Crucified Even To Our Virtues

When Satan cannot prevent our good deeds, he will sometimes effect his evil objects by  inducing  us to take an undue and selfish satisfaction in them. So that it is necessary, if we would not convert them into destructive poisons, to be crucified and dead even to our virtues.

— Religious Maxims (1846) CXX.

The Sovereign Will

"Thou hast  a mighty arm;  strong is  thy hand, and high is  thy  right  hand." Psalm lxxxix.  13.

There is one ruling power, one sovereign will,
One  sum and center of efficiency.
'Tis like the mystic wheel within the wheel
The prophet saw at Chebar. Its decree
Goes from the center to the utmost bounds
Of universal nature. Its embrace
And penetrating touch pervades, surrounds
Whate'er has life or form or time or place.
It  garnishes the heavens, and it gives
A terror and a voice to ocean's wave.
In all the pure and gilded heights it lives,
Nor less in earth's obscurest, deepest cave.
Around, above, below, its might is known,
Encircling great and small, the footstool and the throne.

— American Cottage Life (1850).

The Millennial Day

"They  shall  not hurt nor destroy in  all  my holy mountain: for the earth shall be full  of the knowledge of the Lord,  as  the waters cover the sea."  Isa.  xi. 9.

Upon God's  Holy  Mountain all is peace.
Of  clanging arms and cries and wail, no sound
Goes up to mingle with the gentle breeze,
That bears its perfumed whispers all around.
Beneath its trees that spread their blooming light,
The spotted leopard walks; the ox is there;
The yellow lion stands in conscious might,
Beneath the dewy and illumined air.
A little child doth take him by the mane,
And leads him forth, and plays beneath his breast.
Nought breaks the quiet of that blest domain,
Nought mars its harmony and heavenly rest:
Picture divine and emblem of that day,
When peace on earth and truth shall hold unbroken sway.

— American Cottage Life (1850).

What is Life?

The question naturally arises in the inquiring mind what Life is? In answering this question, it is admitted that we may not be able, in consequence of its ultimate and primary position, to say what life is, in itself considered: but it will aid much in giving clearness to our conceptions, if we proceed to give concisely but distinctly some of its marks or characteristics.

1.—One of the marks or characteristics of Life, in its primary or ultimate sense, in distinction from anything of a subordinate or secondary nature which may sometimes bear that name, is, that it is without beginning. If the Life, meaning by the term what may be conveniently designated as the true or essential Life, could not be said to exist without a beginning, then it would be true, that there was a time, (namely, the time antecedent to its beginning,) when it had no existence: a doctrine, which would leave the universe for unnumbered ages without any life-giving principle. It is hardly necessary to say that this is a view which is inadmissible. And besides, if there was a time when the Essential Life did not exist, and afterwards a time when it began to exist, then, inasmuch as not having existed at first it could not have created itself, it must have been brought into being by another Life antecedent to it in existence. And if there was another principle of Life antecedent to it in existence, which was without beginning and had also by means of its higher and broader nature the power of developing existence in other forms, then that antecedent life was, and is, the Essential Life. Therefore it is reasonable to say that one of the marks or characteristics of Life, in the true and higher sense of that term, is, that it is without beginning.

Socializing as Christians

It is obvious, that the claims of society can never be allowed to go so far as to interfere with and prejudice the claims of religion at the very time of social intercourse. In other words, we should always so conduct, when we mingle socially with our fellow men, that we may be known as religious persons, not merely by special acts of religion, but in our general manner. And it seems to us, that this desirable result may be secured, in consistency with a suitable regard to modesty of deportment; Men generally possess a prompt and almost instinctive power of interpretation on the subject of moral and religious character. If we truly possess religion, they will see it and know it. There is a calmness and propriety of manners on the part of truly holy persons; a placidity of countenance; a freedom from exaggeration and over-urgency; a modesty, and a sincere good-will to others, whatever may be their characters; a conscientious regard for truth and justice; a forbearance under ill-treatment and injury; a seriousness which is the opposite of foolish talking and jesting; an interest in whatever has relation to the claims of virtue and religion, which, taken together, and aided perhaps by other indications not less favorable, furnish significant DATA to those who behold them; and which cannot fail to stamp the character as religious without the formality of a specific declaration.

— from The Interior or Hidden Life (1844) Part 2, Chapter 6.

Christians Socialize to do Good

The desire of society is natural; and the pleasure which results from it, when its object is secured, is oftentimes very great. But acting on religious principles, and with a view to God's glory, it is obvious that we must mingle in society, not only to enjoy happiness, but to do good and even to suffer.

If one motive with the holy person in mingling with society is to do good, we shall beware how we yield to our own choice. The life of nature would lead us to seek the company of the well informed, the wealthy, and the honorable; but the life of God in the soul, in connection with the safe rule of his blessed Providences, and in imitation of the Savior's example, will lead us among the poor and sick, the degraded and the sinful. But this is not all. We are not only called to do good in this way; but are sometimes called, as already intimated, even to endure and to suffer. When we mingle in society, we mingle with men; men, who are beset with many and trying infirmities, and who often show their weaknesses and errors, saying nothing of positive transgressions, both in manner and in language. As those, who seek to be wholly the Lord's, we are bound to endure the troubles, which result from this source, with entire meekness and patience. Not to bear meekly and patiently with those imperfections of others, sometimes greater and sometimes less, which we must always expect to encounter when we associate with them, would be a sad evidence of our own imperfection.

We are sometimes severely tried, even when we are in the company of truly devout and holy persons. Such persons may at times entertain peculiar views, with which we cannot fully sympathize; and may occasionally exhibit, notwithstanding the purity and love of their hearts, imperfections of judgment and of outward manner, which are exceedingly trying. These also are to be patiently and kindly borne with.

— from The Interior or Hidden Life (1844) Part 2, Chapter 6.

Solitary Communion with God as a Means to Regulalting the Social Instinct

The social principle, like others, may become inordinate in its action. In the natural life, in distinction from the regenerated or sanctified life, every thing runs to excess, in consequence of the prevalence of selfishness and the absence of the love of God. And thus the social principle, implanted originally for a good end, may become, as in point of fact it often does become, more or less excessive and vicious in its operation. In what way then, shall the discharge of the duty of social intercourse be regulated, so that the divine blessing may rest upon it? In reply to this question it may be admitted, that it is neither easy nor safe to lay down specific rules applicable in all cases. It is obvious that what would be right and proper under some circumstances, would be inexcusable under others. It is perhaps best, therefore, that the conduct of each individual should be left to be regulated by the decisions of a sound and consecrated discretion, made in view of the circumstances of each occasion as it arises.

In all ordinary cases, however, it may be safely said, that some portion of each day, and especially a portion at the commencement of the day, should be devoted to solitary communion with God. The soul needs the resources and refreshment of such seasons of sacred retirement, in order to put itself into a situation to meet those trials of its faith and patience, which are incidental even to social intercourse.— Nor is this all. We should also have seasons of special religious recollection, while we are acting in and with society, in which we may turn our thoughts inward and upward; to the state of our own hearts on the one hand, and to God as the true source of wisdom and support on the other. Many pious persons have found this practice very important to them. It is said of Fénelon, in connection with the numerous claims of society upon him, claims which he promptly met with admirable condescension and wisdom, that he nourished the inward divine life, even in the midst of such multiplied interruptions, by praying "in the deep retirement of internal solitude."

— from The Interior or Hidden Life (1844) Part 2, Chapter 6.