Providence Co-operating with Grace.

BY FLAVEL.

There are divers things to be observed in those providences by which men are led to the receiving of Jesus Christ, viz.:

The wonderful strangeness and unaccountableness of this work of Providence in casting us into the way, and ordering the occasions, yea, the minutest circumstances about this work. Thus you find in Acts viii. 26-30. The eunuch, at that very instant when he was reading the prophet Isaiah, hath an interpreter, one among a thousand, that joins his chariot just as his mind was, by a fit occasion, prepared to receive the first light of the knowledge of Christ.

So, for the conversion of the Samaritans, it is observed (John iv. 4), Christ must needs go that way, because it lay just in the road betwixt Judea and Galilee, and at the sixth hour, i. e., high noon, he rests himself upon Jacob's well, still seeming to have no other design but his own refreshment, by sitting and drinking there; but, oh! what a train of blessed providences follow this, which seemed but an accidental thing! First, the woman of Samaria, and then many more in that city, are brought to believe in Christ, as you find in verses 29 and 41.

It is noted by Melchior Adams, in the life of Junius, how very an atheist he grew in his younger years; but, in order to his conversion to God, a wonderful preservation of his life, in a public tumult at Lyons, in France, must first make way, which forces from him the acknowledgment of a Deity; then his father sends for him home, and with much gentleness persuades him to read the Scriptures; he lights upon the first of John, and with it he sensibly feels a divine, supernatural majesty and power seizing his soul, which brought him over by a complete conversion to Jesus Christ. Thus, as the woman of Tekoah told David, "doth God devise means to bring back his banished."

Lavater tells us that many Spanish soldiers, going into the wars of Germany, were there converted to Christ by falling into the cities and towns where godly ministers and Christians were.

Mr. Robert Bolton, though an excellent scholar, yet in his younger years was a very irreligious person, and a jeerer of holy men; but, being cast into the company of the godly Mr. Peacock, was by him brought to repentance, and proved a famous instrument in the Church of Christ.

A scrap of paper accidentally coming to view hath been used as an occasion of conversion. This was the case of a minister of Wales, who had two livings, but took little care of either. He being at a fair, bought something at a pedlar's standing, and rent off a leaf of Mr. Perkins' catechism to wrap it in, and reading a line or two in it, God sent it home so as it did the work.

The marriage of a godly man into a carnal family hath been ordered by Providence for the conversation and salvation of many therein. Thus we read, in the life of that renowned English worthy, Mr. John Bruen, that, in his second match, it was agreed that he should have one year's diet in his mother-in-law's house; during his abode there that year (saith Mr. Clark), the Lord was pleased, by his means, graciously to work upon her soul, as also upon his wife's sister, and half-sister, their brothers, Mr. William and Mr. Thomas Fox, with one or two of the servants in that family.

The reading of a good book hath been the means of bringing others to Christ. And thus we find many of the German divines converted by reading Luther's books: yea, and what is more strange, Mr. Sleiden, in his "Čommentary," tells us that Vergerius, though he were present an eye and ear-witness to that doleful case of Spira, which one would think should move a stone, yet still continued so firm to the Pope's interest, that when he fell into some suspicion among the cardinals, he resolved to purge himself by writing a book against the German apostates; but whilst he reads the Protestant books, out of no other design but to confute them, whilst he is weighing the arguments, is himself convinced and brought to Christ. He, finding himself thus overcome by the

truth, imparts his conviction to his brother, a zealous papist also; this brother deplores the misery of his case, and seeks to reclaim him; but Vergerius, entreating him to weigh well the Protestant arguments, also yields; and so both immediately betook themselves to preach justification by the free grace of God through the blood of Christ.

Yea, not only the reading of a book, or hearing of a minister, but (which is most remarkable) the very mistake or forgetfulness of a minister hath been improved by Providence for this end and purpose. Augustine, once preaching to his congregation, forgot the argument which he first proposed, and fell upon the errors of the Manichees, beside his first intention; by which discourse he converted one Firmus, his auditor, who fell down at his feet weeping, and confessing he had lived a Manichee many years. Another I knew, who, going to preach, took up another Bible than that he designed, in which, not only missing his notes, but the chapter in which his text lay, was put to some loss thereby; but, after a short pause, he resolved to speak to any other Scripture that might be presented to him, and, accordingly, read the text, "The Lord is not slack concerning his promise" (2 Pet. iii. 9); and though he had nothing prepared, yet the Lord helped him to speak both methodically and pertinently from it; by. which discourse a gracious change was wrought upon one in the congregation, who hath since given good evidence of a sound conversion, and acknowledged this sermon to be the first and only means thereof.

The accompanying of others, in a neighbourly civil visit, hath been overruled to the same end. Thus many of the Jews, accompanied Mary into Bethany, designing only to manifest their civil respect; but there they met Christ, saw the things which He did, and believed on Him (John xi. 45).

Mr. Firmin, in his "Real Christian," tells us of one who had lived many years in a town where Christ had been as clearly and as long preached as in any town in England. This man, when he was about seventy-six years of age, went to visit a sick neighbour. "A Christian friend of mine," saith the author, "came to see him also; and finding this old man there, whom he judged to be one that lived upon his own stock, civility, good works, &c., he purposely fell into that discourse to show how many persons lived upon their duties, but never came to Christ. The old man, sitting by the bedside, heard him, and God was pleased to convince him that he was such a person who had lived upon himself, without Christ, to that day; and would say afterwards, Had I died before threescore and sixteen, I had perished, for I knew not Christ."

The committing of a godly man to prison hath been the method of Providence to save the soul of a poor keeper. So Paul (Acts xvi. 27) was made a prisoner, to make his keeper a spiritual freeman. The like success had Dr. Barnes, in Queen Mary's days, who afterwards celebrated the Lord's Supper in prison with his converted keeper.

The scattering of ministers and Christians, by persecution, from cities and towns, into the ignorant and barbarous parts of the country, hath been the way of Providence to find out and bring home some lost sheep to Jesus Christ (Acts viii. 1-4). The like signal event hath since followed upon the like scattering of godly ministers, whereof are made pregnant instances at this day.

A servant running away from his master, likely upon no other design but to live an idle life, yet falling into such places and companies as Providence ordered in a design to him unknown, hath thereby been brought to be a servant of Christ. This was the very case of Onesimus, who ran away from his master Philemon, to Rome, where, by a strange providence, possibly a mere curiosity to see the prisoners, he there falls into Paul's hands, who begat him to Christ in his bonds (Philemon, verses 10-16).

Going to hear a sermon in jest hath proved some men's conversion in earnest. The above-named Mr. Firmin, in the fore-cited book, tells us of a notorious drunkard whom the drunkards called "Father," that one day would needs go to hear what Wilson said, out of no other design, it seems, but to scoff at that holy man; but, in the prayer before sermon, his heart began to thaw, and when he

read his text, which was, "Sin no more, lest a worse thing come unto thee" (John v. 14), he could not contain; and in that sermon the Lord changed his heart, though formerly so bitter an enemy, that the minister on lecture days was afraid to go to church before his shop door. "Lo, these are parts of His ways: but how small a portion is known of Him!"

The dropping of some grave and weighty word, accidentally, in the presence of vain carnal persons-the death of a husband, wife, or child-a fit of sickness, with a thousand other such-like occasions-have been thus improved by Providence to the conversion of souls.

And no less remarkable and wonderful are the designs of Providence, in ordering the removes, and governing the motions of ministers from place to place, in order to the conversion of souls. Thus, oftentimes, it carries them to places where they intended not to go; God having, unknown to them, some elect vessels there, who must be called by the Gospel.

Thus Paul and Timothy, a sweet and lovely pair, when they were travelling through Phrygia and Galatia, were forbid to preach the Word in Asia, to which probably their minds inclined (Acts xvi. 6); and when they essayed to go into Bithynia, the Spirit suffered them not (verse 7); but a man of Macedoniai. e., an angel in the shape or habit of a man of that country-appeared to Paul in a vision, and prayed him saying, "Come over into Macedonia, and help us (verse 9); and there did God open the heart of Lydia.

I know a pious minister, now with God, who, falling in his study upon a very rousing subject, intended for his own congregation, was strongly moved, when he had finished it, to go to a rude, vile, profane people, about five miles off, and first preach it to them; after many wrestlings with himself, not being willing to quench any motion that might be supposed to come from the Spirit of God, he obeyed and went to this people, who had then no minister of their own, and few durst come among them; and there did the Lord, beyond all expectation, open a door, and several profane ones received Christ in that place, and engaged this minister to a weekly lecture among them, in which many souls were won to God.

The same holy man, at another time, being upon a journey, passed by a company of vain persons, who were wrestling upon a green near the road; and just as he came against the place, one of them had thrown his antagonist, and stood triumphing in his strength and activity. This good man rode up to them, and turning his speech to this person, told him, " Friend, I see you are a strong man, but yet let not the strong man glory in his strength: you must know that you are not to wrestle with flesh and blood, but with principalities and powers, and spiritual wickedness: how sad will it be that Satan should at last trip up the heels of your hope, and give you an eternal overthrow!" And after about a quarter of an hour's serious discourse upon this subject he left them, and went on his journey; but this discourse made such an impression, that the person had no rest till he opened his trouble to a godly minister, who, wisely following the work upon his soul, saw at last the blessed issue thereof in the gracious change of the person, whereof he afterwards gave the minister a joyful account. Oh!

how unsearchable are the methods of Providence in this matter!

The Harp.

HE monarch of Israel sits moody and vex'd, With the cares of his crown and his people perplex'd,

And the furrows of anger are stamp'd on his brow;

Who envies King Saul in his majesty now?

And dark and yet darker the deepening gloom,
As the twilight's faint shadows are cast o'er the
room,

And the passion he nurses more vividly burns,
A restless and fever'd he tosses and turns.

But the sound of sweet music comes over his ear,
And his heart calmer beats as he listens to hear,
And the demon is banish'd that tortured his brain,
As the touch of the harper restores him again.

And we, when oppress'd with the troubles of life,
When wearied with labour, with turmoil, with
strife,

Have a balm that can soothe us, can chase ev'ry

care,

The Harp of the soul, the sweet music of PRAYER,
C. C.

The London Association.

N the 10th of November Special Meetings were held at the Metropolitan

Baptist Ministers

In the morning the pastors met to the number of eighty. Mr. Brock presided, and Mr. Lewis acted as Secretary. After some devotional exercises, rules for a proposed union were read, and considered seriatim. Mr. Spurgeon, Mr. Landels, Mr. Stovel, Mr. Stent, Mr. Bloomfield, Mr. Lewis, Dr. Angus, Mr. J. Spurgeon, Mr. Tucker, Mr. Hobson, Dr. Burns, and Dr. Underhill, took part in the discussion. The rules as agreed upon were

"1. That an Association be formed, to be called 'The London Association of Baptist Ministers holding Evangelical Sentiments, and the Churches under their care. 2. That the objects contemplated by this Association be-the co-operation of the Associated Churches in efforts to advance the kingdom of Christ in connection with the Baptist denomination in London and its suburbs ;the promotion of Christian union amongst their officers and members;-the erection of at least one chapel in each year in the metropolis or its suburbs;and the adoption of such measures as shall from time to time be deemed conducive to the prosperity and consolidation of the Associated Churches. 3. That, for the purpose of carrying out the objects contemplated by this Association, a meeting be held every quarter of a year in one of the chapels of the Associated Churches. The pastors of the Associated Churches to be convened at eleven o'clock a.m., for the purposes of united prayer and conference. The pastors and delegates to meet at four p.m. for the despatch of business, and the proceedings of the day to terminate with a public prayer-meeting or a sermon, or in such other way as shall be determined upon at the meeting of the members and delegates, held three months previously. 4. That the first quarterly meeting in each year shall be called the annual meeting, when, in addition to the ordinary business, the report of the proceedings for the past year shall be presented to the members and delegates, and they shall proceed to the election of officers for the ensuing year, and the appointment of the time and place for each of the quarterly meetings which shall be held in different districts of the metropolis. 5. That each of the churches included in the Association be entitled to send one member as a delegate to the quarterly meetings; that churches having 250 members be entitled to send two delegates; and churches having more than 250 members be entitled to send one delegate for each additional 250 members. 6. That tutors of denominational colleges, and secretaries of denominational societies, being Baptists, be eligible for election to membership. 7. That the business of this Association be carried out by a President, who shall act as Chairman of all meetings of the Association during his term of office, a Treasurer, an Executive Committee of eleven, and a Secretary, --all to be elected annually, by the members and delegates, by ballot. In case of the unavoidable absence of the President of the Association, the meeting to have power to choose a Chairman. The Committee to meet not less frequently than once in each month,-five to form a quorum,-and its minutes to be read at each quarterly meeting. The Committee to have the power of calling special meetings of the members and delegates. 8. That the working expenses of the Association be defrayed by a proportionate contribution from each church. 9. That in order to certify the genuineness of chapel cases, and similar extraordinary appeals for pecuniary help, the signatures of the President, Treasurer, and Secretary, be appended to all cases which have received the approval of the Executive Committee. 10. That churches, pastors, and officers of societies, applying for admission to this Association, be proposed at one quarterly meeting and voted for, by ballot, at the next-the votes of three-fourths of the members and delegates present being necessary for admission. 11. That no alteration be made in these rules until three months' notice has been given, and the consent of three-fourths of the members and delegates present obtained to such alteration. 12. That the pastors and representatives of the churches present at this meeting

be requested to submit this plan to their respective churches, and that the wish to join the Association be communicated to Mr. Lewis, Secretary (pro tem.), on or before the 1st of January, 1866; together with the names and addresses of the pastors and delegates. 13. That the following gentlemen have power to convene the First Meeting of the Associated Churches, as soon after the 1st of January, 1866, as may be convenient-Messrs. Brock, Landels, C. H. Spurgeon." Dinner was provided by the deacons of the Tabernacle, after which the pastors were joined by about 150 deacons of Baptist Churches; Mr. Brock again presided, and prayer and praise having been offered, the rules were read and received the sanction of the church officers.

In the evening a fourth of the Great United Prayer Meetings was held at the Metropolitan Tabernacle, when the building was completely filled in every part, numbers being unable to obtain seats. There was an additional interest and importance attached to this meeting from the fact, that it was held in connection with the Conference, having for its object the promotion of unity, and the extension of the Redeemer's kingdom. Mr. C. H. Spurgeon presided as on former occasions, and in introducing the objects for which they were gathered together said, "It may be well just to tell you, that your prayers may be with understanding why, and what it is we have met together for. This morning eighty of us, pastors of Baptist Churches-consider what cause for thankfulness in the number-met together to lay down a certain basis upon which we might unite in an association. This afternoon many church officers assembled, and it is proposed to each church represented by them, that they should send us word by the 1st of January, how far they will be able to join with us; so that the union once formed may not be marred by future emendations. Now, you see, beloved friends, that since God has been with us we want to have his manifest smile upon us to-night, and I cannot conceive of a better stamp or seal put upon it than that we should all feel a spirit of united desire that sinners may be converted to God. I take the position of leading this meeting, having led similar large gatherings before; and permit me to ask our friends to be all of them very brief; no need for length when there are so many to address the throne. God make us all come to the throne and ask for what we want, and leave off when we have done. Now, it will be well to commence the meeting with a song of praise; after we have sung a few verses of praise, I shall ask our dear friend, Mr. Brock, to pray for the unity and revival of our churches: what can we better sing than the One Hundredth Psalm, to the Old Hundredth tune?" Psalm One Hundredth, verses 4, 5, and Doxology were then sung, after which Mr. Brock engaged in prayer.

Mr. Spurgeon: "Let us sing this verse asking to be taught how to pray:

"O thou, by whom we come to God,

The Life, the Truth, the Way!
The path of prayer thyself hast trod:
Lord! teach us how to pray.'

and then we will have two brief prayers, asking for the revival of our churches, and the manifest work of the Holy Ghost. Our brothers, Frank White, and Varley will kindly try to lay hold of the Angel of the covenant."

After which, Mr. Spurgeon said, "We all of us know that the revival of the whole must be by the revival of each one. Perhaps now will be the time to have a few minutes of silent prayer, in which each heart should seek to draw near to God, and make its own petition known, whispering in the ear of the Lord Jesus Christ. Before doing so, a verse setting forth our position at the foot of the cross may well be sung.

Nothing in my hand I bring,
Simply to thy cross I cling;
Naked come to thee for dress;

Helpless, look to thee for grace;
Black, I to the fountain fly;
Wash me, Saviour, or I die!'

Now, dear friend, let the next two or three minutes be between God and thy own soul. Peradventure thou art not converted; it will be well that thou