If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.
— John 7:17
And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.
— 1 Chronicles 28:9
That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
— Ephesians 1:10-11
And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead.
— Philippians 3:9-11
How to Follow His Providence, and Know the Mind and Will of God, by Samuel Pike and Samuel Hayward. The following contains an excerpt from their work, “Cases of Conscience.” 1755.
CASE 11. How may a person who desires to follow the dictates of Providence in every respect, know the mind and will of God in any particular circumstances, whether temporal or spiritual?
This is a question of so large an extent, and such great importance, that when it came into my hands, the very sight of it raised in me a great desire to give some solution. But when I looked more attentively into the nature and meaning of it, I found it to be a question attended with so much difficulty, and so much subtlety in many cases, that I was made to almost doubt whether I should attempt to answer it or not. However, looking up to the Spirit of God, and into the word of God, for direction in an affair of so much moment I have ventured upon it. And I will now offer you my thoughts on the subject in the freest and most open manner. Although I cannot pretend to give such a particular or extensive answer to it, as the case may require, yet I won’t account my labour in vain, if I am enabled to exhibit some general rules which may be helpful to the serious Christian in determining his course of duty. As for those who don’t have the fear of God before their eyes, they are unconcerned about the matter. They go in the ways of their own heart, and in the sight of their own eyes, and at best advance no higher than to follow the maxims of human prudence and worldly wisdom. But the truly serious person desires to follow the dictates of Divine Providence in every respect, and is concerned to have the Lord going before him in every step, pointing out his way, and marking out his path for him. He would not, he dare not, walk randomly, knowing that the path of duty is the only path of safety and comfort. But how the Christian should know or discover his path, is the great question before us.
Here, then, it will be necessary first to explain the terms of the question, and then give an answer to it, both negatively and positively.
I. As to the explication of the meaning of the question itself: this is so very needful, that unless you attend to it you won’t be able to see the nature and suitableness of the answer. For I apprehend that a great part of the difficulty belonging to the subject, arises from a misunderstanding or a misapplication of the terms in which it is conceived. A clear conception of the meaning of the case proposed will, of itself, prevent many mistakes, and will give a general clue for its solution.
There is some reason to fear that by the mind and will of God in a particular circumstance, many understand something that is absolutely unknown to us, or is not to be known by us, without a special, fresh revelation. And therefore, when they are seeking or praying for the knowledge of the divine will, they aim at some peculiar illuminations or impressions which are neither to be sought, nor to be depended upon. By this means they are unnecessarily perplexed, and often sadly deluded. In this case, therefore, we must be particularly on our guard against a species of enthusiasm 37 which we may be too easily inclined to and ensnared by.
To prevent mistakes of this nature, let it be observed that phrases like the dictates of Providence, and the mind or will of God, though they are quite proper to the subject, are truly metaphorical. Let me, therefore, express what we mean by:
1. the dictates of Providence;
2. the mind and will of God in a particular circumstance, and
3. following these dictates of Providence, or conforming ourselves to this will of God.
1. What is meant by the dictates or voice of Providence? We are not to imagine that, abstractly considered, Divine Providence of itself makes anything known to us; rather, we must include His word of revelation in the affair. For in reality, what we mean by the voice of Providence, is the voice of God in His Word concerning our duty as to the particular providences we are attended with. Thus we say that afflictive providences have a humbling voice in them. What I presume is meant by this, is that when we are under afflictive dispensations, the divine word directs and teaches us to submit to, and be humble under, the mighty hand of God. Prosperous circumstances call us to thankfulness, i.e. God requires us to be thankful for all his mercies to us; and when such favours are bestowed upon us, it then becomes our duty to be thankful for them. A situation of special temptation or ensnarement has a voice in it to call us to watchfulness — i.e., it is the mind and will of God, by His Word, that we should be peculiarly on our guard when Providence brings us into such circumstances of trial.
These particulars are introduced in this place as familiar instances, to give an idea of what we mean by the voice of Providence. And if we clearly conceive the true import of the phrase by these hints, then we may proceed and apply the thought of those circumstances which more nearly concern the present question in this manner: whenever Providence hedges or blocks one way of safety, comfort, or duty, so that we cannot proceed any farther in it, and at the same time opens another way to go in, then it is evidently the voice or dictate of this providence, that we should leave the former way, and resort to the other, which appears to be most conducive to our safety, usefulness, or comfort. This is the same as saying that God makes it our duty, by His Word, to take those steps which appear most conducive to His glory, and our real good, in all circumstances in general. And so, by this general rule it becomes our duty in the circumstances supposed above, to leave one path of life and pursue another. And now it will be easier to learn,
2. What is meant by the mind and will of God in any particular circumstance. For it cannot intend any secret that is locked up in the divine breast, which must be made known by a special revelation. Rather, we must understand by it the revealed will of God which, by its more general or more particular rules, gives us proper directions for duty, and safety, and usefulness, in any distinct circumstances of life or providence, And therefore,
3. To follow the dictates of Providence, must mean none other than acting agreeable to the laws of duty, prudence, and safety in any particular circumstance, according to the directions and determinations of the Word and Law of God. Someone who follows these dictates takes a due survey of the situation he is placed in, compares that with the rules of the Word which apply to the case, and acts accordingly. Such a person neither delays when Providence calls, nor hurries on before it calls.
Having thus explained the terms of the question, I have no doubt you see that the very explication itself tends to solve many difficulties and prevent many mistakes, and gives you a general clue for your conduct. Let us now bring down what has been said into the question itself. It supposes that you have some particular affair depending, whether temporal or spiritual. You are at some loss to determine which way to act, or what method to take; and you desire to know what is the mind and will of God in the present case. Here then let me beg you to recollect in your thoughts, what you mean or should mean by this will of God. It certainly means no more than for you to be able to understand and judge what is the most proper course to take, agreeable to the situation you are in, and agreeable to the rules and directions of the divine word in your case. If you mean any more than this, I apprehend you aim at, and intrude into those things which are not seen, and which it is not your business to know — for secret things belong to God, Deu 29.29.
In order to come to the knowledge of what is proper and necessary for us to be acquainted with, we are taught by prudence and conscience to make use of (1) deliberation, (2) consultation, and (3) supplication.
Our deliberation should be serious and attentive. We should look around us; and observe what condition and circumstances we are in. We should turn our thoughts about in every way we can, in order to view our situation in every point of light in which it appears. And we should then compare it with the rules of prudence and duty laid before us in the Word.
Our consultation with friends should be sincere and prudent, with a design to receive whatever light their conversation may convey. For in most cases it is true that in the multitude of counsellors there is safety. (Pro 11.14)
Our supplication to the Lord for direction, should be serious, earnest, and submissive. Without this, we are in great danger of being led astray, notwithstanding all previous consideration and consultation. For the Lord will be owned and acknowledged; and if He is neglected, we are guilty of leaning on our own understanding, or depending on the wisdom of men. We are strictly required to be submissive to divine direction. For it is the meek that He will guide in judgment, and teach his way, Psa 25.9. And we have the greatest encouragement to hope for safe conduct in this course, because it is added in the following words, Psa 25.10, All the paths of the Lord are mercy and truth to those who keep his covenant and his testimonies. Yes, we have a positive and gracious promise of divine conduct. Psa 25.12, Who is the man that fears the Lord? Him he will teach in the way that he chooses.
But when you are thus seriously employed in seeking direction from the Lord, take heed that your speech, your thoughts, and desires, are rightly ordered. Let me ask you here, what do you really mean by seeking divine direction? Do you desire by this any discovery of His secret will by any unaccountable impulses or irrational impressions? If so, then I really question whether this very desire is either warrantable or safe. I will tell you briefly what I would mean by such a practice. When I pray for His guidance and direction in a particular perplexity, I beg of him, that he would lead my thoughts by his Spirit into such a view of the directions of His Word, and of the conduct of his providence, that I may be able to judge from there what my path of duty is; that He would so order affairs in his providence, as to make my way clear to me upon the principles of duty, prudence, and conscience; and that He would so fix my view, and so incline my heart, as to make me ready and willing to take those steps, or to pursue those measures, that may be most conducive to secure the peace of my conscience, to advance the glory of His name, and to promote my real good. Having so distinctly explained and guarded the question, I now proceed,
II. To give an answer to it. The question then returns in this form: having made use of proper consideration, consultation, and supplication; what must we look at, after all this, as marks or tokens of the divine will and pleasure in any particular case that now lies before us? The reply must be made both negatively and positively.
1. Negatively. We are often prone to increase our perplexity, or run into the way of danger, by mistaking the rule, and following those things as guides, which have no certainty or safety in them. And this renders it highly necessary that false rules be laid aside in order to make way for a clear answer to the important query.
(1.) We should not make our inclinations the rule of our conduct. For through the depravity and vanity of our hearts, we may often find a propensity to that which prudence and conscience, if consulted, would recriminate against; and we may find an aversion to that which the word and providence of God make our duty. In some cases, indeed, it is necessary to consult our inclination, genius, or capacity, and take it into consideration, while we are weighing and pondering what course of life will be the most suitable to us, or to our friends. But after all, inclination has no standard or rule, either of duty or prudence.
(2.) We should not make our particular frames the rule of our judgment and determination, because sometimes we find ourselves in a frame for something which is not our present duty; and so, when duty and prudence call, our frames may be unsuitable and reluctant. It might not be improper in this place to say a little about a method which some serious persons take by forming their judgment from the enlargement or contraction of their frames in solemn prayer. If they are engaged in serious devotions, seeking the Lord for a particular favour in providence, and they find themselves peculiarly enlarged [elated] they gather from this, that the favour will be granted; but if they are peculiarly contracted [deflated], they take it as a token of divine denial. And so they frame their actions according to these views or expectations. But this, I apprehend, is an erroneous and uncertain rule of judgment. For although many a time the event may come to pass agreeably to this rule, yet many times it has proved just the reverse. And so, if we lay any considerable stress upon these frames of mind, we are in danger of being misled as to the way of duty, and of having our faith and hope shocked and tripped up by an unexpected disappointment. As this rule of judgment is not given to us in the Word, it is therefore uncertain. And yet we should be ready to acknowledge this much: that so far as the liberty of our frames excites and encourages us to use proper means, and so far as the contraction of our frames prevents us from being presumptuous or too forward in our conduct, it is that far a mercy to us that we are thus encouraged, or thus cautioned. It is very likely that God may sometimes enlarge our hearts in prayer, with a design to excite and encourage us; or contract our hearts, with a design to prevent us from using those means, or taking those steps, which may be detrimental. But still, the rule of judgment and duty is to be gathered from the appearances of providence, and the directions of the Word.
(3.) We are not to be guided by the bare form of Scripture phrases. I would be far from laying aside the use of the Holy Scriptures in these points; but I would only guard against abusing it. There are some Christians who are fond of using the Bible as if it were a fortune book: when a difficulty in prudence or duty occurs, they open the Bible at random, and observe what texts meet their eye first. And however their wild imagination applies that passage to the point in question, so they think it their duty to act on it. This is a very weak and dangerous practice, and a sad abuse of the word of God — applying it to a purpose for which the Holy Ghost never intended it. Others make a random application of a passage of Scripture (which suddenly occurs to, or is strongly impressed upon their minds) to their present case and difficulty, never looking into or attending to the proper meaning of the text, but straining it and applying it to something very foreign to the intention of the Holy Spirit. For instance, if the query is whether you should follow the practice of a neighbour or friend, and you have those words impressed on your mind, “Go, and do likewise;” you are assuredly apt to gather from there, that it is the mind and will of God that you do as your friend does. This method of judging concerning prudence and duty is extremely weak, precarious, and dangerous — for it can never be supposed that the Holy Spirit intended these words in the Bible to be thus applied and used at random. But this brings me to observe,
(4.) That we are not to be guided by any unaccountable impulses and impressions. There are many who frequently feel such impressions on their minds, and are inclined to pay strict regard to them. Indeed, some carry this point so far as to make it almost the only rule of their judgment. They will not determine anything until they “find it in their heart” to do it, as they phrase it. Others take it for granted that the Divine Mind notifies them by sweet or powerful impressions of some passage of sacred writ.38 There are others who make their determinations by visionary manifestations, or by the impressions made in dreams and the interpretations they put upon them. All these things, being of the same general nature, may justly be considered together. It is a matter of doubt with many, how far these things are to be regarded or attended to by us, and how we may distinguish any divine impressions of this kind from the delusions of the Tempter, or of our own evil hearts.
Give me leave here to say that whoever makes any of these things his rule and standard, forsakes the divine word. Nothing tends more to make persons unhappy in themselves, unsteady in their conduct, or more dangerously deluded in their practice, than paying random regard to these impulses, as notifications of the divine will. To take it for granted that it is our duty to act in some such way because it is impressed on our mind, or because our dreams bear such an interpretation, or even because a passage of Holy Writ is applied to our mind in a powerful and unaccountable way — I say, to judge this way, is an enthusiastic delusion. It ought to be avoided and detested by all sober Christians, as a bold intrusion into the secret will of God; as a withdrawal of the heart from the proper rule of duty; as regarding lying vanities and forsaking our own mercy (Jon 2.8).
But you may say, “Aren’t some of these impressions divine? Hasn’t many a Christian found himself mercifully led in the proper path by these impulsive methods? Indeed, haven’t some believers been comforted and directed — yes, and some sinners awakened, and brought savingly to Christ in this impulsive way — by dreams, visions, or powerful impressions of some parts of sacred writ? And, if so, there is certainly some reason to regard them, to desire them, wait for them, and be thankful for them.” I would answer, “And aren’t many of them purely enthusiastic, if not diabolical?”
The question therefore returns, How may we distinguish those impressions that are delusive, enthusiastic, or diabolical, from those that are true and divine? Now, here it is natural to observe that just putting or admitting this question, supposes and proves that these impulses cannot be the standard of duty, nor can they, of themselves, be indications to us of the mind and will of God. Rather, we must resort to some other rule to test the spirits, whether they are of God. For this reason, they are not to be depended upon. And those who find themselves frequently acted upon in this impulsive way, ought to be earnestly on their guard, lest they be so deceived or deluded as to depend upon them. Doubtless, it is a mercy and privilege for anyone to be so impressed as to thereby be excited or directed into the right path of duty; and we may be thankful for whatever impulses quicken us to that. But, after all, they must not be accounted the rule or standard of right and wrong. You may therefore take this as a general rule: that whenever these impressions are such that they lead us to depend upon them, and to absolutely direct our course according to them, they are really enthusiastic, or very much to be suspected on that account. I am therefore obliged to put the matter on this issue plainly: either these impulses excite thoughts and reasonings in our mind concerning the path of duty, or they do not. If they do not, and have nothing to offer as a reason for why we should follow them, except that we find ourselves so excited and impressed by them, then they are properly enthusiastic. But if they awaken our thoughts and concern, and turn our mind to think about some spiritual or prudential reasons for our conduct, then the thoughts suggested are to be brought to the standard of prudence and duty, and are to be determined from there whether they are right or wrong. We may vindicate the promised leadings of God’s Spirit without giving encouragement to enthusiastic pretences, on this principle: that the Spirit of God has access to our minds, and works upon us so as to lead our thoughts to the Law and Testimony, and to direct our minds to those truths of Scripture, and those rules of prudence, which are most adapted to direct us in our present difficulty. Let me add,
(5.) We must not make the event our rule of judgment. My meaning is this: if we have taken a step conscientiously in the fear of God, and it doesn’t succeed, we need not therefore reflect upon ourselves as if we had done wrong, but rather submit to God’s sovereign providence. And if we have taken a step carelessly, presumptuously, or without proper reason to vindicate it, and it succeeds beyond our expectation, we should not therefore sooth our consciences as if we had done right. But rather, we should encourage a thankful admiration that God should deal with us in kindness, so contrary to what we deserve.
But it is high time to come to —
2. The positive answer to this interesting question. The Spirit of God by his operations always makes use of, and directs us to the Word and Providence compared together, in order to open to us the path of duty. So that the general rule for us to judge by is this: that which evidently appears to be impracticable, unlawful, or imprudent after serious deliberation, proper consultation, and earnest supplication, we are to esteem not to be the mind and will of God in the case. And whatever appears to be proper duty, true prudence, or real necessity, we should esteem to be His will. To render this general rule familiar and easy, I would conclude with the application of it to some extensive particulars.
(1.) Unless something different from your present situation offers itself to your serious consideration, you are not to desire changing your state, except in such cases as the following. Perhaps Providence begins to render your present situation very uncomfortable, and really unprofitable to yourselves or others, or makes your continuance in it truly impracticable. If so, we may assuredly gather that we should look out for and seek some alteration. Or perhaps, though your present condition may be easy and profitable, yet there may be such changes attending it, as to render it unlawful for you to continue. You cannot remain in this business or place any longer, without making a breach of your conscience, without violating the divine law, without omitting some incumbent duty, or depriving yourself of some necessary privilege, or being exposed to the prevailing power of some sin or temptation. Whenever your situation appears such as to render it impossible for you to abide in it without sustaining such sad consequences, you may assuredly gather that it is now the will of God that you should immediately look for some other place or employment. You are not to be given to change; but in such cases as these, we are warranted and required by prudence and duty to change our state or circumstances, and to seek something else, whether there is any immediate proposal of another nature, or not.
(2.) When an alteration of circumstances is proposed to you, or Providence lays two or more things before your eyes — to choose whether to continue where you are, or enter upon a different situation; or to choose which of two different situations to accept — endeavour to take a distinct view of each proposed case, so far as it comes within the compass of your knowledge. Compare them with one another, and with the condition of you or your family, etc., and then determine by such maxims as these:
— Of two natural evils choose the least evil; this is a plain rule in prudence.
— Of two moral evils, choose neither, but fly from both upon every consideration. Nor let your conscience be soothed or silenced with that sad principle in Rom 3.8, “Let us do evil that good may come” of it. For whoever does so, their condemnation is just, however easy or pacified their consciences may be about it. Always determine on the safest side in affairs of conscience. If your mind scruples the lawfulness of anything, and you can abstain from it with a safe conscience, then duty requires you to abstain. For whoever doubts and yet ventures upon it is self-condemned, because he doesn’t do it of faith. “For whatever is not of faith is sin. Happy is the man who doesn’t condemn himself in the thing that he allows.” Rom 14.22, 23.
— Of two moral or spiritual good things, choose the greatest if you have the capacity and opportunity for it; for duty requires us to be ready to every good word and work. You should embrace that situation in which you can do and receive the greatest real good for yourselves or others, and that situation in which you can best promote the glory of God and serve your generation according to His will.
— Of two natural good things, you are not always to choose the greatest, but fix upon the one that, even though it is the least, appears best to subserve the real and spiritual good of yourself and others. Do not set your eye and heart upon worldly riches, honours, or pleasures. “For those who would be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition,” 1Tim 6.9. These things are to be sought after only in strict subservience to real and spiritual advantages. For this reason you must take special care about your motives and views in affairs of this kind. For by lack of this guard on yourself, you will be in danger of embracing anything that is shining and promising to an eye of sense. And that is to the loss and detriment of those things which alone can make you truly happy, comfortable, and useful.
(3.) When, upon due consideration, nothing appears in the necessity of the case or pointings of providence to make your way clear, do not hurry providence. But remain in a state of suspense, or abide where you are, waiting upon the Lord in the way of prayer, and wailing for the Lord in the way of his providence. And you need not fear; for as soon as it is needful for you to determine, God will by his providence hedge up the wrong way by making it impracticable, uncomfortable, unprofitable, or imprudent for you, and conducting you into his chosen way. Or else he will soon give you such a turn of affairs, and so turn the scale, that conscience, prudence, or a desire for usefulness will be sufficient to determine you, without making any felt impressions or supposed revelations the rule of your conduct.
(4.) I would lay before you the following general rules which suit every case, and so conclude:
In all cases, as much as possible, let it be your perpetual concern to keep out of the way of temptation to omit any duty or commit any sin. Let the sixth petition of the Lord’s prayer be yours always, and act accordingly: lead us not into temptation, but deliver us from evil.
In all cases, take the word of God for your rule. See whether there is anything in it which, according to its proper meaning, suits your case — whether its rules of duty and its prudential maxims won’t help and direct you in deciding the point. Compare the declarations of the word with the dispensations of providence towards you; and from there, learn what the Lord requires of you in your present circumstances. Be earnest with God, that his Spirit would bring such texts or truths to your mind as may be proper to direct you; that He would give you a true insight into them, and help your thoughts apply them to your case; and that you might rightly judge based on the principles of prudence and conscience. Thus you will experimentally prove what is that good, and acceptable, and perfect will of God; and you will find the sacred oracles to be a light to your feet, and a lamp to your path.
In all cases, keep a reverence for the word and providence of God upon your heart. Whatever these render unlawful or imprudent, look at it as against his will, and accordingly avoid it. And whatever these render necessary from conscience and prudence, esteem it agreeable to his will, and accordingly comply with it — not merely as your choice, nor as invented by your prudence, but as the will of the Lord himself.
In all cases, have a steady eye to his glory. Let this be the grand view of your mind, the grand principle of your conduct, and the grand spring of your actions. And if his glory and your real spiritual good lie uppermost in your mind, it will be a most useful, valuable, and effectual directory for your actions. Lay to heart the excellent caution, direction, and encouragement, which are found together in Pro 3.5-6: Trust in the Lord with all your heart, and lean not to your own understanding. In all your ways acknowledge him. Acknowledge his word by consulting it, his hand of providence by observing it, his wisdom by admiring it, his sovereignty by acquiescing in it, his faithfulness by relying on it, and his kindness by being thankful for it — and he shall direct your path.
(5) Finally, in every case, let it be your great concern and desire to behold God in covenant, as managing every providential circumstance in subservience to his gracious purposes in Christ Jesus. As a covenant God, he has committed the management of the kingdom of providence, as well as of grace, into the hands — the faithful, powerful, and gracious hands — of our exalted Redeemer. For Christ has all the power both in heaven and earth. And this power is given to him for the purpose of giving eternal life to as many as were given to him. Beholding every circumstance as thus conducted by the Lord Jesus, in pursuance of the designs of the everlasting covenant, will alleviate every trial, will sweeten every cross, and add a double sweetness to every providential favour.
If Providence renders our present situation uncomfortable, a sight of God’s love in Christ will make us content till there is an opening for our escape.
If Providence renders abiding in our present state impracticable or unlawful, viewing Jesus Christ at the helm of all affairs, will enable us to boldly venture out, in his name and strength, into any unknown or rugged path which necessity or duty may drive us into. When two different situations are offered for our choice, here now is a trial of our love for God in Christ. For the Head of the Church brings his people into such a state of suspense in order to test what influence our love for his name, our regard for his word, and our view to his honour, will have upon deciding our conduct. If we could always view such circumstances in providence as trials of our choice, then this very thought would be a great means to quicken and direct our way.
If Providence keeps us for a time in such a state of suspense, we should look at this as a trial of our patience, to see whether we can wait upon the Lord, and believe in his salvation. Thus, whatever our circumstances are, a real belief of God’s love and faithfulness to us in Jesus Christ, and a realizing view of providence as in his hands, will be found of eminent service to keep us close to our duty; to keep us from entering into any forbidden path; to keep our view upon the honour of Christ; and to keep our faith from failing, our patience from being exhausted, and our souls from misinterpreting and misemploying the dispensations of Providence towards us.
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