Finding the Mind of God in Providence

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.

We proceed to remark again, and in connection with what has been said, that the providences of God are, to a considerable extent, the interpreters of the mind of the Holy Spirit. The mind of God, as it is disclosed in his providences, and the mind of the Holy Spirit, as it reveals itself in the soul are one; and consequently in their different developments from time to time can never be at variance, but will always be in harmony with each other. And not only this, they have a relation to each other, which is mutually and positively illuminative. They throw light, the one upon the other. Certain it is that the mind of the Spirit, in all cases of mere practical action and duty, cannot, as a general thing, be clearly and definitely ascertained, except in connection with providential dispensations. Such dispensations are the outward light, which corresponds to and throws a reflex illumination upon the inward light. And this is so general a law of the divine operation, that persons, who are truly led by the Spirit of God, are generally and perhaps always found to keep an open eye upon the divine providences, as important and true interpreters of the inward spiritual leadings.

And accordingly we find the following expressions in the Life of Madame Guyon. "My soul could not incline itself on the one side or the other, since that another will had taken the place of its own; but only nourished itself with the daily providences of God." And again, "the order of divine providence makes the whole rule and conduct of a soul entirely devoted to God. While it faithfully gives itself up thereto, it will do all things right and well, and will have every thing it wants, without its own care; because God, in whom it confides, makes it every moment do what he requires. God loves what is of his own order."

Hardly any thing, in the conduct of the divine life in the soul, is more important than thus to keep an open and faithful eye upon the arrangements of divine providence. Until the divine intimations within are cleared up and illustrated by the subsequent openings of Providence, it seems to me to be the duty of Christians to remain in the attitude of patient expectation, and of humble and quiet faith. It is true, we may already be possessed of the inward voice, the declarations of the Spirit in the soul. But these inward intimations, taken by themselves,  may, in many cases, be very obscure. And so long as we do not satisfactorily know the information involved in them and the issues to which they lead, it is obviously a duty to keep looking upward, in a childlike simplicity and faith, for those further developments, which the openings of Divine Providence may impart.

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

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.