The Love of the Cross

O Father! Let me bear the Cross,

Make it my daily food,

Though with it Thou dost send the loss

Of every other good.

Take house and lands and earthly fame;

To all I am resigned;

But let me make one earnest claim;

Leave, leave the Cross behind!

I know it costs me many tears,

But they are tears of bliss;

And moments there outweigh the years

Of selfish happiness.

The Cross is Love, to action given;

Love "seeking not its own;"

But finding truth and peace and heaven,

In good to others shown.

The Cross doth live in God's great life,

In Christ's dear heart doth shine;

And how, without its pains and strife

Shall God and Christ be mine?

— Christ in the Soul (1872) XXVIII.

Do Right

Go boldly on. Do what is right;
Ask not for private ease or good;
Let one bright star direct thy sight,
The polar star of rectitude.

Go boldly on. And though the road
Thy weary, bleeding feet shall rend,
Angels shall help thee bear thy load,
And God Himself thy steps attend.

Do  RIGHT.  And thou hast nought to fear;
Right hath a power that makes thee strong;
The night is dark, but light is near;
The grief is short, the joy is long.

Know, in thy dark and troubled day,
To friends of truth and right are given,
When strifes and toils have pass'd away,
The sweet rewards and joys of heaven.

— Christ in the Soul (1872) XXVII.

 

[CHRIST  IN  THE SOUL, is an expression, embracing all the mental or spiritual elements, which constitute the Christian character. It includes, therefore, the sentiment of rectitude, the soul's law of right, as well as the strictly religious affections.] 

The Life of Nature

The life of nature is no other than the life of the soul, deformed, perverted, and poisoned in all its extent, in its fountain and its streams, in its root and its branches, by an influence disseminated from the inordinate action of the principle of self-love. And it is easy to see, as implied in this statement, that the love of God, which is the true corrective of this contracted and pernicious influence, is banished and shut out from the mind that is under its unholy power. It is not possible that the love of God should dwell in a heart where self-love is supreme. So that the life of nature is not only the life of self; but it is a life, which, in being filled with self, is necessarily destitute of God; and which, in seeking nothing but its own ends, overlooks all other claims, and despises that true happiness and true glory, which are found in God alone. With a life originating in a root so evil, and bearing fruits so baleful, a life which deliberately chooses human weakness and error for its basis, instead of the divine strength and wisdom, it is certain that a holy soul can have no kindred spirit of feeling and no union of effort. On the contrary, it is the part of holiness, as an active and indwelling principle in the heart, to meet it, to search it out, contend with it, destroy it. This is the great practical warfare. Having been freely justified and forgiven in the blood of Christ, Christians can do no less than clothe themselves for this battle, and contend step by step, and with divine assistance slay to its very root a life so polluted in its origin and its results, in order that they may receive, enjoy, and perfect the life of God.

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

Selfishness is Morally Wrong

But there is another view of the principle of self-love, or the natural desire of happiness, which requires our attention. We refer to that inordinate and unsanctified modification of it, which, in order to distinguish it from a properly regulated and sanctified action, is denominated SELFISHNESS. Whatever may be true of the properly regulated desire, it is certain that selfishness is morally wrong, and can never be otherwise than wrong. In a certain sense, I think we may truly say, that we find the root and center of all moral evil in selfishness; meaning by the term here, the inordinate action of the principle of self-love. It is true, that other principles of our nature are susceptible of an inordinate action, and that such obliquity of action always implies guilt. But there seems to be ground for saying, that the inordinate action of other principles results from the inordinate action of the principle of self-love. From this strong root of evil, an influence goes out, which is not more virulent than it is pervasive; and which, by a secret insinuation of itself in every direction, at length reaches and poisons every part of the mind. Examine, for instance, the social propensity, which is a principle good in itself, and we shall find, that, stimulated by a secret influence from the pernicious root of selfishness, it will often become inordinate and evil. The same may be said of the principle of curiosity; a principle entirely innocent in itself, and very important; but which, when unrestrained by sentiments of right and. duty, becomes divergent and capricious in its applications, and insatiable in strength. I think we may reasonably assert, that every active principle of our nature, even those which are embraced under the head of the benevolent and domestic affections, and which are so amiable and beautiful when free from contamination; are liable to be perversely affected by an evil influence going out from this source.

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

Self Love and the Desire for God's Glory

But whatever love we may be permitted to exercise for ourselves or our fellow-men, the obligation still remains of loving God, as the Scripture expresses it, with "all our soul and heart and mind and strength." It seems to be generally agreed, that nothing short of the power of our whole being will satisfy the obligations and claims of divine love. And here it becomes necessary to consider briefly the relation, which self-love or the desire of our own happiness sustains to the desire of God's glory, and the consistency of the one with the other. This is a topic of no small importance; and perhaps it may be added, that it can hardly be supposed to be easily understood, without the aid of some degree of personal experience.

The doctrine on this subject, which seems to us to be a correct one, is this.

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.