T
here 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.
Reflections on 
