Chapter V - Prayer and Atonement
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material sense of things, gives hungerings and thirst-
material sense of things, gives hungerings and thirst-
ings after righteousness, because it reveals the perfect
Principle on which Life and immortality are won. A
wordy prayer may afford a sense of quiet and self-jus-
tification, but this makes the sinner a hypocrite. We
never despair of an honest heart, but those spasmodic-
ally face to face with their wickedness, and always
seeking to hide it, are the indexes that correspond not
with contents, the counterfeits of true manhood, that
hold secret fellowship with their own sins. Such are
spoken of in the scripture as whited sepulchres full of
uncleanness, "making long prayers," etc.
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If the author of much apparent fervor and many
If the author of much apparent fervor and many
prayers is sensual and insincere, what is the mental
comment of those understanding the science of being?
That if he had reached the standpoint of his prayer,
this would not be the case. If our silent thoughts
support the conclusion that we feel all the aspiration,
humility, gratitude and love they pour forth, this is
enough to know of our Christian estate, and it is greatly
wise not to deceive ourselves or others; nothing is hid-
den that shall not be revealed. Professions and prayers,
we regret to say, cover a multitude of sins. Chris-
tians rejoice that the secret beauty and bounty of their
being, though hidden from the world, is known to God;
self-abnegation, purity and Love, are a constant prayer.
It is the practice and understanding of our God-being
that gains the ear and right hand of Omnipotence, and
calls down blessings infinite. Trustworthiness is the
only foundation of faith; without a fitness for holiness
we shall not receive it, nor yield faithful adherence to it.
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"God is Love;" more than this we cannot ask; higher
"God is Love;" more than this we cannot ask; higher
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we cannot look; beyond this we may not go. To re-
we cannot look; beyond this we may not go. To re-
gard God a person that forgives or punishes sin, accord-
ing as His mercy is sought, or unsought, is to misunder-
stand Love, and institute prayer as the safety-valve for
wrong-doing. Do we ask Wisdom to be merciful to sin,
then "We ask amiss to consume it on our lusts;" and
to forgive sin without punishment, allows the sin to
multiply, and this is neither mercy nor Wisdom. A
magistrate may remit a criminal sentence; but this is
no benefit morally to the criminal, and has only saved
him from one form of punishment. The moral law that
alone is capable of justifying or condemning, still de-
mands man to go up higher, or meet the penalty of a
broken law that punishes to compel this progress.
Personal pardon of sin – and there is none other – for
Principle, never pardons sin, leaves man free to com-
mit anew the offence; if indeed he has not suffered
sufficiently from sin, to turn from it with loathing.
Truth entertains no pardon for error, but wipes it out
in the most effectual manner.
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Asking God to pardon sin, is a "vain repetition such
Asking God to pardon sin, is a "vain repetition such
as heathen use." Habitual goodness, is praying with-
out ceasing, in which motives are made manifest by the
blessings we bestow, whether these are, or are not ac-
knowledged, and attest our worthiness to be made
partakers of Love. We cannot pray aright, and believe
that God, who is the same yesterday and forever, is
changeable or influenced in the least by a mortal sense
of what man needs. He who is immutably right, will
do right, without being reminded of it; and the wisdom
of man is insufficient to select from God. We would
not stand before a blackboard, and pray the Principle