Inward Suggestions and Outward Providence

We cannot, as a general thing, arrive at the true interpretation and import of the inward suggestions of the Holy Spirit, except by connecting them with, and considering them in their relation to God's outward providences.

What are we to understand by the providences of God? In answering this question, it does not seem to be necessary for any purposes we have at present in view, to go into the distinction which is frequently and very properly made, of the ordinary or common providence of God, viz; that which is exercised in connection with secondary causes and in the common course of things; and of the extraordinary providence of God, or that which is altogether out of the common way and has the nature of a miraculous operation. Saying nothing of extraordinary providences, we apprehend, that there is no ordinary or common providence of God of such a nature, as to exclude him from an actual presence and supervision in relation to all things whatever. It is enough for us to know that the hand of God, is either positively or permissively in every thing. In our apprehension, therefore, all events, (excepting such as involve the commission of sin, and even these are to be regarded as permissively providential,) are to be considered as providential in the positive sense of the term. In other words, whatever takes place, sin only excepted, is to be regarded as expressive, in some important and positive sense, of the will of the Lord. The controlling presence of the Almighty is there. God is in it. Certainly there is abundant foundation for this view. If God clothes the grass of the field, if not a sparrow falls to the ground without his notice, if the very hairs of our heads are numbered, how can it be otherwise? It seems to us, therefore, that every true Christian ought to see, and will see, God providentially and positively present, with the exception which has just been made, in the events of every passing moment.

The presence and agency of God, in his providences, is not an accidental thing; but is a result, which has reference to the divine wisdom and choice. What ever takes place, with the exception of sin, is not only a portion in the great series of events; but takes place in accordance with the well considered and divinely ordered arrangement or plan of things, Accordingly every thing, which takes place, indicates, all  things considered, the mind of God in that particular thing. And hence we may be said to reach, through the divine providences, a portion of the divine mind; and to become acquainted with it. We do not mean to say, that we possess, in respect to that particular thing, the whole of the divine wisdom; but we undoubtedly possess a portion of it, which is unspeakably valuable.  To some extent certainly, it can always be said, that God reveals himself. That is to say, he reveals his mind and will.

— edited from The Interior or Hidden Life (2nd edition, 1844). Part 3, Chapter 2.

Rest Cannot Be Found in Anything Short of God

The soul is not happy, which is not at rest. But the soul can never have true rest, which places its confidence in anything short of God. Mutability and uncertainty are characteristics of every thing which has not God in it.

— Religious Maxims (1846) CLXVI.

Find Wisdom Where You Are

If we wish for practical religious wisdom, we must find it where we are, that is to say, at the present time and in the present place; because it is the present time and the present place, which furnish us with the facts of God's providence, independently of which it is impossible for us to form a correct estimate of truth and duty.

— Religious Maxims (1846) CLXV.

Enduring the Evil Opinions of Others

Nature bleeds, when our reputation suffers from the evil opinions of our fellow-men; but the true and only infallible balm for this wound is the consciousness that we have done those things, for which our fellow-men blame and distrust us, with a single eye to the divine glory.

— Religious Maxims (1846) CLXIV.

The Dangers of Neglect and Infidelity

It  is an easy thing for the holy soul, however high the state of its advancement, to separate itself from the condition of present acceptance and communion. Nothing more is wanted to bring about this deplorable result, than the least intentional neglect, the least known and deliberate infidelity.

— Religious Maxims (1846) CLXIII.

Faith is Calm Where Reason is Confounded

During some years past, there have been great changes and perplexities in nations. All the positions of society have been reversed; problems have been started which affect the basis of civilization; governments have been overturned; the low have been elevated to places of power; and the great have been driven into exile or cast into dungeons. The man of the world reasons; politicians gather up the letters of history, and try to spell something which will disclose the mysteries of the future. But God keeps his own counsels. The wheels of his vast government move on. But he who trusts in God is not troubled. His belief in the Creator harmonizes and triumphs over the confusions of the creature. And faith is calm, where reason is confounded.

Thou who seekest the truth! Having exercised thy reason, till thou findest there is no peace in it, rest at last in the God of reason. Link the weakness of finite wisdom to the strength of Infinite wisdom. What thou knowest not, believe that God knows. Blindfolded to the future, nevertheless walk on, with God's hand to guide thee. And thus accept the fulness and strength of Infinite wisdom, which is pledged to all those who have faith, as a compensation for the deficiencies and weakness of thine own. God will work out problems for the humility of faith, which he hides from the confidence of unsanctified deduction. And thus the truly humble and devout Christian, who knows nothing but his Bible, will have more true peace of spirit than the unbelieving philosopher.

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 2.

The Vessel of Providence

There is a multitude of things which reasoning cannot resolve. All attempts to satisfy ourselves on such subjects must be attended with disquiet and anxiety. And the mind which is fully right with God, will not be likely to make such an attempt. The true wisdom is, to wish to know all that God would have us to know; to employ our perception and reasoning under a divine guidance, and to seek nothing beyond that limit. All beyond that we may properly and safely leave, knowing that all things work together for the good of those who love God.

We may illustrate our position, perhaps, by comparing ourselves to persons on a voyage. Providence is the vessel, if we may so speak, in which we are embarked, and in which we are borne on over the vicissitudes of our allotment, over the waves of changing time. The vessel, in a world like this, where good and evil are convicting, may be tossed with violence; but the mariners should be calm. Let the vessel float on. The winds and the currents are not accidents; but every movement of them, every rolling wave, every breath of wind, is under a divine control. The pilot is awake when he seems to sleep. The rest of God is not the rest of weakness or of forgetfulness, but the rest of security. And his work is not the less effectual and the less certain because it is done "without observation."  It is our business, when we have done all that he has commanded us, to leave the result with him, without fear and without questions.

The vessel which bore the Saviour over the sea of Tiberias, was tossed by the storm. His disciples came to him in great agitation, and called upon him for help. In quieting the raging of the tempest, he thought it a suitable occasion to rebuke them for giving themselves up so easily to the reasonings and fears of unbelieving nature. “And he saith unto them, Why are ye fearful, O ye of little faith!  Then he arose and rebuked the winds and the sea, and there was a great calm. But the men marveled, saying, What manner of man is this, that even the winds and the sea obey him?”

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 2.