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all is settled calm and serene, and all nature rejoices in its bloom and beauty. It is in the new creation as it was in the old: the Spirit of God first moved upon the face of the waters, which was an occasion of great uproar and tumult. Things were then gradually brought to a settled state, till at length all stood forth in that beautiful peaceful order, when the heavens and the earth were finished, and God saw every thing that he had made, and behold it was very good. When God is about to bring to pass something great and glorious in the world, nature is in a ferment and struggle, and the world as it were in travail. When God was about to introduce the Messiah into the world, and a new, glorious dispensation, he shook the heavens and the earth, and he shook all nations. There is nothing that the church of God is in scripture more frequently represented by than vegetables; as a tree, a vine, corn, &c. which gradually bring forth their fruits, and are first green before they are ripe. A great revival of religion is expressly compared to this gradual production of vegetables, Isa. Ixi. 11. - As the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth ; so the Lord God will cause righteousness and praise to spring forth before all the nations.” The Church is in a special manner compared to a palm-tree, (Cant. vii. 7, 8. Exod. xv. 27. 1 Kings vi. 29. Psal. xcii. 12.) of which it is observed, That the fruit of it, though very sweet and good when ripe, has, while unripe, a mixture of poison.
The weakness of human nature has always appeared in times of great revival of religion, by a disposition to run to extremes, and get into confusion; and especially in these three things, enthusiasm, superstition, and intemperate zeal. So it appeared in the time of the reformation very remarkably, and even in the days of the apostles. Many were exceedingly dis. posed to lay weight on those things that were very chimerical, giving heed to fables, (1 Tim. i. 4. and iv. 7. 2 Tim. ii. 16. and ver. 23. and Tit. i. 14. and iii. 9.) Many, as ecclesiastical history informs us, fell off into the most wild enthusiasm, and extravagant notions of spirituality, and extraordinary illumination from heaven beyond others; and many were prone to superstition, will-worship and a voluntary humility, giving heed to the commandments of men, being fond of an unprofitable bodily exercise, as appears by many passages in the apostles' writings. And what a proneness then appeared among professors to swerve from the path of duty, and the spirit of the gospel, in the exercise of a rash indiscreet zeal, censuring and condemning ministers and people: one saying, I am of Paul; another, I am of Apollos; another, I am of Cephas.—They judged one another for differences of opinion about smaller matters, unclean meats, holy days and holy
places, and their different opinions and practices respecting civil intercourse and communication with their heathen neighbours. And how much did vain jangling, disputing and confusion prevail, through undue heat of spirit, under the name of a religious zeal ? (1 Tim. vi. 4, 5. 2 Tim. ii. 16. and Tit. iii. 9.) and what a task had the apostle to keep them within bounds, aud maintain good order in the churches? How often do they mention their irregularities? The prevailing of such like disorders seems to have been the special occasion of writing many of their epistles. The church in that great effusion of the spirit, and under strong impressions, had the care of infallible guides, that watched over them day and night ; but yet, so prone were they, through the weakness and corruption of human nature, to get out of the way, that irregularity and confusion arose in some churches, where there was an extraor. dinary outpouring of the Spirit, to a very great height, even in the apostles' life-time, and under their eye. And though some of the apostles lived long to settle the state of things, yet, presently after their death, the christian church ran into many superstitions and childish notions and practices, and in some respects into a great severity in their zeal. And let any wise person, that has not in the midst of the disputes of the present day got beyond the calmness of consideration, impartially consider to what lengths we may reasonably suppose many of the primitive christians, in their heat of zeal, and under their extraordinary impressions, would soon have gone if they had not had inspired guides. Is it not probable, that the church of Corinth in particular, by an increase of their irregularities and contentions, would in a little time have been broken to pieces, and dissolved in a state of the utmost confusion ? And yet this would have been no evidence that there had not been a most glorious and remarkable outpouring of the Spirit in that city. But as for us, we have no infallible apostle to guide and direct us, to rectify disorders, and reclaim us when we are wandering; but every one does what is right in his own eyes ; and they that err in judgment, and are got into a wrong path, continue to wander, till experience of the mischievous issue convinces them of their error.
If we look over this affair, and seriously weigh it in its circumstances, it will appear a matter of no great difficulty to account for the errors that have been gone into, supposing the work in general to be from a very great outpouring of the Spirit of God. It may easily be accounted for, that many have run into just such errors as they have. It is known, that some who have been great instruments to promote this work were very young. They were newly awaked out of sleep, and brought out of that state of darkness, insensibility, and spiritual death, in which they had been ever since they were born. A new and wonderful scene opens to them; and they have in view the reality, the vastness, the infinite importance and nearness of spiritual and eternal things; and at the same time are surprised to see the world asleep about them. They have not the advantage of age and experience, and have had but little opportunity to study divinity, or to converse with aged experienced Christians and divines. How natural is it then for such to fall into many errors with respect to the state of mankind, with which they are so surprised, and with respect to the means and methods of their relief ? Is it any wonder, that they have not at once learned how to make allowances, and that they do not at once find out that method of dealing with the world, which is adapted to the mysterious state and nature of mankind ? Is it any wonder that they cannot at once foresee the consequences of things, what evils are to be guarded against, and what difficulties are like to arise ?
We have been long in a strange stupor ; the influences of the Spirit of God upon the heart have been but little felt, and the nature of them but little taught ; so that they are in many respects new to great numbers of those who have lately fallen under them. And is it any wonder that they who never before had experience of the supernatural influence of the divine Spirit upon their souls, and never were instructed in the nature of these influences, do not so well know how to distin. guish one extraordinary new impression from another, and so (to themselves insensibly) run into enthusiasm, taking every strong impulse or impression to be divine? How natural is it to suppose, that among the multitudes of illiterate people who find themselves so wonderfully changed, and brought into such new circumstances, many should pass wrong and very strange judgments of both persons and things about them ?Now they behold them in a new light, and in their surprise they go further from the judgment that they were wont to make of them than they ought, and, in their great change of sentiments, pass from one extreme to another.
And why should it be thought strange, that those who scarce ever heard of any such thing as an outpouring of the Spirit of God before; or, if they did, had no notion of it; do not know how to behave themselves in such a new and strange state of things? And is it any wonder that they are ready to hearken to those who have instructed them, who have been the means of delivering them from such a state of death and misery as they were in before, or have a name for being the happy instrumeots of promoting the same work among others? Is it unaccountable that persons in these circumstances are ready to receive every thing they say, and to drink down error as well as truth from them? And why should there be all indignation, and no compassion, towards those who are thus misled?
These persons are extraordinarily affected with a new sense and recent discovery of the greatness and excellency of the Divine Being, the certainty and infinite importance of eternal things, the preciousness of souls, and the dreadful danger and madness of mankind, together with a great sense of God's distinguishing kindness and love to them. Is it any wonder that now they think they must exert themselves, and do something extraordinary for the honour of God and the good of souls? They know not how to sit still and forbear speaking and acting with uncommon earnestness and vigour. And in these circumstances, if they be not persons of more than common steadiness and discretion, or have not some person of wisdom to direct them, it is a wonder if they do not proceed without due caution, and do things that are irregular, and that will, in the issue, do much more hurt than good.
Censuring others is the worst disease with which this affair has been attended. But this is indeed a time of great temptation to this sinful error. When there has been a long-continued deadness, and many are brought out of a state of nature in so extraordinary a manner, and filled with such uncommon degrees of light, it is natural for such to form their notions of a state of grace wholly from what they experience. Many of them know no other way ; for they never have been taught much about a state of grace, the different degrees of grace, and the degrees of darkness and corruption with which grace is compatible, nor concerning the manner of the influencs of the Spirit in converting a soul, and the variety of the manner of his operations. They therefore forming their idea of a state of grace only by their own experience, no wonder that it appears an insuperable difficulty to them to reconcile such a state, of which they have this idea, with what they observe in professors about them. It is indeed in itself a very great mystery, that grace should be compatible with so much and such kind of corruption as sometimes prevails in the truly godly ; and no wonder that it especially appears so to uninstructed new converts, who have been converted in an extraordinary manner.
Though censoriousness is very sinful, and is most commonly found in hypocrites and persons of a pharisaical spirit, yet it is not so inconsistent with true godliness as some imagine. We have remarkable instances of it in those holy men of whom we have an account in the book of Job. Not only were Job's three friends, who seem to have been eminently holy men, guilty of it, in very unreasonably censuring the best man on earth-very positively determining that he was an unconverted man--but Job himself, who was not only a man of true piety, but excelled all men in piety, and particularly excelled in an humble, meek, and patient
spirit, was guilty of bitterly censuring his three friends, as wicked, vile hypocrites, Job xvi. 9-11. “He teareth me in his wrath who hateth me, he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me: They have gaped upon me with their mouth.-God hath delivered me to the ungodly, and turned me over into the hands of the wicked.”He is very positive that they are hypocrites, and shall be miserably destroyed as such, Job. xvii. 2-4. • Are there not mockers with me? and doth not mine eye continue in their provocation ? Lay down now, put me in surety with thee; who is he that will strike hands with me? For thou hast hid their heart from understanding, therefore shalt thou not exalt them." And again, ver. 8-10. “Upright men shall be as. tonished at this, and the innocent shall stir up himself against the hypocrite: The righteous also shall hold on his way,
and he that hath clean hands shall be stronger and stronger. But as for you all, do ye return and come now, for I cannot find one wise man (i. e. one good man) among you.”
Thus, I think, the errors and irregularities that attend this work may he accounted for, from the consideration of the infirmity and common corruption of mankind, together with the circumstances of the work, though we should suppose it to be the work of God. And it would not be a just objection in any to say, If these powerful impressions and great affections are from the Spirit of God, why does not the same Spirit give strength of understanding and capacity in proportion, to those persons who are the subjects of them ; so that strong affections may not, through their error, drive them to an irregular and sinful conduct? I do not know that God has any where obliged himself to do it. The end of the influ- . ences of God's Spirit is, to make men spiritually wise to salvation, which is the most excellent wisdom; and he has also appointed means for our gaining such degrees of other knowledge as we need, to conduct ourselves regularly, which means should be carefully used. But the end of the influence of the Spirit of God is not to increase men's natural capacities, nor has God obliged himself immediately to increase civil prudence in proportion to the degrees of spiritual light.
If we consider the errors that attend this work, not only as from man and his infirmity, but also as from God and by his permission and disposal, they are not strange, upon the supposition of its being, as to the substance of it, a work of God. If God intends this great revival of religion to be the dawning of a happy state of his church on earth, it may be an instance of the divine wisdom, in the beginning of it, to suffer so many irregularities and errors in conduct, to which he knew men in their present weak state were most exposed, under great religious affections, and when animated with grear