Faith and Present Knowledge

Religious faith, like natural faith, exists, not perhaps in opposition to, but in distinction from present knowledge. That is to say, in the exercise of faith, we do many things both in nature and religion, of the results of which we do not possess, at the present time, any certain foresight. If faith did not carry us beyond the reach of our own understanding, beyond the line of human reason, beyond what we can now perceive, it would not be faith; and those, who might walk within the circle described by that measurement, could not be said to walk by faith, but by sight.

The daughter of a celebrated physician was once attacked by a violent and dangerous fever; but she exhibited great resignation and tranquillity. She said, she was ignorant of what might effect her cure; and if it were left to herself to prescribe, she might desire remedies which would be prejudicial. Shall I not gain every thing, she added, by abandoning myself entirely to my father? He desires my recovery; he knows, much better than I do, what is adapted to the restoration of my health; and having confidence, therefore, that every thing will be done for me which can be done, I remain without solicitude either in reference to the means or the result. — This was an instance of natural faith; believing without knowing; and entirely peaceable and tranquil, while trusting itself in the hands of another. Religious faith, in like manner, trusts itself in the hands of God; knowing nothing and enduring all things, in the full confidence that it will be well in the end.

— edited from The Life of Faith (1852) Part 1, Chapter 3.

Worldly Expectations for the Sancified Life

It is sometimes the case, that those, who are seeking sanctification, anticipate results which are more accordant with human wisdom, than with the ways of divine Providence. They say, "make me clean, and I shall have UNDERSTANDING. Sanctify me, and I shall be made STRONG." Such anticipations, which show that the heart is not yet delivered from its worldliness, are not confirmed, in the sense in which they now exist in the mind, by their subsequent experience. When sanctified, as they are thoroughly emptied of self, they have neither wisdom nor strength of their own. They know not what to do, nor how to do it. They abhor the idea of placing confidence in themselves, and find they must apply to the Savior for every thing. They derive all from him. In the language of  Scripture, he is made to them "wisdom, and righteousness, and sanctification, and redemption; that, according as it is written, HE THAT GLORIETH, LET HIM GLORY IN THE  LORD."

— Religious Maxims (1846) XXVI.