True Reason is God's Highest Thought

Not unfrequently the Christian says, as if conscious of his inability to stand firm in the great battle of thought, and willing to find the first refuge that presents itself, that the religion of Christ, standing on a basis peculiar to itself, may be regarded as above and beyond reason. I confess that I hesitate in the acceptance of such expressions. So far from this being the correct view, there is a sense undoubtedly, in which it may be affirmed without presumption, that there is nothing above reason; neither God nor the creatures of God; neither men nor angels; neither finite nor Infinite. If it be admitted that God exists, it is still true, that he is not available to us as an existence, and is not known to us as an existence, and his existence cannot be logically affirmed and accepted, except through the instrumentality of perception and reasoning. If indeed by reason be meant that sad semblance of reason, which by its own action is separated from, and is not enlightened and aided by contact with the everlasting truth; in other words, that form of reason or semblance of reason, which in being separated from the great Source and Guide of all our faculties is perverted by ignorance, prejudice, and passion, then the matter presents itself in another aspect, and is entitled to another answer. But reason in the true sense, reason in the greatness of its intuitional, as well as its relational and inductive movement, reason such as God is able to incarnate inspirationally in the thought and intellect of man, has nothing above it. True reason is God’s highest thought; it holds a position which it cannot change; it sustains an office which it cannot abnegate; and the whole universe is not only dependent upon it for its revelation as an object of knowledge, but in all its coming progress accepts its aid, and marches in harmony with it.

— Absolute Religion (1873), Chapter 1.

The Religion of Christ is the Absolute Religion

The religion of Christ, which is only another name for the principles involved in the teachings of Christ, is the Absolute Religion; because having incarnated itself in Christ and thus shown its divine beauty in the human form, it henceforth belongs to man, not perhaps in the temporary and changing incidents of his history, but to man in his essential and universal nature, and therefore is the religion of humanity. The religion of Christ is the Absolute Religion because, though it may be said in its personal applications to grow up and to put forth the buds and flowers of feeling, the rich and beautiful experiences of emotions and affections, it nevertheless has its root in the deepest thought, and is both grounded in, and harmonizes with, unchangeable intuitions. The religion of Christ is the Absolute Religion, though man is its object, and is also, in the exercise of his powers of perception and reasoning, the appointed and necessary instrument of its development, yet being founded in the nature and constitution of things, and thus being beyond measurements of time, it synchronizes with God himself in its origin and continuance, and goes step by step with the divine authority in the assertion of its universal empire.

— Absolute Religion (1873) Chapter 1.

The Strictness of the Law of Providence

We may, perhaps, deduce an illustration of the strictness of the law of Providence from the law of nature. We all know that if our action — that of the husbandman, for instance — does not conform to the law of physical nature, it has no reward, but is the occasion of loss. Accordingly, we never exhibit the folly of scattering our wheat and corn on the frozen clods of autumn and on the snowbanks of winter, because we know that it is entirely useless, and worse than useless, to anticipate, as we should thus do, the preparations of nature. Whatever we may do, we shall always find, if we would do it with any good results, that God must go first, and strike the first blow. Our business is, both in connection with the works of nature, and in morals and religion, to act concurrently, to follow him, and, without running before him, to strive to be co-workers with him. It is with this great practical religious principle in view, that the Saviour says, "Give not that which is holy to the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you." It is this principle, also, which is the foundation of the important remark of the apostle in his epistle to the Romans, " Let not, then, your good be evil spoken of." [Rom. 14: 16.]

We return therefore, to the great truth, which we wish to be left deeply impressed upon the mind; namely, that we can neither do good nor evil, irrespective of the law of Providence, without incurring guilt, and without experiencing a painful retribution. And this retribution, although it may scarcely be noticed at first, and although it may be delayed for a long time, is as certain and irresistible, with the single exception of cases of timely repentance, as the existence of God himself.

Even the man who stands in the divine order, and is a co-worker with God, is not, in the present state of things, exempt from trouble. Perhaps it is for this very thing God has placed him where he is; namely, that sorrow, in its various forms, that rebuke, and evil-speaking, and loss of earthly goods, and other temporal evils, may come upon him, and, in the fire of their consuming contact, destroy the dross that still adheres to his soul. But standing, as he does, with God before him as his guide, and therefore in the way of God's appointment, he will in the end come off victorious. But, for him who stands out of the divine order, and who opposes the weak shield of human strength to God's irreversible arrangements, there is no help. The chariot wheels of the Almighty will pass over him and grind him to powder.

— A Treatise on Divine Union (1851) Part 6, Chapter 3.

Good Intentions Must Still Respect Providence

It  should never be forgotten, that a good motive, however kindly and highly it may be appreciated, does not constitute a right action in the strict sense of the term, unless the action can be spoken of and regarded as right in the circumstances actually existing. It is a very important principle, therefore, especially in its connection with the higher forms of religious experience, that we ought with care to watch over even our good desires, and to bring them under a strict regulation. Our good desires, our good intentions, will not save ourselves or others from evil, if we contemplate and carry into effect objects which are out of the divine order.

A monarch, for instance, in the largeness of his heart, proposes the immediate and entire liberation of his people, notwithstanding they are obviously unprepared for it. But in thus doing an act, which, under other circumstances, would be highly commendable, he only places in the nation's hand a sword to be plunged into its own vitals. His good intentions will not shield him from responsibility. Subjecting his benevolence to the dictates of deliberation and wisdom, he should have first made his gift, not to freedom, but to the preparation for freedom.

And these remarks will apply, not to one merely, but to all the purest and holiest affections of our nature. Such affections are always good and commendable in themselves; but in the manner and degree of their exercise, they are necessarily subjected to the law of time, place, and object. It is certainly commendable and right, at all times and under all circumstances, to entertain feelings of kindness and compassion for those who suffer. But it is not commendable and right, at all times and under all circumstances, to attempt to relieve that suffering. And the reason is, that God, in his wise providence, has seen fit to impose suffering. Suffering, therefore, has its own, its appropriate work to do. And mere human pity cannot interfere with these providential intentions, without committing great error, and without experiencing a retribution on itself.

— edited from A Treatise on Divine Union (1851) Part 6, Chapter 3.

Good Intentions Which Violate the Law of Providence

If the providence of God has brought together a rich and a poor man, under such circumstances that it becomes the duty of the rich man to aid the poor, and he refuses to do it, it is impossible for him, in any way, except by sincere repentance, to escape the penalty of his wrong-doing. He will ask, perhaps, why he was bound to support or aid the poor man more than another? The answer is, it was not necessary that all should confer their benevolence at the same time; and the law of Providence, operating in connection with the existing facts in the case, made its selection, and the lot fell upon him. The fact that Providence had given him a particular location, involved also the assignment of a particular duty. In refusing to perform that duty, he has exposed himself to a penalty. When or where it will come, he cannot foresee; but its terrible advent is inevitable in its appointed time.

The Retributions of the Providential Law

There seems to be good reason for saying, that common opinion, founded upon the general experience, assents to the strictness and inflexibility of the action of physical laws. If a man, for instance, thrusts his hand into the fire, we have no doubt that he will be burned. If he plunges himself into the depths of the ocean, we are confident that he will be drowned. If he throws himself down a rocky eminence, we naturally expect that he will be dashed to pieces. The result, secured by known and inflexible physical laws is considered certain.

It may be added, that common opinion attaches the same idea of strictness and inflexibility to the action of laws instituted by civil governments. If a man, contrary to the laws of the land, takes another's property, it is generally regarded as a matter of certainty that punishment will overtake him. If a man strikes another, the law, without-regard to his position in society, or even his penitence, strikes him in return. Fines, stripes, stocks, prisons, show how inflexible is the arm of civil and criminal justice.

But it does not appear to be the common opinion that the retributions of the providential law are equally strict, equally inflexible. The tendency is, partly because its modes of operation are less obvious to the senses, to look upon Providence as a lenient master, who generally defers punishment, who punishes slightly at most, and sometimes not at all. But this is a mistake. The providential law is as strict in its operation as the others, and even more so. It is possible, certainly, that natural laws may be suspended in their operation, and may fail. The penalty of the civil and criminal laws may sometimes be evaded. But the retributions of the providential law, (a law modified in its application by the incident of existing facts and events, but always founded on the principles of eternal right and wrong,) can never be annulled, can never be escaped.

— A Treatise on Divine Union (1851) Part 6, Chapter 3.

Study God's Will in God's Providences

It is an important part of Christian duty to study God's will in his providences. We neither know how to act, nor how to feel, without a regard to them. This remark is sufficiently obvious in relation to action. It is hardly less obvious in relation to feeling.  For instance, a near friend dies, perhaps a  child, or brother. This is an event in Providence. The feeling appropriate to it is SORROW; but, when we consider that, being an event in Providence, it is an event ordered in divine wisdom, the appropriate feeling is not only sorrow, but sorrow mingled with acquiescence and patience. The law of Providence requires this modification of the feeling as strictly and as truly as the written law; so that we may lay it down as a principle, that the law of Providence must regulate, to a considerable extent, not only our outward acts, but our affections. It is Providence which places before us the objects we must love; and, what is more, it indicates the degree of our love, and the ways of its manifestation. And, on the other hand, the same Providence indicates to us the objects which should excite our disapprobation, and also the degree and manner of our disapprobation.

If we are in full harmony with Providence, we walk in all things humbly and softly, neither too slow nor too fast. The light which is imparted to us, is given moment by moment. And it is the true light, if our souls are so far renovated into the nature of Christ as to be in a disposition to receive it. It teaches us, not only to work FOR God, but, what is hardly less important, to work WITH God; — that is to say, in harmony with his own wise and benevolent plans.

Again, in acting in accordance with Providence, we do good without doing evil. No matter how desirable a thing may appear to be to us, if the law of Providence stands in our way, it cannot be done. There is, in such a case, what is called a moral, in distinction from a physical, impossibility, because the thing cannot be done without violating other obligations. Therefore, we are to do the good which we are called to do; in other words, we are to do the good which Providence allows and requires us to do; and then, and then only, we do good without doing evil. It is desirable that those who aim at the highest results in religion, should keep this in mind.

— edited from A Treatise on Divine Union (1851) Part 6, Chapter 2.

Moral Harmony With God's Providence

Things animate and things inanimate, things in space and things in time, things said and things done, all being and all action, in themselves and in their relations, in their rights and in their influences, form a part of the great system of the facts and arrangements of divine Providence. Man, and all the acts and all the sufferings of which he is the source and the subject, is placed in the midst of this great ocean; this great and moving flux and reflux of other men, and other acts, and other sufferings, and is required to be in moral harmony with it. It is this requisition, this rule, existing under these circumstances, which constitutes the providential law, —  a law operating from the external upon the internal; a law founded in infinite wisdom, just and inflexible in its requirements, just and inflexible in its retributions.

The law of Providence coincides with the law of the Scriptures. God, who speaks in Providence as well as in the Scriptures, cannot utter voices which, in their principles and claims, are discordant with each other. We may sometimes fail in our interpretations of the Scriptures; we may sometimes attach a meaning to them different from God's meaning; but when the declaration of God in the Scriptures is rightly understood, it will always be found to harmonize with his providential voice. If, for instance, he requires us, in his written law, to love our neighbor as ourselves, he has also arranged in such a manner the things and relations which constitute his providential law as to make the same requisition. And it will be found true, under the operation of the divine Providence, that man will and must suffer just in proportion as he comes short of that divine law of love. It will be the same in other similar instances.

— A Treatise on Divine Union (1851) Part 6, Chapter 2.

The Law of Providence

We cannot well understand and appreciate the doctrine of the law of Providence without some proper view of the mutual relationship and connection of things. It was a maxim of the Schoolmen, and is not less a maxim of nature, NIHIL EX NIHILO FIT. Everything, therefore, which exists, if it do not have an existence which is eternal and independent, must come from a common source. Consequently, there must be some common relationships, some common alliances.

And this is just as true of events which exist in time as of things which exist in place. It is true of everything of which it can be said, it is. If God calls into existence, or, in any way, gives rise to certain things and events and establishes them in their order, which, as a "God of order," he cannot fail to do, he necessarily gives to them their position, their relations, their rights, their influences. All these are theirs by the nature of the case. They do not make them of themselves, but have them, as it were, by inheritance. It is not easy to see how it can be otherwise. It is a matter of necessity, although we may properly make a distinction between things and events in some respects, that they should have their place and relations, their appropriate rights, their appropriate effects.

The True Rest

'Tis not in vain the mind,
By many a tempest driven,
Shall seek a resting-place to find,
A calm like that of heaven.

The weak one and dismayed,
Scarce knowing where to flee,
How happy, when he finds the aid,
That comes alone from Thee.

In Thee, O God, is REST;
Rest from the world's desires,
From pride that agitates the breast,
From passion's angry fires.

In Thee is rest from fear,
That brings its strange alarm,
And sorrow, with its rising tear,
Thou hast the power to calm.

— American Cottage Life (1850).