Sorrows of the Sanctified Life

There is some reason to believe, that those, who love most, will suffer most; that those, who are the strongest in the Lord, will have the heaviest burden to bear.

They are afflicted in view of the condition of the Church. With all disposition to be grateful for what amount of piety there is, and also to make all due allowance for the deficiencies that exist, they perceive and cannot help perceiving, that the Church is, to a considerable extent, in bondage. They see very distinctly, that she lives far below her duties and privileges; those duties and privileges to which her God calls her. It is their sympathy with the Divine mind, as well as their sorrow for the Church, which affects them. How can they possibly be without grief, in view of the insulted honor and the disregarded beneficence of the God whom they love? And if this were possible, as it certainly cannot be, how is it possible for them to refrain from weeping, when the Church, for whom their bleeding Savior has purchased garments of light, voluntarily walk in sordid and defiled habiliments?

Engage in the Work of Human Redemption

It is a matter of gratitude, however obvious may be the delinquencies of Christians, that something of the true spirit of Christ still lives. This spirit has developed itself with increased truth and energy in more recent times. The remark is often made, and there seems to be a foundation for it, that the commencement of the present century was the commencement of a new and better series of ages. The closing years of the last century were signalized by the prevalence of infidelity, and by crime and violence, almost unexampled. In the extremity of those sufferings and sorrows, which were the natural result of their infidelity, men began to look to God, and to believe in him as alone able to give them help. An increase of faith naturally inspired love; and the new series of ages has been honorably distinguished by deeds of benevolence.

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.

God Is the One True Source of Knowledge

There is and can be but one true source of knowledge. Man, who possesses only what is given him, is unable to originate knowledge from himself. He can have no true knowledge, no true wisdom, but that which comes from a divine source. The great Author of his powers, it is true, has given him instruments of perception, comparison, and reasoning, with which he can apply to the original fountain or ocean of truth, which exists in God himself. Through these instruments knowledge is conveyed from the source to the recipient. And it is not more true that the helpless infant derives its nourishment from the bosom of its mother, than that the soul, which is in full union with God, receives the nutriment of knowledge from God. All that such an one has to do, in securing this result, is to pray that God will direct the instruments he has made; — believing that he will do so in behalf of the souls who have given themselves fully to him, and who have faith. God will not do this for the soul which has not laid itself upon his altar. Give thyself to God, therefore, without reserve, and in the exercise of a childlike confidence, and he, who has promised to teach men, will not fail to impart true wisdom.

It is in this state of things,— the state in which man is united with God in wisdom,— that we find the truth of that interesting passage of Scripture, "The secret of the Lord is with them that fear him, and he will show them his covenants." [Ps. 24:14] No longer a God afar off; he assumes a  position of friendship and intimacy, and converses with them, as it were, face to face. By secret intimations, which are not the less true for being silent, he explains the doctrines of righteousness, and shows the signs of his coming.

And, we may properly add, it is in this state of things that we find one great ground of encouragement and hope. Knowledge is power even on human principles, and when it is infused more or less with human error. What, then, shall be the power of God's people, when it shall be said of them, in the language of the prophets and of the Saviour, "And they shall all be taught of God" [John 6: 25.] "I will give you a mouth and wisdom," says the Saviour in another place, "which all your adversaries shall not be able to gainsay nor  resist." [Luke 21: 15.]  True it is that the voice of mere human wisdom, when assuming an adverse position, has but little power against the voice of God speaking from a holy heart. And when the heart of the church shall become holy, so that the voice of the church shall be synonymous with a declaration from the God of the church, then shall the deaf hear and the unbelieving be convinced.

— A Treatise on Divine Union (1851) Part 3, Chapter 5.