8. We had need to be wise as serpents and harmless as doves. It is of
Since the great God has come down from heaven, and manifested himself in so wonderful a manner in this land, it is vain for any of us to expect any other than to be greatly affected by it in our spiritual state and circumstances, respecting the favour of God, one way or other. Those who do not become more happy by it, will become far more guilty and miserable. It is always so; such a season as proves an acceptable year, and a time of great favour to them who accept and improve it, proves a day of vengeance to others. Isa. lix. 2. When God sends forth his word, it shall not return to him void; much less his Spirit. When Christ was upon earth in Judea, many slighted and rejected him; but it proved in the issue to be no matter of indifference to them. God made all that people to feel that Christ had been among them; those who did not feel it to their comfort, felt it to their great sorrow. When God only sent the prophet Ezekiel to the children of Israel, he declared that whether they would hear or whether they would forbear, yet they should know that there had been a prophet among them; how much more may we suppose that when God has appeared so wonderfully in this land, that he will make every one to know that the great Jehovah had been in New England.—I come now, in the last place,
III. To apply myself to those who are the friends of this work, who have been partakers of it, and are zealous to promote it. Let me earnestly exhort such to give diligent heed to themselves to avoid all errors and misconduct, and whatever may darken and obscure the work; and to give no occasion to those who stand ready to reproach it. The apostle was careful to cut off occasion from those that desired occasion. The same apostle exhorts Titus, to maintain a strict care and watch over himself, that both his preaching and behaviour might be such as "could not be condemned; that he who was of the contrary part might be ashamed, having no evil thing to say of them," Tit. ii. 7, 8. We had need to be wise as serpents and harmless as doves. It is of
no small consequence that we should at this day behave ourselves innocently and prudently. We must expect that the great enemy of this work will especially try his utmost with us; and he will especially triumph if he can prevail in any thing to blind and mislead us. He knows it will do more to further his purpose and interest than if he prevailed against a hundred others. We had need to watch and pray, for we are but little children; this roaring lion is too strong for us, and this old serpent too subtle for us.
Humility and self-diffidence, and an entire dependence on our Lord Jesus Christ, will be our best defense. Let us therefore maintain the strictest watch against spiritual pride, or being lifted up with extraordinary experiences and comforts, and the high favours of heaven, that any of us may have received. We had need, after such favours, in a special manner to keep a strict and jealous eye upon our own hearts, lest there should arise self-exalting reflections upon what we have received, and high thoughts of ourselves, as being now some of the most eminent of saints and peculiar favourites of heaven, and that the secret of the Lord is especially with us. Let us not presume, that we above all are fit to be advanced as the great instructors and censors of this evil generation; and, in a high conceit of our own wisdom and discerning, assume to ourselves the airs of prophets, or extraordinary ambassadors of heaven. When we have great discoveries of God made to our souls, we should not shine bright in our own eyes. Moses, when he had been conversing with God in the mount, though his face shone so as to dazzle the eyes of Aaron and the people, yet he did not shine in his own eyes; "he wist not that his face shone." Let none think themselves out of danger of this spiritual pride, even in their best frames. God saw that the apostle Paul (though probably the most eminent saint that ever lived) was not out of danger of it, no not when he had just been conversing with God in the third heaven: see 2 Cor. xii. 7. Pride is the worst viper in the
heart; it is the first sin that ever entered into the universe, lies lowest of all in the foundation of the whole building of sin, and is the most secret, deceitful, and unsearchable in its ways of working, of any lusts whatever. It is ready to mix with every thing; and nothing is so hateful to God, contrary to the spirit of the gospel, or of so dangerous consequence; and there is no one sin that does so much let in the devil into the hearts of the saints, and expose them to his delusions. I have seen it in many instances, and that in eminent saints. The devil has come in at this door presently after some eminent experience and extraordinary communion with God, and has woefully deluded and led them astray, till God has mercifully opened their eyes and delivered them; and they themselves have afterwards been made sensible that it was pride that betrayed them.
Some of the true friends of the work of God's Spirit have erred in giving too much heed to impulses and strong impressions on their minds, as though they were immediate significations from heaven to them, of something that should come to pass, or something that it was the mind and will of God that they should do, which was not signified or revealed any where in the Bible without those impulses. These impressions, if they are truly from the Spirit of God, are of a quite different nature from his gracious influences on the hearts of the saints: they are of the nature of the extraordinary gifts of the Spirit, and are properly inspiration, such as the prophets and apostles and others had of old; which the apostle distinguishes from the grace of the Spirit, 1 Cor. xiii.
One reason why some have been ready to lay weight on such impulses, is an opinion they have had, that the glory of the approaching happy days of the church would partly consist in restoring those extraordinary gifts of the Spirit. This opinion, I believe, arises partly through want of duly considering and
comparing the nature and value of those two kinds of influences of the Spirit, viz. Those that are ordinary and gracious, and those that are extraordinary and miraculous. The former are by far the most excellent and glorious; as the apostle largely shows. (1 Cor. xii. 31,. &c.) Speaking of the extraordinary gifts of the Spirit, he says, "But covet earnestly the best gifts; and yet I show you a more excellent way;" i.e. a more excellent way of the influence of the Spirit. And then he goes on, in the next chapter, to show what that more excellent way is, even the grace of the Spirit, which summarily consists in charity, or divine love. And throughout that chapter he shows the great preference of that above inspiration. God communicates his own nature to the soul in saving grace in the heart, more than in all miraculous gifts. The blessed image of God consists in that and not in these. The excellency, happiness, and glory of the soul, immediately consists in the former. That is a root which bears infinitely more excellent fruit. Salvation and the eternal enjoyment of God is promised to divine grace, but not to inspiration. A man may have those extraordinary gifts, and yet be abominable to God, and go to hell. The spiritual and eternal life of the soul consists in the grace of the Spirit, which God bestows only on his favourites and dear children. He has sometimes thrown out the other as it were to dogs and swine, as he did to Balaam, Saul, and Judas; and some who, in the primitive times of the christian church, committed the unpardonable sin. (Heb. vi.) Many wicked men at the day of the judgment will plead, "Have we not prophesied in thy name, and in thy name cast out devils, and in thy name done many wonderful works." The greatest privilege of the prophets and apostles, was not their being inspired and working miracles, but their eminent holiness. The grace that was in their hearts, was a thousand times more their dignity and honour, than their miraculous gifts. The things in which we find David comforting himself, are not his being a king, or a prophet, but the holy influences of the Spirit of God in his
heart, communicating to him divine light, love, and joy. The apostle Paul abounded in visions, revelations, and miraculous gifts, above all the apostles; but yet he esteems all things but loss for the excellency of the spiritual knowledge of Christ. It was not the gifts but the grace of the apostles, that was the proper evidence of their names being written in heaven; in which Christ directs them to rejoice, much more than in the devils being subject to them. To have grace in the heart, is a higher privilege than the blessed Virgin herself had, in having the body of the second person in the Trinity conceived in her womb, by the power of the Highest overshadowing her: Luke xi. 27, 28. "And it came to pass as he spake these things, a certain woman of the company lift up her voice, and said unto him; Blessed is the womb that bare thee, and the paps that thou hast sucked! But he said, Yea, rather blessed are they that hear the word of God and keep it." See also to the same purpose, Matt. xii. 47,. &c. The influence of the Holy Spirit, or divine charity in the heart, is the greatest privilege and glory of the highest archangel in heaven; yea, this is the very thing by which the creature has fellowship with God himself, with the Father and the Son, in their beauty and happiness. Hereby the saints are made partakers of the divine nature, and have Christ's joy fulfilled in themselves.
The ordinary sanctifying influences of the Spirit of God are the end of all extraordinary gifts, as the apostle shows, Ephes. iv. 11, 12, 13. They are good for nothing, any further than as they are subordinate to this end; they will be so far from profiting any without it, that they will only aggravate their misery. This is, as the apostle observes, the most excellent way of God's communicating his Spirit to his church, it is the greatest glory of the church in all ages. This glory is what makes the church on earth most like the church in heaven, when prophecy, and tongues, and other miraculous gifts, cease. And God communicates his Spirit only in that more excellent way of which the
apostle speaks, viz. charity or divine love, "which never faileth." Therefore the glory of the approaching happy state of the church does not at all require these extraordinary gifts. As that state of the church will be nearest of any to its perfect state in heaven, so I believe it will be like it in this, that all extraordinary gifts shall have ceased and vanished away; and all those stars, and the moon with the reflected light they gave in the night, or in a dark season, shall be swallowed up in the sun of divine love. The apostle speaks of these gifts of inspiration as childish things, in comparison of the influence of the Spirit in divine love; things given to the church only to support it in its minority, till the church should have a complete standing rule established, and all the ordinary means of grace should be settled; but as things that should cease, as the church advanced to the state of manhood. 1 Cor. xiii. 11. "When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things;" compared with the three preceding verses.
When the apostle, in this chapter, speaks of prophecies, tongues, and revelations ceasing, and vanishing away in the church—when the christian church should be advanced from a state of minority to a state of manhood—he seems to have respect to its coming to an adult state in this world, as well as in heaven; for he speaks of such a state of manhood, wherein those three things, Faith, Hope, and Charity, should remain after miracles and revelation had ceased; as in the last verse,. and "now abideth (menei, remaineth) Faith, Hope, and Charity, these three." The apostle's manner of speaking here shows an evident reference to what he had just been saying before; and here is a manifest antithesis, between remaining, and that failing, ceasing, and vanishing away, spoken of in the 8th verse. The apostle had been showing how all those gifts of inspiration, which were the leadingstrings of the christian church in its infancy, should vanish away,
when the church came to a state of manhood. Then he returns to observe, what things remain after those had failed and ceased; and he observes that those three things shall remain in the church, Faith, Hope, and Charity: and therefore the adult state of the church he speaks of, is the more perfect one at which it shall arrive on earth, especially in the latter ages of the world. And this was the more properly observed to the church at Corinth, upon two accounts; because the apostle had before observed to that church, that they were in a state of infancy, chap. iii. 1, 2. And because that church seems above all others to have abounded with miraculous gifts. When the expected glorious state of the church comes, the increase of light shall be so great that it will in some respect answer what is said, ver. 12. of seeing face to face. (See Isa. xxiv. 23. and xxv. 7.)
Therefore I do not expect a restoration of these miraculous gifts in the approaching glorious times of the church, nor do I desire it. It appears to me, that it would add nothing to the glory of those times, but rather diminish from it. For my part, I had rather enjoy the sweet influences of the Spirit, showing Christ's spiritual divine beauty, infinite grace, and dying love, drawing forth the holy exercises of faith, divine love, sweet complacence, and humble joy in God, one quarter of an hour, than to have prophetical visions and revelations the whole year. It appears to me much more probable that God should give immediate revelation to his saints in the dark times of prophecy, than now in the approach of the most glorious and perfect state of his church on earth. It does not appear to me that there is any need of those extraordinary gifts to introduce this happy state, and set up the kingdom of God through the world; I have seen so much of the power of God in a more excellent way, as to convince me that God can easily do it without.
I would therefore entreat the people of God to be very cautious how they give heed to such things. I have seen them fail in very many instances, and know by experience that impressions being made with great power, and upon the minds of true, yea eminent,—saints even in the midst of extraordinary exercises of grace, and sweet communion with God, and attended with texts of Scripture strongly impressed on the mind—are no sure signs of their being revelations from heaven. I have known such impressions fail, in some instances, attended with all these circumstances. They who leave the sure word of prophecy which God has given us as a light shining in a dark place —to follow such impressions and impulses, leave the guidance of the polar star, to follow a Jack with a lantern. No wonder therefore that sometimes they are led into woeful extravagancies.
Moreover, seeing inspiration is not to be expected, let us not despise human learning. They who assert that human learning is of little or no use in the work of the ministry, do not well consider what they say; if they did, they would not say it. By human learning I mean, and suppose others mean, the improvement of common knowledge by human and outward means. And therefore to say, that human learning is of no use, is as much as to say that the education of a child, or that the common knowledge which a grown man has more than a little child, is of no use. At this rate, a child of four years old is as fit for a teacher in the church of God, with the same degree of grace—and capable of doing as much to advance the kingdom of Christ, by his instruction—as a very knowing man of thirty years of age. If adult persons have greater ability and advantage to do service, because they have more knowledge than a little child, then doubtless if they have more human knowledge still, with the same degree of grace, they would have still greater ability and advantage to do service. An increase of knowledge, without doubt, increases a man's advantage either to do good or hurt, according as he is disposed. It is
too manifest to be denied, that God made great use of human learning in the apostle Paul, as he also did in Moses and Solomon.
And if knowledge, obtained by human means, is not to be despised, then it will follow that the means of obtaining it are not to be neglected, viz. study; and that this is of great use in order to a preparation for publicly instructing others. And though having the heart full of the powerful influences of the Spirit of God, may at some time enable persons to speak profitably, yea, very excellently, without study; yet this will not warrant us needlessly to cast ourselves down from the pinnacle of the temple, depending upon it that the angel of the Lord will bear us up, and keep us from dashing our foot against a stone, when there is another way to go down, though it be not so quick. And I would pray, that method, in public discourses, which tends greatly to help both the understanding and memory, may not be wholly neglected.
Another thing I would beg the dear children of God more fully to consider of, is, how far, and upon what grounds, the rules of the Holy Scriptures will truly justify their passing censures upon other professing Christians, as hypocrites, and ignorant of real religion. We all know that there is a judging and censuring of some sort or other, that the Scripture very often and very strictly forbids. I desire that those rules of Scripture may be looked into, and thoroughly weighed; and that it may be considered whether our taking it upon us to discern the state of other and to pass sentence upon them as wicked men, though professing Christians, and of a good visible conversation—be not really forbidden by Christ in the New Testament. If it be, then doubtless the disciples of Christ ought to avoid this practice, however sufficient they may think themselves for it, or however needful, or of good tendency, they may think it. It is plain that the sort of judgment which God claims as his prerogative,