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light before us, and using all manner of arguments with us, and waiting upon such dull scholars, as it were hoping that we should receive light. We should be ready with meekness and calmness, without hot disputing, to give our reasons, why we think this work is the work of God, to carnal men when they ask us, and not turn them by as not worthy to be talked with; as the apostle directed the primitive Christians to be ready to give a reason of the Christian faith and hope to the enemies of Christianity, I Pet. iii. 15. "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear." And we ought not to condemn all reasoning about things of religion under the name of carnal reason. For my part, I desire no better than that those who oppose this work should fairly submit to have the cause betwixt us tried by strict reasoning.

One qualification that the scripture speaks of once and again, as requisite in a minister, is, that he should be (Sidaxrixov) apt to teach, 1 Tim. iii. 2. And the apostle seems to explain what he means by it, in 2 Tim. ii. 24, 25, or at least there expresses one thing that he intends by it, viz. That a minister should be ready, meekly to condescend to and instruct opposers; "And the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves, if God peradventure will give them repentance, to the acknowledging of

the truth."


Another cause of errors in conduct attending a religious revival, is the adoption of wrong principles.

ONE erroneous principle, than which scarce any has proved more mischievous to the present glorious work of God, is a notion that it is God's manner in these days, to guide his saints, at least some that are more eminent, by inspiration, or immediate revelation. They suppose he makes known to them what shall come to pass hereafter, or what it is his will that they should do, by impressions made upon their minds, either with or without texts of scripture; whereby something is made known to them, that is not taught in the scripture. By such a notion the devil has a great door opened for him; and if once this opinion should come to be fully yielded to, and established in the church of God, Satan would have opportunity thereby to set up himself as the guide and oracle of God's people, and to have his word regarded as their infallible rule, and so to lead them

where he would, and to introduce what he pleased, and soon to bring the Bible into neglect and contempt.-Late experience, in some instances, has shewn that the tendency of this notion is to cause persons to esteem the Bible as in a great 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 signifies it, for poor blind worms of the dust, to go to argue with a man, and endeavour to convince him and correct him, that is guided by the immediate counsels and commands of the great JEHOVAH? This great work of God has been exceedingly hindered by this error; and, till we have quite taken this handle out of the devil's hands, the work of God will never go on without great clogs and hinderances.-Satan will always have a vast advantage in his hands against it, and as he has improved it hitherto, so he will do so still. And it is evident, that the devil knows the vast advantage he has by it, that makes him exceeding loth to let go his hold.

It is strange what a disposition there is in many well-dis posed and religious persons to fall in with and hold fast this notion. It is enough to astonish one, that such multiplied, plain instances of the failing of such supposed revelations in the event, do not open every one's eyes. I have seen so many instances of the failing of such impressions, that 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, when made with such circumstances as have been fairest and brightest, and most promising. They have been made upon the minds of apparently eminent saints, and with an excellent heavenly frame of spirit yet continued, and made with texts of scripture that seemed exceeding apposite, yea, many texts following one another, extraordinarily and wonderfully brought to the mind, and the impressions repeated over and over; and yet all has most manifestly come to nothing, to the full conviction of the persons themselves. God has in so many instances of late, in his providence, covered such things with darkness, that one would think it should be enough quite to blank 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 of reviving revelations in his church, and a rebuke from him to the groundless expecta tions of it.

It seems to me that Zech. xiii. 5, is a prophecy concerning ministers of the gospel in the latter and glorious day of the Christian church, (which is evidently spoken of in this and the foregoing chapters.) The words, I apprehend

"I am an husband

are to be interpreted in a spiritual sense. man:" the work of ministers is very often, in the New Testament, compared to the business of the husbandmen, that take care of God's husbandry, to whom he lets out his vineyard, and sends them forth to labour in his field, where one plants and another waters, one sows and another reaps; so ministers are called labourer's in God's harvest. And as it is added, "Men 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. And whereas it is said, "I am no prophet; but man taught me from my youth:" it is as much as to say, I do not pretend to have received my skill, whereby 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 to the business by human learning, and instructions received from my youth or childhood, by ordinary


And why cannot we be contented with the divine oracles, that holy, pure word of God, which we have in such abundance and clearness, now since the canon of scripture is completed? Why should we desire to have any thing added to them by impulses from above? Why should we not rest in that standing rule that God has given to his church, which, the apostle teaches us, is surer than a voice from heaven? And why should we desire to make the scripture speak more to us than it does? Or why should any desire a higher kind of intercourse with heaven, than by having the Holy Spirit given in his sanctifying influences, infusing and exciting grace and holiness, love and joy, which is the highest kind of inter course that the saints and angels in heaven have with God, and the chief excellency of the glorified man Christ Jesus?

Some that follow impulses and impressions indulge a notion, that they do no other than follow the guidance of God's word, 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 improve it as a new revelation to all intents and purposes; while the text, as it is in the Bible, implies no such thing, and they themselves do not suppose that any such revelation was contained in it before. Suppose, for instance, that text should come into a person's mind with strong impression, Acts ix. 6. "Arise, and go into the city; and it shall be told thee what thou must do;" and he should interpret it as an immediate signification of the will of God, that he should now forthwith go to such a neighbouring town, and there he should meet with a discovery of his duty. If such things as these are revealed by the impression of these words, it is to all intents a new revela tion, not the less because certain words of scripture are made

use of in the case. Here are propositions or truths entirely new, that those words do not contain. These propositions, That it is God's mind and will, that such a person by name should arise at such a time, and go to such a place, and that there he should meet with discoveries, are entirely new propositions, wholly different from those contained in that text of scripture. They are no more 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, supposed to be now revealed, are as really different from those contained in that scripture, as they are from the propositions contained in that text, Gen. v. 6. "And Seth lived an hundred and five years, and begat Enos." This is quite a different thing from the Spirit's enlightening the mind to understand the words of God, and 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 case and circumstances, 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 by some brought to defend such impulses; particularly Rom. viii. 14. "For as many as are led by the Spirit of God, they are the sons of God;" and Gal. v. 18. "But if ye are led by the Spirit, ye are not under the law." But these texts themselves confute them that bring them; for it is evident that the leading of the Spirit which the apostle speaks of is peculiar to the children of God, and that natural men cannot have; for he speaks of it as a sure evidence of their being the sons of God, and not under the law. But a leading or directing of a person by immediately revealing to him where he should go, or what shall hereafter come to pass, or what shall be the future consequence of his doing thus or thus, if there be any such thing in these days, is not of the nature of the gracious leading of the Spirit of God, peculiar to God's children. It is no more than a common gift; there is nothing in it but what natural men are capable of, and 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 jot of grace in his heart. It is no more than the gift of prophecy, which immediately reveals what will be, or should be hereafter; but this is only a common gift, as the apostle expressly shews, 1 Cor. xiii. 2, 8. If a person has any thing revealed to him from God, or is directed to any thing by a voice from heaven, or a whisper, or words immediately suggested to his mind, there is nothing of the nature of grace merely in this: it is of the nature of a common influence of the Spirit,

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and is but dross in comparison of the excellency of that gracious leading of the Spirit that the saints have.

Such a way of being directed where one shall go, and what he shall do, is no more than what Balaam had from God, who from time to time revealed to him what he should do; so that he was in this sense led by the Spirit for a considerable time. There is a more excellent way in which the Spirit leads the sons of God, that natural men cannot have; and that is by inclining them to do the will of God, and go in the shining path of truth and Christian holiness, from a holy heavenly disposition, which the Spirit of God gives them, and which inclines and leads them to those things that are excellent and agreeable to God's mind, whereby they "are transformed by the renewing of their minds, and prove what is that good, and acceptable, and perfect will of God," Rom. xii. 2. And so the Spirit of God does in a gracious manner teach the saints their duty; and he teaches them in a higher manner than ever Balaam, or Saul, or Judas were taught. The Spirit of God enlightens them with respect to their duty, by making their eye single and pure, whereby the whole body is full of light. The sanctifying influence of the Spirit of God rectifies the taste of the soul, whereby it savours those things that are of God, and naturally relishes and delights in those things that are holy and agreeable to God's mind; and, like one of a distinguishing taste, it chooses those things that are good and wholesome, and rejects those that are evil. The sanctified ear tries words, and the sanctified heart tries actions, as the mouth tastes meat. And thus the Spirit of God leads and guides the meek in his way, agreeable to his promises; he enables them to understand the commands and counsels of his word, and rightly to apply them. Christ blames the Pharisees that they had not this holy distinguishing taste, to discern and distinguish what was right and wrong. Luke xii. 57, "Yea, and why even of your own selves judge ye not what is right?"

The leading of the Spirit which God gives his children, and which is peculiar to them, is that teaching them his statutes, and causing them to understand the way of his precepts, which the psalmist so very often prays for, especially in the 119th psalm: and not in giving 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 brings the blind by a way they knew not, and leads them in paths that they had not known, and makes darkness light before them, and crooked things straight." So the assistance of the Spirit in praying and preaching, seems by some to have been greatly misunderstood, and they have sought after a miraculous assistance of inspiration, by the immediate suggesting of words to them, by such gifts and

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