Resignation to Providence

There is one great principle, existing in connection with the higher forms of religious experience, which is worthy of special notice; and which may possibly throw light upon, and may help to explain some of the statements, which have now been made. It is a principle which it is hard for the natural mind to receive, and which it is hard for any mind to receive, in which the natural life remains in much degree of strength. It is this. Every thing which occurs, with the exception of sin, takes place, and yet without infringing on moral liberty, in the divinely appointed order and arrangement of things; and is an expression, within its own appropriate limits, of the divine will. And consequently, in its relations to ourselves personally and individually, it is precisely that condition of things which is best suited to try and to benefit our own state. 

On a moment’s reflection, it will be seen that this important principle raises us at once above all subordinate creatures, and places us in the most intimate connection with God himself. It makes the occurrences of every moment, to an important extent, a manifestation of God’s will, and consequently, in every such occurrence it makes God himself essentially present to us. 

Every event, coming within the range of our cognizance, necessarily brings God and our souls together. And it naturally follows from this view, that every thing which takes place, whatever it may be, inasmuch as it is a revelation, within its appropriate limits, of God’s presence and God’s will, should be met in the spirit of acquiescence, meekness, and entire resignation. 

But it is impossible, as it seems to us, to possess that humbled and acquiescent state of mind, which is requisite to meet God as he thus manifests himself, moment by moment, in his providences, without faith. 

It is the nature of unbelief to look at every thing in the light of second causes, which necessarily excludes God from any present and immediate agency. Faith restores God to events, and makes him present in all things that take place. Faith identifies every thing with God’s superintendence, and makes every thing, so far as it is capable of being so, an expression of his will, with the exception already mentioned, viz., of sin. And even in regard to this, faith proclaims the important doctrine that sin has, and ever shall have, its limits; and that Satan, and those who follow him, can go no further than they are permitted to go. 

To say, therefore, that a man is entirely acquiescent in the will of God, and is united in the will of God, is nearly the same thing as to say that he is a person of strong faith. There is a difference, it is true. Nevertheless, strong faith, or rather assured and undoubting faith, cannot fail to be followed by this state. Such faith not only makes God present in every thing, but works in us a disposition to regard him in every thing, and to submit to him in every thing.
 

— edited from The Life of Faith, part 2, Chapter 5.

Subjection to Natural Events

We should also keep our wills in subjection to natural events. Such events are from God; and, in no case, should the human will act itself in opposition to them, whether they seem to be of greater or less consequence. How often are expressions of dissatisfaction and regret heard to fall even from those who have the reputation of being Christians, in view of natural events, which no one thinks of controlling. To one, the weather is too warm; to another, it is too cold. To one, there is too little rain; to another, too little sunshine. They thus wickedly unsettle the quiet of the spirit by forgetting that both the rain and the sunshine and all other natural things are God's; that they are all indications of the divine goodness, though given in different degrees; and that neither regrets nor wishes can make them otherwise than they are. It is important to check the rising feeling in all such cases; and, by a cheerful acquiescence, to harmonize the heart and the will with the arrangements of Providence.

And these views are the more important and urgent when we consider that sin, here and elsewhere, is measured, not so much by the occasion on which it exists, as by the spirit which is manifested in it.  It  may utter itself in a loud and fierce voice, or gently breathe itself out in the slightest wish, that the state of things were otherwise than it is. But in the latter case, as well as in the former, there is the element of rebellion; something, no matter how small it may be, which is not in entire harmony with God and the divine arrangements. In a word, there is sin. But this is not all. It is sin laying the foundation for other and higher sin. On the other hand, a cheerful acquiescence, in such cases as have been mentioned, is not only right in itself, but, by purifying the tendencies of the will, is laying the foundation for a better state of things in other cases of greater difficulty in all coming time.

— edited from A Treatise on Divine Union (1851) Part 5, Chapter 6.