Sivut kuvina

necessary for carrying on the designs of Christ's glory and the church's prosperity, but it is absolutely necessary to its defence; without it, it is like a city without walls, and can be in no capacity to defend itself from any kind of mischief. And so, however it be an external thing, yet is not to be despised on that account; for though it be not the food of souls, yet it is in some respect their defence. The people of Holland would be very foolish to despise the dikes that keep out the sea from overwhelming them, under the names of dead stones and vile earth, because the matter of which they are built is not good to eat. It seems to be partly on this foundation that some have seemed to act on that principle, That the power of judging and openly censuring others should not be reserved in the hands of particular persons, or consistories appointed thereto, but ought to be left at large, for any body that pleases to take it upon them, or that think themselves fit for it. But more of this afterwards.

On this foundation also, an orderly attending on the stated worship of God in families, has been made too light of; and it has been in some places too much a common and customary thing to be absent from family-worship, and to be abroad laie in the night at religious meetings, or to attend religious conversation. Not but that this may be done on certain extraordinary occasions; I have seen the case to be such in many instances, that I have thought did afford sufficient warrant for persons to be absent from family-prayer, and to be from home till very late in the night. But we should take heed that it do not become a custom or common practice; if so, we shall soon find the consequences to be very ill. It seems to be on the same foundation—the supposed unprofitableness of external order—that it has been thought by some, there is no need of religious services and performances being limited to any certain office in the church ; (of which more afterwards.) And also, that those offices themselves, particularly that of the gospel-ministry, need not be limited, as it used to be, to persons of a liberal education ; but some of late have been for having others, whom they have supposed to be persons of eminent experience, publicly licensed to preach, yea and ordained to the work of the ministry; and some ministers have seemed to favour such a thing. But how little do they seem to look forward, and consider the unavoidable consequences of opening such a door! If once it should become a custom, or a thing generally approved and allowed of, to admit uneducated persons to the work of the ministry, because of their remarkable experiences, and good understanding, how many laypersons would soon appear as candidates for the work of the ministry? I doubt not but that I have been acquainted with scores that would have desired it. And how shall we know

[ocr errors]
[ocr errors]


where to stop? If one is admitted because his experiences are remarkable, another will think bis experiences also remarkable ; and we perhaps shall not be able to deny but that they are nearly as great. If one is admitted because, besides experiences, he has good natural abilities, another by himself, and many of his neighbours, may be thought equal to him. It will be found of absolute necessity that there should be some certain, visible limits fixed, to avoid bringing odium upon ourselves, and breeding uneasiness and strife amongst others; and I know of none better, and indeed no other that can well be fixed, than what the prophet Zechariah fixes, viz. That those only should be appointed to be pastors or shepherds in God's church, that “ have been taught to keep cattle from their youth," or that have had an education for that purpose. Those ministers who would break over these limits, and make a practice of it, would break down that fence which they themselves, after they have been wearied with the ill consequences, would be glad to have somebody else build up for them. Not but that there may probably be some persons in the land, who have had no education at college, that are in themselves better qualified for the work of the ministry, than some others who have taken their degrees, and are now ordained. But yet I believe the breaking over those bounds which have hitherto been set, in ordaining such persons, would in its consequences be a greater calamity than the missing such persons in the work of the ministry. Opening a door for the admission of unlearned men to the work of the ministry, though they should be persons of extraordinary experience, would on some accounts be especially prejudicial at such a day as this; because such persons, for want of extensive knowledge, are oftentimes forward to lead others into those things which a people are in danger of at such a time, above all others; viz. impulses, vain imaginations, superstition, indiscreet zeal, and such like extremes.

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


A third cause of errors in conduct, is, being ignorant or un

observant of some things, by which the devil has special advantage.

And here I would particularly notice some things with respect to the inward experiences of Christians themselves. And something with regard to the external effects of experiences.

I. Inward experiences.— There are three things I would notice with regard to the experiences of Christians, by which the devil has many advantages against us.

1. The first thing is the mixture there oftentimes is in the experiences of true Christians; whereby when they have truly gracious experiences, and divine and spiritual discoveries and exercises, they have something else mixed with them, besides what is spiritual. There is a mixture of that which is natural, and that which is corrupt, with that which is divine. The great imperfection of grace, the feebleness and infancy of the new nature, and the great remains of corruption, together with our circumstances in this world, where we are encompassed with what tends to pollute us, expose to this. And indeed it is not to be supposed that Christians ever have any experiences in this world that are wholly pure, entirely spiritual, without any mixture of what is natural and carnal. The beam of light, as it comes from the fountain of light upon our hearts, is pure; but, as it is reflected thence, it is mixed. The seed, as sent from heaven, and planted in the heart, is pure; but, as it springs up out of the heart, is impure : yea, there is commonly a much greater mixture than persons for the most part seem to imagine. I have often thought that the experiences of true Christians are very frequently as it is with some sorts of fruits, which are enveloped in several coverings of thick shells or pods, that are thrown away by him that gathers the fruit, and but a very small part of the whole bulk is the pure kernel that is good to eat.

The things, of all which there is frequently some mixture with gracious experiences, yea, with very great and high experiences, are these three; human or natural affection and passions; impressions on the imagination ; and a degree of self-righteousness or spiritual pride. There is very often with that which is spiritual a great mixture of that affection or passion which arises from natural principles; so that nature has a very great hand in those vehement motions and flights of the passions that appear. Hence the same degrees of divine communications from heaven shall have vastly different effects, in what outwardly appears, in persons of different natural tempers. The great mixture of that which is natural with that which is spiritual, is very manifest in the peculiar effects that divine influences have in some certain families, or persons of such a blood, in distinguishing the operations of the passions and affections, and the manner of their outward expressions. I know some remarkable instances of this. The same is also evident by the different effects of divine communications on the same person at different times, and in different circumstances. The novelty of things, or the sudden transition from an opposite extreme, and many other things that might be mentioned, greatly contribute to the raising of the passions. And sometimes there is not only a mixture of that which is common and natural with gracious experience, but even that which is animal, what is in a great measure from the body, and is properly the result of the animal frame. In what true Christians feel of affections towards God, all is not always purely holy and divine ; everything that is felt in the affections does not arise from spiritual principles, but common and natural principles have a very great hand; an improper self-love may have a great share in the effect: God is not loved for his own sake, or for the excellency and beauty of his own perfections, as he ought to be; nor have these things in any wise that proportion in the effect that they ought to have. So, in the love true Christians have to one another, very often there is a great mixture of what arises from common and natural principles, with grace. Self-love has a great hand; the children of God are not loved purely for Christ's sake, but there may be a great mixture of that natural love which many sects of heretics have boasted of, who have been greatly united one to another, because they were of their company, on their side, against the rest of the world; yea, there may be a mixture of natural love to the opposite sex, with Christian and divine love. So there may be a great mixture in that sorrow for sin which the godly have, and also in their joys; natural principles may greatly contribute to what is felt, a great many ways, as might easily be shewn. There is nothing that belongs to Christian experience more liable to a corrupt mixture than zeal. Though it be an excellent virtue, a hea. venly Aame, when it is pure; yet as it is exercised in those who are so little sanctified, and so little humbled, as we are in the present state, it is very apt to be mixed with human passion, yea, with corrupt, hateful affections, pride and uncharitable bitterness, and other things that are not from heaven, but from hell.

Another thing often mixed with what is spiritual in the experiences of Christians, is an impression on the imagination ; whereby godly persons, together with a spiritual understanding of divine things, and conviction of their reality and certainty, and a deep sense of their excellency or great importance upon their hearts, have strongly impressed on their minds external ideas or images of things. A degree of imagination in such a case, is unavoidable, and necessarily arises from human nature, as constituted in the present state ; and often is of great benefit; but, when it is in too great a degree, it becomes an impure mixture that is prejudicial. This mixture very often arises from the constitution of the body. It commonly greatly contributes to the other kind of mixture mentioned before, viz. of natural affections and passions; it helps to raise them to a great height.

Another thing that is often mixed with the experiences of true Christians, which is the worst mixture of all, is a degree of self-righteousness or spiritual pride. This is often mixed with the joys of Christians. Their joy is not purely the joy of faith, or a rejoicing in Christ Jesus, but is partly a rejoicing in themselves. There is oftentimes in their elevations a looking upon themselves, and a viewing their own high attainments; they rejoice partly because they are taken with their own experiences and great discoveries, which makes them in their own apprehensions so to excel; and this heightens all their passions, and especially those effects that are more external. There is a much greater mixture of these things in the experiences of some Christians than

« EdellinenJatka »