are we not entirely dependent on God's care? Is not his providence continually encompassing us, protecting us in danger, supplying our minutest wants, and surrounding us with numberless comforts ? Is not God's spirit granted, though it operates silent and unseen, to help our infirmities, to sustain our feeble and failing exertions, and to sanctify our souls, and prepare us for heaven ? Why then shall we not imitate the grateful piety of Jesus, and look up from amidst all the blessings and privileges he has conferred upon us, with hearts penetrated and softened with fervent thankfulness ?

Blessings

habitual attention to God's agency...

The rational, empirical, John Lockean element of Unitarianism has long been dominant in the view of those who think about such things. It was the kind of Unitarianism that Emerson famously called "corpse cold."

Often forgotten is the deep piety of many of the early American Unitarians (even many of the more "rationalistic" among them were noted for their piety.) Channing, of course, was the Father of the spiritualistic wing of the movement and Henry Ware Jr. was one of its guiding lights. I continue to explore this expression of Unitarianism with this from John Emery Abbot who explores the piety of Jesus in this sermon:

"THE PIETY OF OUR SAVIOUR.
LUKE VI. 12.
AND HE WENT OUT INTO A MOUNTAIN TO PRAY, AND CONTINUED ALL NIGHT IN PRAYER TO GOD.

The peculiar efficacy of teaching by example has always been felt and acknowledged. In order to having just notions of our duty, it is important, not only that principles be laid down for our direction, but that we be shewn how they are to be applied, and be enabled to trace their influence on the character and conduct of others. And when an example is presented in a light which interests, there will be awakened an involuntary feeling of emulation, a desire of resembling the character which we are taught to admire and love.

In this view, the life of our Saviour is a very important part of the moral system of the Gospel. He came to be the example as well as the teacher of men. In order to become so, it was necessary that he should be placed in situations like ours; that, bearing the infirmities of our nature, encompassed by our wants, and exposed to our temptations, he might mark out by his own conduct, the course in which we should walk through trial, and difficulty, and danger

This view of the character of our Saviour, as one of common life, as one which we may imitate and resemble, is peculiarly applicable to a disposition of which the text is a signal expression. I mean the Piety of our Saviour; and I hope, that by dwelling on a few of the modes in which his piety expressed itself, we may better know our own duties, and also attain some more distinct and interesting views of his character

1. The first thing to be noticed in respect to the piety of our Saviour, is the devotional frame of mind in which he seems habitually to have been. This devotional spirit, we see continually manifesting...There is almost no disposition which it is equally important to acquire as this spirit of devotion. It comprehends all other dispositions of piety. And our Saviour's habit of considering the objects around him, in their connexion with Him who created and governs all, is not only the natural expression of a devotional temper, but also the greatest means of acquiring and maintaining it. God is acting all around us, though veils of flesh conceal him from our sight.

The influence of this habitual attention to God's agency would be to produce a spirit of cheerful, affectionate devotion. Our ideas of the divine perfections would become continually more distinct, noble and elevated. His character would be continually presenting itself in a manner to interest the feelings. His constant presence would be more realized by our hearts, and our own intimate relation and dependence, with all the associated affections it awakens, would be more vividly and permanently felt. By encouraging, and, by deliberate effort, maintaining this habit, the thought of God would become the leading characteristic of our minds, and subordinate to itself all subjects of meaner interest. When silent and alone, our minds would involuntarily rise to Him; and his character, and agency, and relation to us, would become the natural objects of our meditations, when unoccupied by any immediate concerns. It was such a devotional spirit as this, which was the origin of all the expressions of piety in the life of our Saviour. And would we imitate that piety, we must acquire and maintain with much attention and care, that habitual frame of mind which was thus in him."

Blessings

O Lord its hard to be humble...

Humility is a difficult word and an even more difficult place to live. John Emery Abbot navigates the waters of humility in his sermon:

"False and True Humility"

"The humility of the gospel is often confounded with other qualities. It is often supposed to imply a mean and debasing opinion of ourselves, particularly of our own intellectual and moral capacities and powers. But this it by no means implies. This is a great weakness, and is often extremely injurious to the character.

Nor does a Christian humility require us to debase ourselves below the truth with regard to our characters. The contemplation of virtue and excellence, in whatever degree and wherever it be found, must ever be attended with pleasure to an intelligent and moral being. If the Christian be conscious of it in himself, why should he not view it with complacency and joy ? It is the voice of God which speaks in the whispers of conscience. There is a pure feeling of self-approbation, which as an earthly reward is inseparably connected with virtue. The humility of the gospel does not require this feeling to be stifled and extinguished...

The greatest difficulty in describing the humility of the gospel arises from the necessity of giving such a representation of the nature and sources of it, as may include the humility of him who was holy, harmless, and separate from sin. The views from which the humility of our Saviour arose form part of the sources of that of his disciples.

The first source of Christian humility is a deep sense and devout veneration of the perfections of God. Let the mind once be impressed with the divine character; let the heart feel the full conviction of its awful majesty; let the soul once be conscious of the immediate presence of the infinite and eternal God ; and you could not but be humble. There is something in the contemplation of any high degree of purity and sanctity, which awakens in every good mind, a feeling of awe and loveliness ; and how greatly should it be awakened in the contemplation of perfect, unchangeable, inconceivable holiness!

Another source of christian humility arises from just and benevolent views of mankind. This was a great source of the humility of Christ. It was this which made him willing to relinquish his own happiness, and neglect the glory he had with the Father, and humble himself to the form of a servant, and enter our world of sorrow and sin. The same spirit is to influence his followers. We are ever to remember how noble is the nature, how vast the capacity of moral improvement and happiness, with which every human being is endowed. However sunk in misery, bowed down in want, loathsome in disease, or degraded by guilt; we are to remember that all were created capable of endless improvement and of immortal glory. Bear these views with you when you go into the world, and they will produce in the cause of benevolence an oblivion of yourselves. They will free you from self-conceit, excite you to a respect of all human beings; teach you to disregard the little advantages God has given you over them, and to waive many of your own rights, and sacrifice much of your present comfort, to promote their advancement, safety, and peace. The benevolent affections thus go to form part of the humility of a Christian, as they did to form that of his great exemplar and guide.

The natural effect of humility is to make the Christian desire better to know and to perform his duty; and this desire the grace of God enables him to fulfil. The humble in heart he gives to know, and to obey the truth. He enlightens his path, guards his frailty, helps his infirmities, aids him amidst his temptations and trials, and strengthens and animates him in his christian course. " God giveth grace to the humble."

Blessings

Truly liberal...

John Emery Abbot was a very young man when he died, and his sickness had been longstanding. Yet in the time he had, he made a deep and lasting impact on those whose lives he touched. Henry Ware Jr. writes of his character thus: "Habitual and fervent piety was his ruling principle. It was this which gave its complexion to his whole character...I do not believe that he had a particle of asperity in him. He indulged no ill will; he would not willingly hurt the feelings of the meanest, and never allowed himself to feel uncharitably towards those who differed from him. He was truly liberal." This from JEA's sermon:

"DEVOTION."

"Devotion is not a distinct and single quality, but a general state of mind and heart...Devotion is often supposed to consist entirely in the performance of secret and retired duties of meditation and prayer ; whereas it is an all pervading spirit, which warms at the heart, directing all its desires, and feelings, and hopes, and whose influence is felt through the whole conduct. It does not require the knees to be always bowed, and the voice to be always ascending ; it waits not for stated periods, and is not confined to the closet or the temple. God will be acceptably worshipped wherever the heart rises to him, whether it be from amidst the activity of business, or in silence and solitude.

...the influence of the spirit of devotion is felt on prayer as well as on other parts of the christian life; for to the devout man, prayer is not merely a means and a duty, but a privilege and a delight. He rejoices in approaching to God, as the being in whom he lives, and moves, and enjoys, the healer of his infirmities, and the forgiver of his sins—in casting himself on his care, and in pouring out at his feet the overflowing expressions of a heart too full to be restrained.

The spirit of devotion opens "a new heaven and a new earth," to the soul it has touched and sanctified. It purges the eye that it may see the divinity in all the grandeur and beauty of his works; it opens the dull ear that it may hear the endless voices of thanksgiving and praise, which ascend from the wide creation his hand sustains and his bounty blesses; and with consoling, prophetic hope, it calls him to look forward to the world where he shall see God as he is, and be the object and the witness of mightier displays of his wisdom and mercy.

Devotion regards the principles as well as the feelings; is a powerful motive and rule of conduct. A devout man carries his pious feelings and views to the ordinary scenes and labors of life...In this view, no action, however trifling, is insignificant, and the daily concerns of life acquire a new interest and higher importance. And those actions and calls of ordinary life which others leave to accident and chance, become the means and opportunities of religious service...This is that worship of the spirit, which our Saviour enjoins. This is the life to which the apostle exhorts—" Whether ye eat, or drink, or whatever ye do, do all to the glory of God."

To "purge the eye" and "open the dull ear" to the "divinity in all." Truly liberal indeed. Blessings

pure and elevated graces

John Emery Abbot's views on denying the world elicited a couple of fine responses. Today, more of the same from Rev. Abbot. What do you think about the necessity for some form of rejection of "the world" in developing a spiritual or religious life?

"NECESSITY OF SPIRITUAL AFFECTIONS. "

"It is this view which I now wish you to consider—that while the gospel insists on the practice of the ordinary moral virtues, it demands, also, the highest cultivation of the heart.
1. We are commanded as expressly in the gospel to acquire and maintain dispositions of humility, devotion, heavenly-mindedness, as we are to practise the most necessary duties of active life. The obligation is equal in respect to both. We are no more at liberty to neglect one branch of commands, than the other...
2. The moral habits of justice, fidelity, and honorable usefulness, are duties relating directly to men only; but there are dispositions and duties enjoined, of which God and his Son are the direct and immediate objects—reverence, fervent gratitude, trust, affection, a sense of accountability, constant reference to the divine will, and all-controlling desires of the divine approbation.
3. No disposition is more strictly condemned than that of conformity to the world; none urged with more frequency and force, than that whose desires and affections rest supremely on heaven. That practical love of Christ which leads to effort, to vigilance, to self-denial, is ever preferred to the most praiseworthy of human affections.
4. Christianity is indeed something more than a code of moral rules for the regulation of the practice, to which appropriate sanctions are annexed. It is even more conversant with dispositions, principles, and habits of mind. It is peculiarly a religion of the affections. Its seat is in the heart. It operates not merely by the simplicity of its practical rules, and the solemnity of its final retributions ; but would elevate and sanctify all the sentiments, desires, and feelings of the human soul, by the influence of its revelations, by the lofty views it discloses of the character and government of God, and the moral relations and final destiny of man...The gospel calls us to act upon higher and purer motives. It is where the practical virtues of ordinary life spring from principles and feelings which Christianity has formed and sanctified, where they are the manifestations of a sound piety burning deeply in the heart, where they are intimately connected with the pure and elevated graces of a devout and humble spirit, that we can consider them as the sure and adequate evidences of christian character."

Many blessings

Love of the World...

is enmity to God. The next few posts will excerpt the sermons (and explore the brief life) of John Emery Abbot .
My devotions this morning began in my favorite book of the Bible, James (Chapter 4.)

"Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God. Or do you suppose it is to no purpose that the Scripture says, "He yearns jealously over the spirit that he has made to dwell in us"?"

And this from JEA's

"A WORLDLY TEMPER UNFAVORABLE TO THE CULTIVATION OF PIETY."

"There is another christian disposition utterly irreconcilable with a worldly temper. " If any man love the world, the love of the Father is not in him." The formation of pious dispositions, like that of all others, is gradual, and is the result of all continued care, attention, and labor...We need minds, composed, undistracted, and serious.
Is not devotion to the cares or the pleasures of life, fatal to that mental serenity, that devotional seriousness, in which alone the inclination or the capacity exists, of attending to the manifestations of God's character, in such a manner as shall awaken us to a love of him ?...To maintain the love of God, the good impressions which may at any time have been given, must be watched over, deepened, and enlivened, by frequent and long continued reflection.
But this is not all. Attachment to the world has an immediate tendency greatly to impair, if not gradually to destroy, the moral sensibility, so far as devotional feeling is concerned...An unceasing attention to worldly business, by withdrawing our regard from religious truths, by rendering us averse to serious and continued contemplation, and by occupying our minds with the scenes and objects of time and sense, thus impairs the sensibility of our hearts, and renders it difficult, if not at last impossible, to awaken them to lively or permanent feelings of devotion.
In the last place. Love of the world is the source of the most fatal passions, and most trying temptations. To that fountain of bitterness, we may trace most of the envyings and jealousies, hatreds and animosities, which have blasted at once the characters and happiness of individuals, and turned the peace and mutual confidence of society to discord and distrust...Christians—in all this, you see the effects of a love of the world. We, too, betray the cause of our Master, and render all that he hath done for us, vain, when we suffer the world to gain possession of our hearts, and in our pursuit of its business or its pleasures, neglect to form that holiness and spirituality of character, which his teachings, and example, and death, all were designed to urge us to acquire."

Blessings