arise in conduct, that attend such a revival in religion, is wrong
must not quarrel, but be gentle to all men, apt to teach, patient, in meekness instructing those who are opposing, if God perhaps will give them repentance, to acknowledge the truth.
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2. Wrong Principles. Secondly, another thing from which errors arise in conduct, that attend such a revival in religion, is wrong principles. One erroneous principle that scarcely anyone has proved more mischievous to the present glorious work of God, is the notion that it is God's way now, in these days, to guide his saints (at least some who are more eminent) by inspiration or immediate revelation, and to make known to them what will come to pass hereafter, or what is His will that they should do. They are led by impressions that He makes on their minds by his Spirit, either with or without texts of Scripture. By this means, 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 open for him. If this opinion were to be fully yielded to, and established in the church of God, Satan would have an opportunity thereby to set himself up as the guide and oracle of God's people, and to have his word regarded as their infallible rule. Thus he may lead them where he would, and introduce what he pleased, and soon bring the Bible into neglect and contempt. Recent experience in some instance, has shown that the tendency of this notion is to cause people to esteem the Bible as a book that is in large 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 does it signify for poor, blind worms of the dust, to argue with a man, and endeavor to convince him and correct him, if he is guided by the immediate counsels and commands of the great Jehovah?
This great work of God has been exceedingly hindered by this error. Until we have quite taken this handle out of the devil's hands, the work of God will never go on without great clogs and hindrances. Satan will always have a vast advantage in his hands against it. And
as he has employed it up to now, so he will continue to do. It is evident that the devil knows the vast advantage he has by it, which makes him exceedingly loth to let go his hold.
It is strange what a disposition there is in many well-disposed and religious people, to fall in with and hold fast to this notion. It is enough to astonish one, that such multiplied and plain instances of the failing of such supposed revelations, doesn't open everyone's eyes. I have seen so many instances of the failing of such impressions, that they would almost furnish a history. I have been acquainted with them when made under all kinds of circumstances, and have seen them fail in the event, even when made with the fairest, and brightest, and most promising circumstances. These impressions have been made on the minds of those who there was every reason to think were true saints, indeed eminent saints. They've had great divine revelations made with great strength; and great sweetness accompanies them; and they've been in the high exercise of true communion with God, and I have reason to think, with an excellent heavenly frame of spirit. These continued, made with texts of Scripture that seemed to be exceedingly appropriate. Indeed, many texts followed one after another, extraordinarily and wonderfully brought to mind with great power and majesty. And the impressions repeated over and over, after prayers for direction. Yet all of it has most manifestly come to nothing, as those persons themselves were fully convinced. In so many instances lately, God has in his providence covered such things with darkness, that one would think it should be quite enough to wipe away the expectations of those who have been ready to think highly of such things. It seems to be a testimony of God, that He has no design to revive revelations in his church; and it is a rebuke from Him as to the groundless expectations of it.
It seems to me that Zec 13.5 is a prophecy concerning ministers of the gospel in the latter and glorious day of the Christian church. It is evidently spoken of in this, and in the foregoing chapters. The words are, I am no prophet; I am a husbandman:58 for man taught me to keep cattle from my youth. The words, I apprehend, are to be
interpreted in a spiritual sense; I am a husbandman. The work of ministers in the New Testament, is very often compared to the business of the husbandman. They take care of God's husbandry (His lands). He lets out his vineyard to them, and sends them out to labor in his field, where one plants and another waters, one sows and another reaps. So ministers are called laborers in God's harvest. And as it is 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. Though it says, I am no prophet; but man taught me from my youth, it is much like saying, I don't pretend to have received my skill by which I am fitted for the business of a pastor or shepherd in the church of God, by immediate inspiration, but by education — by being trained up in the business by human learning. I have received instructions from my youth or childhood, by ordinary means.
Why can't we be contented with the divine oracles, with that holy, pure word of God that we have in such abundance and clearness, now that the canon of Scripture is completed? Why should we desire to have anything added to them by impulses from above? Why shouldn't 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? (2Pet 1.19) Why should we desire to make the Scripture speak to us more than it does? Or why should anyone desire any higher kind of intercourse with heaven, than that which comes by having the Holy Spirit given in his sanctifying influences, infusing and exciting grace and holiness, love and joy? This 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 who follow impulses and impressions, go away with a notion that they're only following the guidance of God's word. They make the Scripture their rule, because the impression is made with a text of Scripture that comes to their mind. But they take that text as it is impressed on their minds, and for all intents and purposes, employ it as a new revelation, or as the revelation of a particular thing that is now newly made. But the text in itself, as it is found in the Bible,
implies no such thing; and they themselves don't suppose that any such revelation was contained in the Bible before. For instance, suppose this text should come into a person's mind with a strong impression, Act 9.6: " Arise and go into the city; and you will be told what you must do." He would interpret it as an immediate indication of the will of God and as a revelation of that future event — namely, that he should now go immediately into a neighboring town, and that there he will meet with a further revelation of his duty.59 If such things as these are revealed by the impression of these words, it is for all intents, a new revelation; and it is no less so, just because certain words of Scripture are made use of in the case. Here (the person supposes) are entirely new propositions or truths, revealed now, which those words do not contain in themselves — and that up to now, there was no such revelation to be found anywhere in heaven or earth. These propositions — that it is God's mind and will that such a person by name, should arise at such a time, and go from one place to another, and there meet with additional revelations — are entirely new propositions. They are wholly different from the propositions contained in that text of Scripture. These new propositions are no more contained 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 he supposes are now revealed, are as really different from those contained in that Scripture, as they are from the propositions contained in Gen 5.6: "And Seth lived a hundred and five years, and fathered Enos."
This is quite different from the Spirit's enlightening the mind to understand the precepts or propositions of the word of God, and to 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 current case and circumstances — all of 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 used by some to defend being guided by such
impulses; particularly those in 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 you are led by the Spirit, you are not under the law." But these texts themselves confute those who bring them. For it is 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, which natural men cannot have. For he speaks of it as sure evidence of their being the sons of God, and not under the law. But leading or directing a person by immediately revealing to him where he should go, or what will later come to pass, or what the future consequence will be of his doing this or that — if there is any such thing these days, it is not of the nature of the gracious leading of the Spirit of God, which is peculiar to God's children. It is no more than a common gift. There is nothing in it except what natural men are capable of, and which 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 speck of grace in his heart. It is no more than the gift of prophecy, which immediately reveals what will be, or should later happen. This is only a common gift, as the apostle expressly shows in 1Cor 13.2, 8. If a person has anything revealed to him from God, or is directed to anything 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 in this by itself. It has the nature of a common influence of the Spirit. It is but dross and dung compared to the excellency of that gracious leading of the Spirit that the saints have. Such a way of being directed where one should go, and what he should do, is no more than what Balaam had from God. From time to time, God revealed to him what he should do; and when he had done one thing, God then directed him what to 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 to do the will of God, and to go in the shining path of truth and Christian holiness, from a holy, heavenly disposition which the Spirit of God gives them, and enlivens in them. This inclines them and
leads them to those things that are excellent and agreeable to God's mind — by which they are transformed, by the renewing of their minds, that they may prove what is that good, and acceptable, and perfect will of God, as in Rom 12.2. And so the Spirit of God, in a gracious manner, teaches the saints their duty; and teaches them in a higher manner than Balaam, Saul, or Judas were ever taught, or that any natural man is capable of. The Spirit of God enlightens them with respect to their duty, by making their eye single and pure, by which the whole body is full of light. The sanctifying influences of the Spirit of God rectifies the taste of the soul, by which it savors those things that are of God, and naturally relishes and delights in those things that are holy and agreeable to God's mind. It's like someone with a distinguishing taste, who chooses those things that are good and wholesome, and rejects those things that are evil. For the sanctified ear tests words, and the sanctified heart tests actions, just as the mouth tastes food. Thus the Spirit of God leads and guides the meek in his way, according to His promises. He enables them to understand the commands and counsels of his word, and to rightly apply them. Christ blames the Pharisees for not having this holy distinguishing taste, to discern and distinguish what is right and wrong. Luk 12.57, "Yes, and why do you not judge for yourselves what is right?"
The leading of the Spirit which God gives his children, which is peculiar to them, is teaching them his statutes, and causing them to understand the way of his precepts. This is what the Psalmist so very often prays for, especially in Psalm 119. It is 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 He brings the blind by a way they did not know, and leads them in paths they had not known, and makes darkness light before them, and crooked things straight. (Isa 42.16)
So the assistance of the Spirit in praying and preaching seems by some to have been greatly misunderstood. They have sought a miraculous assistance of inspiration, by an immediate suggesting of
words to them, by such gifts and influences of the Spirit in praying and teaching, as the apostle speaks of in 1Cor 14.14, 26 (which many natural men had in those days) — instead of by a gracious holy assistance of the Spirit of God, which is the far more excellent way, 1Cor 12.31; 13.1. The gracious and most excellent kind of assistance of the Spirit of God in praying and preaching, is not by immediately suggesting words to the apprehension, which may be done with a cold dead heart. Rather, it is by warming the heart, and filling it with a great sense of those things which are to be spoken of, and with holy affections — that sense and those affections may suggest words to us. Thus indeed, the Spirit of God may be said to indirectly and mediately suggest words to us, to compose our petitions for us, and to teach the preacher what to say. The Spirit fills the heart, and that fills the mouth. We know that when men are greatly affected in any matter, and their hearts are very full, it fills them with matter for their speech, and it makes them eloquent on that subject. Spiritual affections have this tendency much more, for many reasons that might be given. When a person is in a holy and lively frame in private prayer, it will wonderfully supply him with matter, and with expressions, as every true Christian knows. So it will fill his mouth in Christian conversation; and it has the same tendency to enable a person in public prayer and preaching. If he has these holy influences of the Spirit on his heart in a high degree, nothing else in the world will have so great a tendency to make both the matter and manner of his public performances excellent and profitable. But since there is no immediate suggesting of words from the Spirit of God to be expected or desired, those who neglect and despise study and premeditation, in order to prepare for the pulpit in such an expectation, are guilty of presumption. Though doubtless it may be lawful for some people, in some cases (and they may be called to it), to preach with very little study. And the Spirit of God may enable them to do it, to excellent purpose, by the heavenly frame of heart that He gives them.
Besides this most excellent way of the Spirit of God, he assists ministers in their public performances. This (considered as the
preacher's privilege) far excels inspiration. There is also a common assistance which natural men may have these days, and which the godly may have intermingled with a gracious assistance. This too is very different from inspiration. It is when the Spirit assists our natural principles, such as assisting the natural apprehension, reason, memory, conscience, and natural affection.
But to return to the topic of impressions and immediate revelations, many lay themselves open to a delusion by expecting direction from heaven in this way, and waiting for it. In such a case, it is easy for people to imagine that they have it. They are perhaps at a loss concerning something — undetermined as to what they will do, or what course they should take in some affair — and so they pray to God to direct them, and make known to them His mind and will. But then, instead of expecting to be directed by being assisted in consideration of the rules of God's Word, and their circumstances, and God's providence, and enabled to look at things in a true light, and to justly weigh them — they wait for some secret immediate influence on their minds, unaccountably swaying their minds, and turning their thoughts or inclinations the way that God would have them go. They observe their own minds to see what arises there, whether some texts of Scripture may come to mind, or whether some ideas or inward motions and dispositions will arise in a somewhat unaccountable manner, which they may call divine direction. By doing so, they are exposed to two things:
First, they lay themselves open to the devil, and give him a fair opportunity to lead them where he pleases. For they stand ready to follow the first extraordinary impulse that they have, groundlessly concluding that it is from God. And,
Secondly, they are greatly exposed to be deceived by their own imaginations. For such an expectation awakens and quickens the imagination. What is often called an uncommon impression, is no such thing. They ascribe to the agency of some invisible being, what is only owing to themselves.
Again, another way that many have been deceived, is by drawing false conclusions from true premises. Many true and eminent saints have been led into mistakes and snares by arguing too much from what they have prayed in faith. This is oftentimes when the premises are true. They have indeed been greatly assisted in prayer for some particular mercy, and have had the true spirit of prayer exercised in their asking for it from God. But they have concluded more from these premises than is a just consequence from them. What they have thus prayed is a "sure sign" that their prayer is accepted and heard, and that God will give a gracious answer according to His own wisdom. They conclude that the particular thing that was asked for will be given, or some equivalent thing. This is a just consequence from praying. But it is not inferred by any new revelation now made. It is by the revelation that is made in God's word, the promises made in the holy Scriptures to the prayer of faith. But to think that God will answer them in that individual thing which they asked for, is more than can be justly concluded from it — if it is not something promised in God's word, or they don't certainly know it will be most for the good of God's church and the advancement of Christ's kingdom and glory, nor whether it will be best for themselves. If God remarkably meets with one of His children while he is praying for a particular mercy of great importance for himself, or some other person, or any society of men — and by the influences of His Spirit, God greatly humbles him, and empties him of himself in his prayer; and He manifests Himself remarkably in his excellency, sovereignty, and his all-sufficient power and grace in Jesus Christ; and in a remarkable way, He enables the person to come to Him for that mercy, poor in spirit, and with humble resignation to God, and with a great degree of faith in the divine sufficiency, and the sufficiency of Christ's mediation — then that person has indeed a great deal more reason to hope that God will grant that mercy, than he might otherwise have. The greater probability is justly inferred from that, according to the promises of the holy Scripture, that the prayer is accepted and heard. And it is much more probable that a prayer that is heard, will be answered with the particular mercy that is asked for, than a prayer that is not heard. There is no reason at all to doubt that
God sometimes especially enables us to exercise faith, when the minds of his saints are engaged in thoughts of, and prayer for, some particular blessing they greatly desire. That is, God is especially pleased to give them a believing frame, a sense of His fulness, and a spirit of humble dependence on Him, at those times when they are thinking of, and praying for that mercy, more than for other mercies. He gives them a particular sense of His ability to do that thing; a sense of the sufficiency of His power to overcome particular obstacles; and of the sufficiency of His mercy, and of the blood of Christ, to remove the guilt that is in the way of bestowing such a mercy in particular. When this is the case, it makes the probability still much greater, that God intends to bestow the particular mercy sought, in His own time, and in His own way.
There is nothing here of the nature of a revelation in the case, but only drawing rational conclusions from the particular manner and circumstances of the ordinary gracious influences of God's Spirit. God is sometimes pleased to give his saints particular exercises of faith in His sufficiency with regard to particular mercies they seek. So too, He is sometimes pleased to make use of his word to do that. He helps their actings of faith with respect to such a mercy, by using texts of Scripture that especially exhibit the sufficiency of God's power or mercy in a similar case; or texts which speak of the manner of the exercise of God's strength and grace. The strengthening of their faith in God's sufficiency in this case, is therefore a just use of such Scriptures. It is no more than what those Scriptures, as they stand in the Bible, hold out just cause for. But to take them as new whispers or revelations from heaven, is not making a just use of them. If people from time to time have a spirit of prayer remarkably given to them concerning a particular mercy, so as to be evidently assisted to exercise faith in God in that particular thing, in a very distinguishing manner, the argument in some cases may be very strong that God designs to grant that mercy — not from any revelation now made of it, but from that kind and manner of his Spirit's ordinary influence, with respect to that thing.
But here a great deal of caution and circumspection must be used in drawing inferences of this nature. There are many ways in which people may be misled and deluded. The ground on which some expect to receive the thing they asked for, is a strong imagination rather than any true and humble faith in the divine sufficiency. They have a strong persuasion that the thing asked for will be granted (which they can give no reason for), without any remarkable revelation of that glory and fulness of God and Christ that is the ground of faith. The confidence people sometimes have that their prayers will be answered, is only a self-righteous confidence, and not true faith. They have a high conceit of themselves as eminent saints, and special favorites of God. They also have a high conceit of the prayers they have made, because they were greatly enlarged and affected in them. Hence they are positive that the thing will come to pass. Sometimes, once they have conceived such a notion in their minds, they grow stronger and stronger in it. They think it's from an immediate divine hand upon their minds to strengthen their confidence — whereas it is only from dwelling on their own excellency, and high experiences, and great assistances, by which they look brighter and brighter in their own eyes. Hence, sound observation and experience show that nothing in the world exposes so much to enthusiasm, as spiritual pride and self-righteousness.
In order to draw a just inference from the supposed assistance that we have in prayer for a particular mercy, and judging the probability of God's bestowing that individual mercy, many things must be considered. We must consider the importance of the mercy sought, and the principle from which we so earnestly desire it — how far it is good and agreeable to the mind and will of God; the degree of love to God that we exercise in our prayer; the degree of revelation that is made about the divine sufficiency; and the degree in which our assistance is manifestly discerning with respect to that mercy. There is nothing of greater importance in the argument, than the degree of humility and poverty of spirit, self-emptiness, and resignation to the holy will of God which God gives us to exercise in seeking that mercy. Praying for a particular mercy with much of these things, I have
often seen blessed with a remarkable bestowment of the particular thing asked for.
From what has been said, we may see which way God may, by the ordinary gracious influences of his Spirit, sometimes give his saints special reason to hope for the bestowment of a particular mercy they desire and have prayed for. And we may suppose He oftentimes gives this to eminent saints, who have great degrees of humility and much communion with God. Here, I humbly conceive, some eminent servants of Jesus Christ, who have appeared in the church of God, and whom we read about in ecclesiastical story, have been led into a mistake. Through a lack of distinguishing things like these from immediate revelations, they thought God favored them in some instances, with the same kind of divine influences that the apostles and prophets had of old.
Another erroneous principle that some have embraced, which has been a source of many errors in their conduct, is that people should always do whatever the Spirit of God inclines them to do (even if only indirectly). Indeed, the Spirit of God is infinitely perfect; and all His immediate actings, simply considered, are perfect; there can be nothing wrong in them. Therefore, all that the Spirit of God inclines us to do, directly and immediately, should be done — assuming there is no intervention of any other cause that perverts and misuses what is from the Spirit of God. But there may be many things we are disposed to do, that we should not do, even if this disposition is indirectly from the Spirit of God. The disposition in general may be good, and indeed it may be from the Spirit of God. But the particular determination of that disposition as to particular actions, objects, and circumstances, may be bad, and not from the Spirit of God. It may instead be from the intervention or interposition of some infirmity, blindness, inadvertence, deceit, or corruption of ours. So that, although the disposition in general should be allowed and promoted, and also all those acts which are simply from God's Spirit, the particular ill direction or determination of that disposition which is from some other cause, should not be followed.
For instance, the Spirit of God may cause a person to have a dear love for another, and so a great desire for and delight in his comfort, ease, and pleasure. This disposition in general is good, and ought to be followed. Yet, through the intervention of indiscretion, or some other bad cause, it may be ill-directed, and have a bad determination as to particular acts. The person indirectly — through that real love that he has for his neighbor — may kill him with kindness. Out of sincere good will to a neighbor, he may do what may tend to ruin him. A good disposition may, through some inadvertence or delusion, strongly incline a person to do that which, if he saw all things as they are, would be most contrary to that disposition. The true loyalty of a general, and his zeal for the honor of his prince, may exceedingly animate him in war. Yet this same good disposition, through indiscretion and mistake, may push him into those things that give the enemy a great advantage, and may expose him and his army to ruin, and may tend to the ruin of his master's interest.
The apostle evidently supposes that the Spirit of God in his extraordinary, immediate and miraculous influences on men's minds, may in some respect excite inclinations in men, that if gratified, would tend toward confusion. And therefore these must sometimes be restrained, and in their exercise, must be under the government of discretion. 1Cor 14.31-33, "For you may all prophesy one by one, that all may learn, and all may be comforted. And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all the churches of the saints." Here, the spirits of the prophets, according to the known phraseology of the apostle, means the Spirit of God acting in the prophets, according to those special gifts with which each one was endowed. It is plainly implied that the Spirit of God thus operating in them, may be an occasion sometimes, for having an inclination to do that which, in the exercise of those gifts, it was not proper, decent, or profitable to do. And therefore, the inclination, though indirectly from the Spirit of God, should be restrained, and be subject to the discretion of the prophets as to the particular time and circumstance of its exercise.
I have no doubt that it is possible for a minister to have the Spirit of God give to him such a sense of the importance of eternal things, and of the misery of mankind (that so many are exposed to eternal destruction), together with such a love for souls, that he might find a disposition to spend all his time, day and night, in warning, exhorting, and calling upon men. So that, he must be obliged, as it were, to force himself to refrain, so as to give himself an opportunity to eat, drink, or sleep. So too, I believe there may be a disposition in like manner, indirectly excited in lay people, through the intervention of their infirmity, to do what belongs to ministers only; even to do those things that would not become either ministers or people. Through the influence of the Spirit of God, together with a lack of discretion, and some remaining corruption, women and children might feel themselves inclined to break out and scream aloud to great congregations, warning and exhorting the whole multitude; or to go out and halloo and scream in the streets; or to leave the families they belong to, and go from house to house, earnestly exhorting others. Yet it would by no means follow from this, that it was their duty to do these things, or that they would not have a tendency to do ten times as much hurt as good.
Another wrong principle from which errors in conduct have arisen, is that whatever is found to be of present and immediate benefit, may and ought to be practised, without looking forward to future consequences. Some people seem to think it sufficiently justifies anything they say or do, that it is found to be for their present edification, and the edification of those who are with them. It assists and promotes their present affection, and therefore they think they shouldn't concern themselves about future consequences, but leave them with God. Indeed, in things that are in themselves our duty, being required by moral rules or absolute positive commands of God, they must be done, and future consequences must be left with God. Our choice and discretion has no place here. But in other things, we are to be governed by discretion, and must look not only at the present good, but our view must be extensive; we must look at the consequences of things. It is the duty of ministers especially to
exercise this discretion. In things which are not determined by an absolute rule, and are not enjoined by a wisdom superior to their own, Christ has left them to their own discretion, with that general rule that they should exercise the utmost wisdom they can obtain in pursuing that which, on the best view they can get of the consequences of things, will tend most to advance His kingdom. This is implied in those words of Christ to his disciples, when he sent them out to preach the gospel: Mat 10.16: "Be wise as serpents."
The Scripture always represents the work of a gospel minister by those employments that especially require wise foresight and provision for future events and consequences. So the ministry is compared to the business of a steward. It is a business that in an eminent manner requires forecasting, and wise laying in of provisions to supply the needs of the family, according to its future necessities. A good minister is called a wise steward. So it is compared to the business of a husbandman, that almost wholly consists in those things that are done with a view to the future fruits and consequences of his labor. The husbandman's discretion and forecast is eloquently set forth in Isa 28.24-26:
"Does the ploughman plough all day to sow? Does he keep turning and breaking up the clods of his ground? When he has levelled the surface of it, doesn't he sow the caraway, and scatter the cummin, and plant the principal wheat, and barley, and rye in their appointed places? For his God instructs him in discretion, and teaches him."
The work of the ministry is compared to that of a wise builder or architect, who has a long reach and a comprehensive view — for whom it is necessary that when he begins a building, he should have at once a view of the whole frame, and all the future parts of the structure, even to the pinnacle, so that all may be fitly framed together. It is also compared to the business of a trader or merchant, who is to gain by trading with the money that he begins with. This too is a business that exceedingly requires forecasting; without it, it is never likely to be followed with any success, for any length of time. So it is represented by the business of a fisherman, who depends on
craft and subtlety. It is also compared to the business of a soldier who goes to war, which is a business that perhaps, above any other secular business, requires great foresight, and a wise provision for future events and consequences.
And particularly, ministers should not be careless how much they discompose and ruffle the minds of those whom they consider to be natural men, or how great an uproar they raise in the carnal world, and so lay blocks in the way of the propagation of religion. This certainly is not to follow the example of that zealous Apostle Paul who, though he would not depart from his enjoined duty to please carnal men, yet in those things which he might do with a good conscience, he exceedingly laid himself out to please them, and if possible to avoid raising in the multitude, prejudices, oppositions, and tumults against the gospel. He saw it as something of great consequence, that it should be avoided if possible. 1Cor 10.32-33, "Give no one offence, either to the Jews or to the Gentiles, or to the church of God; just as I please all men in all things, not seeking my own profit, but the profit of many, that they may be saved." Yes, he declares that he laid himself out so much for this, that he made himself a kind of a servant to all sorts of men, conforming to their customs and various attitudes in everything in which he might, even in things that were very burdensome to him. His intent was that he might not frighten men away from Christianity, and cause them to stand, as it were, braced and armed against it — but on the contrary, that he might, if possible, with condescension and friendship, win and draw them to it, as you may see in 1Cor 9.19-23.
Agreeable to this are the directions he gives to others, both ministers and people. Thus he directs the Christian Romans not to please themselves, but to please their neighbor for his good, leading to edification, Rom 15.1-2; and to pursue the things that make for peace, 14.19. He presses it in terms that are exceedingly strong, Rom 12.18: "If it is possible, as much as it lies in you, live peaceably with all men." And he directs ministers to endeavor if possible to gain opposers by a meek condescending treatment, avoiding all appearance of strife or fierceness, 2Tim 2.24-26. To the same
purpose, the apostle directs Christians to walk in wisdom towards those who are outside, Col 4.5. And to avoid giving offence to others, if we can, so that our good may not be spoken of as evil, Rom 14.16. So that, it is evident that the great and most zealous and most successful propagator of vital religion who ever lived, looked at it as being of great consequence to endeavor, as much as possible, by all the methods of lawful meekness and gentleness, to avoid raising the prejudice and opposition of the world against religion. When we have done our utmost, there will be opposition enough against vital religion, against which the carnal mind of man has such an enmity. We should not, therefore, needlessly increase and raise that enmity, as in the apostle's days. Even though he took so many pains to please men, persecution was raised against him almost everywhere because he was faithful and thorough in his work.
A fisherman is careful not to needlessly ruffle and disturb the water, lest he drive the fish away from his net. He will rather endeavor, if possible, to draw them into it. Such a fisherman was the Apostle Paul. 2Cor 12.15-16, "And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I am loved. Be that as it may, I did not burden you. Nevertheless, being crafty (you say), I caught you with guile."
The necessity of suffering persecution in order to be a true Christian, has undoubtedly been carried to an extreme by some, and the doctrine has been abused. It has been looked at as necessary to be persecuted in order to uphold a man's credit among others as a Christian. I have heard it made an objection against the sincerity of particular people, that they were not more hated and reproached. The manner of glorying in persecution, or in the cross of Christ, has been very wrong in some. It has too much of an appearance of exalting themselves in it, that they were very hated and reviled more than most, as evidence of excelling others in being good soldiers of Jesus Christ. Such a use of the doctrine of the enmity between the seed of the woman and the seed of the serpent, and the necessity of persecution, becoming credible and customary, has a direct tendency to cause those who would be accounted true Christians, to behave
themselves towards those who are not favorable to religion, in such a way as to provoke their hatred, or at least to show little care to avoid it. It is not very studiously and earnestly striving (following the apostle's example and precepts) to please them to their edification, nor to win them by meekness and gentleness, nor by all possible means to live peaceably with them.
I believe that saying of our Saviour, I did not come to give peace on earth, but division, has been abused (Luk 12.51). It's as though when we see great strife and division arise about religion — a violent heated spirit against the truly pious, and a loud clamor and uproar against the work of God — it is to be rejoiced in, because that is what Christ came to give. It has been laid down almost as a maxim by some, that the more division and strife, the better the sign. This naturally leads people to seek and provoke it. Or it leads them to, and encourages them in such a manner of behavior, such a roughness and sharpness, or such an affected neglect, that it has a natural tendency to raise prejudice and opposition — rather than striving as the apostle did to his utmost, by all meekness, gentleness, and benevolence of behavior, to prevent or pacify it. Christ came to send a sword on earth, and to cause division in no other way than he came to bring damnation. For Christ, who is set for the glorious restoration of some, is set for the fall of others, and to be a stone of stumbling, a rock of offence to them, and an occasion for their vastly more aggravated and terrible damnation. This is always the consequence of a great outpouring of the Spirit and revival of vital religion. It is the means of salvation for some, and the more aggravated damnation of others. But certainly this is no just argument that men's exposure to damnation is not to be lamented; or that we should not exert ourselves to our utmost in all the methods we can devise, so that others might be saved. We are to avoid all such behavior towards them that might tend to lead them down to hell.
I know there is naturally a great enmity in the heart of man against vital religion. And I believe there would have been a great deal of opposition against this glorious work of God in New England, even if its subjects and promoters had behaved themselves ever so agreeably
to Christian rules. I believe that if this work goes on and spreads greatly in the world, so as to begin to shake kingdoms and nations, it will dreadfully stir up the rage of earth and hell, and will put the world into the greatest uproar that ever occurred since it stood. I believe Satan's dying struggles will be most violent. Yet I believe a great deal might be done to restrain this opposition, by good conformity to that saying of the Apostle James, in Jas 3.13: "Who is a wise man, and endued with knowledge? Let him show his works by good conduct, with meekness of wisdom." I also believe that if the rules of Christian charity, meekness, gentleness, and prudence had been duly observed by most of the zealous promoters of this work, it would have made three times the progress that it has — i.e., if it had pleased God in such a case, to give a blessing to means in proportion to what He has done.
Under this topic of carelessness about the future consequences of things, it may be proper to say something about introducing things that are new and strange, and have a tendency by their novelty, to shock and surprise people. Nothing can be more evident from the New Testament, than that such things should be done with great caution and moderation, to avoid the offence that may be given by it, and the prejudices that might be raised to clog and hinder the progress of religion. Indeed, it ought to be this way in things that are good and excellent in themselves, and of great weight, provided they are not things that are of the nature of absolute duty, which — though they may appear to be innovations — cannot be neglected without immorality or disobedience to the commands of God. What great caution and moderation the apostles used in their day, in introducing things that were new, and abolishing things that were old! How gradually were the ceremonial performances of the law of Moses removed and abolished among the Christian Jews! And how long did even the Apostle Paul conform to those ceremonies which he calls weak and beggarly elements! He even conformed to the rite of circumcision (Act 16.3) that he speaks so much about in his epistles, as worthless. He did this so that he might not prejudice the Jews against Christianity! So it seems to have been very gradually
that the Jewish Sabbath was abolished, and the Christian Sabbath introduced, for the same reason. The apostles avoided teaching the Christians in those early days (at least for a great while) some high and excellent divine truths, because they could not bear them yet (1Cor 3.1-2, and Heb 5.11-14). The apostles thus strictly observed the rule that their blessed master gave them, of not putting new wine into old wineskins, lest they burst the wineskins, and lose the wine.
And why did Christ himself, while on earth, forbear teaching his disciples so plainly the great doctrines of Christianity concerning his satisfaction, the nature and manner of a sinner's justification and reconciliation with God, and the particular benefits of his death, resurrection, and ascension? It was because in that infant state the disciples were then in, their minds were not prepared for such instructions. And therefore the clearer and fuller revelation of these things was reserved for the time when their minds would be further enlightened and strengthened by the outpouring of the Spirit, which was after Christ's ascension. Joh 16.12-13, "I still have many things to say to you, but you cannot bear them now. However, when the Spirit of truth comes, he will guide you into all truth." And Mar 4.33, "And with many such parables spoke he the word to them, as they were able to bear it." These things might be enough to convince anyone who doesn't think himself wiser than Christ and his apostles, that great prudence and caution should be used in introducing things into the church of God, that are very uncommon — even though they may be very excellent in themselves — lest by our rashness and imprudent haste, we hinder religion much more than we help it.
People who are influenced by an indiscreet zeal, are always in too much of a hurry. They are impatient with delays, and therefore they are for jumping to the top step first, before they have taken the preceding steps. By doing so, they expose themselves to falling and breaking their bones. They are eager to see the building rise very high; and all their endeavor and strength is employed in advancing the building in height, without taking proportionate care to enlarge the foundation. Thereby the whole is in danger of collapsing to the ground. Or they want to put on the cupola and pinnacle before they
have come to it, or before the lower parts of the building are done. This tends at once to put a stop to the building, and to hinder its ever becoming a complete structure. Many who are thus imprudent and hasty with their zeal, have a real eager appetite for what is good. But they are like children, who are impatient to wait for the fruit until its proper season, and therefore they snatch it before it is ripe. In their haste they often overshoot their mark, and frustrate their own end. They put what they want to obtain further out of reach than it was before; and they establish and confirm what they want to remove. Things must have time to ripen. The prudent husbandman waits until he has received the former and latter rain, and until the harvest is ripe, before he reaps. We are now just beginning to recover from a dreadful disease that we have long been under. If a man is recovering from a fever, and you at once feed him strong food, this is the ready way to kill him. The reformation from Popery was greatly hindered by this hasty zeal. Many were for immediately rectifying all disorders by force, which was condemned by Luther, and they were a great trouble to him. See Sleiden's History of the Reformation, page 62, etc., and Book V throughout. It is vain prejudice that some have lately imbibed against such rules of prudence and moderation. They will be forced to come to them at last. They will find out for themselves that they are not able to maintain their cause without them. And if they will not listen before, experience will convince them at last, when it will be too late for them to rectify their mistake.
Another error, of the nature of an erroneous principle, that some have acted upon, is a wrong notion that they have of an attestation of divine Providence to people or things. We go too far when we look at the success that God gives to some people — in making them the instruments of doing much good — as a testimony of God's approval of those people, and of all the courses they take. A main argument that has been made use of to defend the conduct of some of those ministers who have been blamed as imprudent and irregular, is that God has smiled upon them and blessed them, and given them great success. They say that however men may charge them as guilty of many wrong things, it is evident that God is with them; who then
can be against them? Probably some of those ministers themselves, by this very means, have had their ears stopped against all that has been said to convince them of their misconduct. But there are innumerable ways that people may be misled in forming a judgment about the mind and will of God, from the events of Providence. Even if a person's success is a reward for something that God sees in him, or that He approves of, it is still no argument that He approves of everything in him. Who can tell how far the divine grace may go in greatly rewarding some small good that he sees in a person —good intentions, something good in his disposition — while at the same time, in his sovereign mercy, God hides his eyes from a great deal that is bad. It may be His pleasure to forgive and not to mark it against the person, even though in itself, it is very bad. God hasn't told us in what manner he will proceed in this matter; and we proceed on most uncertain grounds when we undertake to determine it. It is an exceedingly difficult thing to know how far love or hatred is exercised towards people or actions, by all that is before us. God was pleased in his sovereignty to give such success to Jacob in what was, from beginning to end, a deceitful, lying contrivance and proceeding, in the way he obtained the blessing. It was worth infinitely more than the riches of the earth and the dew of heaven; more than what was given to Esau in his blessing; indeed, worth more than all that the world can afford. God was with Judas for a while, so that by God's power accompanying him, he wrought miracles and cast out devils. But this could not justly be interpreted as God's approval of his person, nor of his thievery that he lived in at the same time.
The dispensations and events of Providence, with their reasons, are too little understood by us, to be used by us as our rule, instead of God's word. God has his way in the sea, and his path in the mighty waters, and his footsteps are not known, and he gives us no account of any of his matters. And therefore, we cannot safely take the events of his providence as a revelation of his mind concerning a person's conduct and behavior. We have no warrant to do so. God has never appointed those things to be our rule, but something else. We have
but one rule to go by, and that is his holy word. When we join anything else with it, as having the force of a rule, we are guilty of what is strictly forbidden, Deu 4.2, Pro 30.6, and Rev 22.18. They err who make what they imagine is pointed out to them in Providence, their rule of behavior. So do those who follow impulses and impressions. We should put nothing in the place of the word of God. It is to be feared that some have been greatly confirmed and emboldened by the great success that God has given them in some things that have, in reality, been contrary to the rules of God's holy word. If it has been so, they have been guilty of presumption, and of abasing God's kindness to them and the great honor He has put upon them. They have seen that God was with them, and He made them victorious in their preaching. It is to be feared that this has been abused by some, to a degree of self-confidence. It has greatly taken away any watchfulness of themselves. They have therefore been bold to go to great lengths in the presumption that God was with them, and would defend them, and finally baffle all who found fault with them.
Indeed, there is a voice of God in his providence, that may be interpreted and well understood by the rule of his word. And Providence may, to our dark minds and weak faith, confirm the word of God as it fulfils it. But to use divine Providence in this way, is quite different from making a rule of Providence. A good use may be made of the events of Providence by our own observation and experience, and human histories, and the opinion of the fathers and other eminent men. But in the end, all must be brought to one rule — namely, the word of God; and that must be regarded as our only rule.
Nor do I think they are on solid ground, who conclude that they haven't been in an error in their conduct, because at the time of their doing something for which they have been blamed and reproached by others, they were favored with the special comforts of God's Spirit. God's bestowing special spiritual mercies on a person at such a time, is no sign that He approves of everything that he sees in him at that time. David had very much of the presence of God while he
lived in polygamy. Solomon had some very high favors, and peculiar smiles of heaven, and particularly at the dedication of the temple, while he greatly multiplied wives for himself, and horses, and silver and gold — all contrary to the most express command of God to the king, Deu 17.16-17. We cannot tell how far God may hide his eyes from beholding iniquity in Jacob, and from seeing perverseness in Israel. We cannot tell the reasons for God's actions, any further than He interprets them for Himself. God sometimes gave some of the primitive Christians the extraordinary influence of his Spirit when they were outside their duty. And He continued it while they were abusing it, as plainly implied in 1Cor 14.31-33.
Yes, if a person has done something for which he is reproached, and that reproach is an occasion for his feeling sweet exercises of grace in his soul, and it occurs from time to time, I don't think that this is certain evidence that God approves of the thing the person is blamed for. Undoubtedly a mistake may be the occasion of stirring up the exercise of grace in a man who has grace. If a person, through his mistake, thinks he has received some particular great mercy, that mistake may be the occasion for stirring up the sweet exercises of love to God, and true thankfulness and joy in God. For instance, if someone who is full of love to God, hears credible things concerning a remarkable deliverance of a child, or a dear friend, or some glorious thing is done for the city of God, then it is no wonder if, on such an occasion, the sweet actings of love to God, and delight in God, were excited, even if afterwards it proved to be a false report that he heard. So too, if someone who loves God is much maligned and reproached for doing what he thinks God requires and approves, it is no wonder that it is sweet for him to think that God is his friend, even though men are his enemies. It is no wonder at all that this is an occasion for him to leave the world, so to speak, and sweetly turn to God as his sure friend, and to find sweet contentment in God — even if he indeed made a mistake concerning what he thought was agreeable to God's will.
As I showed before, exercising a truly good affection may be the occasion for error, and may indirectly incline a person to do what is
wrong. On the other hand, error, or doing what is wrong, may be an occasion for exercising a truly good affection. The reason for this, is that although all exercises of grace are from the Spirit of God, the Spirit of God dwells and acts in the hearts of the saints in some measure, in the manner of a vital, natural principle — the principle of a new nature in them. 60 Its exercises are excited by means, in some measure, like other natural principles are. Grace is not present in the saints as a mere natural principle, but as a sovereign agent; and so its exercises are not tied to means by an immutable law of nature, as in mere natural principles. Yet God has so constituted things, that grace dwells in the hearts of the saints in such a way that its exercises have some degree of connection with means, in the manner of a principle of nature. 61
Another erroneous principle that there has been something of, and has been an occasion for some mischief and confusion, is that external order in matters of religion, and the use of the means of grace, is but little regarded. It is spoken of lightly, as being mere ceremonies and dead forms, etc. It is probably more despised by some, because their opposers insist upon it so much, and because they continually hear from them the cry of disorder and confusion. The importance of external order is objected against, by saying that God doesn't look at the outward form, he looks at the heart. But saying that true godliness doesn't consist in order, is a weak argument against its importance. That argument may be equally used against all the outward means of grace. True godliness doesn't consist in ink and paper; yet that would be a foolish objection against the importance of ink and paper in religion, when without it we couldn't have the word of God. Without a doubt, external order is necessary if any external means are at all necessary — such as outward actions of a public nature, or in which God's people are jointly concerned in public society.
Without order, the management of any external affair which is public, or in which a multitude is concerned, would be found impossible in every way. Without order there can be no general
direction of a multitude to any particular designed end. Their purposes will cross one another, and they will not help, but instead hinder one another. A multitude cannot sit in union with one another without order. Confusion separates and divides them, so that there can be no concert or agreement. If a multitude wants to help one another in an affair, they must unite themselves to one another in a regular subordination of members in some measure, as it is in the natural body. By this means, they will have some capacity to act with united strength. Christ has appointed that it should be this way in the visible church, as in 1Cor 12.14-31, and Rom 12.4-8.
Zeal without order will do but little good; or at least it will be effectual for only a little while. Let a company who are very zealous against the enemy, go forth to war without any manner of order, everyone rushing forward as his zeal drives him, all in confusion. If they gain something at the onset by surprising the enemy, how soon they will come to nothing, and fall an easy, helpless prey to their adversaries! Order is one of the most necessary of all external means of the spiritual good of God's church. And therefore it is requisite, even in heaven itself, where there is the least need of any external means of grace; order is maintained among the glorious angels there. The necessity of it in order to carry on any design in which a multitude are concerned, is so great, that even the devils in hell are driven to somewhat of order, so that they may carry on the designs of their kingdom. It is very observable that those kinds of irrational creatures for whom it is necessary to act in union, and to join a multitude together to carry on any work for their preservation, do so by a wonderful instinct that God has put into them. They observe and maintain a most regular and exact order among themselves, such as bees and some others do. Order in the visible church is not only necessary to carrying on the designs of Christ's glory and the church's prosperity, but it is absolutely necessary to its defence. Without it, it is like a city without walls, having no capacity to defend itself from any kind of mischief. So, despite being an external thing, it is not to be despised on that account. For though it isn't the food of souls, it is in some respect their defence. The people of Holland
would be very foolish to despise the dikes that keep the sea from overwhelming them, calling them dead stones and vile earth because what they are built of is not good to eat.
It seems to be partly on the foundation of this notion of the worthlessness of external order, that some seemed to have acted on the principle that the power of judging, and of openly censuring others, should not be reserved to particular people, or consistories 62
appointed to that end, but ought to be left at large for anybody who pleases to take it upon themselves, or who think themselves fit for it. But more about this afterwards.
On this foundation also, attending to the regular worship of God in families has been treated too lightly. In some places it has been too common and customary a thing to be absent from family worship, and to be abroad late at night at religious meetings, or to attend religious conversation. Not that his shouldn't happen on certain extraordinary occasions. I've thought in many instances, that the case afforded sufficient warrant for people to be absent from family prayer, and to be away from home until very late in the night. But we should take heed that this doesn't become a habit, or a common practice. If it does, we will soon find the consequences are very bad.
It seems to be on the same foundation of the supposed unprofitableness of external order, that some have thought there is no need for particular religious services and performances to be limited to any certain office in the church (more about this afterwards). And also that those offices themselves, particularly that of the gospel ministry, need not be limited as it used to be, to people of a liberal education. Rather, some have lately favored having others that they suppose are people of eminent experience, publicly licensed to preach — yes, and ordained to the work of the ministry. Even some ministers seem to have favored such a thing. But how little they seem to look forward, and consider the unavoidable consequences of opening such a door! Once it becomes a custom, or something generally approved and allowed — to admit people to the work of the ministry who have had no education for it, simply because of their
remarkable experiences and being people of good understanding — how many lay people would soon appear as candidates for the work of the ministry! I have no doubt that I have been acquainted with scores who would have desired it. And how will we know where to stop? If one is admitted because his experiences are remarkable, another will think his experiences are also remarkable. And perhaps we won't be able to deny that they are nearly as great. If one is admitted because he has good natural abilities, besides his experiences, then another may be thought equal to him (by himself and by many of his neighbors). It will be found of absolute necessity that there should be some fixed, certain, visible limits, to avoid bringing odium upon ourselves, and breeding uneasiness and strife among others.
I know of none better, and indeed no other limits that can well be fixed, than those that the prophet Zechariah fixes: namely, that only those should be appointed to be pastors or shepherds in God's church, who have been taught to keep cattle from their youth, or who have had an education for that purpose. Those ministers who have a disposition to break these limits, if they should do so and make a practice of it, would break down that fence which they themselves after a while (after they had been wearied with the adverse consequences), would be glad to have somebody else build up for them. There may probably be some people in the land who have had no education at college, who are in themselves better qualified for the work of the ministry than some others who have taken their degrees, and are now ordained. Yet I believe that the consequences of breaking those bounds that were previously set in ordaining such people, would be a greater calamity than missing such people in the work of the ministry. Opening a door for the admission of unlearned men to the work of the ministry, even if they were people of extraordinary experience, would on some accounts be especially prejudicial in such a day as this. That is because such people, for lack of extensive knowledge, are often prone to lead others into those very things which people are in danger of in these times above all other times; namely, impulses, vain imaginations,
superstition, indiscreet zeal, and similar extremes. Instead, they especially need a knowledgeable shepherd in such an extraordinary season, to defend them from such things.
Another erroneous principle that it seems to me at least some have been in danger of, is that ministers, because they speak as Christ's ambassadors, may assume the same style, and speak as if with the same authority that the prophets of old did — and yes, that Jesus Christ himself did. For example, Mat 23.33, You serpents, you generation of vipers, etc., and in other places. And that is not only when they are speaking to the people, but also to their brethren in the ministry. This principle is absurd, because it makes no difference in the different degrees and orders of messengers that God has sent into the world, even though God has made a very great difference between them. For though in some respects, they all come in the name of God, and with something of His authority, yet certainly there is a vast difference in the degree of authority with which God has invested them. Jesus Christ was one who was sent into the world as God's messenger; and so he was one of God's apostles. So also is an ordinary pastor of a church. But it doesn't follow, that because Jesus Christ and an ordinary pastor are both messengers of God, that an ordinary pastor in his office, is therefore vested with an equal degree of authority that Christ had in His office. Just as there is a great difference in their authority, and just as Christ came as God's messenger in a vastly higher manner, so it became Him to have another more authoritative style than is proper for us who are worms of the dust. We are messengers of inferior degree. It would be strange if God, having made so great a difference in the degree of His authority with which he invested his different messengers, made no difference as to the outward appearance and show of that authority — in the proper style and behavior of such messengers. Though God has put great honor upon ministers, and they may speak as his ambassadors, yet He never intended for them to have the same outward appearance of authority and majesty, either in their behavior or speech, that his Son will have when He comes in judgment at the last day. Though both come in the name of the Lord,