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where to stop? If one is admitted because his experiences are remarkable, another will think his 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 ministers, 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 his authority, yet certainly there is a vast difference in the degree of authority with which God has invested them. Jesus Christ was 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 autho rity and majesty, either in their behaviour or speech, 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 unobservant 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 towa:ds God, all is not always purely holy and divine; every thing 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 heavenly flame, 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

others; in some the mixture is so great, as very much to obscure and hide the beauty of grace in them, like a thick smoke that hinders all the shining of the fire.

These things we ought to be well aware of, that we may not take all for gold that glitters, and that we may know what to countenance and encourage, and what to discourage; otherwise Satan will have a vast advantage against us, for he works in the corrupt mixture. Sometimes, for want of persons distinguishing the ore from the pure metal, those experiences are most admired by the persons themselves and by others, that are not the most excellent. The great external effects, and vehemence of the passions, and violent agitations of the animal spirits, is sometimes much owing to the corrupt mixture, (as is very apparent in some instances,) though it be not always so. I have observed a great difference among those of high affections, and seem disposed to be earnestly talking to those about them. Some insist much more, in their talk, on what they behold in God and Christ, the glory of the divine perfections, Christ's beauty and excellency, and wonderful condescension and grace, and their own unworthiness, and the great and infinite obligations that they themselves and others are under to love and serve God: others insist almost wholly on their own high privileges, their assurance of God's love and favour, and the weakness and wickedness of opposers, and how much they are above their reach. The latter may have much of the presence of God, but their experiences do not appear to be so solid and unmixed as the former. And there is a great deal of difference in persons' earnestness in their talk and behaviour. In some it seems to come from the fulness of their hearts, and from the great sense they have of truth. They have a deep sense of the certainty and infinite greatness, excellency and importance of divine and eternal things, attended with all appearances of great humility. In others their earnestness seems to arise from a great mixture of human passion, and an undue and intemperate agitation of the spirits, which appears by their earnestness and vehemence not being proportioned to the nature of the subject they insist on, but they are violent in every thing they say, as much when they are talking of things of smaller importance, as when speaking of things of greater weight. I have seen it thus in an instance or two, in which this vehemence at length issued in distraction. And there have been some few instances of a more extraordinary nature still, even of persons finding themselves disposed earnestly to talk and cry out, from an unaccountable kind of bodily pressure, without any extraordinary view of any thing in their minds, or sense of any thing upon their hearts; wherein probably there was the immediate hand of the devil.

2. Another thing, by which the devil has great advantage,

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