Beloved Brethren, WE are at this time to enter on the interesting inquiry, "How may we know the will of God by the dispensations of his Providence?" To understand this subject aright, is an important part of wisdom. In order, therefore, to bring the question to a regular solution, and to afford some useful instructions to the serious and conscientious inquirer, let us first consider what we are to understand by Providence. According to the definition given in our catechism, we consider it to be "God's most holy, wise, and powerful preserving, and governing all his creatures and all their actions" -- To which we add, -- by those common regular laws, which operate in the course of nature. It is therefore distinguished from Creation, Redemption, the spiritual operations of Grace, and Miracles. But it comes under the direction of Jesus Christ as Mediatorial King, to whom all power in heaven and earth is committed, and is directed with a special regard to the purposes of his grace.
The will of God may be discovered in dispensations of Providence, by the blessings it bestows, the judgments it inflicts, and the directions it affords. First. When the bountiful hand of Providence confers favours on the children of men, it is to manifest to them the Divine benevolence. Rational creatures are accountable to God for every blessing conferred on them; and as the hand of Providence is often liberal both to the righteous and the wicked, it requires our most serious observation, to know the will of God in this apparently promiscuous distribution of blessings. It would seem reasonable to suppose, that an unerring hand would bestow the greatest blessings on those who are most approved; but we find clear proof to the contrary in what respects an abundance of the good things of this world. For how often do we see the most impious transgressors abounding with the bounties of Providence. "They have more than heart could wish;" they heap up wealth and enjoy it from generation to generation; and they are often honoured with stations of authority and power. -- Shall we therefore conclude from these gifts of Providence, that those on whom they are conferred, are the favourites of God, and that they are tokens of his grace towards them? Certainly not: but these blessings are loud calls to gratitude and obedience; and if they are not obeyed, they will at last speak louder than thunder to the impious rebel who having much bestowed on him, makes no suitable returns to his, God. At some proper time it will be said respecting that unfaithful steward, "take from him what he hath -- all that he hath! whether wealth, health, knowledge, honour, power, reputation, or any thing else, which he has abused. I crowned him with privileges, he refused to improve them: bind himhand and foot and cast him into everlasting fire -- let him feel what it is to reject my calls, and to abuse my favours."But on the other hand, if the blessings conferred on us by Providence have filled our hearts with gratitude; if the voice of Providence has opened our ears to hear the voice of the Law; if we have been convinced of our unworthiness of the least of all the blessings so bestowed on us, and have obeyed the voice of the gospel by believing on the Son of God, and by giving up ourselves and all that we have to the Lord; then we have reason to believe they are tokens of his peculiar favour, and that they are given to us for special purposes of grace, both to ourselves and others. Do we possess much of the good things of this life, and are the poor near our doors in distress? Do benevolent institutions, or the treasury of the house of the Lord require our aid? Here is a plain intimation of the will of God. Are we blessed with health and activity, and do the infirm stand in need of our assistance? This amounts to a command of God, that we should afford them aid. Are we able to give a word of instruction or counsel to our fellow-creatures? We ought to be ready on all suitable occasions to, speak to them for God, and for their own good. Have we influence among our fellow men, or are we entrusted with authority? Providence directs that our influence and power should be used to the honour of God, and that we promote and honour those who honour him. Thus we may know the will of God by the blessings bestowed on us in the dispensations of his Providence.
Secondly. We may know the will of God by the judgments which his Providence inflicts. Judgments of whatever kind are the consequences of sin. And sin is a transgression of the Divine law. Where there is no law there is no transgression, and where there is no transgression there is no punishment. But God has given us his law, and men are sinners. All punishments are therefore judgments inflicted by Providence, to answer some wise purpose in the providential kingdom. Sometimes they are inflicted to shew the wrath of God against great transgressors; sometimes to chastise his own people, in order to teach them righteousness, and to make them remember their Redeemer. "Is there evil in the city -- and the Lord hath not done it?" Amos 3:6. and 4:9. -- "Then will I visit their transgressions with a rod, and their iniquities with stripes," Psalm 89:32. These judgments are sometimes more general, when a whole nation is overwhelmed with troubles; such very often was the case of the Israelitish nation. Sometimes they are more particular; such was the case of Job, when troubles rolled in like a flood upon him. And when one judgment follows close after another, so that they distinguish one person or family, from another, we may suppose there is some particular design in these judgments and afflictions. But as they are common to the righteous and the wicked, we are in danger of forming a wrong judgment of them, as did Job's three friends in his case. When the hand of Providence withholds, or takes from us, thecomforts or conveniences of life; or, when we are touched by affliction in a very tender part; if it drives us to God in prayer, and we are humbled under these afflictions, resigning ourselves and all that we have to God, then may we conclude that they were designed to chasten us in Mercy. But if we prove refractory under these dealings of Providence, and grow worse and worse, we may conclude they were designed to punish us as evil doers. So that we may know the will of God, in the judgments inflicted by Providence, according to the effect they have on us. Are we pursuing selfish schemes, or living in the neglect of some known duty, or under the guilt of some known transgression, and are the judgments of Providence in these circumstances pursuing us in various ways? Then may we conclude they are sent in order to stop us from sinning, or to urge us to comply with neglected duty. In other cases they may be considered as designed for the trial of our faith and patience.
But we now come to the third and last thing proposed for solving the query; that is, the directions afforded by the dispensations of Providence, for guiding us in the course of duty we should pursue. And before we enter upon this part of the answer, let us observe, that to understand the voice of Providence, we must have regard to the written word of God; for between the dispensations of Providence and the word there is a regular harmony or agreement. The law and gospel fully make known the general duty and happiness of man: Providence gives opportunities for performing those duties, exemplifies the truths there taught, and corroborates them by its dispensations. It also makes applications of them to individuals, by giving them qualifications to perform required duties, and by placing persons in situations which are favourable to the performance of them; and by smiling on just attempts to do the will of God, as well as by frowning on our unwise, imprudent, or unjust undertakings. Should it therefore he inquired what Providence directs respecting the matter and time of duty -- it may be readily answered, as has been in substance stated already: This direction is afforded when the knowledge of a duty, with ability and opportunity to perform it, is given. This will apply to the clearly inculcated and known duty of embracing religion, and becoming a member of the Christian Church. When providence, opens a door of opportunity for any person to become acquainted with a regular Church of Christ, so far has it pointed out the path of duty to such person. Here observe, brethren and friends, that Christ who is head over all things to his Church, has established it on such principles that we may say, in one point of view, the existence of the church depends on the will of individuals (which is saying much indeed) for there cannot be a society without the union of individuals; and should every individual refuse to unite, it would prevent the existence of Christ's Church and public worship among mankind.
This is what the Prince of Darkness and all his emissaries have aimed at in all ages of the world. But the great head of the Church has conquered its enemies, and sends his spirit down to men, to control their irregular passions, and make them willing in the day of his power, to comply with all his commandments. And in this respect, the propagation and continuation of the Church depend on none but Christ himself. By union with the Church of Christ, our best interests are promoted, and here all that we possess can be directed to the greatest advantage of our fellow men Providence, in giving us an opportunity to unite with the Church, directs us to offer ourselves to them for that purpose, that we may take an active part with them in the service of God. We acknowledge that every individual has a right to judge for himself where he should seek for membership; but when Providence directs to this duty, it is criminal for any one to refuse to perform it: yet great care ought to be taken in this case, to examine the doctrines and discipline of any religious society, in order that they who offer themselves may be assured they adhere to the rules of the gospel; for it cannot be supposed, that Providence directs men to unite in error and disorder. As the members of Christ's Church are endowed with such wisdom, as is requisite for judging of the qualifications of its members; therefore, if they judge favourably of the seeking soul, and encourage him to partake with them in their gospel union and fellowship, it may be considered as an additional direction of Providence, for performing this duty; the neglect of which must render a person guilty. Yet how many precious souls are there in this part if the christian world, who neglect this duty and deprive themselves of the great privileges and advantages which are connected with it? some from a jealousy over themselves, some through a natural timidity, and some through the temptations of Satan designed to deter them from performing the duty.
Providence may be considered as affording us direction respecting our station in life, and the general concerns of it, by its placing us, in some instances, in circumstances independent of our choice, and which we cannot alter without incurring guilt; in other instances, by enduing us with genius, capacity, and inclination, for particular employments; and by opening a way for our attaining them in a lawful and regular manner. On the other hand, whatever may be our inclination, supposed ability, or opportunity for entering on a station, or performing an action, we cannot consider them as directed by Providence, if unlawful, inconsistent with our solemn engagements, or belonging exclusively to the province of another.
Under this rule is comprehended that direction of the Apostle, "Art thou called being a servant, care not for it; but if thou mayest be made free, choose it rather." When labouring therefore under present difficulty, if no lawful way of deliverance is opened to us, we should consider the voice of Providence as directing us to accommodate our views and feelings to our circumstances, by bearing our trials with patience, and by performing the duties clearly pointed out by this disposal of things. Another part of this rule will appear important, when we consider how many persons, under an apprehension that they are divinely directed, are found undertaking employments for which they ate evidently unqualified; entering with ardour on what is certainly the charge and business of another; and neglecting their own positive duties of an ordinary nature, under the idea that they are called to perform something extraordinary.
The call of a person to the ministry, his settlement with a particular people, or performing ministerial labours among them, and his removal from one church or people to another, are subjects on which providential direction may be expected; and on which it should be earnestly sought. For though in these things there is a special direction of grace, to those who are truly the servants of God, there is also a concurrence of Providence. In the first instance, the possession of gifts and grace, with the call or approbation of the Church, must be considered as essentially necessary. And these must have a governing influence in the other instances also; for it is not to be expected that Providence will direct a person in a manner different from, or contrary to, the economy of grace, or the rules of the inspired scriptures. A person may be called to the ministry, who, though possessing the most essential qualifications, may yet be deficient in others of great importance; which deficiency may be removed by he use of rational means. In this case the direction of Providence appears to be to the use of those means in the first instance, that the impediment may be removed, or such useful qualifications obtained; especially when these means are placed within our reach. In this light, we apprehend ought young men among us, who are about entering on the ministry, and the churches who are about to send them, to consider the opportunity which Providence here affords, for their passing through a previous course of useful studies.
Observation and experience shew, that a person may have talents to be useful among one people, or congregation, but not among another, or only in a low degree; but mistake, intemperate zeal, and vanity, often prompt men to appear in the stations for which they are least qualified. Providence, if rightly regarded, will direct them to the place where they may be most useful. That correspondence, therefore, which exists between their capacity and that of their hearers, and between their mutual sentiments and feelings, maybe considered as affording the necessary, direction.
As a regard to our own support; and the comfort of a family, is both lawful, and requisite to a certain degree; so in a minister's settlement with a church, or removal from it to another an attention to this subject is proper; and the prospect of obtaining competent support, may be considered as included in the common direction of Providence: but the principal direction to be regarded, consists in the prospect which opens for most extensive usefulness to the kingdom of Christ; and this often takes place in situations where our temporal interests are not so likely to be advanced, as in others which may be presented to our view.
The settlement or removal of a minister may be considered, ordinarily, as more important than that of a private member of the Church; but the same principle governs in this as in the former case. A principle, we fear, too little regarded; temporal interest, pleasure, or fancy, determining men, rather than a conscientious regard to the cause of Christ. This disregard to the interest of Christ, and to the direction of Providence concerning it, we have no doubt, is a reason why many are disappointed in their hope of bettering their circumstances in the world by their removals and new pursuits; and on account of which, others, who gain wealth by the change, have leanness sent into their souls; or languish in their spiritual life.
As the blessing of divine direction is of unspeakably great importance to man, it should be our most serious concern to obtain it; For this purpose the events of Providence should be most carefully noticed & weighed; our views and motives should be strictly examined and regulated by the standard of duty; and our prayers should be offered up with sincerity and fervour for this direction; and for wisdom to understand it. Having conscientiously pursued these measures, we shall have much more reason to rest satisfied in the judgment e may form respecting providential manifestations of the will of God towards us, than we can possibly have in a neglect of them. And, which is still better, we shell have reason to hope that the direction will be in mercy and favour. We shall only add on this head, that in cases of public concern to the Church, of which the removal of members is not the least; duty, as well as prudence, directs that we should consult the wisest and best of our christian friends; who, we have reason to conclude, will in such cases assist us to understand the voice of Providence.
We shall conclude these observations with a word of exhortation; -- first, to those who are blest with superior mental endowments; stations of influence, health, activity wealth, or reputation. Consider we beseech you, that these prove real blessings, only, when they are improved to the glory of God, and the good of your fellow creatures: that they are given you for these important purposes; that your obligations to the Bountiful Giver are infinite; and that to him you must render a strict account for your enjoyment and use of them. In the right use of them, you will not only escape that heavy guilt and punish went which will overtake the abusers of them; but be the happy instruments of doing much good in your day and generation, both to the bodies and souls of men; and of advancing the glory of your God and Redeemer. The blessed consequences of which will attend you through life and follow you into the eternal world. Rouse your attention, therefore, to these important objects; consecrate your abilities to the noblest uses; and regard that direction of divine Providence, by which they may be most suitably applied and improved. We are happy in reflecting that there are some, who, having been eminently blessed with, the gifts of Providence, have proved themselves the faithful servants of God, and the friends of mankind, by their distinguished piety and beneficence. But how small the number of these compared with those who squander away the bounties of Heaven on unworthy objects, or only live to themselves. O! let it he your concern to imitate those whose lives are truly honourable, and whose memories are blessed from the practice of true Religion and Virtue. To those who possess wealth, or have something that a generous heart can spare, we say, let the fatherless, the poor, and afflicted bless you; and cause ye the widow's heart to sing for joy. Aid public institutions designed to promote learning and humanity; but let the interest of Christ's kingdom engage your most serious attention. The support of the gospel among you, by affording comfortable maintenance to its ministers, and by erecting suitable buildings for divine worship; the assistance of pious youth designed for the ministry in obtaining useful knowledge; and the sending forth of missionaries to preach the gospel to the destitute, and to the heathen, are objects which claim peculiar regard. Let none excuse themselves from the performance of these duties, on account of their not being strictly members of the Church of Christ.
Before this objection is admitted, let them first answer these questions, to their own consciences: -- Why am I not a member? Does Heaven lay any obstacle in my way if I have a willing mind; if I desire and seek the blessing in God's appointed way? Does it not rather invite and encourage me to take a part with the people of God? -- If in these things we refuse to take a part with them, then may aid, success and deliverance come from another quarter; but we and our father's house may be destroyed. Let is never forget that solemn interrogation. "Is it time for you, O! ye, to dwell in your ceiled houses, and for my house to lie waste?"
Secondly. To those who are under afflictive dispensations of Providence, we would say, in general, "Humble yourselves under the mighty hand of God, that he may exalt you in due time." If you are conscious that the guilt of former sins lies upon you unrepented of, that the present course of your life is in the way of transgression, or that you live in the neglect of some important duty; confess your sins with sorrow, and apply to the precious blood of Christ for pardon and cleansing -- "Break off your sins by righteousness, and turn to the Lord," -- neglect no longer the important duty, but embrace the first opportunity for performing it in the best manner you are capable; and as it is possible that through your security and inattention the cause of the Lord's controversy may not have been discovered by you; enter into a strict and faithful inquiry concerning whatever may be displeasing to him in your temper and conduct.
If you are so happy as to find, on proper inquiry, that you have no just cause to think your afflictions are sent en account of any particular sin; but rather have reason to consider them as fatherly chastisements, for the trial of your faith, your farther, purification, and the exercise of your graces in general; let it be your concern to conduct yourself with patience and resignation -- to obtain a sanctified use of the visitation -- to have your affections elevated above the world, your souls more fully devoted to your God -- and the evidences of your claim to the heavenly inheritance made clear and bright.
To Churches, Ministers, and Christians in general, we say finally -- Keep your attention fixed on the operations of Divine Providence, that you may learn the interesting, sublime lessons which they teach; and that, in connexion with the instructions afforded by the word and spirit of God, they may guide you into the knowledge of all necessary and important truth -- that you may walk with God, and be made wise unto salvation.
Our interview has been as usual, peaceful, friendly and harmonious. We trust the gracious presence of our God has been with us, & his blessings upon us. -- Accounts from a number of the Churches have afforded both pleasure and encouragement. For information on our general transactions, we refer you to the Minutes. The establishment of a School among the Catawba Indians, is an object which claims particular attention, and will require correspondent exertions to the defray the necessary expense. Wishing you the choicest blessings of Providence and grace, we remain,
Beloved Brethren,
Your's, affectionately, In Gospel, Bonds, ============== [From the Charleston Baptist Association Minutes, 1800, via Wood Furman A. M., A History of the Charleston Association of Baptist Churches, pp. 119-126. Scanned and formatted by Jim Duvall.]
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