Confession and Repentance

Confession of sin is an important duty; but there is no true confession of sin where there is not at the same time a turning away from it.

— Religious Maxims (1846) CXVIII.

Singleness of Heart

The desires and affections should all converge and meet in the same center, viz., in  the love of God's will and glory. When this is the case,  we  experience true simplicity or singleness of heart. The opposite of this, viz., a mixed motive, partly from God and partly from the world, is what is described in the Scriptures as a double mind. The double minded man, or the man who is not in true simplicity of heart, walks in darkness and is unstable in all his ways. "If thine eye be SINGLE, thy whole body shall be full of light."

— Religious Maxims (1846) CXVII.

Same Things, Different Character

A holy person often does the same things which are done by an unholy person, and yet, the things done in the two cases, though the same in themselves, are infinitely different in their character. The one performs them in the will of God, the other in the will of the creature.

— Religious Maxims (1846) CXVI.

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

[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.]

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.

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.