Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night. But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.
— 1 Thessalonians 5:6-8
Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;
— 1 Peter 1:13
Showing What Things Are to be Corrected or Avoided in Promoting this Work, Or In Our Behavior Under It, by Jonathan Edwards. The following contains Part Four of his work, Thoughts on the Revival of Religion in New England.”
Having thus observed some instances in which the conduct of those who appeared to be the subjects of this work, or were zealous to promote it, have been objected to or complained about, without or beyond just cause, I now proceed to show what things ought to be corrected or avoided.
Many who are zealous for this glorious work of God, are heartsick about the great uproar in the country, about imprudence and disorders. They have heard it so often from the mouths of opposers, that they are prejudiced against what is sound. They look at what is called prudent and regular (what is so insisted on) as none other than being asleep, or cold and dead in religion. And the great imprudence that is so much decried, is merely being alive, and engaged in the things of God. They are therefore confirmed in their practice, rather than brought away from it, by the clamor that they hear against it, as being imprudent and irregular. To tell the truth, the cry of irregularity and imprudence has been much more in the mouths of those who have been the main enemies of the work. For they have watched for the stumbling of the zealous, and eagerly snatched at anything that has been wrong — greatly insisted on it, made the most of it, and magnified it. They have especially watched for errors in zealous preachers who are much involved in reproving and condemning the wickedness of the times. They would therefore do well to consider Isa 29.20-21: “The scorner is consumed, and all who watch for iniquity are cut off — those who make a man an offender for a word, and lay a snare for the one who reproves in the gate, and turn aside the just for nothing.” They have not only too much insisted on and magnified real errors, but they have very injuriously charged them as guilty in things in which they have been innocent, and have done their duty. This has so prejudiced the minds of some, that they were ready to think that all that has been said about errors and imprudence was injurious, and proceeded only from an ill spirit. It has confirmed for them, that there is no such thing as a “prevailing imprudence.” And so it has made them less cautious and suspicious of themselves, that they might err.
In this, the devil has had an advantage put into his hands, and has taken that advantage; and doubtless he has been too subtle for some of the true friends of religion. That would be a strange thing indeed, if in so great a commotion and revolution, and in such a new state of things, in which so many have been engaged, none have been guilty of any imprudence. It would be such a revival of religion as never before seen, if among so many men who are not guided by infallible inspiration, there had not prevailed many notable errors in judgment and conduct. Our young preachers and young converts would in general have vastly exceeded Luther, the head of the Reformation, who was guilty of a great many excesses in that great affair, in which God made him the chief instrument.
If we look back at the history of the church of God in past ages, we may observe that it has been a common device of the devil, to overturn a revival of religion. When he finds that he can keep men quiet and self-secure no longer, he drives them to excesses and indulgences. He holds them back as long as he can; but when he can do it no longer, he pushes them onward, and if possible, turns them on their heads. It has been chiefly by such means that he has been successful in several instances, in overthrowing the most hopeful and promising beginnings. Indeed, the principal means by which the devil was successful, was by degrees to overturn that grand religious revival of the world during the primitive ages of Christianity. In a way, he overthrew the Christian church throughout the earth, to make way for and introduce the great antichristian apostasy.49 That masterpiece of the devil’s work, was to employ the indiscreet 50 zeal of Christians, to drive them into three extremes: enthusiasm,51 superstition, and severity towards opposers. This should be enough for an everlasting warning to the Christian church.
Though the devil will be diligent to stir up the open enemies of religion, he knows what serves his interest so well, that in a time of revival of religion, he will try his main strength with its friends; he will chiefly exert himself in his attempts to mislead them. One truly zealous person during such an event, who seems to have a great hand in the affair, and draws the eyes of many upon him, may do more to hinder the work (through Satan’s being too subtle for him), than a hundred great, strong, and open opposers.
During the time of a great work of Christ, his hands with which he works, are often wounded in the house of his friends; his work is hindered chiefly by them. So that if anyone asks, as in Zec 13.6, “What are those wounds in your hands?” he may answer, “Those with which I was wounded in the house of my friends.”
The errors of the friends of the work of God, and especially of its great promoters, give vast advantage to the enemies of such a work. Indeed there are many things that are not errors, but only duties faithfully and thoroughly done, that wound the minds of such people more, and cross them more, than real errors. And yet, one real error gives opposers as much advantage, and hinders and clogs the work as much as ten that are only supposed to be errors. Real errors do not fret and gall the enemies of religion so much as those things that are strictly right. But such errors encourage these enemies more; they give them liberty and open a gap for them. So that some who before kept their enmity burning in their own hearts, and dared not show themselves, will be encouraged on such an occasion to vent themselves. Their rage will be like that of an enemy let loose. Those who lay still before, having nothing to say except what they would be ashamed of (Tit 2.8 52), when they have such a weapon put into their hands, will fight with all violence. And indeed, the enemies of religion would not know what to do for weapons to fight with, if it were not for the errors of religion’s friends — and so it must soon fall before them. And besides this, in real errors — things that are truly disagreeable to the rules of God’s word — we cannot expect divine protection, nor that God will appear on our side, as if our errors were only supposed ones.
Therefore, since the errors of the friends and promoters of such a glorious work of God, have such a dreadful consequence; and seeing that the devil, being sensible of this, is so assiduous, watchful, and subtle in his attempts with them, and has been so successful using them to overthrow religion up to now — certainly such friends and promoters should be exceedingly circumspect and vigilant, diffident,53 watchful of themselves, and humbly dependent on the guidance of the Good Shepherd. 1Pet 4.7, “Be sober, and watchful in your prayers.” And 5.8, “Be sober, be vigilant; because your adversary the devil, walks about like a roaring lion.” People go on resolutely in a kind of heated and vehement way, despising admonition and correction, being confident that they must be in the right, because they are “full of the Spirit.” This is directly contrary to the import of these words: be sober, be vigilant.
I have observed a mistake in some, greatly exposing them to being wounded, that they think they are in no danger of going astray, or being misled by the devil, because they are “near to God.” And so they don’t keep a watchful eye on themselves. They neglect vigilance and circumspection as needless in their case. They say they don’t think that God would leave them to dishonor Him, and wound religion, so long as they keep near to Him. And I believe so too, as long as they keep near to God in the sense that they maintain a universal and diligent watch, and take care to do their duty, and avoid sin and snares, with diffidence in themselves, and humble dependence and prayerfulness. But it is not merely because they are near to God, in the sense that they now are receiving blessed communications from God, in refreshing views of Him — if at the same time, they let down their watch, and are not jealous over their own heart, considering its remaining blindness and corruption, and a subtle adversary. It is a grand error for people to think that they are out of danger of the devil, and of a corrupt and deceitful heart, even in their highest flights and most raised frames of spiritual joy. For people in such a confidence, to cease to be protective of themselves, and to neglect watchfulness and care, is a presumption by which I have known many to be woefully ensnared. However highly we may be favored with divine revelations and comforts, as long as we are in the world, we are in the enemy’s country. And therefore, that direction of Christ to his disciples is never out of date in this world: Luk 21.36, “Watch and pray always, so that you may be counted worthy to escape all these things, and to stand before the Son of Man.”
It was not out of date for the disciples, to whom this direction was given, even after they came to be filled so full with the Holy Ghost — when out of their bellies flowed rivers of living water by that great effusion of the Spirit upon them, which began on the day of Pentecost. Though God stands ready to protect his people, especially those who are near to him, He expects great care and labor by all — and that we should put on the whole armor of God, so that we may stand in the evil day. (Eph 6.13) Whatever spiritual privileges we are raised to, we have no warrant to expect protection in any other way. For God has appointed this whole life as a state of labor, all of it like a race or a battle. The state of rest in which we will be so out of danger, as to have no need for watching and fighting, is reserved for another world. I have known abundant instances in which the devil has come in very remarkably, even in the midst of the most exalted, and on some accounts, excellent frames. It may seem a great mystery that it should be so. But it is no greater mystery than that Christ should be taken captive by the devil, and carried into the wilderness — immediately after the heavens had been opened to him, and the Holy Ghost descended like a dove upon him, and he heard that comfortable, joyful voice from the Father, saying, This is my beloved Son, in whom I am well pleased. In like manner, Christ in the heart of a Christian is oftentimes taken by the devil and carried captive into a wilderness as it were — immediately after heaven has been opened to the soul, and the Holy Ghost has descended on it like a dove, and God has been sweetly owning the believer, and testifying of His favor toward him as His beloved child.
It is therefore a great error, and sin in some people in this day, that they are fixed in their way, in some things that others consider errors, and will not listen to admonition and counsel, but are confident that they are in the right in those practices that they find themselves disposed to, because “God is with them,” and they have great degrees of the Spirit of God. There were some such people in the apostles’ days. The Apostle Paul, writing to the Corinthians, was sensible that some of them would not be easily convinced that they had been in any error, because they looked at themselves as spiritual, or full of the Spirit of God. 1Cor 14.37-38: “If any man thinks himself to be a prophet, or spiritual, let him acknowledge that the things that I write to you, are the commandment of the Lord. But if any man is ignorant, let him be ignorant.” Although those who are spiritual among us, have no infallible apostle to admonish them, let me entreat them by the love of Christ, to calmly and impartially weigh what may be said to them by someone who is their hearty and fervent friend (although an inferior worm). Let him give his humble opinion concerning the errors that have been committed, or that we may be exposed to, in the methods or practices that have been or may be fallen into by the zealous friends or promoters of this great work of God. In speaking of the errors that have occurred, or that we are in danger of, I would,
First, take notice of the causes from which the errors that attend a great revival of religion usually arise. And as I go along, take notice of some particular errors that arise from each of those causes.
Secondly, observe some errors that some have lately fallen into, that have been owing to the influence of several of those causes conjunctly.
First. As to the first of these, the errors that attend a great revival of religion, usually arise from these three things:
1. Undiscerned spiritual pride.
2. Wrong principles.
3. Ignorance of Satan’s advantages and devices.
1. Spiritual Pride. The first and worst cause of errors that prevail in such a state of things, is spiritual pride. This is the main door by which the devil comes into the hearts of those who are zealous for the advancement of religion. It is the chief inlet of smoke from the bottomless pit, to darken the mind, and mislead the judgment. This is the main handle by which the devil gains hold of religious people, and the chief source of all the mischief that he introduces to clog and hinder a work of God. This cause of error is the mainspring, or at least the main support of all the rest. Until this disease is cured, medicines are applied in vain to heal other diseases. It is by this that the mind defends itself in other errors, and guards itself against the light by which it might be corrected and reclaimed. The spiritually proud man thinks he is full of light already, and doesn’t need instruction; and so he is ready to despise its offer. But if this disease is healed, then other things are easily rectified. The humble person is like a little child. He easily receives instruction; he is watchful over himself; and he is sensible of how liable he is to go astray. Therefore, if it is suggested to him that he has gone astray, he is ready to inquire most narrowly and impartially. Nothing sets a person so much out of the devil’s reach, as humility; nothing so prepares the mind for true divine light, without darkness, and so clears the eye to look at things as they truly are. Psa 25.9, “The humble He will guide in judgment, and the humble he will teach his way.” Therefore, we should fight neither with small, nor with great, but with the king of Israel. (1Kng 22.31) Our first care should be to rectify the heart, and to pull the beam out of our own eye; then we will see clearly. (Mat 7.5)
I know that a great many things in this day, are injuriously laid to the pride of those who are zealous in the cause of God. When a person appears in any respect, remarkably distinguished in religion from others — if he professes those spiritual comforts and joys that are greater than ordinary; if he appears distinctly zealous in religion; if he exerts himself more than others do in the cause of religion; or if he seems to be distinguished with success — then ten to one, it will immediately awaken the jealousy of those who are around him. They will suspect (whether they have cause to or not) that he is very proud of his goodness, and that he affects to have it thought that nobody else is as good as he is. And all his talk is heard, and all his behavior is beheld, with this prejudice. Those who are themselves cold and dead, and especially those who have never experienced the power of godliness on their own hearts, are ready to entertain such thoughts about the best Christians. It arises from a secret enmity against vital and fervent piety.
But then, those who are zealous Christians should take heed that this injuriousness by those who are cold in religion, doesn’t prove a snare to themselves — that the devil doesn’t take advantage of it, to blind their eyes from beholding what there is indeed of this nature in their own hearts; that he doesn’t make them think that because they are wrongfully charged with pride, and it is done from an ill spirit in many things, that therefore it is so in everything. Alas, how much pride the best of us have in our hearts! It is the worst part of the body of sin and death. It is the first sin that ever entered into the universe, and the last that is rooted out. It is God’s most stubborn enemy.
The corruption of nature may all be resolved into two things, pride and worldly-mindedness — the devil and the beast, or self and the world. These are the two pillars of Dagon’s temple, on which the whole house leans. But the first of these, pride, is in every way the worst part of the corruption of nature. It is the first-born son of the devil; and his image in the heart of man chiefly consists in this. It is the last thing in a sinner that is overcome by conviction in order for conversion; and here is the saint’s hardest conflict. It is the last thing that he obtains a good degree of conquest over and liberty from. It is that which most directly militates against God, and is most contrary to the Spirit of the Lamb of God, and most like the devil, its father, in its serpentine deceitfulness and secrecy. It lies deepest, is most active, and is most ready to secretly mix itself with everything.
Of all kinds of pride, spiritual pride is on many accounts the most hateful. It is most like the devil; it is most like the sin that he committed in a heaven of light and glory, where he was exalted high in divine knowledge, honor, beauty, and happiness. Pride is much more difficult to discern than any other corruption, for this reason: that its nature very much consists in a person’s having too high a thought of himself. But it is no wonder that he that has too high a thought of himself, and doesn’t know it. For he necessarily thinks that the opinion he has of himself is what he has just grounds for, and therefore it isn’t too high. If he thought such an opinion of himself was without just grounds, he would cease to have it. But of all kinds of pride, spiritual pride is the most hidden, and the most difficult to discover. That is because the pride of those who are spiritually proud, greatly consists in having a high conceit about those two things: namely, their light, and their humility — both of these strongly prejudice a person against a discovery of their pride. Being proud of their light makes them less watchful of themselves. Whoever thinks that a clear light shines around him, is not suspicious of any enemy lurking near him, unseen. And then, being proud of their humility makes them least of all watchful of themselves in that particular — namely, being under the prevalence of pride.
There are many sins of the heart that are very secret in their nature, and discerned with difficulty. The Psalmist says, Psa 19.12, “Who can understand his errors? Cleanse me from secret faults.” But spiritual pride is the most secret of all sins. The heart is not as deceitful and unsearchable in anything in the world, as it is in this matter. There is no sin in the world, that men are so confident in, and convinced of with such difficulty. The very nature of spiritual pride is to work self- confidence, and to drive away self-diffidence, and to be protective of any evil of that kind. There is no sin so much like the devil as this one, for its secrecy and subtlety, and for appearing in a great many shapes — undiscerned and unsuspected, and appearing as an angel of light. It takes occasion to arise from everything; it perverts and abuses everything. Even the exercises of real grace, and real humility, are an occasion to exert itself. It is a sin that has, as it were, many lives. If you kill it, it will still live; if you mortify and suppress it in one shape, it arises in another. If you think it is all gone, it is still there. There are a great many kinds of it that lie in different forms and shapes, one under another, and encompass the heart like the layers of an onion. If you pull off one, there is another underneath. We therefore need to have the greatest watch imaginable over our hearts with respect to this matter, and to cry most earnestly to the great searcher of hearts for His help. Whoever trusts his own heart is a fool. (Pro 28.26)
God’s own people should be more watchful of themselves with respect to this particular, in this day, because the temptations that many have to this sin are exceedingly great. The great and distinguishing privileges to which God admits many of his saints, and the high honors that He puts on some minister, are great trials in this respect. It is true that great degrees of the spiritual presence of God tend to greatly mortify pride and all corruption. Yet, even if the experience of such favors greatly restrains pride in one way, there is much to tempt and provoke it in another. Without great watchfulness and prayerfulness, we will be in great danger by this. There was much in the circumstances that the fallen angels were in, in heaven — in their great honors and high privileges, in beholding the face of God, and in their view of His infinite glory — to cause them to exercise humility, and to keep them from pride. Yet through lack of watchfulness, their great honor and heavenly privilege proved to be for them an undoing temptation to pride, even though they had no principle of pride in their hearts to expose them to it. Therefore, let no saint, however eminent and however near to God, think he is out of danger of this. Whoever thinks himself most out of danger, is indeed most in danger. The apostle Paul, who doubtless was as eminent a saint as any are now, was not out of danger of it — even after just being admitted to see God in the third heaven — as he himself describes in 2Cor 12.1-9. And yet, what he saw in heaven of the ineffable glory of the divine Being, doubtless had a direct tendency to make him appear exceedingly little and vile in his own eyes.
Spiritual pride in its own nature is so secret, that it is not discerned by immediate intuition about the thing itself, as it is by its effects and fruits. I would mention some of these, together with the contrary fruits of pure Christian humility.
Spiritual pride disposes us to speak of other people’s sins with bitterness, or with laughter and levity, and an air of contempt — their enmity against God and his people, the miserable delusion of hypocrites and their enmity against vital piety, and the deadness of some saints. But pure Christian humility rather disposes us either to be silent about them, or to speak of them with grief and pity.
Spiritual pride is very apt to suspect others; whereas a humble saint is most suspect of himself. He is suspicious of nothing in the world as much as he is of his own heart. The spiritually proud person is apt to find fault with other saints — that they are low in grace, observing how cold and dead they are; decrying them for it; and being quick to discern and note their deficiencies. But the eminently humble Christian has so much to do at home, and sees so much evil in his own heart, and is so concerned about it, that he is not apt to be very busy with others’ hearts. He complains most about himself, and decries his own coldness and lowness in grace. He is apt to esteem others better than himself, and is ready to hope that everyone has more love and thankfulness to God than he does. He cannot bear to think that others might bring forth no more fruit to God’s honor than he does.
Some who have spiritual pride mixed with high revelations and great transports of joy, which dispose them to talk to others in an earnest manner, are apt in such frames to call upon other Christians around them, sharply reproving them for being so cold and lifeless. But there are others who behave very differently. In their raptures, they are overwhelmed with a sense of their own vileness. And when they have extraordinary revelations of God’s glory, they are absorbed by their own sinfulness. Though they too are disposed to speak much and earnestly, it is very much in decrying themselves, and yes, exhorting fellow Christians, but in a charitable and humble manner. Pure Christian humility disposes a person to take notice of everything that is in any respect good in others, and to make the best of it, and to diminish others’ failings — but to have his eye chiefly on those things in himself that are bad, and to take notice of everything that aggravates them.
Contrary to this, it has been the manner in some places, or at least the manner of some people, to speak of almost everything they see amiss in others, in the harshest, most severe and terrible language. It is frequent for them to say about others’ opinions, or conduct, or advice, or about their coldness, silence, caution, moderation, prudence, and many other things that appear in them — that they are from the devil, or from hell; that such a thing is devilish, or hellish, or cursed; and that such people are serving the devil; or the devil is in them; that they are soul-murderers, and the like — so that the words devil and hell are almost continually in their mouths. They will commonly use such language, not only towards wicked men, but towards those whom they themselves admit to be the true children of God; and also towards ministers of the gospel, and others who are very much their superiors. And they look at it as a virtue and high attainment to behave themselves this way. — Oh, they say, we must be plain-spoken and bold for Christ; we must declare war against sin wherever we see it; we must not mince words in the cause of God, and when speaking for Christ. To make any distinction between people, or to speak more tenderly because what is amiss is seen in a superior, they look at as beneath a follower of Christ when speaking in his Master’s cause.
What a strange device of the devil this is to overthrow all Christian meekness and gentleness, and even all show and appearance of it, and to defile the mouths of the children of God, and to introduce the language of common sailors among the followers of Christ, under a cloak of high sanctity and zeal and boldness for Christ! It is a remarkable instance of the weakness of the human mind, and how the devil is much too cunning for us! The grand defence of this way of talking, is that they say no more than what is true; that they only speak the truth without mincing the matter; and that true Christians who have a great sight of the evil of sin, and an acquaintance with their own hearts, know it to be true — and therefore, they won’t be offended to hear such harsh expressions made use of, concerning them and their sins. They say it is only hypocrites, or cold and dead Christians, who are provoked and feel their enmity rise on such an occasion.
But it is a grand mistake to think that we may commonly use with one another, all such language that represents the worst about each other, according to strict truth. It is really true that every kind of sin, and every degree of it, is devilish and from hell, and is cursed, hellish, and condemned or damned. And if people had a full sight of their hearts, they would think that no terms are too bad for them. They would look like beasts, like serpents, and like devils to themselves. They would be at a loss for words to express what they see in themselves. The worst terms they could think of, would seem faint to represent what they see in themselves. But may a child therefore, from time to time, concerning an excellent and eminently holy father or mother, say that the devil is in them, that they have devilish, cursed dispositions, that they commit hundreds of hellish, damned acts every day, and that they are cursed dogs, hell-hounds, and devils? Will the lowliest of people be justified in commonly using such language concerning the most excellent magistrates, or their most eminent ministers?
I hope nobody has gone to this height. But the same presence of boldness, plain-spokenness, and declared war against sin, will justify these things, as well as the things they are actually used to justify. If we proceed in such a manner, on such principles as these, what a face will be put upon the church of Christ, the little beloved flock of that gentle shepherd, the Lamb of God! What a sound we will bring into the house of God, into the family of His dear little children! How far away we will soon banish that lovely appearance of humility, sweetness, gentleness, mutual honor, benevolence, contentment, and esteem of others above themselves, which ought to clothe the children of God all over! It’s not that Christians shouldn’t watch over one another, or in any way reprove one another, and do it much, and do it plainly and faithfully. But it does not follow from there, that dear brethren in the family of God, in rebuking one another, should use worse language than Michael the archangel dared to use when rebuking the devil himself. (Jude 1.9)
Christians who are but fellow worms, should at least treat one another with as much humility and gentleness as Christ treats them, who is infinitely above them. And how did Christ treat his disciples when they were so cold towards him, and so regardless of him, at the time when his soul was exceedingly sorrowful even unto death, and he was crying out in dismal agony and sweating blood for them, and they wouldn’t watch with him, and allow him the comfort of their company even one hour in his great distress, even though time and again he desired it from them? One would think that then was a proper time, if ever, to have reproved them for their devilish, hellish, cursed and damned slothfulness and deadness. But in what manner does Christ reprove them? Behold his astonishing gentleness! He says, What, could you not watch with me one hour? The spirit indeed is willing, but the flesh is weak. And how did He treat Peter when he was ashamed of his master, while He was mocked and spit upon for him? Why, He looked at him with a look of love, and melted his heart.
And we read that Christ once turned and said to Peter, on a certain occasion, Get behind me, Satan. Though this may seem like an instance of harshness and severity in reproving Peter, I humbly conceive that this is taken wrongly by many, and that this is indeed not an instance of Christ’s severity in his treatment of Peter, but on the contrary, of his wonderful gentleness and grace, distinguishing between Peter and the devil in him — not laying the blame for what Peter had then said, or imputing it to him, but to the devil who influenced him. Christ saw the devil then present, secretly influencing Peter to play the part of a tempter to his master. And therefore Christ turned around to Peter, in whom the devil was then acting, and spoke to the devil, and rebuked him. Thus the grace of Christ does not behold iniquity in his people, nor impute what is amiss in them to themselves, but to the sin that dwells in them, and to Satan who influences them. But to return to the topic:
Spiritual pride often disposes people to be singular in external appearance, to affect a singular way of speaking, to use a different sort of dialect from others, or to be singular in voice, or in air of countenance or behavior. But one who is an eminently humble Christian, though he will be firm to his duty (however singular he is in it), he will go in the way that alone leads to heaven, even if all the world forsakes him. He doesn’t delight in singularity for singularity’s sake; he doesn’t affect to set himself up to be viewed and observed as someone distinguished, as desiring to be accounted better than others, or despising their company, or to be in union and conformity to them . On the contrary, he is disposed to become all things to all men, and to yield to others, and conform to them and please them in everything but sin.
Spiritual pride commonly occasions a certain stiffness and inflexibility in people, in their own judgment and their own ways. Whereas the eminently humble person, though he is inflexible in his duty, and in those things in which God’s honor is concerned, and with regard to temptation to those things he apprehends as sinful in however small a degree, he is not at all of a yieldable spirit, but is like a bronze wall. Yet in other things, he has a pliable disposition, not disposed to set up his own opinion or his own will. He is ready to pay deference to others’ opinions, and loves to comply with their inclinations, and has a heart that is tender and flexible like a little child.
Spiritual pride disposes people to affect separation, to stand at a distance from others as being better than they are. And he loves the show and appearance of that distinction. But on the contrary, the eminently humble Christian is ready to look at himself as not worthy that others should be united to him, to think of himself as more brutish than any man, worthy to be cast out of human society, and especially unworthy of the society of God’s children. Though he won’t be a companion with someone who is visibly Christ’s enemy, and delights most in the company of lively Christians, he will choose them for his companions, and be most intimate with them, and doesn’t at all delight in spending much time in the company of those who seem to relish no conversation that isn’t about worldly things. Yet he doesn’t love the appearance of open separation from visible Christians, or of being a kind of distinct company from those who are one visible company with him by Christ’s appointment. He will as much as possible shun all appearances of superiority, or of distinguishing himself as better than others. His universal benevolence delights in the appearance of union with his fellow creatures, and he will maintain it as much as he possibly can, without giving open countenance to iniquity, or wounding his own soul. And in this he follows the example of his meek and lowly Redeemer, who didn’t keep such a separation and distance as the Pharisees did, but freely ate with publicans and sinners, so that he might win them.
The eminently humble Christian is clothed with lowliness, mildness, meekness, gentleness of spirit and behavior, with a soft, sweet, condescending, winning air and deportment. These things are just like garments to him; he is clothed all over with them. 1Pet 5.5, “And be clothed with humility.” Col 3.12, “Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humbleness of mind, meekness, longsuffering.”
Pure Christian humility has no such thing as roughness, or contempt, fierceness or bitterness in its nature. It makes a person like a little child, harmless and innocent, that no one needs to be afraid of; or like a lamb — destitute of all bitterness, wrath, anger, and clamor, Eph 4.31.
Zealous ministers of the gospel, especially, should be clothed with such a spirit as this, and those whom God is pleased to employ as instruments in his hands, to promote his work. They should be thorough in preaching the word of God, without mincing the matter at all. In handling the sword of the Spirit, as ministers of the Lord of Hosts, they should not be mild and gentle. They should not be gentle and moderate in searching and awakening the conscience, but should be sons of thunder. The word of God, which is in itself sharper than any two-edged sword, should not be sheathed by its ministers, but so used that its sharp edges may have their full effect, even to dividing asunder soul and spirit, joints and marrow (provided they do it without judging particular people, leaving it to the conscience and the Spirit of God to make the particular application). But all their conversation should savor of nothing but lowliness and good will, love and pity to all mankind. So that such a spirit should be like a sweet aroma diffused around them wherever they go; or like a light shining around them. Their faces should shine with it. They should be like lions to guilty consciences, but like lambs to their persons. This would have no tendency to prevent the awakening of men’s consciences, but on the contrary, it would have a very great tendency to awaken them. It would make way for the sharp sword to enter. It would remove the obstacles, and make a naked breast for the arrow.
Yes, the amiable, Christ-like conversation of such ministers, in itself would terrify the consciences of men, as well as their terrifying preaching. Both would cooperate, one with the other, to subdue the hard heart, and bring down the proud one. If such a behavior as this had been constantly and universally observable in itinerant preachers, it would have terrified the consciences of sinners ten times as much as all the invectives and censorious talk there has been concerning particular people, for their opposition, hypocrisy, delusion, pharisaism, etc. These things in general have instead stupefied sinners’ consciences. They take them up and make use of them as a shield with which to defend themselves from the sharp arrows of the word, that are shot by these preachers. The enemies of the present work have been glad of these things with all their hearts. Many of the most bitter of them are probably those who, in the beginning of this work, had their consciences somewhat galled and terrified by it. But these errors by the awakening preachers, are the things they chiefly make use of as bandages to heal the sore that was made in their consciences.
Spiritual pride takes great notice of opposition and injuries that are received. It is apt to speak of them often, and to notice every aggravation of them, either with an air of bitterness, or of contempt. Whereas pure unmixed Christian humility, rather disposes a person to be like his blessed Lord when reviled: mute, not opening his mouth, but committing himself in silence to the one who judges righteously. With the eminently humble Christian, the more clamorous and furious the world is against him, the more silent and still he will be — unless it is in his closet;54 and there he will not be still. Our blessed Lord Jesus never seems to have been as silent as when the world surrounded him, reproaching, beating, and spitting on him with loud and virulent outcries, and horrid cruelties. There has been a great deal too much talk of late, among many of the true and zealous friends of religion, about opposition and persecution. It becomes the followers of the Lamb of God, when the world is in an uproar about them, and full of clamor against them, not to raise another noise to answer it, but to be still and quiet. It is not beautiful at such a time, to have pulpits and conversations ring with the sound, Persecution! Persecution! or with abundant talk about Pharisees, carnal persecutors, and the seed of the serpent.
Meekness and quietness among God’s people, when opposed and reviled, would be the surest way to have God remarkably appear for their defence. It is particularly observed about Moses, on the occasion of Aaron and Miriam envying him, and rising up in opposition against him — that he was very meek, above all men on the face of the earth, Num 12.3. It was doubtless because he remarkably showed his meekness on that occasion, being wholly silent under the abuse. How remarkable the account is that follows about God’s being suddenly roused to appear for Moses’ vindication! What high honor he put upon Moses! And how severe His rebukes were of Moses’ opposers! The story is very remarkable, and worth observing by all. Nothing is so effectual to bring God down from heaven in the defence of His people, as their patience and meekness under sufferings. When Christ girds his sword on his thigh, with his glory and majesty, and in his majesty rides prosperously, his right hand teaching him terrible things, it is because of truth and meekness and righteousness, Psa 45.3-4.
God will cause judgment to be heard from heaven; the earth shall fear and be still, and God will arise to judgment, to save all the meek of the earth, Psa 76.8-9. He will lift up the meek, and cast the wicked down to the ground, Psa 147.6. He will decide with equity for the meek of the earth, and will strike the earth with the rod of his mouth, and with the breath of his lips he will slay the wicked, Isa 11.4. The great commendation that Christ gives the church of Philadelphia is that, You have kept the word of my patience, Rev 3.10.55 And we may see what reward he promises her in the preceding verse, “Behold I will make those of the synagogue of Satan, who say they are Jews and are not, but lie — behold, I will make them come and worship at your feet, and to know that I have loved you.” And thus it is, that we might expect to have Christ appear for us, if under all the reproaches that we are loaded with, we behave ourselves with a lamb-like meekness and gentleness. But if our spirits are aroused, and we are vehement and noisy with our complaints under the color of “Christian zeal,” this is taking up our own defence, and God will leave it with us to vindicate our cause as well as we can. Yes, if we go on in a way of bitterness, and high censuring, it will be the way to have Him rebuke us, and put us to shame before our enemies.
Here some may be ready to say, “It is not in our own cause that we are so vehement, but it is in the cause of God. And the apostle directed the primitive Christians to contend earnestly for the faith once delivered to the saints.” But how did the primitive Christians contend earnestly for the faith? They defended the truth with arguments, and a holy conversation; yet they gave their reasons with meekness and fear. They contended earnestly for the faith by fighting violently against their own unbelief, and the corruptions of their hearts. Indeed, they resisted to the point of shedding blood, striving against sin. But the blood that was shed in this earnest strife, was their own blood, and not the blood of their enemies. It was in the cause of God, that Peter was so fierce, and drew his sword, and began to strike with it. But Christ bids him to put away his sword, telling him that those who take up the sword shall perish by the sword. While Peter wounds, Christ heals. The ones who contend most forcefully, and are the greatest conquerors in a time of persecution, are those who bear it with the greatest meekness and patience.
Great humility employs even the reflections and reproaches of enemies, to set about serious self-examination: whether or not there is just cause; whether or not they have in some respect given occasion to the enemy to speak reproachfully. Whereas, spiritual pride employs such reflections to make themselves bolder and more confident, and go to greater lengths in the very thing for which they are found at fault. I desire that it may be considered whether there has been nothing amiss of late among the true friends of vital piety in this respect. And to consider whether the words of David, when reviled by Michal, haven’t been misinterpreted and misapplied to justify themselves in it — when he said, I will be even more vile, and will be abased in my own sight. (2Sam 6.22) The import of his words is that he would humble himself still more before God, being sensible that he was far from being sufficiently abased. He signifies this to Michal — that he longed to be lower still, and intended to abase himself even more in his behavior. It was not that he would go to greater lengths to show his disregard for her revilings. That would be to exalt himself, and not to abase himself more, as being more vile in his own sight.
Another effect of spiritual pride is a certain unsuitable and self- confident boldness before God and men. Thus, in their great rejoicings before God, some haven’t paid sufficient regard to the rule in Psa 2.11: they haven’t rejoiced with a reverential trembling — in a proper sense of the awful majesty of God, and the awful distance between God and them. And there has also been an improper boldness before men, that has been encouraged and defended by misapplying this Scripture: Pro 29.25, “The fear of man brings a snare.” It’s as though it was acceptable for all people, high and low, men, women, and children, in all religious conversation, to wholly divest themselves of all manner of meekness, modesty, or reverence towards man. This is a great error, and quite contrary to Scripture. There is a fear, a reverence that is due some men. Rom 12.7, “Fear, to whom fear: honor, to whom honor.” And there is a fear of modesty and meekness in inferiors towards superiors, which is amiable and required by Christian rules. 1Pet 3.2, “While they behold your chaste conduct, coupled with fear.” And 1Tim 2.9, “In like manner also, that the women adorn themselves in modest apparel, with propriety and moderation.” The apostle means that this virtue should have a place not only in civil communication, but also in spiritual communication, and in our religious concerns and behavior. This is made evident by what follows in verses 11-12, “Let the woman learn in silence, with all subjection. But I do not permit a woman to teach, nor to usurp authority over the man, but to be in silence.” I would not infer from this that women’s mouths should be kept from Christian conversation. All I mean by it at this time, is that modesty, or meekness, and reverence towards men, should have some place, even in our religious communication with one another. The same is also made evident by 1Pet 3.15, “Always be ready to give an answer to everyone who asks you for a reason for the hope that is in you, doing it with meekness and fear.” (Some think) it is good if that very fear and meekness which the apostle recommends, is sometimes condemned under the name of a cursed fear of man.
It is beautiful for people, when they are at prayer as the mouth of others, to make God alone their fear and their dread, and to be wholly forgetful of any men who are present. Whether great or small, they are nothing in the presence of the great God. It is beautiful for a minister, when he speaks in the name of the Lord of hosts, to be bold, and to put off all fear of men. And it is beautiful in private Christians, even women and children, to be bold in professing the faith of Christ, and in the practice of all religion, and in acknowledging God’s hand in the work of his power and grace, without any fear of men— even if they should be reproached as fools and madmen, and frowned upon by great men, and cast off by parents and all the world. But it is not beautiful for private Christians, women and others, to instruct, rebuke, and exhort with a similar sort of boldness as becomes a minister when preaching.
Some have been bold in some things that have actually been errors. And they have gloried in their boldness in practising them, even though condemned as odd and irregular. Those who have gone to greatest lengths in these things, have been most highly esteemed by some, as those who come out and appear bold for the Lord Jesus Christ, and fully on His side. Others who have professed to be godly, who have condemned such things, have been spoken of by the bold ones as enemies of the cross of Christ, or at least as very cold and dead. Many who themselves were not inclined to such practices, have been driven on by this means, because they were ashamed to be thought inferior, and to be accounted poor soldiers for Christ.
Another effect of spiritual pride is assuming. It is often natural for people to so act and speak as if, in a special way, it belonged to them to be taken notice of and much regarded. It is very natural for a person who is much under the influence of spiritual pride, to accept all the respect that is paid to him. If others show a disposition to submit to him, and yield to him the deference of a teacher, he is open to it, and freely admits it. Indeed, it is natural for him to expect such treatment, and to take much notice of it if he fails to receive it; and to have an ill opinion of others who don’t pay him what he sees as his prerogative. He is apt to think that it belongs to him to speak, and to clothe himself with a judicial and dogmatic air in conversation, and to take it upon himself as what belongs to him — to pronounce sentence, and to determine and decide. Whereas pure Christian humility does not vaunt itself, does not behave rudely, and is apt to prefer others in honor. Someone under the influence of spiritual pride is more apt to instruct others than to inquire for himself; and he naturally puts on the airs of a master. Whereas one who is full of pure humility, naturally has the air of a disciple. His voice is, “What shall I do? What shall I do that I may live more to God’s honor? What shall I do with this wicked heart?” He is ready to receive instruction from anybody, as in Jas 1.19, “Therefore, my beloved brethren, let every man be swift to hear, slow to speak.” The eminently humble Christian wants help from everybody; whereas someone who is spiritually proud thinks that everybody wants his help. Christian humility, under a sense of others’ misery, entreats and beseeches; but spiritual pride pretends to command and warn with authority.
There ought to be the utmost watchfulness against all such appearances of spiritual pride in all who profess to have been the subjects of this work, and especially in its promoters — but above all, in itinerant preachers. The most eminent gifts, and highest tokens of God’s favor and blessing, will not excuse them. Alas! What is man at his best? What is the most highly favored Christian, or the most eminent and successful minister, that he should now think he is sufficient for something, and somebody to be regarded, and that he should go forth and act among his fellow creatures as if he were wise, and strong, and good?
Ministers have been the principal instruments of carrying on this glorious revival of religion. God has made use of them, as it were, to bring his people out of Egypt, as He used Moses. They should take heed that they do not provoke God as Moses did, by assuming too much to themselves, and by their intemperate zeal, so as to shut themselves out of seeing the good things that God is going to do for his church in this world. The fruits of Moses’ unbelief, which provoked God to shut him out of Canaan, and not allow him to partake of those great things that God was about to do for Israel on earth, were chiefly these two things:
First, mingling bitterness with his zeal. He had a great zeal for God, and he couldn’t bear to see the intolerable stiff-neckedness of the people, that they didn’t acknowledge the work of God, and weren’t convinced by all His wonders they had seen. But human passion was mingled with his zeal. Psa 106.32-33, “They angered Him also at the waters of strife; so that it went badly with Moses for their sakes; because they provoked his spirit, so that he spoke rashly with his lips.” “Hear now, you rebels,” he says, with bitter language. (Num 20.10)
Secondly, he behaved himself, and spoke with an assuming air. He assumed too much to himself: Hear now, you rebels, must we fetch water out of this rock? Spiritual pride was at work in Moses at that time. His temptations to it were great, for he had great revelations from God, and had been privileged with intimate and sweet communion with Him. And God had made him the instrument of great good to His church. Even though Moses was such a humble person, and by God’s own testimony, was meek above all men on the face of the whole earth, his temptations were too strong for him.
This surely should make our young ministers, who have been highly favored of late, and have had great success, exceedingly careful and distrustful of themselves. Alas! how far we are from having the strength of holy, meek, aged Moses! The temptation in this day is exceedingly great to both those errors that Moses was guilty of. There is great temptation to bitterness, and to corrupt passion with zeal, for there is so much unreasonable opposition made against this glorious work of God. And there is so much stiff-neckedness manifested in multitudes of this generation, notwithstanding all the great and wonderful works in which God has passed before them. This so greatly tends to provoke the spirits of those who have the interest of this work at heart, as to move them to speak rashly with their lips. There is also great temptation in some people to take on an assuming behavior. When a minister has greatly succeeded from time to time, and so draws the eyes of the multitude upon himself, and he sees himself flocked after, and resorted to as an oracle, and people are ready to adore him, and to offer sacrifice to him — as it was with Paul and Barnabas at Lystra (Act 14.11) — it is almost impossible for a man to avoid taking upon himself the airs of a master, or of some extraordinary person. A man needs to have a great stock of humility, and much divine assistance, to resist the temptation. But the greater our dangers are, the more we need watchfulness and prayerfulness, with diffidence towards ourselves, lest we bring ourselves into mischief.
Fishermen who have been very successful, and have caught a great many fish, need to be careful that they don’t at length begin to burn incense to their net. We should take warning from Gideon, who after God highly favored and exalted him, and made him the instrument of working a wonderful deliverance for his people, at length made a god of the spoils of his enemies. This became a snare to him and to his house, so as to prove the ruin of his family. (Jdg 8.27)
All young ministers in this day of bringing up the ark of God, should take warning by the example of a young Levite in Israel — namely, Uzza, the son of Abinadab. He seemed to have a real concern for the ark of God, and to be zealous and engaged in his mind on that joyful occasion of bringing up the ark. God made him an instrument to bring the ark out of its long-continued obscurity in Kirjath Jearim. And he was successful in bringing it a considerable way towards mount Zion. But for his lack of humility, reverence, and circumspection, and assuming to himself, or taking too much upon himself, God’s wrath broke out upon him, and struck him for his error. So that Uzza never lived to see and partake of the great joy of his church, on the occasion of carrying up the ark into mount Zion, nor the great blessings of heaven upon Israel that were consequent upon it. Ministers who have been employed to carry on this work, have chiefly been of the younger sort. They doubtless have (as Uzza had) a real concern for the ark. And it is evident that they are much animated and engaged in their minds (as he was) in this joyful day of bringing up the ark. And they are afraid about what will become of the ark under the conduct of its ministers (who are sometimes compared to oxen in Scripture). They see that the ark shakes, and they are afraid that these blundering oxen will throw it off. Some of them, it is to be feared, have been overly officious on this occasion, and have assumed too much to themselves, and have been bold to put out their hand to take hold of the ark, as if they were the only fit and worthy people to defend it.
If young ministers had great humility, without mixture, it would dispose them especially to treat aged ministers with respect and reverence, as their fathers; notwithstanding that a sovereign God may have given them greater assistance and success than the aged ones have had. 1Pet 5.5, “Likewise you younger people, submit yourselves to the elder. Yes, all of you, be subject one to another; and be clothed with humility; for God resists the proud, but gives grace to the humble.” Lev 19.32, “You shall rise up before the gray headed, and honor the presence of the old man, and fear your God; I am the Lord.” As spiritual pride disposes people to assume much to themselves, it also disposes them to treat others with neglect. But on the contrary, pure Christian humility disposes people to honor all men, agreeable to that rule in 1Pet 2.17. 57
There has been in some, whom I believe are true friends of religion, too great an appearance of this fruit of spiritual pride, in their treatment of those that they looked at as carnal men; and particularly in refusing to enter into any discourse or reasoning with them. Indeed, to spend a great deal of time in arguments and hot debates about religion, is not the way to propagate religion, but to hinder it. Some are so dreadfully set against the work, that it is a dismal task to dispute with them; all that one can say is utterly in vain. I have found it so by experience. Entering into disputes about religion may be quite inappropriate at times, particularly in meetings for religious conference, or in exercises of worship. Yet we ought to be very careful not to refuse discourse with men, with any appearance of superiority, as if we considered them unworthy of our regard. On the contrary, we should condescend to carnal men, as Christ has condescended to us, to bear with our unteachableness and stupidity, and to follow after us with instructions, line upon line, precept upon precept, saying, Come let us reason together — setting light before us, and using all manner of arguments with us, and waiting upon such dull scholars, hoping as it were, that we would receive light. We should be ready with meekness and calmness, without heated disputes, to give to carnal men when they ask us, our reasons why we think this work is the work of God, and not push them aside as unworthy to be talked with. The apostle directed the primitive Christians to be ready to give a reason for the Christian faith and hope to the enemies of Christianity: 1Pet 3.15, “Be ready always to give an answer to every man who asks you a reason for the hope that is in you, with meekness and fear.” And we shouldn’t condemn all reasoning about things of religion under the name of “carnal reason.” For my part, I desire no better than to have those who oppose this work, come to honestly submit to have the cause between us tried by strict reasoning.
One qualification that the Scripture speaks of time and again, as requisite in a minister, is that he should be didaktikon; apt to teach, 1Tim 3.2. And the apostle seems to explain what he means by that, in 2Tim 2.24-25. Or at least, there he expresses one thing that he intends by it: namely, that a minister should be ready to meekly condescend to, and instruct opposers. And the servant of the Lord 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.
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.
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