People Should Seek Their Own Highest Good

It is generally conceded both by theologians and mental philosophers, that a principle of self-love or a desire of personal happiness is implanted in man. As an implanted or connatural principle, it cannot, in its subordinated and legitimate exercise, be otherwise than right. In other words, when, in the pursuit of our own happiness, we have a suitable regard to the claims of all other beings, especially the Supreme Being, we cannot be otherwise than approved and guiltless in the view of conscience and of our Maker.

The command, that we should love our neighbor as ourselves, evidently implies, that the love of ourselves, in the sense of seeking our own happiness so far as is consistent with the happiness and rights of others, is admissible. Hence men are properly directed and encouraged to seek their own happiness. It is proper even to direct and encourage them to seek religion for the sake, (not for the exclusive sake, but still for the sake,) of their own happiness. In seeking religion, in other words, in seeking the restoration of the mind to God, there can be no doubt, that one legitimate motive may be the desire of our own highest good. It is certain that this is one of the motives, calculated ultimately to lead men in a religious course, which is not unfrequently addressed to them in the Holy Scriptures. "There is not," says Dr. Wardlaw, "any part of the Divine Word, by which we are required, in any circumstances, to divest ourselves of this essential principle in our constitution. That Word, on the contrary, is full of appeals to it, under every diversity of form. Such are all its threatenings, all its promises, all its invitations."

— edited from The Interior or Hidden Life (1844) Part 2, Chapter 5.

Regulation Not Destruction

It is a more difficult thing and requires more reflection and more religious principle to regulate the appetites and propensities, than it does to destroy them. And while the work of a holy regulation is to be regarded as a more difficult work than that of destruction, we may add, that it is undoubtedly more acceptable to God; although it is probably less calculated to attract notice and to secure celebrity. God expects us to do what he requires us to do; and to attempt to do more, or do otherwise than He requires, can result only from a mistaken judgment or from perverse intentions.

— The Interior or Hidden Life (1844) Part 2, Chapter 4.

Human Tendencies to be Sanctified Not Destroyed

It is certainly not too much to say, that we are accountable to God, strictly and fully accountable, for the exercise of the social feelings, for the exercise of the principle of curiosity or the desire of knowledge, and of other propensive principles, as well as for the indulgence of the appetites, or the exercise of any other inward act or tendency, of which we are susceptible. And accordingly it cannot properly be said, in the full sense of the terms, that we live in Christ, or that "Christ liveth in us," while any of these principles retain an unsanctified influence. They do not require to be destroyed; but it is obvious, that they must be made holy.

True Rectitude

"And herein do I exercise myself, to have always a conscience void of offense toward God and toward men." Acts xxiv. 16.

What constitutes the true nobility?
Not wealth, nor name, nor outward pomp, nor power,
Fools have them all; and vicious men may be
The idols and the pageants of an hour.
But 'tis  to have a good and honest heart,
Above all meanness and above all crime,
And act the right and honorable part
In every circumstance of place and time.
He, who is thus, from God his patent takes,
His Maker formed him the true nobleman;
Whate'er is low and vicious he forsakes,
And acts on rectitude's unchanging plan.
Things change around him; changes touch not him,
The star, that guides his path, fails not, nor waxes dim.

— American Cottage Life (1850).

The Blessed Name of Christ

"If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you. On their part he is evil spoken of, but on your part he is glorified."  I Peter iv. 14.

Whate'er our griefs in life, whate'er in death,
If doomed perchance to feel the martyr's flame,
Still, with our last and agonizing breath,
In joy will we repeat Christ's precious name:
Oh! there's a magic in that glorious word;
No other has such power; the mighty voice,
From senatorial lips and patriots heard,
Can ne'er like this enkindle, rouse, rejoice.
For Christ's dear name the saints, without a groan,
In times of old met death upon their knees;
For Christ's dear name the lonely Piedmontese
Down headlong o'er the crimson rocks were thrown.
That blessed name gives hope and strength and zeal
That sets at nought alike the flood, the fire, the steel.

— American Cottage Life (1850).

Our Choice or God's?

It  is a sign that our wills are not wholly lost in the will of God, when we are much in the habit of using words which imply election or choice; such as, I want this, or I want that; I hope it will be so and so, or I hope it will be otherwise. When our wills are lost in the will of God, all our specific choices and preferences are merged in God's preference and choice. The soul truly loves the arrangements of God, whatever they may be. In regard to whatever is now, and whatever shall be hereafter, its language is, "Thy will be done."

— Religious Maxims (1846) CXV.

Don't Dwell on the Failings of the Church

It is not safe to dwell upon the failings and weaknesses of the church, without at the same time dwelling upon the resources and goodness of God. In the exercise of a humble faith we must connect the greatness of the remedy with the virulence of the disease. Otherwise we shall promote the plans of our great enemy by falling into a repining and censorious spirit; a state of mind which is equally injurious to ourselves and offensive to our heavenly Father.

— Religious Maxims (1846) CXIV.