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affections as this, might not be the first thing that led the
gave occasion to the rise of the abominable notions of some sects that have arisen, concerning the community of women.
However that is, yet certainly the mutual embraces and kisses of persons of different sexes, under the notion of Christian love and holy kisses, are utterly to be disallowed and abominated, as having the most direct tendency quickly to turn Christian love into unclean and brutish lust, which will not be the better, but ten times the worse, for being christened by the name of Christian love. I should also think it advisable, that meetings of young people of both sexes, in the evening, by themselves, without a minister, or any elder people amongst them, for religious exercises, should be avoided. For though for the present, while their minds are greatly solemn with lively impressions, and a deep sense of divine things, there may appear no ill con. sequence; yet we must look to the further end of things, and guard against future dangers, and advantages that Satan might gain against us. As a lively, solemn sense of divine things on the minds of young persons may gradually decay, so there will be danger that an ill improvement of these meetings may gradually prevail; if not in any unsuitable behaviour while together in the meeting, yet, when they break up to go home, they may naturally consort together in couples, for other than religious purposes; and it may at last so termi. nate, that young persons may go to such meetings, chiefly for the sake of such an opportunity for company-keeping.
The defect there sometimes is in the experiences of Chris. tians exposes them to degenerate, as well as the mixture that they have. Deficient maimed experiences do sometimes become more and more so. The mind being wholly intent upon
those things that are in view, and those that are most wanting being neglected, there is less and less of them, and so the gap for corruption to come in grows wider and wider. And commonly both these causes operate together. We had need to be
“ jealous over ourselves with a godly jealousy,” as the apostle was over the Christian Corinthians, " lest by any means, as the serpent beguiled Eve through his subtilty, so our minds should be corrupted from the simplicity that is in Christ.” God indeed will never suffer his true saints totally and finally to fall away, but yet may punish their pride and self-confidence, by suffering them to be long led into a dreadful wilderness, by the subtile serpent, to the great wounding of their own souls, and the interest of religion.
Before I dismiss this head of the degenerating of experiences, I would mention one thing more that tends to it; and that is, persons aiming in their experience to go beyond the rule of God's word, i, e. aiming at that which
is indeed, in some respect, beyond the rule.
Thus some persons have endeavoured utterly to root out and abolish all natural affection, or any special affection or respect to their near relations, under a notion that no other love ought to be allowed but spiritual love, and that all other love is to be abolished as carnal, and that it becomes Christians to have none upon the account of any thing else but the image of God; and that therefore love should go out to one and another only in that proportion in which the image of God is seen in them. They might as well argue that a man ought utterly to disallow of, and endeavour to abolish all love or appetite to his daily food, under a notion that it is a carnal appetite, and that no other appetite should be tolerated but spiritual appetites. Why should the saints strive after that, as a high attainment in holiness, which the apostle in Rom. i. 31. mentions as one instance wherein the heathen had got to the most horrid pass in wickedness, viz. “ being without natural affection ?" Some have doubted whether they might pray for the conversion and salvation of the souls of their chil. dren, any more than for the souls of others; because the salvation of the souls of others would be as much to God's glory, as the salvation of their children; and they have supposed that to pray most for their own, would shew a selfish disposition. So they have been afraid to tolerate a compassionate grief and concern for their nearest friends, for fear it would be an argument of want of resignation to God. It is true, there is great danger of persons setting their hearts too much upon their earthly friends; our love to earthly friends ought to be under the government of the love of God, and should be attended with a spirit of submission and resignation to his will, and every thing should be subordinated to his glory. But that is no argument that these affections should be entirely abolished. The Creator of the world has put them in us, for the good of mankind, and because he saw they would be needful for them, as they must be united in society in the present state, and are of great use when kept in their proper place; and to endeavour totally to root them out, would be to reproach and oppose the wisdom of the Creator. Nor is the being of these natural inclinations, if well regulated, inconsistent with any part of our duty to God, or any argument of a sinful selfishness, any more than our natural abhorrence of pain, and the natural inclination to ease that was in the man Christ Jesus himself.
It is the duty of parents to be more concerned and to pray more for the salvation of their children, than for the children of their neighbours; as it is the duty of a minister to be more concerned for the salvation of the souls of his flock, and to pray more for them, than those of other congregations, because they are committed to his care. So our near friends are more committed to our care than others, and our near neighbours, than those that live at a great distance; and the people of our land and nation are more, in some sense, committed to our care than the people of China, and we ought to pray more for them, and to be more concerned that the kingdom of Christ should flourish among them, than in another country, where it would be as much, and no more, for the glory of God. Compassion ought especially to be exercised towards friends, Job. vi. 14. Christ did not frown upon a special affection and compassion for near friends ; but rather countenanced and encouraged it, from time to time, in those who, in the exercise of such an affection and compassion, applied to him for relief for their friends; as in the instances of the woman of Canaan, Jairus, Mary and Martha, the centurion, the widow of Nain, and many others. The apostle Paul, though as much resigned and devoted to God, and under the power of his love, perhaps as any mere man that ever lived, had a peculiar concern for his countrymen the Jews, the rather on that account, that they were his " brethren and kinsmen according to the flesh.” He had a very high degree of compassionate grief for them, insomuch that he tells us he had great heaviness and continual sorrow of heart for them, and could wish himself accursed from Christ for them. Many things are proper for the saints in heaven, which are not suitable to our state in this world : and for Christians, in these and other instances, to affect to go beyond the present state of mankind, and what God has appointed as fit for it, is an instance of that which the wise man calls being righteous over much, and has a tendency to open a door for Satan, and to cause religious affections to degenerate into something very unbecoming Christians.- Thus Ï have, as I proposed, taken notice of some things with regard to the inward experiences of Christians, by which Satan has an advantage. I now proceed,
II. To take notice of something with regard to the external effects of experiences, which also gives Satan an advantage. What I refer to, is the secret and unaccountable influence that custom has upon persons, with respect to the external effects and manifestations of the inward affections of the mind. By custom I mean, both a person's being accustomed to a thing in himself, in his own common, allowed and indulged practice; and also the countenance and approbation of others amongst whom he dwells, by their general voice and practice. It is well known, and appears sufficiently by what I have said already in this treatise and elsewhere, that I am far from ascribing all the late uncommon effects and outward manifestations of inward experiences to custom and fashion, as some do; I know it to be otherwise, if it be possib'e for me to know any thing of this nature by the most critical observation, under all manner of opportunities of observing. But yet this also is exceeding evident by experience, that custom has a strange influence in these things. I know it by the different manners and degrees of external effects and manifestations of great affections and high discoveries, in different towns, according to what persons are gradually led into, and to which they are insensibly habituated, by exan ple and custom; and also in the same place, at different times, according to their conduct. If some person conducts them, that much countenances and encourages such kind of outward manifestations of great affections, they naturally and insensibly prevail, and grow by degrees unavoidable ; but, when afterwards they come under another kind of conduct, the manner of external appearances will strangely alter. And yet it seems to be without any proper design or contrivance of those in whom there is this alteration; it is not properly affected by them, but the influence of example and custom is secret and insensible to the persons themselves. These things have a vast influence in the manner of persons manifesting their joys, whether with smiles and an air of lightness, or whether with more solemnity and reverence; and so they have a great influence as to the disposition persons have under high affections to abound in talk ; and also as to the manner of their speaking, the loudness and vehemence of their speech. It would however be exceeding unjust, and against all the evidence of fact and experience, and the reason of things, to ascribe to custom all dispositions to be much in speaking to others, and to speak in a very earnest
It is manifest that example and custom has some way or other, a secret and unsearchable influence on those actions that are involuntary, in different places, and in the same places at different times.
It would be very unreasonable, and prejudicial to the interest of religion, to frown upon all these extraordinary external effects and manifestations of great religious affections.-A measure of them is natural, necessary, and beautiful, and the effect in no wise disproportioned to the spiritual cause, and is of great benefit to promote religion. Yet I think they greatly err, who suppose that these things should be wholly unlimited, and that all should be encouraged in going to the utmost length that they feel themselves inclined to. There ought to be a gentle restraint upon these things, and there should be a prudent care taken of persons in such extraordinary circumstances. They should be moderately advised at proper seasons, not to make more ado than there is need of, but rather to hold a restraint upon their inclinations ; otherwise extraordinary outward effects will grow upon
them, they will be more and more natural and unavoidable, and the extraordinary outward show will increase, without any increase of the internal cause. Persons will find themselves under a kind of necessity of making a great ado, with less and less affection of soul, till at length almost any slight emotion will set them going; and they will be more and more violent and boisterous, and will grow louder and louder, till their actions and behaviour become indeed very absurd.
These things experience proves. Thus I have taken notice of the more general causes whence the errors that have attended this great revival of religion have arisen, and under each head have observed some particular errors that have flowed from these fountains.
Some particular errors that have arisen from several of the
preceding causes–Censuring others. In some cases perhaps they have been chiefly owing to one, and in others to another, and in others to the influence of several, or all conjunctly. And here the first thing I would take notice of is, censuring professing Christians of good standing in the visible church, as unconverted. I need not repeat what I have elsewhere said to shew this to be against the plain, frequent, and strict prohibitions of the word of God. It is the worst disease that has attended this work, most contrary to the spirit and rules of Christianity, and of the worst consequences. There is a most unhappy tincture that the minds of many, both ministers and people, have received that way.
The manner of many has been, when they first enter into conversation with any person that seems to make any pretences to religion, to fix a judgment of him, from his manner of talking of religious things, whether he be converted, or experimentally acquainted with vital piety or not; and then to treat him accordingly, and freely to express their thoughts of him to others, especially those of whom they have a good opinion, as true Christians, and accepted as brethren and companions in Christ. Or if they do not declare their minds expressly, yet by their manner of speaking of them, at least to their friends, they will shew plainly what their thoughts are. So, when they have heard any minister pray or preach, their first work has been to observe him on a design of discerning him, whether he be a converted man or no; whether he prays like one that feels the saving power of God's Spirit in his heart, and whether he preaches like one that knows what he says. It has been so much the way in VOL. IV.