or beyond just cause.
Though the devil is strong in such a war as this, he depends more on his craftiness than on his strength. The course he has chiefly taken from time to time to clog, hinder, and overthrow revivals of religion in the church of God, has been by his subtle, deceitful management, to beguile and mislead those who have been engaged in it. And in such a course, God has been pleased in his holy and sovereign providence, to allow him to succeed, often to overthrow in great measure, that which in its beginning appeared most hopeful and glorious. The work that has now begun in New England, as I have shown, is eminently glorious. And if it should go on and prevail, it would make New England a kind of heaven on earth. Therefore, is it not a thousand pities that it should be overthrown through wrong and improper management that we are led into by our subtle adversary, in our endeavors to promote it?
In treating the methods that ought to be taken to promote this work, I would,
1. Take notice of some instances in which fault has been found, without just cause (as I apprehend it), with the conduct of those who have appeared to be its subjects, or who have been zealous to promote it (Part III). 2. Show what things ought to be corrected or avoided (Part IV). 3. Show positively, what ought to be done to promote this glorious work of God (Part V).
1. I would note some things that offence has been taken at, without or beyond just cause.
One thing that has been complained about, is ministers addressing the affections of their hearers, rather than their understandings. Striving to raise their passions to the utmost height by a very emotional39 manner of speaking, and a great appearance of earnestness in voice and gesture, rather than by clear reasoning and informing their judgment. It is objected that by these means, the affections are moved without a proportionate enlightening of the understanding.
To this I would say, I am far from thinking that it is not very profitable for ministers in their preaching, to endeavor to clearly and distinctly explain the doctrines of religion, and unravel the difficulties that attend them, and to confirm them with strength of reason and argumentation, and also to observe some easy and clear method and order in their discourses, to help the understanding and memory. And it is very probable that these things have been too neglected by many ministers lately. Yet I believe that the objection made about the affections being raised without enlightening the understanding, is in great measure built on a mistake, and confused notions that some have about the nature and cause of the affections, and the manner in which they depend on the understanding. All affections are raised either by light in the understanding, or by some error and delusion in the understanding. For all affections certainly arise from some apprehension in the understanding. And that apprehension must either be agreeable to truth, or else be some mistake or delusion. If it is an apprehension or notion that is agreeable to truth, then it is light in the understanding. Therefore the thing to be asked is whether the apprehensions or notions of divine and eternal things that are raised in people's minds by these emotional preachers, and from which their affections are excited, are agreeable to truth, or are mistakes. If the former, then the affections are raised the way they should be — namely, by informing the mind, or conveying light to the understanding. It is a wrong notion to think that preachers cannot affect their hearers by enlightening their understandings, unless they do it by such a distinct and learned handling of the doctrinal points of religion, that it must depend on human discipline or on the strength of natural reason, and will tend to enlarge only their hearers' learning and speculative knowledge in divinity.40
But the manner of preaching without this may still be such that it tends very much to set divine and eternal things in a right view, and to give the hearers such ideas and apprehensions of them that are agreeable to truth, and also make impressions on their hearts that correspond to the real nature of things. Not only the words that are
spoken, but the manner of speaking, is one thing that has a great tendency toward this. I think an exceedingly affectionate way of preaching about the great things of religion, has in itself no tendency to engender fake apprehensions of them. On the contrary, it has a much greater tendency to engender true apprehensions of them, than a moderate, dull, indifferent way of speaking about them. Affection and earnestness in the manner of delivery, even if it is very great indeed, has a much greater tendency to engender true ideas or apprehensions in the minds of the hearers about the subject spoken about (and thus enlighten the understanding) — so long as it is agreeable to the nature of the subject, and is not beyond proportion to its importance and worthiness of affection, and there is no appearance of its being feigned or forced. For this reason, such a way or manner of speaking about these things, in fact more truly represents them than a cold and indifferent way of speaking about them. If the subject is, in its own nature, worthy of very great affection, then speaking of it with very great affection, is most agreeable to the nature of that subject, or it is the truest representation of it. And therefore it has the most tendency to engender true ideas of it in the minds of those to whom the representation is made.
I don't think ministers are to be blamed for raising the affections of their hearers too high, if what they are affected with, is worthy of such affection, and their affections are not raised beyond proportion to their importance, or worthiness of affection. I should think it my duty to raise the affections of my hearers as high as I possibly can, provided they are affected with nothing but truth, and with affections that are not disagreeable to the nature of what they are affected by. I know it has long been fashionable to despise a very earnest and compassionate way of preaching. Only those preachers have been valued, who have shown the greatest extent of learning, strength of reason, and correctness of method and language. But I humbly conceive that it has been for lack of understanding, or duly considering human nature, that such preaching has been thought to have the greatest tendency to fulfill the ends of preaching. The
experience of present and past ages abundantly confirms this. As I said before, clearness of distinction and illustration, strength of reason, and a good method in the doctrinal handling of religious truths, are in many ways necessary and profitable, and not to be neglected. Yet an increase in speculative knowledge in divinity is not so much what is needed by our people, as something else. Men may abound in this sort of light, and yet have no heat. How much of this sort of knowledge has been in the Christian world in this age! Was there ever an age in which strength and penetration of reason, extent of learning, exactness of distinction, correctness of style, and clearness of expression, so abounded? And yet, was there ever an age in which there has been so little sense of the evil of sin, so little love to God, heavenly mindedness, and holiness of life, among the professors of the true religion? Our people don't so much need to have their heads stored, as to have their hearts touched. So they stand in the greatest need of that sort of preaching which has the greatest tendency to do this.
Texts such as Isa 58.1, "Cry aloud, and do not spare; Lift up your voice like a trumpet: show my people their transgression, and the house of Jacob their sins;" and Eze 6.11, "Thus says the Lord God, pound your fists, and stamp your feet, and say, Alas! for all the evil abominations of the house of Israel!" — I say these texts (despite how some have laughed at the use made of them) will fully justify a great degree of pathos, and the manifestation of zeal and fervency in preaching the word of God. They may indeed be abused to justify whatever is odd and unnatural among us, by not making due allowance for the difference in manners and customs in different ages and nations. But let us interpret them how we will, they at least imply that in many cases, a most affectionate and earnest manner of delivery is appropriate for a preacher of God's word.
Preaching the word of God is commonly spoken of in Scripture, in expressions that seem to import a loud and earnest speaking, as in Isa 40.2, "Speak comfort to Jerusalem, and cry out to her, that her iniquity is pardoned." Verse 3, "The voice of one crying in the wilderness, prepare the way of the Lord." Verse 6, "The voice said,
Cry out! and he said, What shall I cry? All flesh is grass, and all its goodliness, is like the flower of the field." Jer 2.2, "Go and cry in the ears of Jerusalem, saying, Thus says the Lord," etc. Jon 1.2, "Arise, go to Nineveh, that great city, and cry out against it." Isa. 61.1-2, "The Spirit of the Lord God is upon me, because the Lord has anointed me to preach good tidings to the meek, to proclaim liberty to the captives, and the opening of the prison to those who are bound, to proclaim the acceptable year of the Lord, and the day of vengeance of our God." Isa 62.11, "Behold, the Lord has proclaimed to the end of the earth, say to the daughter of Zion, Behold your salvation comes." Rom 10.18, "Their sound went into all the earth, and their words to the ends of the world." Jer 11.6, "Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear the words of this covenant, and do them;" so also 19.2 and 7.2. Pro 8.1, "Does not wisdom cry out, and understanding lift up her voice?" Verses 3-4, "She cries out by the gates, at the entry of the city, at the entrance of the doors: To you, O men, I call, and my voice is to the sons of men!" And Pro 1.20, "Wisdom cries aloud outside, she raises her voice in the streets." Pro 9.3, "She has sent out her maidens, she cries out on the high places of the city." Joh 7.37, "On the last day, that great day of the feast, Jesus stood and cried out, saying, If anyone thirsts, let him come to me and drink."
It seems to be foretold that the gospel especially should be preached in a loud and earnest manner, at the introduction of the prosperous state of religion in the latter days. Isa 40.9, "O Zion, who bring good tidings, get up into the high mountain! O Jerusalem, that brings good tidings, lift up your voice with strength! Lift up, and do not be afraid! Say to the cities of Judah, behold your God!" Isa 52.7-8, "How beautiful upon the mountains, are the feet of him who brings good tidings! Your watchmen shall lift up their voices." Isa 27.13, "And it shall come to pass in that day, that the great trumpet will be blown, and they will come, who were ready to perish." This will be one way that the church of God cries out at that time, like a woman in labor, when Christ mystical 41 is birthed, as in Rev 12.1-2. It will be by ministers, who are her mouth. And it will be this way: that Christ will
then cry like a woman in labor, as in Isa 42.14, "I have long held my peace. I have been still, and restrained myself. Now I will cry like a woman in labor." Christ cries by his ministers, and the church cries by her officers. And it is noteworthy that the word commonly used in the New Testament, which we translate preach, properly signifies to proclaim aloud like a town crier.42
Another thing that some ministers have been greatly blamed for, and I think unjustly, is speaking terror to those who are already under great terrors, instead of comforting them. — Indeed, if ministers in such a case, go about terrifying people with something that is not true, or frighten them by representing their case as worse than it is, or in any respect other than as it is, they are to be condemned. But if they terrify them only by holding out still more light to them, and by letting them understand more about the truth of their case, they are altogether justified. When sinners' consciences are greatly awakened by the Spirit of God, it is by light imparted to the conscience, enabling them to see their case in some measure as it is; and if more light is let in, it will terrify them still more. But ministers are not therefore to be blamed that they endeavor to hold out more light to the conscience, instead of alleviating the pain they are under by intercepting and obstructing that light that shines already. To say anything to those who have never believed in the Lord Jesus Christ, to represent their case as anything other than exceedingly terrible, is not to preach the word of God to them. For the word of God reveals nothing but truth; withholding that light only deludes them. Why should we be afraid to let people who are in an infinitely miserable condition, know the truth or bring them into the light, for fear it would terrify them? It is light that must convert them if they are ever to be converted. The more we bring sinners into the light, while they are miserable and the light is terrible to them, the more likely it is that, by and by, the light will be joyful to them.
The ease, peace, and comfort that natural men enjoy, have their foundation in darkness and blindness. Therefore, as that darkness vanishes and light comes in, their peace vanishes and they are terrified. But that is not a good argument for why we should
endeavor to hold them in darkness, that we may uphold their comfort. The truth is, as long as men reject Christ and do not savingly believe in him, however awakened they may be, however strict, conscientious, and laborious they may be in religion, they have the wrath of God abiding on them (Joh 3.36). They are His enemies, and the children of the devil (as the Scripture calls all those who are not savingly converted, Mat 13.38, 1Joh 3.10). It is uncertain whether they will ever obtain mercy. God is under no obligation to show them mercy, nor will He, even if they fast and pray and cry out ever so much. They are then especially provoking God under those terrors, that they set it against Christ, and won't accept an offered Saviour, even though they see so much need for him. Seeing that this is the truth, they should be told so, that they may be sensible of what their case truly is.
To blame a minister, for thus declaring the truth to those who are under awakenings, and not immediately administering comfort to them, is like blaming a surgeon because when he has begun to cut with his lancet 43 — by which he has already put his patient to great pain, and he shrieks and cries out in anguish — the surgeon is so cruel that he won't stay his hand, but goes on to cut further, until he comes to the core of the wound. The sort of compassionate physician who instead withdraws his hand as soon as his patient begins to flinch, and immediately applies a plaster to skin over the wound, leaving the core untouched, is one who would heal the hurt only slightly, crying peace, peace, when there is no peace.
Indeed, something else besides terror is to be preached to those whose consciences are awakened. The gospel is to be preached to them. They are to be told that a Saviour is provided, who is excellent and glorious, who has shed his precious blood for sinners, and is in every way sufficient to save them. He stands ready to receive them, if they will heartily embrace him. For this is the truth as well: that they now are in an infinitely dreadful condition. This is the word of God. Sinners at the same time that they are told how miserable their case is, should be earnestly invited to come and accept a Saviour, and yield their hearts to Him with all the winning, encouraging
arguments that the gospel affords for them to do so. This is to induce them to escape from the misery of the condition that they are now in. But to make them think their present condition is less miserable than it is, or to at all abate their uneasiness and distress, while they are in it — that would be the way to quiet them, and fasten them in it, and not to excite them to fly from it.
Comfort, in one sense, is to be held out to sinners who are under awakenings of conscience; i.e., comfort is to be offered to them in Christ, on condition of their flying to Him from their present miserable state. But comfort is not to be administered to them in their present state, as anything they now have any title to, while they remain out of Christ. No comfort is to be administered to them from anything in them — any of their qualifications, prayers, or other performances, past, present, or future. But ministers should, in such cases, strive to their utmost to take all such comforts away from them, even if it greatly increases their terror. A person who sees himself ready to sink into hell, is ready to strive in some way or other, to lay God under some obligation to him. But he is to be beaten away from everything of that nature, even if it greatly increases his terror, till he sees himself wholly destitute on every side, of any refuge, or anything of his own to lay hold of. A man who sees himself in danger of drowning, is in terror, and he endeavors to catch hold of every twig within his reach. Whoever pulls those twigs away from him, increases his terror. Yet if they are insufficient to save him, and by being in his way, they prevent him from looking to what will save him, pulling them away is necessary to save his life.
If sinners are in distress from any error they embrace, or any mistake they are under, that error or mistake is to be removed. For instance, if they are in terror from an apprehension that they have committed the unpardonable sin, or that things have happened to them that are certain signs of reprobation, or any other delusion, such terrors have no tendency to do them any good; for such terrors are from temptation, not from conviction. But that terror which arises from conviction or a sight of truth, is to be increased. For those who are most awakened have great remaining stupidity.44 They have but little
sense of what is true; and it is from remaining blindness and darkness that they can see no more than they do. And that remaining blindness is a disease that we should endeavor to remove. I am not afraid to tell sinners who are most sensible of their misery, that their case is indeed as miserable as they think it is, and a thousand times more so; for this is the truth.
Some may be ready to say that though it is the truth, the truth is not to be spoken at all times, and it doesn't seem to be seasonable then. But it seems to me that such truth is never more seasonable than at such a time, when Christ is beginning to open the eyes of the conscience. Ministers ought to act as co-workers with Him; to take that opportunity, and do their utmost to employ that advantage, and strike while the iron is hot. And when the light has begun to shine, to then remove all obstacles and use all proper means so that the light may come in more fully, and the work then be done thoroughly. Experience abundantly shows that taking this course does not have a hurtful tendency, but is very much to the contrary. I have seen its happy effects in very many instances, and oftentimes a very speedy and happy outcome. And I never knew any ill consequence in the case of real conviction, and when the distress has come only from that. I know of but one case in which the truth ought to be withheld from sinners in distress of conscience; that is the case of melancholy. The truth is to be withheld from them then, not because the truth tends to hurt them, but because if we speak the truth to them, they will sometimes be deceived and led into error, through their strange disposition to take things wrong. So that, what is spoken is truth; but as it is heard, received, and applied by them, is falsehood. And it will be unless the truth is spoken with abundant caution and prudence, and in consideration of their disposition and circumstances. But the most awful truths of God's word should not be withheld from public congregations just because some melancholy people may happen to be in it. Likewise, the Bible is not to be withheld from the Christian world, just because it is manifest that there are a great many melancholy people in Christendom,45 who exceedingly abuse the awful things contained in the Scripture, to their own wounding.
Nor do I think there is any weight to the objection made use of by some, against the recent "terrifying preaching" in New England, that it is great and dreadful because there have been some instances of melancholy people who have so abused it, that it led to their suicide. The objection from this is no stronger against awakening preaching, than it is against the Bible itself. There are hundreds, and probably thousands of instances that might be produced, of people who have murdered themselves under religious melancholy. These murders probably never would have happened, if it had not been for the Bible, or if the world had remained in a state of heathen darkness. The Bible has not only been the occasion for these sad effects, but of thousands, and I suppose millions, of other cruel murders that have been committed in the persecutions that have arisen. This never would have happened if it hadn't been for the Bible. Many entire countries have been, as it were, deluged with innocent blood, which would not have happened if the gospel had never been preached in the world.
It is not a good objection against any kind of preaching, that some men abuse it greatly to their hurt. It has been acknowledged by all divines, as something common in all ages, and in all Christian countries, that a very great part of those who sit under the gospel, so abuse it that it only proves to be an occasion for their far more aggravated damnation, and so of men's eternally murdering their souls. This is an effect that is infinitely more terrible than the murder of their bodies. It is as unjust to lay the blame for these self-murders on those ministers who have declared the awful truths of God's word, in the most lively and affecting manner they were capable of, as it would be to lay the blame of hardening men's hearts, and blinding their eyes, and their more dreadful eternal damnation, on the prophet Isaiah, or on Jesus Christ, because this was the consequence of their preaching with respect to many of their hearers (Isa 6.10, Joh 9.39, Mat 13.14). Very few have abused the awakening preaching of late, to so sad an effect as to be the cause of their own temporal death. Yet it may be that for every one such instance, there have been
hundreds, even thousands, who have been saved by this means from eternal death.
What has more especially given offence to many, and raised a loud cry against some preachers — as though their conduct were intolerable — is that they frighten poor innocent children with talk of hell-fire, and eternal damnation. But if those who complain so loudly about this, really believe what is the general profession of the country: namely, that all are by nature the children of wrath, and heirs of hell; and that everyone who has not been born again, whether young or old, is exposed every moment to eternal destruction under the wrath of Almighty God — I say, if they really believe this, then such a complaint and cry as this, betrays a great deal of weakness and inconsideration. As innocent as children seem to be to us, if they are out of Christ, they are not innocent in God's sight, but are young vipers, and infinitely more hateful than vipers. They are in a most miserable condition, as much as grown people would be. They are naturally senseless and stupid, being born like a wild donkey's colt (Job 11.12), and need much to awaken them. Why should we conceal the truth from them? Will those children who have been dealt tenderly with in this respect, and lived and died insensible of their misery until they come to feel it in hell, ever thank their parents and others for their tenderness in not letting them know what they were in danger of? If parents' love towards their children was not blind, it would affect them much more to see their children liable to eternal burnings every day, and yet senseless, than to see them suffer the distress of that awakening that is necessary to escape them, and that tends to their being eternally happy as the children of God. A child who has a dangerous wound may need the painful lancet as much as grown people. And it would be a foolish pity, in such a case, to hold back the lancet and throw away the life. I have seen in many instances the happy effects of dealing plainly and thoroughly with children in the concerns of their souls, without sparing them at all. And I never knew any ill consequences of it in even one instance.
Another thing that a great deal has been said against, is having frequent religious meetings, and spending so much time in religion. Indeed, all of the externals of religion are capable of excess. And I believe it is true that a due proportion in religion has not been maintained lately. We have placed religion too much in the external duties of the first tablet. We have abounded in religious meetings, and in praying, reading, hearing, singing, and religious conference. But there hasn't been a proportionate increase of zeal for deeds of charity, and other duties of the second tablet — though it must be acknowledged that they too are much increased. Yet it appears to me that this objection about people spending too much time in religion has been groundless, in general. Though worldly business must be done, and people should not neglect the business of their particular callings, it is to the honor of God, that a people should be so engaged in outward acts of religion, that they conduct it in a visible, public display, showing their minds are greatly engaged in it as the main business of life. And it is especially fitting at such an extraordinary time, when God appears unusually present with a people, in wonderful works of power and mercy, that they should spend more time than usual in religious exercises, to put honor upon that God who is then extraordinarily present, and to seek His face. This is how it was with the Christian church in Jerusalem, on the occasion of that extraordinary outpouring of the Spirit, soon after Christ's ascension. Act 2.46: "And they continued daily with one accord, in the temple, and breaking bread, from house to house." And so it was at Ephesus, at a time of great outpouring of the Spirit there. The Christians there attended public religious exercises every day, for two years continuously, Act 19.8-10:
"And he went into the synagogue and spoke boldly for the space of three months, disputing and persuading concerning the things of the kingdom of God. But when some were hardened and did not believe, but spoke evil of the Way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of Tyrannus. This continued for the space of two years; so
that all who dwelt in Asia, heard the word of the Lord, both Jews and Greeks."
And as to the grand objection that "six days you shall labor," all that can be understood by it, and all that the very objectors themselves understand by it, is that we may follow our secular labors on those six days that are not the Sabbath, and should be diligent in them. It's not that we cannot sometimes turn from them, even within those six days, to keep a day of fasting or thanksgiving, or to attend a lecture. And we may do that more frequently or rarely, as God's providence and the state of things call us to, according to the best judgment of our discretion.
Though secular business, as I said before, should not be neglected, I cannot see how it can be maintained that religion should not be attended to, if it injures our temporal affairs in the least, on any principles other than those of infidelity. No one objects to injuring one temporal affair for the sake of another temporal affair of much greater importance. And therefore, if eternal things are as real as temporal things, and are indeed of infinitely greater importance, then why may we not voluntarily suffer, in some measure, in our temporal concerns, while we are seeking eternal riches and immortal glory? It is not looked at as improper in any way, for a whole nation to spend considerable time, and much of their outward substance, on some extraordinary temporal occasions, merely for the sake of ceremonies of public rejoicing. And it would be thought dishonorable to be very strict about what we spend, or careful lest we injure our estates on such an occasion. Why then should we be strict only with Almighty God, so that it would be a crime not to be scrupulously careful, lest we injure our temporal interests, or put honor upon Him and seek our own eternal happiness? We should take heed that none of us are in any way like Judas, who greatly complained about needless expense, and a waste of outward substance, when to put honor upon Christ, Mary broke open her box, and poured the precious ointment on his head. Judas was indignant on that account, and cries out, "Why was this ointment wasted? For it might have
been sold for more than three hundred denarii,46 and given to the poor," Mar 14.3-5, and Joh 12.4-5.
And besides, if the matter is justly considered and examined, I believe it will be found that the country has lost no time from their temporal affairs, by the recent revival of religion, but have rather gained time. And more time has been saved from frolicking and tavern haunting, idleness, unprofitable visits, vain talk, fruitless pastimes, and needless diversions, than has lately been spent in extraordinary religion. Probably five times as much has been saved in people's assets spent at the tavern and in their apparel, as was spent for religious meetings.
The great complaint that is made against so much time spent in religion cannot, in general, be from a real concern that God might be honored, that His will be done, or the best good be promoted by men. This is very manifest from this: there is a much more earnest and zealous outcry made in the country against this extraordinary religion now, than there was before, against so much time spent in tavern haunting, vain company-keeping, night-walking, and other things, which wasted both our time and substance, and injured our moral virtue.
The frequent preaching that has lately occurred, has particularly been objected to as unprofitable and prejudicial. It is objected that when sermons are heard so very often, one sermon tends to push another aside; so that people lose the benefit of all. They say two or three sermons in a week is as much as they can remember and digest. Such objections against frequent preaching, if they are not made from an enmity against religion, are for lack of duly considering the way that sermons usually profit their hearers. The main benefit that is obtained by preaching, is by the impression made upon the mind during the sermon, and not by any effect that arises afterwards by remembering what was delivered. Although an after-remembrance of what was heard in a sermon is often very profitable, for the most part, that remembrance is from an impression that the words made on the heart as it was spoken. The
memory profits as it renews and increases that impression. Frequently inculcating the more important things of religion in preaching, has no tendency to erase such impressions, but to increase them, and fix them deeper and deeper in the mind, as found by experience. It never used to be objected that on the Sabbath, after people have heard two sermons that day, they should go home and spend the remaining part of the Sabbath reading the Scriptures and printed sermons. In proportion to its tendency to affect the mind at all, that would have as much of a tendency to drive out what they heard, as to hear another sermon preached. Yet it seems to have been the practice of the apostles to preach every day in places where they went; even though sometimes they long continued in one place. (Act 2.42, 46; 19.8-10). They did not avoid preaching one day, for fear they would thrust out of the minds of their hearers what they had delivered the day before. Nor did Christians avoid going every day to hear, for fear of any such bad effect. This is evident in Act 2.42, 46.
There are some things in Scripture that seem to signify as much — that preaching should occur at an extraordinary frequency when God is about to introduce that flourishing state of religion that would occur in the latter days. Take Isa 62.1-2: "For Zion's sake will I not hold my peace; for Jerusalem's sake, I will not rest until her righteousness goes forth as brightness, and her salvation as a lamp that burns. And the Gentiles shall see your righteousness, and all kings your glory." And verses 5, 6, "For as a young man marries a virgin, so shall your sons marry you; and as the bridegroom rejoices over the bride, so shall your God rejoice over you. I have set watchmen on your walls, O Jerusalem. They shall never hold their peace, day or night." The destruction of the city of Jericho is evidently, in all its circumstances, intended by God as a great type of the overthrow of Satan's kingdom. The priests blowing with trumpets at that time, represents ministers preaching the gospel; the people compassed the city seven days, with the priests blowing the trumpets. But when the day had come that the walls of the city were to fall, the priests were more frequent and abundant in blowing their trumpets. There was as much done in one day then, as in the seven
before. They compassed the city seven times that day, blowing their trumpets, until at length it came to one long and perpetual blast. Then the walls of the city fell down flat.
The extraordinary preaching that will be done at the beginning of that glorious jubilee of the church, is represented by the extraordinary sounding of trumpets throughout the land of Canaan at the beginning of the year of jubilee; and also by the reading of the law before all Israel in the year of their release, at the Feast of Tabernacles. And the crowing of the rooster at daybreak, which brought Peter to repentance, seems to me intended to signify the awakening of God's church out of their lethargy in which they had denied their Lord. It signifies the extraordinary preaching of the gospel that will occur at the dawning of the day of the church's light and glory. And there seems to be in our day, an uncommon hand of divine Providence in animating, enabling, and upholding some ministers in such abundant labors.
Another thing in which I think some ministers have been injured, is being very much blamed for making so much of the outcries, faintings, and other bodily effects — in speaking of them as tokens of the presence of God, and arguments for the success of preaching. They seemed to strive to their utmost to bring a congregation to that point, and to rejoice in it; yes, even blessing God for it, when they see these effects.
Concerning this I would observe, in the first place, that there are many things with respect to crying out, falling down, etc., that are charged to ministers, that they are not guilty of. Some would have it that they speak about these things as certain evidences of a work of the Spirit of God on the hearts of their hearers; or that they esteem these bodily effects themselves to be the work of God, as though the Spirit of God took hold of, and agitated the bodies of men. And some are charged with making these things essential, and supposing that people cannot be converted without them. However, I never did see the person who held either of these things.
But for speaking about such effects as probable tokens of God's presence, and arguments for the success of preaching, it seems to me that these ministers are not to be blamed, because I think they are indeed such tokens. And therefore, when I see people who are excited by preaching the important truths of God's word, urged and enforced by proper arguments and motives, or consequents of other sound means, I don't hesitate to speak of them, and to rejoice in them, and to bless God for them as such. And (I think) there is good reason for this; namely, that from time to time, upon proper inquiry and examination, and observation of the consequence and fruits, I have found that these are all evidences that people in whom these effects appear, are under the influences of God's Spirit in such cases. Crying out in such a manner, and with such circumstances as I have seen from time to time, is as much an evidence to me of the general cause that it proceeds from, as language. I have learned the meaning of it, the same way that people learn the meaning of language — by use and experience. I confess that when I see a great crying out in a congregation, in the manner that I have seen it when those things are presented to them which are worthy of their being greatly affected by them, I rejoice in it — much more than merely in an appearance of solemn attention, and a show of affection by weeping. That is because when there have been those outcries, I have found a much greater and more excellent effect from time to time. To rejoice that the work of God is carried on calmly, without much ado, is in effect to rejoice that it is carried on with less power, or without so much of the influence of God's Spirit. The degree of the influence of the Spirit of God on particular people, is by no means to be judged by the degree of external appearances, because of the different constitutions, temperaments, and circumstances of men. Yet, if there is a very powerful influence of the Spirit of God on a mixed multitude, it will cause in some way or other, a great and visible commotion.
As for ministers aiming at such effects, and striving by all means to bring it to pass that a congregation has such an uproar among them, I suppose that none aim at it other than as they strive to raise the
affections of their hearers to such a height, as very often appears in these effects. And if it is so, that those affections are commonly good, and it is found by experience that such a degree of them commonly has a good effect, then I think they are to be justified in doing so.
Again, some ministers have been blamed for keeping people together who have been under great affections, which have appeared in such extraordinary outward manifestations. Many think this promotes confusion — that people in such circumstances discompose each other's minds, and disturb the minds of others. And therefore, it is best if they were dispersed, and that when any in a congregation are so strongly seized that they cannot forbear outward manifestations of it, they should be removed so that others' minds may not be diverted.47
I cannot help but think that those who thus object, do so based on quite wrong notions of things. For though people ought to take heed that they don't make a needless ado — for this will be the way, in time, to have such appearances lose all their effect — the unavoidable manifestations of strong religious affections tend toward a happy influence on the minds of bystanders, and are found by experience to have an excellent and durable effect. And so, to contrive and order things, so that others may have an opportunity and advantage to observe them, has been found to be blessed as a great means to promote the work of God. To prevent their being observed, is to prevent the effect of what God makes use of as a principal means of carrying on His work at such an extraordinary time; namely, by example. This is often spoken of in Scripture as one of the chief means by which God will carry on his work during the prosperity of religion in the latter days. I have already mentioned some texts to this purpose, in what I published before,48 about the marks of a work of the true Spirit. But I would mention some others here. In Zec 9.15-16, those in the latter days would be so filled with the Holy Spirit in an extraordinary manner, that it would appear in outward manifestations, and making noise. They are spoken of as those whom God, in these uncommon circumstances, will set up for others to view, like a prize or banner. By their example and the excellency of
their attainments, they will animate and draw others, as men gather around a banner, and run for a prize, a crown and precious jewels, set up in their view. The words are:
And they shall drink, and make an uproar as if by wine; and they will be filled like bowls, and like the corners of the altar. And the Lord their God will save them in that day, as the flock of his people. For they shall be like the jewels of a crown, lifted up like a banner over his land.
I will have occasion to say something more about this Scripture afterwards. Those who make the objection that I speak of, instead of allowing this prize or banner to be in public view, would rather have it removed, and hidden in some corner. To the same purpose is Isa 62.3, "You shall be a crown of glory in the hand of the Lord, and a royal diadem in the hand of your God." Here it is observable that it is not said, you shall be a crown upon the head, but in the hand of the Lord; i.e., held out in your beauty and excellency, like a prize, to be bestowed upon others who behold you, and are animated by the brightness and lustre which God will endow you with. The great influence of the example of God's people, in their bright and excellent attainments, to propagate religion in those days, is further signified in Isa 60.3, "And the Gentiles shall come to your light, and kings to the brightness of your rising." With ver. 22, "A little one shall become a thousand, and a small one a strong nation." And Zec 10.8-9, "And they shall increase as they once increased; and I will sow them among the people." And Hos 2.23, "And I will sow her for Myself in the earth." See also, Jer 31.27.
Another thing that gives great disgust to many, is the disposition that people display under great affections, to speak so much, and with such earnestness and vehemence; to set forth the greatness and wonderfulness and importance of divine and eternal things; to so passionately warn, invite, and entreat others.
Concerning this I would say that I am far from thinking that such a disposition should be wholly without any limits or regulation (as I will more particularly show afterwards). And I believe some have
erred in setting no bounds, and indulging and encouraging this disposition without any kind of restraint or direction. Yet, it seems to me that such a disposition in general, is what both reason and Scripture justify. Those who are offended at such things, as though they were unreasonable, are not fair. On examination, it will probably be found that they have one rule of reasoning about temporal things, and another about spiritual things. They would not at all wonder if a person on some very great and affecting occasion of extraordinary danger or great joy, which eminently and immediately concerns him and others, is disposed to speak a great deal, and with great earnestness — especially to those to whom he is united in the bonds of dear affection, and great concern for their good. And therefore, if they were fair, why wouldn't they allow it in spiritual things? Indeed much more in those things, reflecting the vastly greater importance and more affecting nature of spiritual things; the concern which true religion causes in men's minds for the good of others; and the disposition it gives and excites in us to speak God's praises, to show forth his infinite glory, and to talk of all his glorious perfections and works.
A very great sense of the right kind — about the importance of the things of religion, and the danger that sinners are in — should sometimes cause an almost insuperable disposition to speak to and warn others. This is reflected in Jer 6.10-11:
"To whom shall I speak and give warning, that they may hear? Behold, their ear is uncircumcised, and they cannot hearken. Behold, the word of the Lord is a reproach to them; they have no delight in it. Therefore I am full of the fury of the Lord. I am weary of holding it in. I will pour it out on the children abroad, and on the assembly of the young men together. For even the husband shall be taken with the wife, the aged with him who is full of days."
True Christians, when they come to be, as it were, awakened out of sleep, and are filled with a sweet and joyful sense of the excellent things of religion by the preaching of the gospel, or by other means of grace, should be disposed to speak much about divine things, even though before they were mute. This is agreeable to what Christ says
to his church in Song 7.9: "And the roof of your mouth is like the best wine, which goes down sweetly for my beloved, causing the lips of those who are asleep to speak." The roof of the church's mouth, is the officers in the church, who preach the gospel. Their word, for Christ's beloved, is like the best wine that goes down sweetly. It is extraordinarily refreshing and enlivening to the saints, causing them to speak, even though before they were mute and asleep. It is said by some that the people who are the subjects of this work, when they get together, talking loudly and earnestly in their great joys, several in a room talking at the same time, make an uproar just like a company of drunken people. On this, I would observe that it was foretold that God's people would do so, in that passage mentioned before, Zec 9.15-17. I will now take more particular notice of it. The words are as follows:
15 The Lord of Hosts shall defend them; and they shall devour and subdue with sling-stones; and they shall drink, and make an uproar as if by wine; and they will be filled like bowls, and like the corners of the altar. 16 And the Lord their God will save them in that day, as the flock of his people. For they shall be like the jewels of a crown, lifted up like a banner over his land. 17 For how great is his goodness! And how great is his beauty! Corn shall make the young men cheerful, and new wine the maids.
The words are quite remarkable. Here it is foretold that at the time when Christ sets up a universal kingdom on earth, the children of Zion shall drink, until they are filled like the vessels of the sanctuary (ver. 15). And if we want to know what they will be filled with, the prophecy, in effect, explains itself: they will be filled like the vessels in the sanctuary that contained the drink offering, which was wine. And yet the words imply that it will not literally be wine that they drink and are filled with, because it is said that they will drink and make an uproar as if by wine, as if they had drunk wine. This implies that they had not done it literally. Therefore, we must understand that they will drink and be filled with whatever the wine of the drink offering represented, or was a type of — which is the Holy Spirit, as well as the blood of Christ. It is the new wine that is drunk in our
heavenly Father's kingdom (Mat 26.29). They shall be filled with the Spirit, which the apostle sets in opposition to being drunk with wine, Eph 5.18. This is the new wine spoken of in verse 17 above. It is the same as the best wine spoken of in Song of Solomon, that goes down sweetly, causing the lips of those who are asleep to speak. It is foretold here, that the children of Zion, in the latter days, would be filled with what would make them cheerful, and cause them to make an uproar as if by wine. These joyful happy people who are thus filled, will be like the stones of a crown, lifted up like a banner over God's land, made joyful in the extraordinary manifestations of the beauty and love of Christ. And so it follows, How great is his goodness, and how great is his beauty! It is further remarkable that it is foretold here, that it would be this way especially among young people: Corn will make the young men cheerful, and new wine the maids. It would be ridiculous to understand this as literal bread and wine. Without doubt, the same spiritual blessings are signified by bread and wine here, which were represented by Melchizedek's bread and wine, and are signified by the bread and wine in the Lord's supper. One of the marginal readings is: shall make the young men speak, which is agreeable to that verse in Song of Solomon, about the best wine causing the lips of those who are asleep to speak.
We should not be, in any measure, like the unbelieving Jews in Christ's time, who were disgusted both with crying out with distress, and with joy. The poor blind man cried out before all the multitude, Jesus, you son of David, have mercy on me. And he continued insistently this way. The multitude rebuked him, and charged him to hold his tongue, Mar 10.46-48 and Luk 18.38-39. They looked at it as an indecent clamor that he made, something unbecoming of him, to make his voice heard so much and so loudly among the multitude. And when Christ made his solemn and triumphant entry into Jerusalem (which I observed before, was a type of the glory and triumph of the latter days), the whole multitude of the disciples, of all sorts, especially young people, began to rejoice and praise God with a loud voice, for all the mighty works that they had seen, saying. Blessed be the King who comes in the name of the Lord! Peace in
heaven, and glory in the highest! The Pharisees said to Christ, Master, rebuke your disciples. They did not understand such great transports of joy. It seemed to them a very unsuitable and indecent noise and clamor that they made, a confused uproar, many crying out together, as though they were out of their wits. They wondered that Christ would tolerate it. But what does Christ say? I tell you that if these held their peace, the stones would immediately cry out. His words seems to intimate that there was cause enough to constrain those whose hearts were not harder than the very stones, to cry out and make noise. This is something like that other expression, of causing the lips of those that are asleep to speak.
When many, under great religious affections, earnestly speak about divine wonders to those who are next to them in various parts of a company — some attending to what one says, some to another — there is something very beautiful in it. That is, provided so many aren't speaking as to drown out each other's voices, so that none can hear what anyone says. There is a greater and more affecting appearance of a joint eagerness of heart, in the love and praises of God. I would rather see that, than to see someone speaking alone, with all attending to what he says; the former has more of the appearance of conversation. When a multitude meet on any occasion of temporal rejoicing, freely and cheerfully conversing together, they don't usually observe the ceremony of only one speaking at a time, while all the rest, in a formal manner, set themselves to attend to what he says. That would spoil all conversation, and turn it into the formality of set speeches, and the solemnity of preaching. It is better for lay people, when they meet together, and are speaking to one another about the things of God, to speak in the manner of Christian conversation, than to observe the formality of but one speaking at a time, the whole multitude silently and solemnly attending to what he says. That would carry in it too much of the air of the authority and solemnity of preaching. Here is what the apostle says, 1Cor 14.29-31, "Let the prophets speak, two or three, and let the others judge. If anything is revealed to another who sits by, let the first hold his peace. For you may all prophesy, one by one, so that all may learn,
and all may be comforted." I say, this does not apply to this case, because what the apostle is speaking about there is the solemnity of their religious exercises in public worship; and about people speaking in the church by immediate inspiration, in the use of the gift of prophecy or some gift of inspiration. In exercising this gift, they acted as extraordinary ministers of Christ.
Another thing that some have found fault with, is abounding so much in singing in religious meetings. Objecting against such a thing as this seems to arise from a suspicion already established about this work: they doubt the spontaneous extraordinary love and joys that attend this work, and so they find fault with their manifestations. If they thought people were truly the subjects of an extraordinary degree of divine love, and heavenly rejoicing in God, I suppose they wouldn't wonder so much at their having a disposition to be in so much praise. They won't object to the saints and angels in heaven singing praises and hallelujahs to God without ceasing, day or night. And therefore they will doubtless allow that the more the saints on earth are like those in heaven, in their dispositions, the more they will be disposed to do like them. They will readily admit that most Christians have great reason to be ashamed that they have so little thankfulness, and are not more in praising God, whom they have such infinite cause to praise. Why, therefore, should Christians be faulted for showing a disposition to be much in praising God, and manifesting a delight in that heavenly exercise? To complain about this, is to be too much like the Pharisees who were disgusted when the multitude of the disciples began to rejoice and to praise God with loud voices, and cry Hosanna when Christ was entering into Jerusalem.
There are many things in Scripture that seem to intimate that praising God, both in speeches and songs, will be what the church of God will very much abound in, in the approaching glorious day. So on the seventh day of compassing the walls of Jericho, when the priests blew with the trumpets in an extraordinary manner, the people shouted with a great shout, and the walls of the city fell down flat. So the ark was brought back from its banishment with
extraordinary shouting and singing of the whole congregation of Israel. And the places in the prophecies of Scripture are too many to be mentioned, which signify that the church of God in that glorious jubilee that is foretold, will greatly abound in singing and shouting out the praises of God. And there will be cause enough for it. I believe it will be a time in which both heaven and earth will be much more full of joy and praise than ever before.
But what is more especially found fault with in the singing that is now practised, is making use of hymns of human composition. I am far from thinking that the book of Psalms should be thrown aside in our public worship; rather, it should always be used in the Christian church to the end of the world. But I know of no obligation we are under to confine ourselves to it. I can find no command or rule of God's word, that any more confines us to the words of the Scripture in our singing, than it does in our praying, We speak to God in both. And I can see no reason to limit ourselves to those particular forms of words we find in the Bible, in speaking to Him by way of praise in metre and with music, than when we speak to him in prose by way of prayer and supplication. It is really necessary that we have some other songs besides the psalms of David. It is unreasonable to suppose that the Christian church should forever, even in times of her greatest light in her praises of God and the Lamb, be confined only to the words of the Old Testament, in which all the greatest and most glorious things of the gospel, which are infinitely the greatest subjects of her praise, are spoken of under a veil. Not so much as the name of our glorious Redeemer is ever mentioned in the Psalms, except in some dark figure, or as hidden under the name of some type. As for making use of the words of others, and not those that are conceived by ourselves, it is no more than we do in all our public prayers. The whole worshipping assembly, except for one, makes use of the words that are conceived by the who speaks for the rest.
Another thing that many have disliked, is the religious meetings of children, to read and pray together, and perform religious exercises by themselves. The objection is children's lack of that knowledge and discretion that is requisite for a decent and profitable management of
religious exercises. But it appears to me that the objection is not sufficient. Children, having the nature of men, are inclined to society; and those of them who are capable of society with one another, are capable of the influences of the Spirit of God in its active fruits. And if they are inclined by a religious disposition that they have from the Spirit of God, to employ their society with one another in a religious manner, and for religious purposes, then who should forbid them? If they don't have discretion to observe method in their religious performances, or to speak sense in all that they say in prayer, they may notwithstanding have a good meaning, and God understands them, and it doesn't spoil or interrupt their devotion for one another. We who are grown people, have defects in our prayers that are a thousand times worse in the sight of God; they are a greater confusion and more absurd nonsense in His eyes, than their childish indiscretions. There is not so much difference before God, between children and grown people, as we are ready to imagine. We are all poor, ignorant, foolish babes in his Sight. Our adult age doesn't bring us so much nearer to God, as we are apt to think. God in this work has shown a remarkable regard for little children. Never was there such a glorious work among people in their childhood, as there has been of late in New England. He has been pleased, in a wonderful manner, to perfect praise out of the mouths of babes and nursing infants. Many of them have more of that knowledge and wisdom that pleases Him, and renders their religious worship acceptable, than many of the great and learned men of the world. In the sight of God, they are the ignorant and foolish children, these grown men, a hundred years old in comparison with them. It is to be hoped that the days are coming, prophesied by Isa 65.20, when "the child shall die one hundred years old."
I have seen many happy effects of children's religious meetings. And God has often seemed to remarkably own them in their meetings, and has really descended from heaven to be among them. I have known several probable instances of children's being converted at such meetings. I would therefore think that if children appear to be really moved to it by a religious disposition, and not merely from a
childish affectation of imitating grown people, they should by no means be discouraged or discountenanced. Yet it is fitting that care should be taken of them by their parents, and pastors, to instruct and direct them, and to correct imprudent conduct and irregularities if such are perceived; or to correct anything by which the devil may pervert and destroy the design of their meetings. All should take heed that they not find fault with, and despise the religion of children, from an evil principle — lest they be like the chief priests and scribes, who were sorely displeased at the religious worship and praises of little children, and the honor they gave Christ in the temple. We have an account of it, and what Christ said on that occasion, in Mat 21.15-16:
"And when the chief priests and scribes saw the wonderful things that He did, and the children crying out in the temple saying, Hosanna to the Son of David, they were sorely displeased, and said to him, Do you hear what they are saying? And Jesus said to them, Yes; have you never read, Out of the mouth of babes and nursing infants you have perfected praise?"
PART IV.
Showing what things are to be corrected or avoided in
promoting this Work, or in our behavior under it.
Having thus observed some instances in which the conduct of those who appeared to be the subjects of this work, or were zealous to promote it, have been objected to or complained about, without or beyond just cause, I now proceed to show what things ought to be corrected or avoided.
Many who are zealous for this glorious work of God, are heartsick about the great uproar in the country, about imprudence and disorders. They have heard it so often from the mouths of opposers, that they are prejudiced against what is sound. They look at what is called prudent and regular (what is so insisted on) as none other than being asleep, or cold and dead in religion. And the great imprudence that is so much decried, is merely being alive, and engaged in the things of God. They are therefore confirmed in their practice, rather than brought away from it, by the clamor that they hear against it, as being imprudent and irregular. To tell the truth, the cry of irregularity and imprudence has been much more in the mouths of those who have been the main enemies of the work. For they have watched for the stumbling of the zealous, and eagerly snatched at anything that has been wrong — greatly insisted on it, made the most of it, and magnified it. They have especially watched for errors in zealous preachers who are much involved in reproving and condemning the wickedness of the times. They would therefore do well to consider Isa 29.20-21: "The scorner is consumed, and all who watch for iniquity are cut off — those who make a man an offender for a word, and lay a snare for the one who reproves in the gate, and turn aside the just for nothing." They have not only too much insisted on and magnified real errors, but they have very injuriously charged them as guilty in things in which they have been innocent, and have done their duty. This has so prejudiced the minds of some, that they were ready to think that all that has been said about errors and imprudence was injurious, and proceeded only from an ill spirit. It has confirmed for them, that there is no such
thing as a "prevailing imprudence." And so it has made them less cautious and suspicious of themselves, that they might err.
In this, the devil has had an advantage put into his hands, and has taken that advantage; and doubtless he has been too subtle for some of the true friends of religion. That would be a strange thing indeed, if in so great a commotion and revolution, and in such a new state of things, in which so many have been engaged, none have been guilty of any imprudence. It would be such a revival of religion as never before seen, if among so many men who are not guided by infallible inspiration, there had not prevailed many notable errors in judgment and conduct. Our young preachers and young converts would in general have vastly exceeded 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 at the history of the church of God in past ages, we may observe that it has been a common device of the devil, to overturn a revival of religion. When he finds that he can keep men quiet and self-secure no longer, he drives them to excesses and indulgences. He holds them back as long as he can; but when he can do it no longer, he pushes them onward, and if possible, turns them on their heads. It has been chiefly by such means that he has been successful in several instances, in overthrowing the most hopeful and promising beginnings. Indeed, the principal means by which the devil was successful, was by degrees to overturn that grand religious revival of the world during the primitive ages of Christianity. In a way, he overthrew the Christian church throughout the earth, to make way for and introduce the great antichristian apostasy.49 That masterpiece of the devil's work, was to employ the indiscreet 50 zeal of Christians, to drive them into three extremes: enthusiasm,51
superstition, and severity towards opposers. This should be enough for an everlasting warning to the Christian church.
Though the devil will be diligent to stir up the open enemies of religion, he knows what serves his interest so well, that in a time of revival of religion, he will try his main strength with its friends; he
will chiefly exert himself in his attempts to mislead them. One truly zealous person during such an event, who seems to have a great hand in the affair, and draws the eyes of many upon him, may do more to hinder the work (through Satan's being too subtle for him), than a hundred great, strong, and open opposers.
During the time of a great work of Christ, his hands with which he works, are often wounded in the house of his friends; his work is hindered chiefly by them. So that if anyone asks, as in Zec 13.6, "What are those wounds in your 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 its great promoters, give vast advantage to the enemies of such a work. Indeed there are many things that are not errors, but only duties faithfully and thoroughly done, that wound the minds of such people more, and cross them more, than real errors. And yet, one real error gives opposers as much advantage, and hinders and clogs the work as much as ten that are only supposed to be errors. Real errors do not fret and gall the enemies of religion so much as those things that are strictly right. But such errors encourage these enemies more; they give them liberty and open a gap for them. So that some who before kept their enmity burning in their own hearts, and dared not show themselves, will be encouraged on such an occasion to vent themselves. Their rage will be like that of an enemy let loose. Those who lay still before, having nothing to say except what they would be ashamed of (Tit 2.8 52), 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, if it were not for the errors of religion's friends — and so it must soon fall before them. And besides this, in real errors — things that are truly disagreeable to the rules of God's word — we cannot expect divine protection, nor that God will appear on our side, as if our errors were only supposed ones.
Therefore, since the errors of the friends and promoters of such a glorious work of God, have such a dreadful consequence; and seeing
that the devil, being sensible of this, is so assiduous, watchful, and subtle in his attempts with them, and has been so successful using them to overthrow religion up to now — certainly such friends and promoters should be exceedingly circumspect and vigilant, diffident,53 watchful of themselves, and humbly dependent on the guidance of the Good Shepherd. 1Pet 4.7, "Be sober, and watchful in your prayers." And 5.8, "Be sober, be vigilant; because your adversary the devil, walks about like a roaring lion." People go on resolutely in a kind of heated and vehement way, despising admonition and correction, being confident that they must be in the right, because they are "full of the Spirit." This is directly contrary to the import of these words: be sober, be vigilant.
I have observed a mistake in some, greatly exposing them to being wounded, 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 they don't keep a watchful eye on themselves. They neglect vigilance and circumspection as needless in their case. They say they don't think that God would leave them to dishonor Him, and wound religion, so long as they keep near to Him. And I believe so too, as long as they keep near to God in the sense that they maintain a universal and diligent watch, and take care to do their duty, and avoid sin and snares, with diffidence in themselves, and humble dependence and prayerfulness. But it is not merely because they are near to God, in the sense 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 heart, considering its remaining blindness and corruption, and a subtle adversary. It is a grand error for people to think that they are out of danger of the devil, and of a corrupt and deceitful heart, even in their highest flights and most raised frames of spiritual joy. For people in such a confidence, to cease to be protective of themselves, and to neglect watchfulness and care, is a presumption by which I have known many to be woefully ensnared. However highly we may be favored with divine revelations and comforts, as long as we are in the world, we are in the enemy's country. And therefore, that
direction of Christ to his disciples is never out of date in this world: Luk 21.36, "Watch and pray always, so that you may be counted worthy to escape all these things, and to stand before the Son of Man."
It was not out of date for the disciples, to whom this direction was given, even after they came to be filled so full with the Holy Ghost — when out of their bellies flowed rivers of living water by that great effusion of the Spirit upon them, which began on the day of Pentecost. Though God stands ready to protect his people, especially those who are near to him, He expects great care and labor by all — and that we should put on the whole armor of God, so that we may stand in the evil day. (Eph 6.13) Whatever spiritual privileges 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 labor, all of it like a race or a battle. The state of rest in which we will be so out of danger, as to have no need for watching and fighting, is reserved for another world. I have known abundant instances in which the devil has come in very remarkably, even in the midst of the most exalted, and on some accounts, excellent frames. It may seem a great mystery that it should be so. But it is no greater mystery than that Christ should be taken captive by the devil, and carried into the wilderness — immediately after the heavens had been opened to him, and 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 taken by the devil and carried captive into a wilderness as it were — immediately after heaven has been opened to the soul, and the Holy Ghost has descended on it like a dove, and God has been sweetly owning the believer, and testifying of His favor toward him as His beloved child.
It is therefore a great error, and sin in some people in this day, that they are fixed in their way, in some things that others consider errors, and will not listen to admonition and counsel, but are confident that they are in the right in those practices that they find themselves disposed to, because "God is with them," and they have