Casting Off the Broken Shield of Earth

It is, perhaps, a common idea, that humility implies weakness; and that lowliness of spirit is the same thing with spiritual imbecility. But this certainly is not a correct view. Christian humility, it is true, has nothing in itself; but it has much in God. In a word, it is the renunciation of our own wisdom, that we may receive wisdom from above; the negation and banishment of our own strength, that we may possess divine strength; the rejection of our own righteousness, that we may receive the righteousness of Christ. How, then, can it possibly be weak and imbecile, while it merely casts off the broken shield of earth, that it may put on the bright panoply of heaven?

— Religious Maxims (1846) XLII.

Walking in Humility

Where there is true Christian perfection, there is always great humility; a Christian grace which it is difficult to define, but which implies at least a quiet and subdued, a meek and forbearing spirit. Whatever may be our supposed gifts and graces, whatever may be our internal pleasures and raptures, they are far from furnishing evidence of completeness of Christian character without humility. It is this grace, which, perhaps more than any other, imparts a beauty and attractiveness to the religious life; and which, while  it  is blessed with the favor and approbation of God, has the additional efficacy of disarming, in a considerable degree, even the hostility of unholy men.  It has the appearance of a contradiction in terms, but is nevertheless true, that he who walks in humility walks in power.

— Religious Maxims (1846) XLI.

The Importance of Mental Tranquility

The divine life, which in every stage of its existence depends upon the presence of the Spirit of God, places a high estimate on mental tranquility. It is no new thing to remark that the Holy Spirit has no congeniality with, and no pleasure in the soul, where strife and clamor have taken possession. If, therefore, we would have the Holy Spirit with us always, we must avoid and flee, with all the intensity of our being, all inordinate coveting, all envying, malice, and evil speaking, all impatience, jealousy, and anger. Of such a heart, and such only, which is calm as well as pure, partaking something of the self-collected and sublime tranquility of the divine mind, can it be said, in the truest and highest sense that it is  a TEMPLE FITTED FOR THE INDWELLING  OF  THE HOLY GHOST.

— Religious Maxims (1846) XL.

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.

— American Cottage Life (1850).

Oh, Could I Rule My Erring Thought

Oh,  could I rule my erring thought,
Each wrong desire subdue;
And serve my maker as I ought,
And Thou would'st have me do.

Oh, could I discipline my mind,
To seek the heavenly goal;
Nor strive, in earthly things, to find
A treasure for the soul.

Then should my lips no more complain,
('Tis sin that makes my grief;)
But Thou, that givest ease for pain,
Would'st quickly bring relief.

Ascendant over time and sense,
My feet would upward move,
Protected by thy Providence,
Rejoicing in thy love.

— American Cottage Life (1850)

The Need of Atonement

Sin, under a perfectly just administration, can never be forgiven without an atonement. Mercy fails to be truly and beneficially exercised, when it fails, at the time of its exercise, to yield its homage to what is right. Hence the necessity of a mediator. We are taught, in many passages of Scripture, that Christ came into the world, that he was born, and died, in order that man's sins might be forgiven, and that God, in connection with forgiveness, might recreate the principle of faith, and restore him to sonship. "Behold the Lamb of God," said John the Baptist, "which taketh away the sin of the world." "Christ," says the apostle Paul, in the Epistle to the Galatians, "hath redeemed us from the curse of the law." And again he says, in the same Epistle: —"When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them  that  were under the law, that we might receive the adoption of sons." "Christ," says the apostle Peter, "also suffered for us, leaving us an example that we should follow his steps, who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live to righteousness: by whose stripes ye were healed." Isaiah, in one of the many prophecies which are understood to have relation to the Saviour, says, "Surely he hath borne our griefs, and carried our sorrows." And again, "The Lord hath laid on him the iniquity of us all." The word of God, whether we consult its history or its poetry, its prophecies or its precepts, is full of this great truth. So that the apostle Peter, when "filled with the Holy Ghost," had good reason to say to the rulers of the people and the elders of Israel, — "This is the stone, which is set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other, for there is none other name under heaven, given among men, whereby we must be saved." 

Prayer is the Measure of Love

It is a striking remark, ascribed to St. Augustine, that prayer is the measure of love. A remark, which implies that those who love much will pray much; and that those who pray much will love much. This remark is not more scripturally than philosophically true. It is the nature of love to lead the person who exercises this passion, as if were, out of himself. His heart is continually attracted toward the beloved object. He naturally and necessarily exercises, in connection with the object of love, the communion of the affections. And this, it will be readily seen, viz.: the communion of the affections, is the essential characteristic; and perhaps it may be said, the essence and sum of prayer. In acceptable prayer the soul goes forth to God in various acts of adoration, supplication, and thanksgiving; all of which imply feelings of trust and confidence, and particularly love to him who is the object of prayer. Accordingly he, who loves much, cannot help praying much. And on the other hand, when the streams of holy communion with God fail in any considerable degree, it is a sure sign that there is a shallowness and drought in that fountain of love, from which they have their source.

— Religious Maxims (1846) XXXIX.