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THOUGHTS ON THE REVIVAL,
SHEWING THAT THE EXTRAORDINARY WORK WHICH HAS OF
LATE BEEN GOING ON IN THIS LAND, IS A GLORIOUS WORK OF GOD.
The error of those who have had ill thoughts of the great religious operation on the minds of men, which has been carried on of late in New England, (so far as the ground of such an error has been in the understanding, and not in the disposition,) seems fundamentally to lie in three things; First, In judging of this work, a priori. Secondly, In not taking the holy scriptures as a whole rule whereby to judge of such operations. Thirdly, In not justly separating and distinguishing the good from the bad.
We should not judge of this Work by the supposed Causes, but
by the Effects.
They have greatly erred in the way in which they have gone about to try this work, whether it be a work of the Spirit of God or no, viz. in judging of it a priori ; from the way that it began, the instruments that have been employed, the means that have been used, and the methods that have been taken and succeeded, in carrying it on.
Whereas, if we duly consider the matter, it will evidently appear that such a work is not to be judged of a priori, but a posteriori. We are to observe the effect wrought; and if, upon examination of that, it be found to be agreeable to the word of God, we are bound to rest in it as God's work ; and shall be like to be rebuked for our arrogance, if we refuse so to do till God shall explain to us how he has brought this effect to pass, or why he has made use of such and such means in doing it. These texts are enough to cause us, with trembling, to forbear such a way of proceeding, in judging of a work of God's Spirit, Isa. xl. 13, 14. “Who hath directed the Spirit of the Lord, or being his counsellor, hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding? John iii. 8. “The
. wind bloweth where it listest, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth." We hear the sound, we perceive the effect, and from thence we judge that the wind does indeed blow: without waiting, before we pass this judgment, first to be satisfied what should be the cause of the wind's blowing from such a part of the heavens, and how it should come to pass that it should blow in such a manner in such a time. To judge a priori, is a wrong
a way of judging of any of the works of God. We are not to resolve that we will first be satisfied how God brought this or the other effect to pass, and why he hath made it thus, or why it has pleased him to take such a course, and to use such and such means, before we will acknowledge his work, and give him the glory of it. This is too much for the clay to take upon it with respect to the potter. “God gives no account of his matters: His judgments are a great deep: He hath his way in the sea, and his path in the great waters, and his footsteps are not known; and who shall teach God knowledge, or enjoin him his way, or say unto him, What dost thou? We know not what is the way of the Spirit, nor how the bones do grow in the womb of her that is with child; even so we know not the work of God who maketh all.” No wonder therefore if those that go this forbidden way to work, in judging of the present wonderful operation, are perplexed and confounded. We ought to take heed that we do not expose ourselves to the calamity of those who pried into the ark of God, when God mercifully returned it to Israel, after it had departed from them.
Indeed God has not taken that course, nor made use of those means, to begin and carry on this great work, which men in their wisdom would have thought most advisable, if he had asked their counsel; but quite the contrary. But it appears to me that the great God has wrought like himself, in the manner of his carrying on this work; so
as very much to shew his own glory, exalt his own sovereignty, power, and all-sufficiency. He has poured contempt on all that human strength, wisdom, prudence, and sufficiency, which men have been wont to trust, and to glory in : so as greatly to cross,
robuke, and chastise the pride and other corruptions of men ; Isa, ii. 17. “ And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low, and the Lord alone shall be exalted in that day.” God doth thus, in intermingling in his providence so many stumbling-blocks with this work; in suffering so much of human weakness and infirmity to appear ; and in ordering so many things that are mysterious to men's wisdom: In pouring out his Spirit chiefly on the common people, and bestowing his greatest and highest favours upon them, admitting them nearer to himself than the great, the honourable, the rich, and the learned ; agreeable to that prophecy, Zech. xii. 7. “ The Lord also shall
6 save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitants of Jerusalem, do not magnify themselves against Judah.” Those who dwelt in the tents of Judah were the common people, who dwelt in the country, and were of inferior rank. The inhabitants of Jerusalem were their citizens, their men of wealth and figure; and Jerusalem also was the chief place of the habitation or resort of their priests and Levites, and their officers and judges; there sat the great Sanhedrim. The house of David were the highest rank of all, the royal family, and the great men about the king. It is evident by the context, that this prophecy has respect to something further than saving the people out of the Babylonish captivity.
God in this work has begun at the lower end, and he has made use of the weak and foolish things of the world to carry it on. Some of the ministers chiefly employed, have been mere babes in age and standing; and some of them not so high in reputation among their brethren as many others; and God has suffered their infirmities to appear in the sight of others, so as much to displease them; and at the same time it has pleased God greatly to succeed them, while he has not so succeeded others who are generally reputed vastly their superiors. Yea, there is reason to think that it has pleased God to make use of the infirmities of some, particularly their imprudent zeal, and censorious spirit, to chastise the deadness, negligence, earthly-mindedness, and vanity, found among ministers in the late times of declension and deadness, wherein wise virgins and foolish, ministers and people, have sunk into a deep sleep. These things in ministers of the gospel, that go forth as the ambassadors of Christ, and have the care of immortal souls, are extremely abominable to God; vastly more hateful in his sight than all the imprudence and intemperate heats, wildness and distraction (as some call it) of these zealous preachers. A supine carelessness, and a vain, carnal, worldly spirit in a minister of the gospel, is the worst madness and distraction in the sight
of God. God may also make use at this day of the unchristian censoriousness of some preachers, the more to humble and purify some of his own children and true servants that have been wrongfully censured, to fit them for more eminent service and future honour.
We should judge by the Rule of Scripture. ANOTHER foundation-error of those who do not acknowledge the divinity of this work is, not taking the holy scriptures as whole, and in itself a sufficient rule to judge of such things by. They who have one certain consistent rule to judge by, are like to come to some clear determination; but they who have half a dozen different rules, instead of justly and clearly determining, do but perplex and darken themselves and others. They who would learn the true measure of any thing, and will have many different measures to try it by, have a task that they will not accomplish. Those of whom I am speaking will indeed make some use of scripture, so far as they think it serves their turn, but do not make use of it alone as a rule sufficient by itself, but make as much and a great deal more use of other things, diverse and wide from it, by which to judge of this work. For,
I. Some make Philosophy, instead of the holy scriptures, their rule of judging of this work ; particularly the philosophical notions they entertain of the nature of the soul, its faculties and affections. Some are ready to say, “There is but little sober solid religion in this work; it is little else but flash and noise. Religion now all runs out into transports and high flights of the passions and affections.” In their philosophy, the affections of the soul are something diverse from the will, and not appertaining to the noblest part of the soul. They are ranked among the meanest principles that belong to men as partaking of animal nature, and what he has in common with the brute creation, rather than any thing whereby he is conformed to angels and pure spirits. And though they acknow
. ledge that a good use may be made of the affections in religion, yet they suppose that the substantial part of religion does not consist in them, but that they are something adventitious and accidental in Christianity.
But these gentlemen, I cannot but think, labour ander great mistakes, both in their philosophy and divinity. It is true, distinction must be made in the affections or passions. There is a great deal of difference in high and raised affections,
which must be distinguished by the skill of the observer. Some are much more solid than others. There are many exercises of the affections that are very flashy, and little to be depended on; and oftentimes a great deal appertains to them, or rather is the effect of them, that has its seat in animal nature, and is very much owing to the constitution and frame of the body; and that which sometimes more especially obtains the name of passion, is nothing solid or substantial. But it is false philosophy to suppose this to be the case with all exercises of affection in the soul, or with all great and high affections; and false divinity to suppose that religious affections do not appertain to the substance and essence of Christianity. On the contrary, it seems to me that the very life and soul of all true religion consists in them.
I humbly conceive that the affections of the soul are not properly distinguished from the will, as though there were two faculties. All acts of the affections are in some sense acts of the will, and all the acts of the will are acts of the affections. All exercises of the will are, in some degree or other, exercises of the soul's appetition or aversion; or, which is the same thing, of its love or hatred. The soul wills one thing rather than another, or chooses one thing rather than another, no otherwise than as it loves one thing more than another; but love and hatred are affections of the soul. Therefore all acts of the will are truly acts of the affections; though the exercises of the will do not obtain the name of passions, unless the will, either in its aversion or opposition, be exercised in a high degree, or in a vigorous and lively manner.
All will allow that true virtue or holiness has its seat chiefly in the heart, rather than in the head. It therefore follows from what has been said already, that it consists chiefly in holy affections. The things of religion take place in men's hearts, no further than they are affected with them,
The informing of the understanding is ali vain, any farther than it affects the heart, or, which is the same thing, has influence on the affections.
Those gentlemen who make light of these raised affections in religion, will doubtless allow that true religion and holiness, as it has its seat in the heart, is capable of very high degrees, and high exercises in the soul. For instance; they will probably allow that the holiness of the heart or will is capable of being raised to a hundred times as great a degree of strength as it is in the most eminent saint on earth, or to be exerted in a hundred times so vigorous exercises of the heart; and yet be true religion or holiness still. Now therefore I will ask them, by what name they will call these high and vigorous exercises of the will or heart? Are they not high affections ? What can they consist in, but in high acts of love; strong and vigorous exercises of benevolence and complacence;
high, exalting, and admiring thoughts of God and his perfections ;