Thoughts Concerning the Present Revival of Religion in New England, Part 4 (1 of 3)

Thoughts Concerning the Present Revival of Religion in New England · Part 4 (1 of 3)

p. 188PART IV.

Shewing what Things are to be corrected or avoided, in promoting this WORK, or in our Behaviour under it.

HAVING thus observed, in some Instances, wherein the Conduct of those that have appeared to be the Subjects of this Work, or have been zealous to promote it, has been objected against or complained of, without or beyond just Cause, I proceed now in the

II. Place, to shew what Things ought to be corrected or avoided.

Many that are zealous for this glorious WORK of GOD, are heartily sick of the great Noise there is in the Country, about Imprudences and Disorders; they have heard it so often from the Mouths of Opposers that they are prejudiced against the Sound; and they look upon it that That which is called a being prudent and regular, which is so much insisted on, is no other than being asleep, or cold and dead in Religion, and that the great Imprudence that is so much cried out of, is only a being alive, and engaged in the Things of GOD: and they are therefore rather confirmed in any Practice, than brought off from it, by the Clamour they hear against it, as imprudent and irregular. p. 189And to tell the Truth, the Cry of Irragularity and Imprudence has been much more in the Mouths of those that have been Enemies to the Main of the Work than others; for they have watched for the Halting of the Zealous, and eagerly catched at any Thing that has been wrong, and have greatly insisted on it, made the most of it, and magnified it; especially have they watched for Errors in zealous Preachers, that are much in reproving and condemning the Wickedness of the Times: They would therefore do well to consider that Scripture, Isai. 29. 20, 21. The Scorner is consumed, and all that watch for Iniquity are cut off, that make a Man an Offender for a Word, and lay a Snare for him that reproveth in the Gate, and turn aside the Just for a Thing of nought. They han't only too much insisted on, and magnified real Errors, but have very injuriously charged them as guilty, in Things wherein they have been innocent, and have done their Duty. This has so prejudiced the Minds of some, that they have been ready to think that all that has been said about Errors and Imprudences, was injurious and from an ill Spirit; and has confirmed them in it, that there is no such Thing as any prevailing Imprudences; and it has made 'em less cautious and suspicious of themselves, left they should err. Herein the Devil has had an Advantage put into his Hands, and has taken the Advantage; and, doubtless, has been too subtil for some of the true Friends of Religion. That would be a strange Thing indeed, if in so great a Commotion and Revolution, and such a new State of p. 190Things, wherein so many have been engaged, none have been guilty of any Imprudence; it would be such a Revival of Religion, as never was yet, if among so many Men, not guided by infallible Inspiration, there had not been prevailing a pretty many notable Errors in Judgment and Conduct; our young Preachers, and young Converts, must in general vastly exceed Luther, the Head of the Reformation, who was guilty of a great many Excesses, in that great Affair, in which GOD made him the chief Instrument.

If we look back into the History of the Church of GOD in past Ages, we may observe that it has been a common Device of the Devil, to overset a Revival of Religion, when he finds he can keep Men quiet and secure no longer, then to drive 'em to Excesses and Extravagances. He holds them back as long as he can, but when he can do it no longer, then he'll push 'em on, and if possible, run 'em upon their Heads. And it has been by this Means chiefly, that he has been successful, in several Instances, to overthrow most hopeful and promising Beginnings: yea, the principal Means by which the Devil was successful, by Degrees, to overset that grand religious Revival of the World, that was in the primitive Ages of Christianity, and in a Manner, to overthrow the Christian Church thro' the Earth, and to make Way for, and bring on the great antichristian Apostacy, that Master-Piece of all the Devil's Work, was to improve the indiscreet Zeal of Christians, to drive them into those three Extremes, of Enthusiasm, Superstition, and Severity p. 191towards Opposers; which should be enough for an everlasting Warning to the Christian Church.

Tho' the Devil will do his Diligence to stir up the open Enemies of Religion, yet he knows what is for his Interest so well, that in a Time of Revival of Religion, his main Strength shall be tried with the Friends of it, and he'll chiefly exert himself in his Attempts upon them, to mislead them. One truly zealous Person, in the Time of such an Event, that seems to have a great Hand in the Affair, and draws the Eyes of many upon him, may do more, (thro' Satan's being too subtil for him,) to hinder the Work, than an hundred great, and strong, and open Opposers.

In the Time of a great Work of CHRIST, his Hand with which he works, are often wounded in the House of his Friends; and his Work hindred chiefly by them: So that if any one inquires, as in Zech. 13. 6. What are those Wounds in thine Hands? He may answer, Those, with which I was wounded in the House of my Friends.

The Errors of the Friends of the Work of God, and especially of the great Promoters of it, give vast Advantage to the Enemies of such a Work. Indeed there are many Things that are no Errors, but are only Duties faithfully and thoroughly done, that wound the Minds of such Persons more, and are more cross to 'em, than real Errors: but yet one real Error gives Opposers as much Advantage, and hinders and clogs the Work, as much as … that are only supposed ones. Real Errors don't … and gaul the Enemies of Religion so much as those Things that are strictly right, … encourage p. 192'em more; they give 'em Liberty, and open a Gap for 'em; so that some that before kept their Enmity burning in their own Bowels, and durst not show themselves, will on such an Occasion take Courage, and give themselves Vent, and their Rage will be like that of an Enemy let loose; and those that lay still before, having nothing to say, but what they would be ashamed of, (agreeable to Tit. 2. 8.) when they have such a Weapon put into their Hands, will fight with all Violence. And indeed the Enemies of Religion would not know what to do for Weapons to fight with, were it not for the Errors of the Friends of it; and so must soon fall before them. And besides, in real Errors, Things that are truly disagreeable to the Rules of GOD's Word, we can't expect the divine Protection, and that GOD will appear on our Side, as if our Errors were only supposed ones.

Since therefore the Errors of the Friends & Promoters of such a glorious Work of GOD, are of such dreadful Consequence; and seeing the Devil, being sensible of this, is so assiduous, and watchful and subtil in his Attempts with them, and has thereby been so successful to overthrow Religion heretofore, certainly such Persons ought to be exceeding circumspect and vigilant, diffident and jealous of themselves, and humbly dependent on the Guidance of the good Shepherd. 1 Pet. 4. 7. Be sober, and watch unto Prayer. And Chap. 5. 8. Be sober, be vigilant; because your Adversary the Devil, as a roaring Lion, walketh about,—For Persons to go on resolutely, in a Kind of Heat and p. 193Vehemence, despising Admonition and Correction, being confident that they must be in the Right, because they are full of the Spirit, is directly contrary to the Import of these Words, be sober, be vigilant.

'Tis a Mistake, I have observed in some, by which they have been greatly exposed, to their Wounding, that they think they are in no Danger of going astray, or being misled by the Devil, because they are near to GOD; and so have no jealous Eye upon themselves, and neglect Vigilance and Circumspection, as needless in their Case. They say, they don't think that GOD will leave them to dishonour him, and wound Religion, as long as they keep near to him: And I believe so too, as long as they keep near to GOD in that Respect, that they maintain an universal & diligent Watch, and Care to do their Duty, and avoid Sin and Snares, with Diffidence in themselves, and humble Dependence and Prayerfulness: but not meerly because they are near to GOD, in that Respect, that they now are receiving blessed Communications from GOD, in refreshing Views of him; if at the same Time they let down their Watch, and are not jealous over their own Hearts, by Reason of it's remaining Blindness and Corruption, and a subtil Adversary. 'Tis a grand Error, for Persons to think they are out of Danger of the Devil, and a corrupt, deceitful Heart, even in their highest Flights, and most raised Frames of spiritual Joy. For Persons in such a Confidence, to cease to be jealous of themselves, and to neglect Watchfulness and Care, is a Presumption by which I have p. 194known many wofully ensnared. However highly we may be favoured with divine Discoveries and Comforts, yet as long as we are in the World, we are in the Enemies Country; and therefore that Direction of CHRIST to his Disciples is never out of Date in this World, Luke 21. 36. Watch and pray always, that ye may be accounted worthy to escape all these Things, and to stand before the Son of Man. It was not out of Date with the Disciples, to whom it was given, after they came to be filled so full of the Holy Ghost and out of their Bellies flowed Rivers of living Water, by that great Effusion of the Spirit upon them, that began on the Day of Pentecost. And tho' GOD stands ready to protect his People, especially those that are near to him, yet he expects great Care and Labour of all; and that we should put on the whole Armour of GOD, that we may stand in the evil Day: and whatever spiritual Priviledges we are raised to, we have no Warrant to expect Protection in any other Way; for GOD has appointed this whole Life, as a State of Labour, to be all, as a Race or a Battle; the State of Rest, wherein we shall be so out of Danger, as to have no Need of Watching and Fighting, is reserved for another World. I have known it in Abundance of Instances, that the Devil has come in very remarkably, even in the midst of the most exalted, and … some Accounts excellent Frames: It may seem a great Mystery that it should be so; but 'tis no greater …, than that CHRIST should be taken Captian by the Devil, and carried into the Wilderness, immediately after the Heavens had been open'd to him, p. 195and the Holy Ghost descended like a Dove upon him, and he heard that comfortable, joyful Voice from the Father, saying, This is my beloved Son, in whom I am well pleased. In like Manner Christ in the Heart of a Christian, is oftentimes as it were taken by the Devil, and carried Captive into a Wilderness, presently after Heaven has been, as it were open'd to the Soul, and the Holy Ghost has descended upon it like a Dove, and GOD has been sweetly owning the Believer, and testifying his Favour to him as his beloved Child.

'Tis therefore a great Error, and Sin in some Persons, at this Day, that they are fix'd in their Way, in some Things that others account Errors, and won't hearken to Admonition and Counsel, but are confident that they are in the right of it, in those Practices that they find themselves disposed to, because GOD is much with them, and they have great Degrees of the Spirit of GOD. There were some such in the Apostles Days: The Apostle Paul, writing to the Corinthians, was sensible that some of them would not be easily convinced that they had been in any Error, because they looked upon themselves Spiritual, or full of the Spirit of GOD. 1 Cor. 14. 37, 38. If any Man think himself to be a Prophet, or spiritual, let him acknowledge that the Things that I write unto you, are the Commandment of the Lord; but if any Man be ignorant, let him be ignorant.

And altho' those that are spiritual amongst us, have no infallible Apostle to admonish them, yet let me intreat them, by the Love of CHRIST, calmly and impartially to weigh what may be said p. 196to them, by One that is their hearty and servent Friend, (tho' an inferiour Worm) in giving his humble Opinion, concerning the Errors that have been committed, or that we may be exposed to, in Methods or Practices that have been, or may be fallen into, by the zealous Friends or Promoters of this great Work of GOD.

In speaking of the Errors that have been, or that we are in Danger of, I would in the

First Place, take Notice of the Causes whence the Errors that attend a great Revival of Religion usually arise; and as I go along, take Notice of some particular Errors that arise from each of those Causes.

Secondly, Observe some Errors, that some have lately gone into, that have been owing to the Influence of several of those Causes conjunctly.

As to the first of these, the Errors that attend a great Revival of Religion, usually arise from these three Things. 1. Undiscerned spiritual Pride. 2. Wrong Principles. 3. Ignorance of Satan's Advantages and Devices.

The first, and the worst Cause of Errors, that prevail in such a State of Things, is spiritual Pride. This is the main Door, by which the Devil comes into the Hearts of those that are zealous for the Advancement of Religion. 'Tis the chief Inler of Smoke from the bottomless Pit, to darken the Mind, and mislead the Judgment: This is the main Handle by which the Devil has hold of religious Persons, and the chief Scource of all the Mischief that he introduces, to clog and hinder a Work of GOD. This Cause of Error is the main p. 197Spring, or at least the main Support of all the rest. 'Till this Disease is cured, Medicines are in vain applied to heal other Diseases. 'Tis by this that the Mind defends it self in other Errors, and guards it self against Light, by which it might be corrected and reclaimed. The spiritually proud Man is full of Light already, he don't need Instruction, and is ready to despise the Offer of it. But if this Disease be healed, other Things are easily rectified. The humble Person is like a little Child, he easily receives Instruction; he is jealous over himself, sensible how liable he is to go astray; and therefore if it be suggested to him that he does so, he is ready most norrowly and impartially to enquire. Nothing sets a Person so much out of the Devil's reach, as Humility, and so prepares the Mind for true divine Light, without Darkness, and so clears the Eye to look on Things, as they truly are. Psal. 25. 9. The Meek will be guide in Judgment, and the Meek he will teach his Way. Therefore we should fight, neither with small nor with great, but with the King of Israel: Our first Care should be to rectify the Heart, and pull the Beam out of our Eye, and then we shall see clearly.

I know that a great many Things at this Day, are very injuriously laid to the Pride of those that are zealous in the Cause of GOD. When any Person appears, in any Respect, remarkably distinguished in Religion from others, if he professes those spiritual Comforts and Joys that are greater than ordinary, or if he appears distinguishingly zealous in Religion, if he exerts himself more than others do, in the Cause of Religion, or if he p. 198seems to be distinguished with Success, ten to one, but it will immediately awaken the Jealousy of those that are about him; and they'll suspect, (whether they have Cause or no) that he is very proud of his Goodness, and that he affects to have it thought that no Body is so good as he; and all his Talk is heard, and all his Behaviour beheld, with this Prejudice. Those that are themselves cold and dead, and especially such as never had any Experience of the Power of Godliness on their own Hearts, are ready to entertain such Thoughts of the best Christians; which arises from a secret Enmity against vital & servent Piety.

But then those that are zealous Christians should take heed that this Injuriousness of those that are cold in Religion, dont prove a Snare to them, and the Devil don't take Advantage from it, to blind their Eyes from beholding what there is indeed of this Nature in their Hearts, and make 'em think, because they are charged with Pride wrongfully, and from an ill Spirit, in many Things, that therefore it is so in every Thing. Alas, how much Pride have the best of us in our Hearts! 'Tis the worst Part of the Body of Sin and Death: 'Tis the first Sin that ever entred into the Universe, and the last that is rooted out; 'Tis God's most stubborn Enemy!

The Corruption of Nature may all be resolved into two Things, Pride and Worldly-mindedness, the Devil and the Beast, or Self and the World. These are the two Pillars of Dagon's Temple, on which the whole House leans. But the former of these is every Way, the worst Part of the Corruption p. 199of Nature; 'tis the first born Son of the Devil, and his Image in the Heart of Man chiefly consists in it; 'tis the last Thing in a Sinner that is over-born by Conviction, in order to Conversion; and here is the Saints hardest Conflict; 'tis the last Thing that he obtains a good Degree of Conquest over, & Liberty from; 'tis that which most directly militates against God, and is most contrary to the Spirit of the Lamb of God; and 'tis most like the Devil its Father, in a serpentine Deceitfulness and Secrecy; it lies deepest, and is most active, is most ready secretly to mix it self with every Thing.

And of all Kinds of Pride, spiritual Pride is upon many Accounts the most hateful; 'tis most like the Devil; 'tis most like the Sin that he committed in an Heaven of Light and Glory, where he was exalted high in divine Knowledge, Honour, Beauty and Happiness. Pride is much more difficultly discerned than any other Corruption, for that Reason, that the Nature of it does very much consist in a Person's having too high a Thought of himself: but no Wonder that he that has too high a Thought of himself, don't know it; for he necessarily thinks that the Opinion he has of himself, is what he has just Grounds for, and therefore not too high; if he thought such an Opinion of himself was without just Grounds, he would therein cease to have it. But of all Kinds of Pride, spiritual Pride is the most hidden, and difficultly discovered; and that for this Reason, Because those that are spiritually proud, their Pride consists, much in an high Conceit of those two Things, viz. p. 200Their Light, and their Humility; both which are a strong Prejudice against a Discovery of their Pride. Being proud of their Light, that makes 'em not jealous of themselves; he that thinks a clear Light shines around him, is not suspicious of an Enemy lurking near him, unseen: And then being proud of their Humility, that makes 'em least of all jealous of themselves in that Particular, viz. as being under the Prevalence of Pride. There are many Sins of the Heart that are very secret in their Nature, and difficultly discerned. The Psalmist says, Psal. 19. 12. Who can understand his Errors? Cleanse thou me from secret Faults. But spiritual Pride is the most secret of all Sins. The Heart is so deceitful and unsearchable in nothing in the World, as it is in this Matter, and there is no Sin in the World, that Men are so confident in, and so difficultly convinced of: The very Nature of it is to work Self-Confidence, and drive away Self-Diffidence, and Jealousy of any Evil of that Kind. There is no Sin so much like the Devil, as this, for Secrecy and Subtilty, and appearing in a great many Shapes, undiscerned and unsuspected, and appearing as an Angel of Light: It takes Occasion to arise from every Thing; it perverts and abuses every Thing, and even the Exercises of real Grace, and real Humility, as an Occasion to exert it self: It is a Sin that has, as it were many Lives; if you kill it, it will live still; if you mortify and suppress it in one Shape, it rises in another; if you think it is all gone, yet it is there still: There are a great many Kinds of it, that lie in different Forms and Shapes, one p. 201under another, and encompass the Heart like the Coats of an Onion; if you pull off one there is another underneath. We had need therefore to have the greatest Watch imaginable, over our Hearts, with respect to this Matter, and to cry most earnestly to the great Searcher of Hearts for his help. He that trusts his own Heart is a level.

God's own People should be the more jealous of themselves, with respect to this Particular, at this Day, because the Temptations that many have to this Sin are exceeding great: The great and distinguishing Priviledges to which God admits many of his Saints, and the high Honours that he puts on some Ministers, are great Trials of Persons in this Respect. 'Tis true that great Degrees of the spiritual Presence of God tends greatly to mortify Pride and all Corruption; but yet, tho' in the Experience of such Favours there be much to restrain Pride one Way, there is much to tempt and provoke it another; and we shall be in great Danger thereby without great Watchfulness and Prayerfulness. There was much in the Circumstances that the Angels that fell, were in, in Heaven, in their great Honours & high Priviledges, in beholding the Face of GOD, and View of his infinite Glory, to cause in them Exercises of Humility, and to keep 'em from Pride; yet through want of Watchfulness in them, their great Honour and heavenly Priviledge proved to be to them, an undoing Temptation to Pride, tho' they had no Principle of Pride in their Hearts to expose 'em. Let no Saint therefore, however eminent, and however near to GOD, think himself out of Danger p. 202of this: He that thinks himself most out of Danger, is indeed most in Danger. The Apostle Paul, who doubtless was as eminent a Saint as any are now, was not out of Danger, even just after he was admitted to see GOD in the third Heavens, by the Information he himself gives us, 2 Cor. 12. Chap. And yet doubtless, what he saw in Heaven of the ineffable Glory of the divine Being, had a direct Tendency to make him appear exceeding little and vile in his own Eyes.

Spiritual Pride in its own Nature is so secret, that it is not so well discerned by immediate Intuition on the Thing it self, as by the Effects and Fruits of it; some of which, I would mention, together with the contrary Fruits of pure Christian Humility.

Spiritual Pride disposes to speak of other Persons Sins, their Enmity against GOD and his People, the miserable Delusion of Hypocrites and their Enmity against vital Piety, and the Deadness of some Saints, with Bitterness, or with Laughter and Levity, and an Air of Contempt; whereas pure Christian Humility rather disposes, either to be silent about 'em, or to speak of them with Grief and Pity.

Spiritual Pride is very apt to suspect others; whereas an humble Saint is most jealous of himself, he is so suspicious of nothing in the World as he is of his own Heart. The spiritually proud Person is apt to find Fault with other Saints, that they are low in Grace, and to be much in observing how cold and dead they be, and crying out of them for it, and to be quick to discern and take Notice p. 203of their Deficiences: But the eminently humble Christian has so much to do at Home, and sees so much Evil in his own Heart, and is so concerned about it, that he is not apt to be very busy with others Hearts; he complains most of himself, and cries out of his own Coldness and Lowness in Grace, and is apt to esteem others better than himself, and is ready to hope that there is no Body but what has more Love and Thankfulness to GOD than he, and can't bare to think that others should bring forth no more Fruit to GOD's Honour than he. Some that have spiritual Pride mix'd with high Discoveries and great Transports of Joy, that dispose 'em in an earnest Manner to talk to others, are apt, in such Frames, to be calling upon other Christians that are about them, and sharply reproving them for their being so cold and lifeless. And there are some others that behave themselves very differently from these, who in their Raptures are over-whelmed with a Sense of their own Vileness; and when they have extraordinary Discoveries of GOD's Glory, are all taken up about their own Sinfulness; and tho' they also are disposed to speak much and very earnestly, yet it is very much in Crying out of themselves, and exhorting Fellow Christians, but in a charitable and humble Manner. Pure Christian Humility disposes a Person to take Notice of every Thing that is in any Respect good in others, and to make the best of it, and to diminish their Failings; but to have his Eye chiefly on those Things that are bad in himself, and to take much Notice of every Thing that aggravates them.

p. 204In a Contrariety to this, it has been the Manner in some Places, or at least the Manner of some Persons, to speak of almost every Thing that they see amiss in others, in the most harsh, severe and terrible Languge. 'Tis frequent with them to say of others Opinions or Conduct or Advice, or of their Coldness, their Silence, their Caution, their Moderation, and their Prudence, and many other Things that appear in them, that they are from the Devil, or from Hell; that such a Thing is devilish or hellish or cursed, and that such Persons are serving the Devil or the Devil is in them, that they are Soul-Murtherers and the like; so that the Words Devil and Hell are almost continually in their Mouths. And such Kind of Language they will commonly use, not only towards wicked Men, but towards them that they themselves allow to be the true Children of GOD, and also towards Ministers of the Gospel and others that are very much their Superiours. And they look upon it a Vertue and high Attainment thus to behave themselves. Oh, say they, we must be plain hearted and bold for Christ, we must declare War against Sin wherever we see it, we must not mince the Matter in the Cause of God and when speaking for Christ. And to make any Distinction in Persons, or to speak the more tenderly, because that which is amiss is seen in a Superiour, they look upon as very mean for a Follower of CHRIST when speaking in the Cause of his Master.

What a strange Device of the Devil is here, to over-throw all Christian Meekness and Gentleness, p. 205and even all Shew and Appearance of it, and to defile the Mouths of the Children of God, and to introduce the Language of common Sailors among the Followers of CHRIST, under a Cloak of high Sanctity and Zeal and Boldness for CHRIST! And it is a remarkable Instance of the Weakness of the human Mind, and how much too cunning the Devil is for us!

The grand Defence of this Way of Talking is, that they say no more than what is true; they only speak the Truth without mincing the Matter; and that true Christians that have a great Sight of the Evil of Sin, and Acquaintance with their own Hearts know it to be true, and therefore won't be offended to hear such harsh Expressions made Use of concerning them and their Sins; 'tis only (say they) Hypocrites, or cold and dead Christians, that are provoked and feel their Enmity rise on such an Occasion.

But 'tis a grand Mistake to think that we may commonly use concerning one another all such Language as represents the worst of each other, according to strict Truth. 'Tis really true, that every Kind of Sin, & every Degree of it, is devilish and from Hell, and is cursed, hellish, and condemned or damned: And if Persons had a full Sight of their Hearts they would think no Terms too had for them; they would look like Beasts, like Serpents and like Devils to themselves; they would be at a loss for Language to express what they see in themselves, the worst Terms they could think of would seem as it were faint to represent what they see in themselves. But shall a Child p. 206therefore, from Time to Time, use such Language concerning an excellent & eminently holy Father or Mother, as that the Devil is in them, that they have such and such devilish, cursed Dispositions, that they commit every Day Hundreds of hellish, damn'd Acts, and that they are cursed Dogs, Hell-Hounds and Devils? And shall the meanest of the People be justified, in commonly using such Language concerning the most excellent Magistrates, or their most eminent Ministers? I hope no Body has gone to this Height: but the same Pretences of Boldness, Plain-heartedness, and declared War against Sin, will as well justify these Things as the Things they are actually made Use of to justify. If we proceed in such a Manner, on such Principles as these, what a Face will be introduced upon the Church of CHRIST, the little beloved Flock of that gentle Shepherd the Lamb of GOD? What a Sound shall we bring into the House of GOD, into the Family of his dear little Children? How far off shall we soon banish that lovely Appearance of Humility, Sweetness, Gentleness, mutual Honour, Benevolence, Complacence, and an Esteem of others above themselves, which ought to clothe the Children of GOD all over? Not but that Christians should watch over one another, and in any wise reprove one another, and be much in it and do it plainly and faithfully; but it don't thence follow that dear Brethren in the Family of GOD, in rebuking one another, should use worse Language than Michael the Arch-angel durst use when rebuking the Devil himself.

p. 207Christians that are but Fellow-Worms ought at least to treat one another with as much Humility and Gentleness as CHRIST that is infinitely above them treats them. But how did CHRIST treat his Disciples when they were so cold towards him and so regardless of him, at the Time when his Soul was exceeding sorrowful even unto Death, and he in a dismal Agony was crying and sweating Blood for them, and they would not watch with him and allow him the Comfort of their Company one Hour in his great Distress, tho' he once and again desired it of them: One would think that then was a proper Time if ever to have reproved 'em for a devilish, hellish, cursed and damned Slothfulness and Deadness. But after what Manner does CHRIST reprove them? Behold his astonishing Gentleness! Says he, What, could ye not watch with me one Hour? The Spirit indeed is willing, but the Flesh is weak. And how did he treat Peter when he was ashamed of his Master, while he was made a Mocking-Stock and a Spitting-Stock for him? Why he looked upon him with a Look of Love, and melted his Heart.

And tho' we read that CHRIST once turned and said unto Peter, on a certain Occasion, get thee behind me Satan; and this may seem like an Instance of Harshness and Severity in reproving Peter; yet I humbly conceive that this is by many taken wrong, and that this is indeed no Instance of CHRIST's Severity in his Treatment of Peter, but on the contrary, of his wonderful Gentleness and Grace, distinguishing between Peter and the Devil in him, not laying the Blame of what Peter p. 208had then said, or imputing it to him, but to the Devil that influenced him. CHRIST saw the Devil then present, secretly influencing Peter to do the Part of a Tempter to his Master; and therefore CHRIST turned him about to Peter, in whom the Devil then was, and spake to the Devil, and rebuked him. Thus the Grace of CHRIST don't behold Iniquity in his People, imputes not what is amiss in 'em to them, but to Sin that dwells in them, and to Satan that influences them.

But to return,

Spiritual Pride often disposes Persons to Singularity in external Appearance, to affect a singular Way of Speaking, to use a different Sort of Dialect from others, or to be singular in Voice, or Air of Countenance or Behaviour: but he that is an eminently humble Christian, tho' he will be firm to his Duty, however singular he is in it; he'll go in the Way that leads to Heaven alone, tho' all the World forsakes him; yet he delights not in Singularity for Singularity's Sake, he don't affect to set up himself to be viewed and observed as one distinguished, as desiring to be accounted better than others, or dispising their Company, or an Union and Conformity to them; but on the contrary is disposed to become all Things to all Men, and to yield to others, and conform to them and please 'em, in every Thing but Sin. Spiritual Pride commonly occasions a certain Stiffness and Inflexibility in Persons, in their own Judgment and their own Ways; whereas the eminently humble Person, tho' he be inflexible in his Duty, and in those Things wherein GOD's Honour is p. 209concerned; and with Regard to Temptation to those Things he apprehends to be sinful, tho' in never so small a Degree, he is not at all of a yieldable Spirit, but is like a Brazen Wall; yet in other Things he is of a pliable Disposition, not disposed to set up his own Opinion, or his own Will; he is ready to pay Deference to others Opinions, and loves to comply with their Inclinations, and has a Heart that is tender and flexible, like a little Child.

Spiritual Pride disposes Persons to affect Separation, to stand at a Distance from others, as better than they, and loves the Shew and Appearance of the Distinction: But on the contrary the eminently humble Christian is ready to look upon himself as not worthy that others should be united to him, to think himself more bruitish than any Man, and worthy to be cast out of human Society, and especially unworthy of the Society of GOD's Children; and tho' he will not be a Companion with one that is visibly CHRIST's Enemy, and delights most in the Company of lively Christians, will choose such for his Companions, and will be most intimate with them, & don't at all delight to spend away much Time in the Company of those that seem to relish no Conversation but about worldly Things; yet he don't love the Appearance of an open Separation from visible Christians, as being a Kind of distinct Company from them, that are one visible Company with him by CHRIST Appointment, and will as much as possible shun all Appearances of a Superiority, or distinguishing himself as better than others: His universal Benevolence delights in the Appearance of Union with p. 210his fellow Creatures, and will maintain it as much as he possibly can, without giving open Countenance to Iniquity, or wounding his own Soul; and herein he follows the Example of his meek & lowly Redeemer, who did not keep up such a Separation and Distance as the Pharisees, but freely eat with Publicans and Sinners, that he might win them.

The eminently humble Christian is as it were cloathed with Lowliness, Mildness, Meekness, Gentleness of Spirit and Behaviour, & with a soft, sweet, condescending, winning Air and Deportment; these Things are just like Garments to him, he is cloathed all over with them. 1 Pet. 5. 5. And be cloathed with Humility. Col. 3. 12. Put on therefore, as the elect of God, holy and beloved, Bowels of Mercies, Kindness, Humbleness of Mind, Meekness, Long-suffering.

Pure Christian Humility has no such Thing as Roughness, or Contempt, or Fierceness, or Bitterness in its Nature; it makes a Person like a little Child, harmless and innocent, and that none need to be afraid of; or like a Lamb, destitute of all Bitterness, Wrath, Anger and Clamour, agreeable to Eph. 4. 31.

With such a Spirit as this ought especially zealous Ministers of the Gospel to be cloathed, and those that GOD is pleased to improve as Instruments in his Hands of promoting his Work: they ought indeed to be thorough in preaching the Word of GOD, without mincing the Matter at all; in handling the Sword of the SPIRIT, as the Ministers of the Lord of Hosts, they ought not to be mild and gentle; they are not to be gentle and p. 211moderate in searching & awakening the Conscience but should be Sons of Thunder: The Word of GOD, which is in it self sharper than any two-edged Sword, ought not to be sheathed by its Ministers, but so used that its sharp Edges may have their full Effect, even to the dividing asunder Soul and Spirit, Joints and Marrow; (provided they do it without judging particular Persons, leaving it to Conscience and the Spirit of GOD to make the particular Application;) But all their Conversation should savour of nothing but Lowliness and good Will, Love and Pity to all Mankind; so that such a Spirit should be like a sweet Odour diffused around 'em wherever they go, or like a Light shining about 'em, their Faces should as it were shine with it; they should be like Lions to guilty Consciences, but like Lambs to Men's Persons. This would have no Tendency to prevent the Awakening of Men's Consciences, but on the contrary would have a very great Tendency to awaken them; it would make Way for the sharp Sword to enter; it would remove the Obstacles, and make a naked Breast for the Arrow. Yea the amiable, Christ-like Conversation of such Ministers, in it self would terrify the Consciences of Men, as well as their terrible Preaching; both would co-operate one with another, to subdue the hard, and bring down the proud Heart. If there had been, constantly and universally observable such a Behaviour as this in Itinerant Preachers, it would have terrified the Consciences of Sinners, ten Times as much as all the Invectives, and the censorious Talk there has been concerning particular p. 212Persons, for their Opposition, Hypocrisy, Delusion, Pharisaism, &c.—These Things in general have rather stupified Sinners Consciences; they take 'em up, and make Use of 'em as a Shield, where with to defend themselves from the sharp Arrows of the Word, that are shot by these Preachers: The Enemies of the present Work have been glad of these Things with all their Hearts. Many of the most bitter of them are probably such as in the Beginning of this Work had their Consciences something gauled & terrified with it; but these Errors of awakening Preachers are the Things they chiefly make Use of as Plaisters to heal the Sore that was made in their Consciences.

Spiritual Pride takes great Notice of Opposition and Injuries that are received, and is apt to be often speaking of them, and to be much in taking Notice of the Aggravations of 'em, either with an Air of Bitterness or Contempt: Whereas pure, unmixed Christian Humility, disposes a Person rather to be like his blessed Lord, when reviled, dumb, not opening his Mouth, but committing himself in Silence to him that judgeth righteously. The eminently humble Christian, the more clamorous and surious the World is against him, the more silent and still will he be; unless it be in his Closet, and there he will not be still. Our blessed Lord Jesus seems never to have been so silent, as when the World compassed him round, reproaching, buffetting and spitting on him, with loud and virulent Out-cries, and horrid Cruelties.

There has been a great deal too much Talk of late, among many of the true and zealous Friends p. 213of Religion, about Opposition and Persecution. It becomes the Followers of the Lamb of GOD, when the World is in an Uproar about them, and full of Clamour against them, not to raise another Noise to answer it, but to be still and quiet: 'Tis not beautiful, at such a Time, to have Pulpits and Conversation ring with the sound, Persecution, Persecution, or with abundant Talk about Pharisees, carnal Persecutors, and the Seed of the Serpent.

Meekness and Quietness among GOD's People, when opposed & reviled, would be the surest Way to have GOD remarkably to appear for their Defence. 'Tis particularly observed of Moses, on the Occasion of Aaron and Miriam their envying him, & rising up in Opposition against him, that he was very meek, above all Men upon the Face of the Earth, Num. 12. 3. Doubtless because he remarkably shew'd his Meekness on that Occasion, being wholly silent under the Abuse. And how remarkable is the Account that follows of GOD's being as it were suddenly roused to appear for his Vindication? And what high Honour did he put upon Moses? And how severe were his Rebukes of his Opposers? The Story is very remarkable, and worth every One's observing. Nothing is so effectual to bring GOD down from Heaven in the Defence of his People, as their Patience and Meekness under Sufferings. When CHRIST girds his Sword upon his Thigh, with his Glory and Majesty, and in his Majesty rides prosperously, his right Hand teaching him terrible Things, it is because of Truth & MEEKNESS & Righteousness. Psal. 45. 3, 4. God will cause Judgment to be heard p. 214from Heaven; the Earth shall fear and be still, and God will arise to Judgment, to save all the MEEK of the Earth. Psal. 76. 8, 9. He will lift up the Meek, and cast the Wicked down to the Ground. Psal. 147. 6, He will reprove with Equity, for the Meek of the Earth, and will smite the Earth with the Rod of his Mouth, and with the Breath of his Lips will be say the Wicked. Isai. 11. 4. The great Commendation that CHRIST gives the Church of Philadelphia, is that, Thou hast kept the Word of my Patience, Rev. 3. 10. And we may see what Reward he promises her, in the preceeding Verse, Behold, I will make them of the Synagogue of Satan, which say they are Jews and are not, but do lie; behold, I will make them to come and worship at thy Feet, and to know that I have loved thee. And thus it is, that we might expect to have CHRIST appear for us, if under all Reproches we are loaded with, we behaved ourselves with a Lamb-like Meekness and Gentleness; but if our Spirits are raised, and we are vehement and noisy with our Complaints under Colour of Christian Zeal, this will be to take upon us our own Defence, and GOD will leave it with us, to vindicate our Cause as well as we can: Yea if we go on in a Way of Bitterness, and high Censuring, it will be the Way to have him rebuke us, and put us to Shame before our Enemies.

Here some may be ready to say, 'Tis not in our own Cause, that we are thus vehement, but it is in the Cause of GOD; and the Apostle directed the primitive Christians to contend earnestly for the Faith once delivered to the Saints. But how was it that the primitive Christians contended p. 215earnestly for the Faith? They defended the Truth with Arguments, and a holy Conversation; but yet gave their Reasons with Meekness & Fear: They contended earnestly for the Faith, by fighting violently against their own Unbelief, and the Corruptions of their Hearts, yea they resisted unto Blood striving against Sin; but the Blood that was shed in this earnest Strife, was their own Blood, and not the Blood of their Enemies. It was in the Cause of God, that Peter was so sierce, and drew his Sword, and began to smite with it; but Christ bids him put up his Sword again, telling him that they that take the Sword shall perish by the Sword; and while Peter wounds, CHRIST heals. They contend the most violently, and are the greatest Conquerors in a Time of Persecution, who bear it with the greatest Meekness and Patience.

Great Humility improves even the Reflections and Reproaches of Enemies, to put upon serious Self-Examination, whether or no there be not some just Cause, whether they han't in some Respect given Occasion to the Enemy to speak reproachfully: Whereas spiritual Pride improves such Reflections to make 'em the more bold and confident, and to go the greater Lengths in that for which they are found fault with. I defire it may be consider'd whether there has been nothing amiss of late, among the true Friends of vital Piety in this Respect; and whether the Words of David, when reviled by Michal, han't been mis-interpreted and misapplied to justify them in it, when he said I will be yet more vile, and will be base in mine own Sight. The Import of his Words is p. 216that he would humble himself yet more before GOD, being sensible that he was far from being sufficiently abased; and he fignifies this to Michal, and that he longed to be yet lower, and had designed already to abase himself more in his Behaviour: not that he would go the greater Length, to shew his Regardlesness of her Revilings; that would be to exalt himself, and not more to abase himself, as more vile in his own Sight.

Another Effect of spiritual Pride is a certain unsuitable and self-confident Boldness before GOD and Men. Thus some in their great Rejoicings before GOD, han't paid a sufficient Regard to that Rule, in Psal. 2. 11. They han't rejoiced with a reverential Trembling, in a proper Sense of the awful Majesty of GOD, and the awful Distance between GOD and them. And there has also been an improper Boldness before Men, that has been encouraged & defended, by a Misapplication of that Scripture, Prov. 29. 25. The Fear of Man bringeth a Snare. As tho' it became all Persons, high and low, Men, Women & Children, in all religious Conversation, wholly to divest themselves of all Manner of Shamefacedness, Modesty or Reverence towards Man; which is a great Error, and quite contrary to Scripture. There is a Fear of Reverence that is due to some Men. Rom. 13. 7. Fear, to whom Fear; Honour, to whom Honour. And there is a Fear of Modesty and Shamefacedness, in Inferiours towards Superiours, that is amiable, and required by Christian Rules. 1 Pet. 3. 2. While they behold your chaste Conversation, coupled with Fear. And 1 Tim. 2. 9. In like Manner also, p. 217that Women adorn themselves, in modest Apparel, with Shamefacedness and Sobriety. And the Apostle means that this Vertue shall have Place, not only in civil Communication, but also in spiritual Communication, and in our religious Concerns and. Behaviour, as is evident by what follows. Ver. 11, 12. Let the Women learn in Silence, with all Subjection. But I suffer not a Woman to teach, nor to usurp Authority over the Man, but to be in Silence. Not that I would hence infer that Women's Mouths should be shut up from Christian Conversation; but all that I mean from it at this Time is, that Modesty, or Shamefacedness, and Reverence towards Men, ought to have some Place, even in our religious Communication one with another. The same is also evident by 1 Pet. 3. 15. Be ready always to give an Answer, to every Man that asketh you a Reason of the Hope that is in you, with Meekness and Fear. 'Tis well if that very Fear and Shamefacedness, which the Apostle recommends, han't sometimes been condemned, under the Name of a cursed Fear of Man.

'Tis beautiful for Persons when they are at Prayer as the Mouth of others, to make GOD only their Fear and their Dread, and to be wholly forgetful of Men that are present, who let 'em be great or small, are nothing in the Presence of the great GOD. And 'tis beautiful for a Minister, when he speaks in the Name of the Lord of Hosts, to be bold, and put off all Fear of Men. And 'tis beautiful in private Christians, tho' they are Women and Children, to be bold in professing the Faith of CHRIST, and in the Practice of all Religion, p. 218and in owning GOD's Hand in the Work of his Power and Grace, without any Fear of Men, tho' they should be reproached as Fools and Madmen, and frowned upon by great Men, and cast off by Parents & all the World. But for private Christians, Women and others, to instruct, rebuke and exhort, with a like Sort of Boldness as becomes a Minister when preaching, is not beautiful.

Some have been bold in some Things that have really been Errors; and have gloried in their Boldness in practising them, tho' cried out of as odd and irregular. And those that have gone the greatest Lengths in these Things, have been by some most highly esteemed, as those that come out, and appear bold for the Lord Jesus Christ, and fully on his Side; and others that have profess'd to be godly, that have condemned such Things, have been spoken of as Enemies of the Cross of CHRIST, or at least very cold and dead; and many that of themselves, were not inclined to such Practices, have by this Means been driven on, being asham'd to be behind, and accounted poor Soldiers for CHRIST.

Another Effect of spiritual Pride is Assuming: It oftentimes makes it natural to Persons so to act and speak, as tho' it in a special Manner belong'd to them to be taken Notice of and much regarded. It is very natural to a Person that is much under the Influence of spiritual Pride, to take all that Respect that is paid him: If others shew a Disposition to submit to him, and yield him the Deference of a Preceptor, he is open to it, and freely admits it; yea, 'tis natural for him p. 219to expect such Treatment, and to take much Notice of it if he fails of it, and to have an ill Opinion of others that don't pay him that which he looks upon as his Prerogative: He is apt to think that it belongs to him to speak, and to clothe himself with a judicial and dogmatical Air in Conversation, and to take it upon him as what belongs to him, to give forth his Sentence, and to determine and decide: Whereas pure Christian Humility vaunteth not it self, doth not behave it self unseemly, and is apt to prefer others in Honour. One under the Influence of spiritual Pride is more apt to instruct others, than to enquire for himself, and naturally puts on the Airs of a Master: Whereas one that is full of pure Humility, naturally has on the Air of a Disciple; his Voice is, What shall I do? What shall I do that I may live more to GOD's Honour? What shall I do with this wicked Heart? He is ready to receive Instruction from my Body, agreable to Jam. 1. 19. Wherefore, my beloved Brethren, let every Man be swift to hear, slow to speak. The eminently humble Christian thinks he wants Help from every Body, whereas he that is spiritually proud thinks that every Body wants his Help. Christian Humility, under a Sense of others Misery, intreats and beseeches; spiritual Pride affects to command, and warn with Authority.

There ought to be the utmost Watchfulness against all such Appearances of spiritual Pride, in all that prosess to have been the Subjects of this Work, and especially in the Promoters of it, but above all in Itinerant Preachers: The most eminent p. 220Gifts, and highest Tokens of GOD's Favour and Blessing, will not excuse them: Alas! What is Man at his best Estate! What is the most highly favoured Christian, or the most eminent and successful Minister, that he should now think he is sufficient for something, and some-body to be regarded, and that he should go forth, and act among his Fellow Creatures, as if he were wise and strong and good!

Ministers that have been the principal Instruments of carrying on this glorious Revival of Religion, and that GOD has made Use of, as it were to bring up his People out of Egypt, as he did of Moses, should take Heed that they don't provoke GOD as Moses did, by assuming too much to themselves, and by their intemperate Zeal, to shut them out from seeing the good Things that GOD is going to do for his Church in this World. The Fruits of Moses's Unbelief, which provoked GOD to shut him out of Canaan, and not to suffer him to partake of those great Things GOD was about to do for Israel on Earth, were chiefly these two Things; First, His mingling Bitterness with his Zeal: he had a great Zeal for GOD, and he could not bear to see the intolerable Stiff-neckedness of the People, that they did not acknowledge the Work of GOD, and were not convinced by all his Wonders that they had seen: But human Passion was mingled with his Zeal. Psal. 106. 32, 33. They angred him also at the Waters of Strife; so that it went ill with Moses for their Sakes: Because they provoked his Spirit, so that he spake unadvisedly with his Lips. Hear now ye Rebels, says p. 221he, with Bitterness of Language. Secondly, He behaved himself, and spake with an assuming Air: He assumed too much to himself; Hear now ye Rebels, must fetch Water out of this Rock? Spiritual Pride wrought in Moses at that Time: His Temptations to it were very great, for he had had great Discoveries of GOD, and had been priviledged with intimate and sweet Communion with him, and GOD had made him the Instrument of great Good to his Church; and tho' he was so humble a Person, and, by GOD's own Testimony, meek above all Men upon the Face of the whole Earth, yet his Temptations were too strong for him: Which surely should make our young Ministers, that have of late been highly favoured, and have had great Success, exceeding careful, and distrustful of themselves. Alas! how far are we from having the Strength of holy, meek, aged Moses! The Temptation at this Day is exceeding great, to both those Errors that Moses was guilty of; there is great Temptation to Bitterness and corrupt Passion with Zeal; for there is so much unreasonable Opposition made against this glorious Work of GOD, and so much Stiff-neckedness manifested in Multitudes of this Generation, notwithstanding all the great & wonderful Works in which GOD has passed before them, that it greatly tends to provoke the Spirits of such as have the Interest of this Work at Heart, so as to move 'em to speak unadvisedly with their Lips. And there is also great Temptation to an assuming Behaviour in some Persons: When a Minister is greatly succeded, from Time to Time, p. 222and so draws the Eyes of the Multitude upon him, and he sees himself flocked after, and resorted to as an Oracle, and People are ready to adore him, and to offer Sacrifice to him, as it was with Paul and Barnabas, at Lystra, it is almost impossible for a Man to avoid taking upon him the Airs of a Master, or some extraordinary Person; a Man had Need to have a great Stock of Humility, and much divine Assistance, to resist the Temptation. But the greater our Dangers are, the more ought to be our Watchfulness & Prayerfulness, and Diffidence of our selves, lest we bring our selves into Mischief. Fishermen that have been very successful, and have caught a great many Fish, had Need to be careful that they don't at Length begin to burn Incense to their Net. And we should take Warning by Gideon, who after GOD had highly favoured and exaited him, and made him the Instrument of working a wonderful Deliverance for his People, at Length made a God of the Spoils of his Enemies, which became a Snare to him and to his House, so as to prove the Ruin of his Family.

All young Ministers in this Day of the bringing up the Ark of GOD, should take Warning by the Example of a young Levite in Israel, viz. Uzza the Son of Abinadab. He seem'd to have a real Concern for the Ark of GOD, and to be zealous and engaged in his Mind, on that joyful Occasion of bringing up the Ark, and GOD made him an Instrument to bring the Ark out of its long continued Obscurity in Kirjath-jearim, & he was succeeded to bring it a considerable Way towards p. 223Mount Zion; but for his Want of Humility, Reverence and Circumspection, and assuming to himself, or taking too much upon him, GOD broke forth upon him, and smote him for his Error, so that he never lived to see, and partake of the great Joy of his Church, on Occasion of the carrying up the Ark into Mount Zion, and the great Blessings of Heaven upon Israel, that were consequent upon it. Ministers that have been improved to carry on this Work have been chiefly of the younger Sort, who have doubtless, (as Uzza had,) a real Concern for the Ark; and 'tis evident that they are much animated and engaged in their Minds, (as he was) in this joyful Day of bringing up the Ark; and they are afraid what will become of the Ark under the Conduct of its Ministers, (that are sometimes in Scripture compared to Oxen;) They see the Ark shakes, and they are afraid these blundering Oxen will throw it; and some of 'em it is to be fear'd, have been over officious on this Occasion, and have assumed too much to themselves, and have been bold to put forth their Hand to take hold of the Ark, as tho' they were the only fit and worthy Persons to defend it.

If young Ministers had great Humility, without a Mixture, it would dispose 'em especially to treat aged Ministers with Respect and Reverence, as their Fathers, notwithstanding that a sovereign GOD may have given them greater Assistance and Success, than they have had. 1 Pet. 5. 5. Likewise ye younger, submit your selves unto the elder; yea all of you, be subject one to another; and be p. 224clothed with Humility; for God resisteth the Proud, and giveth Grace to the Humble. Lev. 19. 32. Thou shalt rise up before the hoary Head, and honour the Face of the old Man, and fear thy GOD; I am the LORD.

As spiritual Pride disposes Persons to assume much to themselves, so it also disposes 'em to treat others with Neglect: On the contrary, pure Christian Humility disposes Persons to honour all Men, agreeable to that Rule, 1 Pet. 2. 17.

There has been in some, that I believe are true Friends of Religion, too much of an Appearance of this Fruit of spiritual Pride, in their Treatment of those that they looked upon to be carnal Men; and particularly in refusing to enter into any Discourse or Reasoning with them. Indeed to spend a great deal of Time in Jangling and warm Debates about Religion, is not the Way to propagate Religion, but to hinder it; and some are so dreadfully set against this Work, that it is a dismal Task to dispute with them, all that one can say is utterly in vain, I have found it so by Experience; and to go to enter into Disputes about Religion, at some Times, is quite unseasonable, as particularly in Meetings for religious Conference, or Exercises of Worship. But yet we ought to be very careful that we don't refuse to discourse with Men, with any Appearance of a supercilious Neglect, as tho' we counted 'em not worthy to be regarded; on the contrary we should condescend to carnal Men, as CHRIST has condescended to us, to bear with our Unteachableness and Stupidity, and still to follow us with Instructions, Line upon p. 225Line, and Precept upon Precept, saying, Come let us reason together; setting Light before us, and using all Manner of Arguments with us, and waiting upon such dull Scholars, as it were hoping that we should receive Light. We should be ready with Meekness and Calmness, without hot disputing, to give our Reasons, why we think this Work is the Work of GOD, to carnal Men when they ask us, and not turn them by as not worthy to be talk'd with; as the Apostle directed the primitive Christians to be ready to give a Reason of the Christian Faith and Hope to the Enemies of Christianity, 1 Pet. 3. 15. Be ready always to give an Answer to every Man that asketh you a Reason of the Hope that is in you, with Meekness and Fear. And we ought not to condemn all Reasoning about Things of Religion under the Name of carnal Reason. For my Part, I desire no better than that those that oppose this Work, should come fairly to submit to have the Cause betwixt us tried by strict Reasoning.

One Qualification that the Scripture speaks of once and again, as requisite in a Minister is, that he should be foreign apt to teach, 1 Tim. 3. 2. And the Apostle seems to explain what he means by it, in 2 Tim. 2. 24, 25. Or at least there expresses one Thing he intends by it, viz. That a Minister should be ready, meekly to condescend to, and instruct Opposers. And the Servant of the Lord must not strive, but be gentle unto all Men, apt to teach, patient, in Meekness instructing those that oppose themselves, if God peradventure will give them Repentance, to the acknowledging of the Truth.

p. 226Secondly, Another Thing from whence Errors in Conduct, that attend such a Revival of Religion, do arise, is wrong Principles.

And one erroneous Principle, than which scarce any has proved more mischievous to the present glorious Work of GOD, is a Notion that 'tis GOD's Manner, now in these Days, to guide his Saints, at least some that are more eminent, by Inspiration, or immediate Revelation, and to make known to 'em what shall come to pass here after, or what it is his Will that they should do, by Impressions that he by his Spirit makes upon their Minds, either with, or without Texts of Scripture; whereby something is made known to them, that is not taught in the Scripture as the Words lie in the Bible. 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, & to have his Word regarded as their infallible Rule, & so to lead 'em where he would, & to introduce what he pleas'd, 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 a Book that is in a great Measure useless.

This Error will defend and support all 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, p. 227and endeavour to convince him and correct him, that is guided by the immediate Counsels & 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 & Hindrances. But 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 'tis evident that the Devil knows the vast Advantage he has by it, that makes him exceeding loth to let go his Hold.

'Tis strange what a Disposition there is in many well disposed and religious Persons, to fall in with and hold fast this Notion. 'Tis enough to astonish one that such multiplied, plain Instances of the failing of such supposed Revelations, in the Event, don't open every one's Eyes. I have seen so many Instances of the failing of such Impressions, that would almost furnish an History: I have been acquainted with them when made under all Kinds of Circumstances, and have seen 'em sail in the Event, when made with such Circumstances as have been fairest and brightest, and most promising; as when they have been made upon the Minds of such, as there was all Reason to think were true Saints, yea eminent Saints, and at the very Time when they have had great divine. Discoveries, and have been in the high Exercise of true Communion with GOD, and made with great Strength, and with great Sweetness accompanying, and I have had Reason to think, with p. 228an excellent heavenly Frame of Spirit, yet continued, and made with Texts of Scripture, that seem'd to be exceeding apposite, yea many Texts following one another, extraordinarily and wonderfully bro't to the Mind, and with great Power and Majesty, and the Impressions repeated over and over, after Prayers to be directed; and yet all has most manifestly come to nothing, to the full Conviction of the Persons themselves. And 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 such as 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 That Scripture, Zech. 13. 5. is a Prophecy concerning Ministers of the Gospel, in the latter, & glorious Day of the Christian Church, which is evidently spoken of in this and the foregoing Chapters; The Words are, I am no Prophet; I am an Husbandman: For Man taught me to keep Cattle from my Youth. 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 Husbandman, that take Care of GOD's Husbandry, to whom he lets out his Vineyard, and sends 'em 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 p. 229is added, Man 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. 'Tis as much as to say, I don't pretend to have received my Skill, whereby I am fitted for the Business of a Pastor or Shepherd in the Church of GOD, by immediate Inspiration, but by Education, by being train'd up to the Business by human Learning, and Instructions I have received from my Youth or Childhood, by ordinary Means.

And why can't we be contented with the divine Oracles, that holy, pure Word of GOD, that we have in such Abundance, and such Clearness, now since the Canon of Scripture is compleated? Why should we desire to have any Thing added to them by Impulses from above? Why should not we rest in that standing Rule that GOD has given to his Church, which the Apostle teaches us is surer than a Voice from Heaven? And why should we desire to make the Scripture speak more to us than it does? Or why should any desire any higher Kind of Intercourse with Heaven, than that which is 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 go away with a Notion that they do no other than follow the Guidance of GOD's Word, and make p. 230the Scripture their Rule, because the Impression is made with a Text of Scripture, that comes to their Mind, tho' they take that Text as it is impressed on their Minds, and improve it as a new Revelation, to all Intents and Purposes, or as the Revelation of a particular Thing, that is now newly made, while the Text in it self, 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. As for Instance, suppose that Text should come into a Person's Mind with strong Impression, Act. 9. 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 Neighbour Town, and as a Revelation of that future Event, viz. That there he should meet with a further Discovery of his Duty. If such Things as these are revealed by the Impression of these Words, 'tis 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 are supposed now to be revealed, that those Words do not contain in themselves, and that 'till now there was no Revelation of any where to be found in Heaven or Earth. These Propositions, That 'tis GOD's Mind and Will that such a Person by Name, should arise at such a Time, and go from such a Place to such a Place, and that there he should meet with Discoveries, are entirely new Propositions, wholly different from the Propositions contain'd in that Text of Scripture, no more p. 231contain'd, or consequentially 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 contain'd in that Text, Gen. 5. 6. And Seth lived an hundred and five Years, & begat Enos.

This is quite a different Thing from the Spirit's enlightening the Mind to understand the Precepts or Propositions of the Word 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 a being guided by such Impulses; as particularly, those Rom. 8. 14. For as many as are led by the Spirit of God, they are the Sons of God: And Gal. 5. 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 'tis evident that the leading of the Spirit that the Apostle speaks of is a gracious Leading, or what is peculiar to the Children of GOD, & 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 a Person, by immediately revealing to him where p. 232he 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 GOD, that is peculiar to GOD's Children; 'tis 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 from the Spirit of GOD, and yet not have a Jot of Grace in his Heart: 'Tis no more than the Gift of Prophecy, which immediately reveals what will be, or should be hereafter; but this is but a common Gift, as the Apostle expresly shews, 1 Cor. 13. 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 and put into his Mind, there is nothing of the Nature of Grace, meerly in this; 'tis of the Nature of a common Influence of the Spirit, and is but Dross and Dung, 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 Bataam had from GOD, who from Time to Time revealed to him what he should do, and when he had done one Thing, then directed him what he should do next; so that he was in this Sense led by the Spirit, for a considerable Time. There is a more excellent Way that the Spirit of GOD leads the Sons of God, that natural Men cannot have, and that is, by inclining them p. 233to do the Will of GOD, and go in the shining Path of Truth and Christian Holiness, from an holy heavenly Disposition, which the Spirit of GOD gives them, & enlivens in them which inclines 'em, and leads 'em to those Things that are excellent, & agreable 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, as in Rom. 12. 2. And so the Spirit of GOD does in a gracious Manner teach the Saints their Duty; and teaches 'em in an higher Manner than ever Balaam, or Saul, or Judas were taught, or any natural Man is capable of while such. The Spirit of GOD enlightens 'em 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, chuses those Things that are good and wholesom, and rejects those Things that are evil; for 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 this holy distinguishing Taste, to discern and distinguish what was right and wrong. Luk. 12. 57. Yea, and why, even of your own selves, judge ye not what is right?

p. 234The leading of the Spirit which GOD gives his Children, 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 of 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 bring the Blind by a Way they knew not, and leads them in Paths that they had not known, and makes Darkness Light before them, & crooked Things strait.