« Prev SECTION II. Wrong principles. Next »

Another cause of errors in conduct attending a religious revival, is the adoption of wrong principles.

One erroneous principle, that which scare any has proved more mischievous to the present glorious work of God, is a notion that it is God’s manner in these days, to guide his saints, at least some that are more eminent, by inspiration, or immediate revelation. They suppose he makes known to them what shall come to pass hereafter, or what it is his will that they should do, by impressions made upon their minds, either with or without texts of Scripture; whereby something is made know to them, that is not taught in the Scripture. By such a notion the devil has a great door opened for him; and if once this opinion should come to be fully yielded to, and established in the church of God, Satan would have opportunity thereby to set up himself as the guide and oracle of God’s people, and to have his word regarded as their infallible rule, and so to lead them where he would, and to introduce what he pleased, and soon to bring the Bible into neglect and contempt.—Late experience, in some instances, has shown that the tendency of this notion is to cause persons to esteem the Bible as in a great measure useless.

This error will defend and support errors. As long as a person has a notion that he is guided by immediate direction from heaven, it makes him incorrigible and impregnable in all his misconduct. For what signifies it, for poor blind worms of the dust, to go to argue with a man, and endeavour to convince him and correct him, that is guided by the immediate counsels and commands of the great JEHOVAH? This great work of God has been exceedingly hindered by this error; and, till we have quite taken this handle out of the devil’s hands, the work of God will never go on without great clogs and hindrances.—Satan will always have a vast advantage in his hands against it, and as he has improved it hitherto, so he will do still. And it is evident, that the devil knows the vast advantage he has by it; that makes him exceeding loath to let go his hold.

It is strange what a disposition there is in many well-disposed and religious persons to fall in with and hold fast this notion. It is enough to astonish one, that such multiplied, plain instances of the failing of such supposed revelations in the event, do not open every one’s eyes. I have seen so many instances of the failing of such impressions that would almost furnish a history. I have been acquainted with them when made under all kinds of circumstances, and have seen them fail in the event, when made with such circumstances as have been fairest and brightest, and most promising. They have been made upon the minds of apparently eminent saints, and with an excellent heavenly frame of spirit yet continued, and made with texts of Scripture that seemed exceeding opposite, wonderfully brought to the mind, and the impressions repeated over and over; and yet all has most manifestly come to nothing, to the full conviction of the persons themselves. God has in so many instances of late, in his providence, covered such things with darkness, that one would think it should be enough quite to blank the expectations of those who have been ready to think highly of such things. It seems to be a testimony of God, that he has no design of reviving revelations in his church, and a rebuke from him to the groundless expectations of it.

It seems to me that Zech. xiii. 5. Is a prophecy concerning ministers of the gospel in the latter and glorious day of the Christian church (which is evidently spoken of in this and the foregoing chapters). The words, I apprehend, are to be interpreted in a spiritual sense. I am an husbandman: The work of ministers is very often, in the New Testament, compared to the business of the husbandmen, that take care of God’s husbandry, to whom he lets out his vineyard, and sends them forth to labour in his field, where one plants and another waters, one sows and another reaps; so ministers are called labourers in God’s harvest. And as it is added, Men taught me to keep cattle from my youth; so the work of a minister is very often in Scripture represented by the business of a shepherd or pastor. And whereas it is said, I am no prophet; but man taught me from my youth: it is as much as to say, I do not pretend to have any thing added to them by impulses from above? Why should we not rest in that standing rule that God has given to his church, which, the apostle teaches us, is surer than a voice form heaven? And why should we desire to make the Scripture speak more to us than it does? Or why should any desire a higher kind of intercourse with heaven, than by having the Holy Spirit given in his sanctifying influences, infusing and exciting grace and holiness, love and joy, which is the highest kind of intercourse that the saints and angels in heaven have with God, and the chief excellency of the glorified man Christ Jesus?

Some that follow impulses and impressions indulge a notion, that they do no other than follow the guidance of God’s word, because the impression is made with a text of Scripture that comes to their mind. But they take that text as it is impressed on their mind. But they take that text as it is impressed on their minds, and improve it as a new revelation to all intents and purposes; while the text, as it is in the Bible, implies no such thing, and they themselves do not suppose that any such revelation was contained in it before. Suppose, for instance, that text should come into a person’s mind with strong impression, Acts ix. 6. “Arise, and go into the city; and it shall be told thee what thou must do;” and he should interpret it as an immediate signification of the will of God, that he should now forthwith go to such a neighbouring town, and there he should meet with a further discovery of his duty. If such things as these are revealed by the impression of these words, it is to all intents a new revelation, not the less because certain words of Scripture are made use of in the case. Here are propositions or truths entirely new, that those words do not contain. These propositions, That it is God’s mind and will that such a person by name should arise at such a time, and go to such a place, and that there he should meet with discoveries, are entirely new propositions, wholly different from those contained in that text of Scripture. They are no more implied in the words themselves, without a new revelation, than it is implied that he should arise and go to any other place, or that any other person should arise and go to that place. The propositions, supposed to be now revealed, are as really different from those contained in that scripture, as they are from the propositions contained in that text, Gen. v. 6. “And Seth lived an hundred and five years, and begat Enos.” This is quite a different thing from the Spirit’s enlightening the mind to understand the words of God, and know what is contained and revealed in them, and what consequences may justly be drawn from them, and to see how they are applicable to our case and circumstances; which is done without any new revelation, only by enabling the mind to understand and apply a revelation already made.

Those texts of Scripture, that speak of the children of God as led by the Spirit, have been by some brought to defend such impulses; particularly Rom. viii. 14. “For as many as are led by the Spirit of God, they are the sons of God:” And Gal. v. 18. “But if ye are led by the Spirit, ye are not under the law.” But these texts themselves confute them that bring them; for it is evident that the leading of the Spirit which the apostle speaks of is peculiar to the children of God, and that natural men cannot have; for he speaks of it as a sure evidence of their being the sons of God, and not under the law. But a leading or directing of a person by immediately revealing to him where he should go, or what shall hereafter come to pass, or what shall be the future consequence of his doing thus or thus, if there be any such thing in these days, is not of the nature of the gracious leading of the Spirit of 405 God, peculiar to God’s children. It is no more than a common gift; there is nothing in it but what natural men are capable of, and many of them have had in the days of inspiration. A man may have ten thousand such revelations and directions form the Spirit of God, and yet not have a jot of grace in his heart. It is no more than the gift of prophecy, which immediately reveals what will be, or should be hereafter; but this is only a common gift, as the apostle expressly shows, 1 Cor. xiii. 2, 8. If a person has any thing revealed to him from God, or is directed to any thing by a voice from heaven, or a whisper, or words immediately suggested to his mind, there is nothing of the nature of grace merely in this: it is of the nature of a common influence of the Spirit, and is but dross in comparison of the excellency of that gracious leading of the Spirit that the saints have. Such a way of being directed where one shall go, and what he shall do, is no more than what Balaam had from God, who from time to time revealed to him what he should do; so that he was in this sense led by the Spirit for a considerable time. There is a more excellent way in which the Spirit leads the sons of God, that natural men cannot have; and that is, by inclining them to do the will of God, and go in the shining path of truth and Christian holiness, from a holy, heavenly disposition, which the Spirit of God gives them, and which inclines and leads them to those things that are excellent and agreeable to God’s mind, whereby they “are transformed by the renewing of their minds, and prove what is that good, and acceptable, and perfect will of God,” Rom. xii. 2. And so the Spirit of God does in a gracious manner teach the saints their duty; and he teaches them in a higher manner than ever Balaam, or Saul, or Judas, were taught. The Spirit of God enlightens them with respect to their duty, by making their eye single and pure, whereby the whole body is full of light. The sanctifying influence of the Spirit of God rectifies the taste of the soul, whereby it savours those things that are of God, and naturally relishes and delights in those things that are holy and agreeable to God’s mind; and, like one of a distinguishing taste, it chooses those things that are good and wholesome, and rejects those that are evil. The sanctified ear tries words, and the sanctified heart tries actions, as the mouth tastes meat. And thus the Spirit of God leads and guides the meek in his way, agreeable to his promises; he enables them to understand the commands and counsels of his word, and rightly to apply them. Christ blames the Pharisees that they had not his holy distinguishing taste, to discern and distinguish what was right and wrong, Luke xii. 57. “Yea, and why even of your own selves judge ye not what is right?”

The leading of the Spirit which God gives his children, and which is peculiar to them, is that teaching them his statutes, and causing them to understand the way of his precepts, which the psalmist so very often prays for, especially in the 119th Psalm: and not in giving them new statutes and new precepts. He graciously gives them eyes to see, and ears to hear, and hearts to understand; he causes them to understand the fear of the Lord, and so “brings the blind by a way they knew not, and leads them in paths that they had not known, and darkness light before them, and crooked things straight.” So the assistance of the Spirit in praying and preaching seems by some to have been greatly misunderstood, and they have sought after a miraculous assistance of inspiration, by the immediate suggesting of words to them, by such gifts and influences of the Spirit, in praying and teaching, as the apostle speaks of, 1 Cor. xiv. 14, 26. (which many natural men had in those days,) instead of a gracious holy assistance of the Spirit of God, which is the far more excellent way; (as 1 Cor. xii. 31. and xiii. 1.) the gracious and most excellent assistance of the Spirit of God in praying and preaching, is not by immediately suggesting words to the apprehension, which may be with a cold, dead heart; but by warming the heart, and filing it with a great sense of things to be spoken, and with holy affections, that these may suggest words. Thus indeed the Spirit of God may be said, indirectly and mediately, to suggest words to us, to indite our petitions for us, and to teach the preacher what to say; he fills the heart, and that fills the mouth. We know that when men are greatly affected in any matter, and their hearts are very full, it fills them with matter for speech, and makes them eloquent upon that subject; and much more have spiritual affections this tendency, for many reasons that might be given. When a person is in a holy and lively frame in secret prayer, or in christian conversation, it will wonderfully supply him with matter, and with expressions, as every true Christian knows; and it has the like tendency to enable a person in public prayer and preaching. And, if he has these holy influences of the Spirit on his heart in a high degree, nothing in the world will have so great a tendency to make both the matter and manner of his public performances excellent and profitable. But, since there is no immediate suggesting of words from the Spirit of God to be expected or desired, they who neglect and despise study and premeditation, in order to a preparation for the pulpit, in such an expectation, are guilty of presumption: though doubtless it may be lawful for some persons, in some cases, (and they may be called to it,) to preach with very little study; and the Spirit of God, by the heavenly frame of heart that he gives them, may enable them to do it to excellent purpose. Besides this most excellent way of the Spirit of God assisting ministers in public performances, which (considered as the preacher’s privilege) far excels inspiration, there is a common assistance which natural men may have in these days, and which the godly may have intermingled with a gracious assistance, which is also very different from inspiration, and that is, his assisting natural principles; as the natural apprehension, reason, memory, conscience, and natural affection.

But, to return to the head of impressions and immediate revelations; many lay themselves open to a delusion by expecting direction from heaven in this way, and waiting for it. In such a case it is easy for persons to imagine that they have it. They are perhaps at a loss concerning something, undetermined what they shall do, or what course they shall take in some affair; and they pray to God to direct them, and make known to them his mind and will: and then, instead of expecting to be directed, by being assisted in considering the rules of God’s word, his providence, and their circumstances, to look on things in a true light, and justly to weigh them, they are waiting for some secret immediate influence, unaccountably swaying their minds, and turning their thoughts or inclinations that way in which God would have them to go. Hereby they are exposed to two things; first, they lay themselves open to the devil, and give him a fair opportunity to lead them where he pleases; for they stand ready to follow the first extraordinary impulse that they shall have, groundlessly concluding it is from God. And, secondly, they are greatly exposed to be deceived by their own imaginations: for such an expectation awakens and quickens the imagination; and that oftentimes is called an uncommon impression, that is no such thing; and they ascribe that to the agency of some invisible being, which is owing only to themselves.

Again, another way that many have been deceived, is by drawing false conclusions from true premises. Many true and eminent saints have been led into mistakes and snares, by arguing that they have prayed in faith. They have indeed been greatly assisted in prayer for such a particular mercy, and have had the true spirit of prayer in exercise in their asking it of God: but they have concluded more from these premises than is a just consequence from them. That they have thus prayed is a sure sign that their prayer is accepted and heard, and that God will give a gracious answer according to his own wisdom, and that the particular thing asked shall be given, or that which is equivalent; this is a just consequence from it.—But it is not inferred by any new revelation now made, but by the promises made to the prayer of faith in the Holy Scriptures. But that God will answer them in that individual thing they ask, if it be not a thing promised in God’s word, or they do not certainly know that it is what will be most for the good of God’s church, and the advancement of Christ’s kingdom and glory, nor whether it will be best for them, is more than can be justly concluded from it. If God remarkably meets with one of his children while he is praying for a particular mercy of great importance, for himself or some other person, or any society of men, and does 406 by the influences of his Spirit greatly humble him, and empty him of himself in his prayer, and manifest himself remarkably in his excellency, sovereignty, and all-sufficient power and grace in Jesus Christ—and in a remarkable manner enables the person to come to him for that mercy, poor in spirit, and with humble resignation to God, and with a great degree of faith in the divine sufficiency, and the sufficiency of Christ’s mediation—that person has indeed a great deal the more reason to hope that God will grant that mercy, than otherwise he would have. The greater probability is justly inferred, agreeable to the promises of the Holy Scripture, in that such prayer is accepted and heard; and it is much more probable that a prayer that is heard will be returned with a particular mercy that is asked, than one that is not so. And there is no reason at all to doubt, but that God sometimes especially enable to the exercises of faith, when the minds of his saints are engaged in thoughts of, and prayer for, some particular blessing they greatly desire; i.e. God is pleased especially to give them a believing frame, a sense of his fulness, and a spirit of humble dependence on him, at such times. When they are thinking of and praying for such mercy, he gives them a particular sense of his ability, and of the sufficiency of his power to overcome obstacles, and the sufficiency of his mercy and of the blood of Christ for the removal of the guilt that is in the way of the bestowment of such a mercy, in particular. When this is the case, it makes the probability still much greater, that God intends to bestow the particular mercy sought, in his own time, and his own way. But here is nothing of the nature of a revelation in the case, but only a drawing rational conclusions from the particular manner and circumstances of the ordinary gracious influences of God’s Spirit. And as God is pleased sometimes to give his saints particular exercises of faith in his sufficiency, with regard to particular mercies; so he is sometimes pleased to make use of his word in order to it, and helps the actings of faith with respect to such a mercy. The strengthening of their faith in God’s sufficiency, in this case, if therefore a just improvement of such scriptures; it is no more than what those scriptures, as they stand in the Bible, hold forth. But to take them as new whispers or revelations from heaven, is not making a just improvement of them. If persons have thus a spirit of prayer remarkably given to them, concerning particular mercy, from time to time, so as evidently to be assisted to act faith in God, in that particular, in a very distinguishing manner; the argument in some cases may be very strong, that God does design to grant that mercy, not from any revelation now made of it, but from such a kind and manner of the ordinary influence of his Spirit with respect to that thing.

But here a great deal of caution and circumspection must be used in drawing inferences of this nature. There are many ways by which persons may be misled and deluded. The ground on which some expect that they shall receive the thing they have asked for, is rather a strong imagination, than any true humble faith in the divine sufficiency. They have a strong persuasion that the thing asked shall be granted, (which they can give no reason for,) without any remarkable discovery of that glory and fulness of God and Christ, that is the ground of faith. And sometimes the confidence that their prayers shall be answered, is only a self-righteous confidence, and no true faith. They have a high conceit of themselves as eminent saints, and special favourites of God, and have also a high conceit of the prayers they have made, because they were much enlarged and affected in them; and hence they are positive in it, that the thing will come to pass. And sometimes, when once they have conceived such a notion, they grow stronger and stronger in it; and this they think is from an immediate divine hand upon their minds to strengthen their confidence; whereas it is only by their dwelling in their minds on their own excellency, and high experiences, and great assistances, whereby they look brighter and brighter in their own eyes. Hence it is found by observation and experience, that nothing in the world exposes so much to enthusiasm as spiritual pride and self-righteousness.

In order to drawing a just inference from the supposed assistance we have had in prayer for a particular mercy, and judging of the probability of the bestowment of that individual mercy, many things must be considered. We must consider the importance of the mercy sought, and the principle whence we so earnestly desire it; how far it is good, and agreeable to the mind and will of God; the degree of love to God that we exercised in our prayer; the degree of discovery that is made of the divine sufficiency, and the degree in which our assistance is manifestly distinguishing with respect to that mercy.—And there is nothing of greater importance in the argument than the degree of humility, poverty of spirit, self-emptiness, and resignation to the holy will of God, exercised in seeking that mercy. Praying for a particular mercy with much of these things, I have often seen blessed with a remarkable bestowment of the particular thing asked for. From what has been said, we may see which way God may, only by the ordinary gracious influences of his Spirit, sometimes give his saints special reason to hope for the bestowment of a particular mercy they prayed for, and which we may suppose he oftentimes gives eminent saints, who have great degrees of humility, and much communion with God. And here, I humbly conceive, some eminent servants of Jesus Christ that we read of in ecclesiastical story, have been led into a mistake; and, through want of distinguishing such things as these from immediate revelations, have thought that God has favoured them, in some instances, with the same kind of divine influences that the apostles and prophets had of old.

Another erroneous principle that some have embraced, and which has been a source of many errors in their conduct, is, That persons ought always to do whatever the Spirit of God (though but indirectly) inclines them to. Indeed the Spirit of God is in itself infinitely perfect, and all his immediate actings, simply considered, are perfect, and there can be nothing wrong in them; and therefore all that the Spirit of God inclines us to directly and immediately, without the intervention of any other cause that shall pervert and misimprove what is from him, ought to be done. But there may be many things, disposition to do which may indirectly be from the Spirit of God, that we ought not to do. The disposition in general may be good, and from the Spirit of God; but the particular determination of that disposition, as to particular actions, objects, and circumstances, may be from the intervention or interposition of some infirmity, blindness, inadvertence, deceit, or corruption of ours. So that although the disposition in general ought to be allowed and promoted, and all those actings of it that are simply from God’s Spirit, yet that particular ill direction or determination of that disposition, which is from some other cause, ought not to be followed.

As for instance, the Spirit of God may cause a person to have a dear love to another, and so a great desire of and delight in his comfort, ease, and pleasure. This disposition in general is good, and ought to be followed; but yet through the intervention of indiscretion, or some other bad cause, it may be ill directed, and have a bad determination, as to particular acts; and the person indirectly, through that real love he has to his neighbour, may kill him with kindness; he may do that out of sincere goodwill to him, which may tend to ruin him.—A good disposition may, through some inadvertence or delusion, strongly incline a person to that which, if he saw all things as they are, would be most contrary to that disposition. The true loyalty of a general, and his zeal for the honour of his prince, may exceedingly animate him in war; but this good disposition, through indiscretion and mistake, may push him forward to those things that give the enemy great advantage, and may expose him and his army to ruin, and may tend to the ruin of his master’s interest.

The apostle does evidently suppose that the Spirit of God, in his extraordinary, immediate, and miraculous influences on men’s minds, may in some respect excite inclinations, which, if gratified, would tend to confusion, and therefore must sometimes be restrained, and in their exercise must be under the government of discretion, 1 Cor. xiv. 31-33. “For ye may all prophesy one by one, that all may learn, and all may be comforted. And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all the churches of the saints.” Here by the spirits of the prophets, according 407 to the known phraseology of the apostle, is meant the Spirit of God acting in the prophets, according to those special gifts with which each one was endued: and here it is plainly implied that the Spirit of God, thus operating in them, may be an occasion of their having sometimes an inclination to do that, in the exercise of those gifts, which it was not proper, decent, or profitable that they should; and that therefore the inclination, though indirectly from the Spirit of God, should be restrained; and that it ought to be subject to the discretion of the prophets, as to the particular time and circumstances of its exercise.

I make no doubt but that it is possible for a minister to have by the Spirit of God such a sense of the importance of eternal things, and of the misery of mankind—so many of whom are exposed to eternal destruction—together with such a love to souls, that he might find in himself a disposition to spend all his time, day and night, in warning, exhorting, and calling upon men; and so that he must be obliged as it were to do violence to himself ever to refrain, so as to give himself any opportunity to eat, drink, or sleep. And so I believe there may be a disposition, in like manner, indirectly excited in laypersons, through the intervention of their infirmity, to do what only belongs to ministers; yea, to do those things that would not become either ministers or people. Through the influence of the Spirit of God, together with want of discretion, and some remaining corruption, women and children might feel themselves inclined to break forth aloud to great congregations, warning and exhorting the whole multitude; and to scream in the streets, or to leave their families, and go from house to house, earnestly exhorting others; but yet it would by no means follow that it was their duty to do these things, or that they would not have a tendency to do ten times as much hurt as good.

Another wrong principle, from whence have arisen errors in conduct, is, that whatsoever is found to be of present and immediate benefit, may and ought to be practised, without looking forward to future consequences. Some persons seem to think that it sufficiently justifies any thing they say or do, that it is found to be for present edification; it assists and promotes their present affection, and therefore they think they should not concern themselves about future consequences, but leave them with God. Indeed in things that are in themselves our duty, being required by moral rules, or absolute positive commands of God, they must be done, and future consequences must be left with God; our discretion takes no place here: but in other things we are to be governed by discretion, and must only look at the present good, but our view must be extensive, and we must look at the consequences of things. It is the duty of ministers especially to exercise this discretion. In things wherein they are not determined by an absolute rule, and not enjoined them by a wisdom superior to their own, Christ has left them to their own discretion, with that general rule, that they should exercise the utmost wisdom they can obtain, in pursuing that which, upon the best view of the consequences of things, will tend most to the advancement of his kingdom. This is implied in those words of Christ to his disciples, when he sent them forth to preach the gospel, Matt. x. 16. “Be ye wise as serpents.”

The Scripture always represents the work of a gospel-minister by those employments that especially require a wise foresight of, and provision for, future events and consequences. So it is compared with the business of a steward, which in an eminent manner requires forecast; as, for instance, a wise laying in of provision for the supply of the needs of a family, according to its future necessities. So it is compared to the husbandman, that almost wholly consists in things done with a view to the future fruits and consequences of his labour. The husbandman’s discretion and forecast is eloquently set forth in Isa. xxviii. 24, 25, 26. “Doth the plowman plow all day to sow? Doth he open and break the clods of his ground? When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cumin, and cast in the principal wheat, and the appointed barley, and the rye in their place? For his God doth instruct him to discretion, and doth teach him.” So the work of the ministry is compared to that of a wise builder or architect, who has a comprehensive view; and for whom it is necessary, that, when he begins a building, he should have at once a view of the whole frame, and all the future parts of the structure, even to the pinnacle, that all may be fitly framed together. So also it is compared to the business of a trader or merchant, who is to gain by trading; a business that exceedingly requires forecast, and without which is never like to be followed with success for any long time. So it is represented by the business of a fisherman, which depends on peculiar skill; and to that of a soldier, which perhaps, above any other secular business, requires great foresight, and a wise provision for future events and consequences.

And particularly, ministers ought not to be careless how much they discompose the minds of natural men, or how great an uproar they raise in the carnal world, and so lay blocks in the way of the propagation of religion. This certainly is not to follow the example of the zealous apostle Paul, who though he would not depart from his duty to please carnal men, yet, where he might with a good conscience, exceedingly laid out himself to please them. He avoided raising in the multitude prejudices, oppositions, and tumults against the gospel; and looked upon it as of great consequence. 1 Cor. x. 32, 33. “Give none offence, neither to the Jews, nor to the Gentiles, not to the church of God: even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.” Yea, he declares that he laid himself out so much for this, that he made himself a kind of a servant to all sorts of men, conforming to their customs and various humours in every thing wherein he might, even in the things that were very burdensome to him, that he might not fright men away from Christianity, and cause them to stand as it were braced and armed against it, but on the contrary, if possible, might with condescension and friendship win and draw them to it; 1 Cor. ix. 19-23. And agreeable hereto are the directions he gives to others, both ministers and people: So he directs the christian Romans, not to please themselves, but every one please his neighbour, for his good, to edification, Rom. xv. 1, 2, and to follow after the things that make for peace, chap. xiv. 19. And he expresses it in terms exceeding strong, Rom. xii. 18. “If it be possible, as much as lieth in you, live peaceably with all men.” And he directs ministers to endeavour, if possible, to gain opposers by a meek, condescending treatment, avoiding all appearance of strife or fierceness, 2 Tim. ii. 24-26. To the like purpose, the same apostle directs Christians to walk in wisdom towards them that are without, Eph. iv. 5. and to avoid giving offence to others, if we can, “that our good may not be evil spoken of,” Rom. xiv 16. So that it is evident, the most zealous and most successful propagator of vital religion that ever was, looked upon it to be of great consequence to endeavour, as much as possible, by all the methods of lawful meekness and gentleness, to avoid raising the prejudice and opposition of the world against religion.—When we have done our utmost, there will be opposition enough to vital religion, against which the carnal mind of man has such an enmity. We should not therefore needlessly increase and raise that enmity. The apostle, though he took so much pains to please men, had persecution almost every where raised against him. A fisherman is careful not needlessly to ruffle and disturb the water, lest he should drive the fish away from his net; but he will rather endeavour if possible to draw them into it. Such a fisherman was the apostle, 2 Cor. xii. 15, 16. “And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved. But be it so, I did not burden you, nevertheless, being crafty, I caught you with guile.”

The necessity of suffering persecution, in order to being a true Christian, has undoubtedly by some been carried to an extreme, and the doctrine has been abused. It has been looked upon as necessary to uphold a man’s credit amongst others as a Christian, that he should be persecuted. I have heard it made an objection against the sincerity of particular persons, that they were no more hated and reproached. And the manner of glorying in persecution, or the cross of Christ, has in some been very wrong, bearing too much the appearance of lifting up 408 themselves in it, that they were very much hated and reviled, more than most, as an evidence of their excelling others, in being good soldiers of Jesus Christ. Such an improvement of the doctrine of the enmity between the seed of the woman and the seed of the serpent, and of the necessity of persecution, becoming credible and customary, has a direct tendency to cause those that would be accounted true Christians, to behave themselves so towards those that are not well-affected to religion, as to provoke their hatred, or at least to be but little careful to avoid it, and not very studiously and earnestly to strive (after the apostle’s example and precepts) to please them to their edification, and by meekness and gentleness to win them, and by all possible means to live peaceably with them.

I believe that saying of our Saviour, Luke xii. 51. “I came not to send peace on earth, but division,” has been abused; as though when we see great strife arise about religion, violent heats of spirit against the truly pious, and a loud clamour and uproar against the work of God, it was to be rejoiced in, because it is that which Christ came to send. It has almost been laid down as a maxim by some, That the more division and strife, the better sign; which naturally leads persons to seek and provoke it, or leads them to such a manner of behaviour, such a roughness and sharpness, or such an affected neglect, as has a natural tendency to raise prejudice and opposition; instead of striving as the apostle did to his utmost, by all meekness, gentleness, and benevolence of behaviour, to prevent or assuage it.—Christ came to send a sword on earth, and to cause division, no otherwise than he came to send damnation; for Christ, that is set for the glorious restoration of some, is set for the fall of others, and to be a stone of stumbling and rock of offence to them, and an occasion of their vastly more aggravated and terrible ruin. And this is always the consequence of a great revival of vital religion; it is the means of the salvation of some, and the more aggravated damnation of others. But certainly this is no just argument that men’s exposedness to damnation is not to be lamented, or that we should not exert ourselves to our utmost, in all the methods that we can devise, that others might be saved, and to avoid all such behaviour towards them as tends to lead them down to hell.

I know there is naturally a great enmity in the heart of man against vital religion; and I believe there would have been a great deal of opposition against this glorious work of God in New England, if the subjects and promoters of it had behaved themselves never so agreeably to Christian rules; and I believe if this work goes on and spreads much in the world, so as to begin to shake kingdoms and nations, it will dreadfully stir up the rage of earth and hell, and will put the world into the greatest uproar that ever it was in since it stood. I believe Satan’s dying struggles will be the most violent; but yet a great deal might be done to restrain this opposition, by a good conformity to that of the apostle, Jam. iii. 13. “Who is a wise man, and endued with knowledge? let him show out of a good conversation his works with meekness of wisdom.” And I also believe that if the rules of Christian charity, meekness, gentleness, and prudence had been duly observed by the generality of the zealous promoters of this work, it would have made three times the progress that it has; i.e. if it had pleased God in such a case to give a blessing to means in proportion as he has done.

Under this head of carelessness about future consequences, it may be proper to say something of introducing things new and strange, and that have a tendency by their novelty to shock and surprise people. Nothing can be more evident from the New Testament, than that such things ought to be done with great caution and moderation, to avoid the offence that may be thereby given, and the prejudices that might be raised, to clog and hinder the progress of religion. Yea, it ought to be thus n things that are in themselves good and excellent, and of great weight, provided they are not things of absolute duty, which though they may appear to be innovations, yet cannot be neglected without immorality or disobedience to the commands of God. What great caution and moderation did the apostles use in introducing things that were new, and abolishing things that were old, in their day! How gradually were the ceremonial performances of the law of Moses removed and abolished among the Christian Jews! and how long did even the apostle Paul himself conform to those ceremonies which he calls weak and beggarly elements! yea, even the rite of circumcision, (Acts xvi. 3.) that he might not prejudice the Jews against Christianity! So it seems to have been very gradually that the Jewish sabbath was abolished, and the christian sabbath introduced, for the same reason. And the apostles avoided teaching Christians in those earlier days, at least for a great while, some high and excellent divine truths, because they could not bear them yet, 1 Cor. iii. 1, 2. Heb. v. 11, to the end. Thus strictly did the apostles observe the rule that their blessed Master gave them, of not putting new wine into old bottles, lest they should burst the bottles, and lose the wine. And how did Christ himself, while on earth, forbear so plainly to teach his disciples the great doctrines of Christianity, concerning his satisfaction, and the nature and manner of a sinner’s justification and reconciliation with God, and the particular benefits of his death, resurrection, and ascension! because, in that infant state of the disciples, their minds were not prepared for such instructions; and therefore the more clear and full revelation of these things was reserved for the time when their minds should be further enlightened and strengthened by the outpouring of the Spirit after his ascension; John xvi. 12, 13. “I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when he the Spirit of truth is come, he will guide you into all truth.” And Mark iv. 33. “And with many such parables spake he the word unto them, as they were able to bear it.”—These things might be enough to convince any one, that does not think himself wiser than Christ and his apostles, that great prudence and caution should be used in introducing things into the church of God, that are very uncommon, though in themselves excellent, lest by our rashness and imprudent haste we hinder religion much more than we help it.

Persons influenced by indiscreet zeal are always in too much haste; they are impatient of delays, and therefore are for jumping to the uppermost step first, before they have taken the preceding steps; whereby they expose themselves to fall and break their bones. They are delighted to see the building rise, and all their endeavour and strength is employed in advancing its height, without taking care proportionably of the bottom; whereby the whole is in danger of coming to the ground. Or they are for putting on the cupola and pinnacle before the lower parts of the building are done; which tends at once to put a stop to the building, and hinder its ever being a complete structure. Many that are thus imprudent and hasty with their zeal, have a real eager appetite for that which is good; but like children, are impatient to wait for the fruit, and therefore snatch it before it is ripe. Oftentimes in their haste they overshoot their mark, and frustrate their own end; they put that which they would obtain further out of reach than it was before, and establish and confirm that which they would remove. Things must have time to ripen. The prudent husbandman waits till the harvest is ripe, before he reaps. We are now just beginning to recover out of a dreadful disease; but to feed a man recovering from a fever with strong meat at once, is the ready way to kill him. The reformation from popery was much hindered by this hasty zeal. Many were for immediately rectifying all disorders by force, which was condemned by Luther, and was a great trouble to him. See Sleiden’s Hist. of the Reformation, p. 52, &c. and book v. throughout. It is a vain prejudice that some have lately imbibed against such rules of prudence and moderation; but they will be forced to come to them at last; they will find themselves unable to maintain their cause without them; and, if they will not hearken before, experience will convince them at last, when it will be too late for them to rectify their mistake.

Another error, arising from an erroneous principle, is a wrong notion that they have an attestation of Divine Providence to persons, or things. We go too far, when we look upon the success that God gives to some persons, in making them the instruments of doing much good, as a testimony of God’s approbation of those persons and all the courses they take. It has been a main argument to 409 defend the conduct of some ministers, who have been blamed as imprudent and irregular, that God has blessed them, and given them great success; and that however men charge them as guilty of wrong things, yet that God is with them, and then who can be against them? And probably some of those ministers themselves, by this very means, have had their ears stopt against all that has been said to convince them of their misconduct. But there are innumerable ways by which persons may be misled, in forming a judgment of the mind and will of God, from the events of providence. If a person’s success be a reward of something in him that God approves, yet it is no argument that he approves of every thing in him. Who can tell how far the divine grace may go in greatly rewarding some small good in a person, a good meaning, something good in his disposition; while he at the same time, in sovereign mercy, hides his eyes from a great deal that is bad, which it is his pleasure to forgive, and not to mark against the person, though in itself it be very ill? God has not told us after what manner he will proceed in this matter, and we go upon most uncertain grounds when we undertake to determine. It is an exceeding difficult thing to know how far love or hatred are exercised towards persons or actions by all that is before us. God was pleased in his sovereignty to give such success to Jacob in that which, from beginning to end, was a deceitful, lying contrivance and proceeding of his. In that way he obtained a blessing that was worth infinitely more than the fatness of the earth and the dew from heaven, given to Esau in his blessing; yea, worth more than all that the world can afford. God was for a while with Judas, so that by God’s power accompanying him, he wrought miracles and cast out devils; but this could not justly be interpreted as God’s approbation of his person, or the thievery in which he lived at the same time.

The dispensations and events of providence, with their reasons, are too little understood by us, to be as our rule, instead of God’s word; God has his way in the sea, and his path in the mighty waters, and his footsteps are not known, and he gives us no account of any of his matters. And therefore we cannot safely take the events of his providence as a revelation of his mind concerning a person’s conduct and behaviour; we have no warrant so to do. God has never appointed those things to be our rule. We have but one rule to go by, and that is his holy word; and when we join any thing else with it, as having the force of a rule, we are guilty of that which is strictly forbidden, Deut. iv. 2. Prov. xxx. 6. and Rev. xxii. 18. They who make what they imagine is pointed forth to them in providence, the rule of behaviour, do err, as well as those that follow impulses and impressions. We should put nothing in the room of the word of God. It is to be feared that some have been greatly confirmed and imboldened, by the great success that God has given them, in some things that have really been contrary to the rules of God’s holy word. If so, they have been guilty of presumption, and abusing God’s kindness to them, and the great honour he has put upon them. They have seen that God was with them, and made them victorious in their preaching; and this, it is to be feared, has been abused by some to a degree of self-confidence. This has much taken off all jealousy of themselves; they have been bold therefore to go great lengths, in a presumption that God was with them, and would defend them, and finally baffle all that found fault with them.

Indeed, there is a voice of God in his providence, that may be interpreted and well understood by the rule of his word; and providence may, to our dark minds and weak faith, confirm the word of God, as it fulfils it. But to improve divine providence thus, is quite a different thing from making a rule of providence. Good use may be made of the events of providence, of our own observation and experience, and human histories, and the opinion of eminent men; but finally all must be brought to one rule, viz. the word of God, and that must be regarded as our only rule.

Nor do I think that they go upon sure ground, who conclude they have not been in an error in their conduct, because at the time of their doing a thing for which they have been blamed and reproached by others, they were favoured with special comforts of God’s Spirit. God’s bestowing special mercies on a person, is no sign that he approves of every thing he sees in him at that time. David had the presence of God while he lived in polygamy; and Solomon had some very high favours, and peculiar smiles of Heaven, and particularly at the dedication of the temple, while he greatly multiplied wives to himself, and horses, and silver, and gold; all contrary to the most express command of God to the king, in the law of Moses, Deut. xvii. 16, 17. We cannot tell how far God may hide his eyes from beholding iniquity in Jacob, and seeing perverseness in Israel. We cannot tell what are the reasons of God’s actions any further than he interprets for himself. God sometimes gave some of the primitive Christians the extraordinary influence of his Spirit when they were out of the way of their duty, and even while they were abusing it; as is plainly implied, 1 Cor. xiv. 31, 33.—Suppose a person has done a thing for which he is reproached, and that reproach be an occasion of his feeling sweet exercises of grace in his soul, I do not think that a certain evidence that God approves of the thing he is blamed for: for undoubtedly a mistake may be the occasion of stirring up the exercise of grace. If a person, through mistake, thinks he has received some particular great mercy, that mistake may be the occasion of stirring up the sweet exercises of love, and true thankfulness to God. Suppose one that is full of love to God should hear what he deems credible tidings, concerning a remarkable deliverance of a child or a dear friend, or of some glorious thing done for the city of God, no wonder if, on such an occasion, the sweet actings of love to God, and delight in God, should be excited, though indeed afterwards it should prove a false report that he had heard. So, if one that loves God is much maligned and reproached for doing what he thinks God required and approves, no wonder that it is sweet to such an one to think that God is his friend, though men are his enemies; no wonder at all, that this is an occasion of his betaking himself to God as his sure friend, and find sweet complacence in him; though he be indeed in a mistake concerning that which he thought was agreeable to God’s will. As I have before shown that the exercise of a truly good affection may be the occasion of error, and may indirectly incline a person to do that which is wrong; so, on the other hand, error, or a doing that which is wrong, may be an occasion of the exercise of a truly good affection. The reason of it is this, that however all exercises of grace be from the Spirit of God, yet he dwells and acts in the hearts of the saints, in some measure, after the manner of a vital, natural principle, a principle of new nature in them; whose exercises are excited by means, in some measure, as other natural principles are. Though grace is not in the saints as a mere natural principle, but as a sovereign agent, and so its exercises are not tied to means, by an immutable law of nature, as in mere natural principles; yet God has so constituted, that grace should dwell so in the hearts of the saints, that its exercises should have some degree of connection with means, after the manner of a principle of nature.

Another erroneous principle that has been an occasion of some mischief and confusion, is, That external order in matters of religion, and use of the means of grace, is but little to be regarded. It has been spoken lightly of, under the names of ceremonies and dead forms, &c. and is probably the more despised by some, because their opposers insist so much upon it, and because they are so continually hearing from them the cry of disorder and confusion.—It is objected against the importance of external order, that God does not look at the outward form, he looks at the heart. But that is a weak argument against its importance, that true godliness does not consist in it; for it may be equally made use of against all the outward means of grace whatsoever. True godliness does not consist in ink and paper, but yet that would be a foolish objection against the importance of ink and paper in religion, when without it we could not have the word of God. If any external means at all are needful, any outward actions of a public nature, or wherein God’s people are jointly concerned in public nature, or wherein God’s people are jointly concerned in public society, without doubt external order is needful. The management of an external affair that is 410 public, or wherein a multitude is concerned, without order, is in every thing found impossible.—Without order there can be no general direction of a multitude to any particular designed end, their purposes will cross and hinder one another. A multitude cannot act in union one with another without order; confusion separates and divides them, so that there can be no concert or agreement. If a multitude would help one another in any affair, they must unite themselves one to another in a regular subordination of members, in some measure as it is in the natural body; by this means they will be in some capacity to act with united strength. And thus Christ has appointed that it should be in the visible church, as 1 Cor. xii. 14, &c. and Rom. xii. 4-8. Zeal without order will do but little, or at least it will be effectual but a little while. Let a company, however zealous against the enemy, go forth to war without any order, every one rushing forward as his zeal shall drive him, all in confusion; if they gain something at first onset, by surprising the enemy, yet how soon do they come to nothing, and fall an easy helpless prey to their adversaries! Order is one of the most necessary of all external means of the spiritual good of God’s church; and therefore it is requisite even in heaven itself, where there is the least need of any external means of grace. Order is maintained amongst the glorious angels there. And the necessity of it for carrying on any design, wherein a multitude are concerned, is so great that even the devils in hell are driven to something of it, that they may carry on the designs of their kingdom. And it is very observable, that those irrational creatures for whom it is needful that they should act in union, and join as a multitude together to carry on any work for their preservation—by a wonderful instinct that God has put into them—observe and maintain a most regular and exact order among themselves; such as bees and some others. And order in the visible church is not only necessary for carrying on the designs of Christ’s glory and the church’s prosperity, but it is absolutely necessary to its defence; without it, it is like a city without walls, and can be in no capacity to defend itself from any kind of mischief. And so, however it be an external thing, yet is not to be despised on that account; for though it be not the food of souls, yet it is in some respect their defence. The people of Holland would be very foolish to despise the dikes that keep out the sea from overwhelming them, under the names of dead stones and vile earth, because the matter of which they are built is not good to eat. It seems to be partly on this foundation that some have seemed to act on that principle, That the power of judging and openly censuring others should not be reserved in the hands of particular persons, or consistories appointed thereto, but ought to be left at large, for any body that pleases to take it upon them, or that think themselves fit for it. But more of this afterwards.

On this foundation also, an orderly attending on the stated worship of God in families, has been made too light of; and it has been in some places too much a common and customary thing to be absent from family-worship, and to be abroad late in the night at religious meetings, or to attend religious conversation. Not but that this may be done on certain extraordinary occasions; I have seen the case to be such in many instances, that I have thought did afford sufficient warrant for persons to be absent from family-prayer, and to be from home till very late in the night. But we should take heed that it does not become a custom or common practice; if so, we shall soon find the consequences to be very ill. It seems to be on the same foundation—the supposed unprofitableness of external order—that it has been thought by some, there is no need of religious services and performances being limited to any certain office in the church; (of which more afterwards) and also, that those officers themselves, particularly that of the gospel-ministry, need not be limited, as it used to be, to persons of a liberal education; but some of late have been for having others, whom they have supposed to be persons of eminent experience, publicly licensed to preach, yea and ordained to the work of the ministry; and some ministers have seemed to favour such a thing. But how little do they seem to look forward, and consider the unavoidable consequences of opening such a door! If once it should become a custom, or a thing generally approved and allowed of, to admit uneducated persons to the work of the ministry, because of their remarkable experiences, and good understanding, how many lay-persons would soon appear as candidates for the work of the ministry; I doubt not but that I have been acquainted with scores that would have desired it. And how shall we know where to stop? If one is admitted because his experiences are remarkable, another will think his experiences also remarkable; and we perhaps shall not be able to deny but that they are nearly as great. If one is admitted because, besides experiences, he has good natural abilities, another by himself, and many of his neighbours, may be thought equal to him. It will be found of absolute necessity that there should be some certain, visible limits fixed, to avoid bringing odium upon ourselves, and breeding uneasiness and strife amongst others; and I know of none better, and indeed no other that can well be fixed, than what the prophet Zechariah fixes, viz. That those only should be appointed to be pastors or shepherds in God’s church, that “have been taught to keep cattle from their youth,” or that have had an education for that purpose. Those ministers who would break over these limits, and make a practice of it, would break down that fence which they themselves, after they have been wearied with the ill consequences, would be glad to have somebody else build up for them. Not but that there may probably be some persons in the land, who have had no education at college, that are in themselves better qualified for the work of the ministry, than some others who have taken their degrees, and are now ordained. But yet I believe the breaking over those bounds which have hitherto been set, in ordaining such persons, would in its consequences be a greater calamity than the missing such persons in the work of the ministry. Opening a door for the admission of unlearned men to the work of the ministry, though they should be persons of extraordinary experience, would on some accounts be especially prejudicial at such a day as this; because such persons, for want of extensive knowledge, are oftentimes froward to lead others into those things which a people are in danger of at such a time, above all others; viz. impulses, vain imaginations, superstition, indiscreet zeal, and such like extremes.

Another erroneous principle that some have been, at least, in danger of, is, that ministers, because they speak as Christ’s ambassadors, may assume the same style, and speak as with the same authority, that the prophets of old did, yea that Jesus Christ himself did in the 23d of Matthew, “Ye serpents, ye generation of vipers,” &c.; and that not only when they are speaking to the people, but also to their brethren in the ministry. The principle is absurd, because it makes no difference in the degrees and orders of messengers, though God has made a very great difference; for though they all come in some respect in the name of God, and with something of his authority, yet certainty there is a vast difference in the degree of authority with which God has invested them. Jesus Christ was sent into the world as God’s messenger, and so was one of his apostles; and so also is an ordinary pastor of a church: but yet it does not follow, that because Jesus Christ and an ordinary minister are both messengers of God, that therefore an ordinary minister, in his office, is vested with an equal degree of authority that Christ was in his. As there is a great difference in their authority, and as Christ came as God’s messenger in a vastly higher manner, so another style became him, more authoritative than is proper for us worms of the dust, though we also are messengers of inferior degree. It would be strange if God, when he has made so great a difference in the degree in which he has invested different messengers with his authority, should make no difference as to the outward appearance and show of authority. Though God has put great honour upon ministers, and they may speak as his ambassadors, yet he never intended that they should have the same outward appearance of authority and majesty, either in their behaviour or speech, as his Son shall have, when he comes to judgement at the last day; though both come in the name of the Lord. Alas! can it enter into the hearts of worms of the dust, that it is fit and suitable it should be so?

« Prev SECTION II. Wrong principles. Next »
VIEWNAME is workSection