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with meekness and fear." It is well if that very fear and shamefacedness, which the apostle recommends, have not sometimes been condemned under the name of a cursed fear of


It is beautiful for persons when they are at prayer as the mouth of others, to make God only their fear and their dread, and to be wholly forgetful of men present, who, let them be great or small, are nothing in the presence of the great God. And 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, though they are women and even children, to be bold in professing the faith of Christ, in the practice of all religion, and in owning God's hand in the work of his power and grace, without any fear of men; though they should be reproached as fools and madmen, frowned upon by great men, and cast off by parents and all the world. But for private Christians, women, and others, to instruct, rebuke, and exhort, with a like sort of boldness as becomes a minister when preaching, is not beautiful. Some have been bold in things that have really been errors; and have gloried in their boldness in practising them, though odd and irregular. And those who have gone the greatest lengths in these things, have been by some most highly esteemed, as appearing bold for the Lord Jesus Christ, and fully on his side; while others who have professed to be godly, and who have condemned such things, have been spoken of as enemies of the cross of Christ, or at least very cold and dead; and thus many, that of themselves were not inclined to such practices, have by this means been driven on, being ashamed to be behind, and accounted poor soldiers for Christ.

Another effect of spiritual pride is to make the subject of it assuming. It oftentimes makes it natural to persons so to act and speak, as though in a special manner it belonged to them to be taken notice of and much regarded. It is very natural to a person that is much under the influence of spiritual pride, to take all the respect that is paid him. If others shew a disposition to submit to him, and yield him the difference of a preceptor, he is open to it, and freely admits it; yea, it is natural for him to expect such treatment, and to take much notice if he fails of it, and to have an ill opinion of others that do not pay him that which he looks upon as his prerogative. He is apt to think that it belongs to him to speak, and to clothe himself with a judicial and dogmatical air in conversation, and to take it upon him, as what belongs to him, to give forth his sentence, and to determine and decide. Whereas pure Christian humility vaunteth not itself, doth not behave itself unseemly, and is apt to prefer others in honour. One under the influence

of spiritual pride is more apt to instruct others, than to inquire for himself, and naturally puts on the airs of a master. Whereas one that is full of pure humility, naturally has on the air of a disciple; his voice is, "What shall I do? What shall I do that I may live more to God's honour? What shall I do with this wicked heart?" He is ready to receive instruction from any body, agreeable to Jam. i. 19. "Wherefore, my beloved brethren, let every man be swift to hear, slow to speak." The eminently humble Christian thinks he wants help from every body, whereas he that is spiritually proud thinks that every body wants his help. Christian humility, under a sense of others' misery, intreats and beseeches; but spiritual pride affects to command, and warn with authority. There ought to be the utmost watchfulness against all such appearances of spiritual pride, in all that profess to have been the subjects of this work, and especially in the promoters of it, but above all in itinerant preachers. The most eminent gifts, and highest tokens of God's favour and blessing, will not excuse them.Alas! What is man at his best estate! What is the most highly favoured 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 who have been the principal instruments of carrying on this glorious revival of religion, and whom God has made use of to bring up his people as it were out of Egypt, should take heed, that they do not provoke God, as Moses did, by assuming too much to themselves, and by their intemperate zeal to shut them out from seeing the good things that God is going to do for his church in this world. The fruits of Moses's unbelief, which provoked God to shut him out of Canaan, and not to suffer him to partake of those great things God was about to do for Israel, were chiefly these two things :-First, His mingling bitterness with his zeal. He had a great zeal for God, and he could not bear to see the intolerable stiffneckedness of the people, that they did not acknowledge the work of God, and were not convinced by all his wonders that they had seen. But human passion was mingled with his zeal, Psal. cvi. 32, 33,


They angered him also at the waters of strife; so that it went ill with Moses for their sakes: Because they provoked his spirit, so that he spake unadvisedly with his lips." Hear now, ye rebels, says he, with bitterness of language.--Secondly, He behaved himself, and spake with an assuming air. He assumed too much to himself; "Hear now, ye rebels, must we fetch water out of this rock?" Spiritual pride wrought in Moses at that time. His temptations to it were very great; for he had had great discoveries of 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. But though he was so humble a person, and, by God's own testimony, meck above all men upon the face of the whole earth, yet his temptations were too strong for him. Which surely should make our young ministers, that have of late been highly favoured, and have had great success, exceeding careful, and distrustful of themselves. Alas! how far are we from having the strength of holy, meek, aged Moses. The temptation at this day is exceeding great to both those errors that Moses was guilty of. There is great temptation to bitterness and corrupt passion with zeal; for there is so much unreasonable opposition made against this glorious work of God, and so much stiffneckedness manifested in multitudes of this generation, notwithstanding all the great and wonderful works in which God has passed before them, that it greatly tends to provoke the spirits of such as have the interest of this work at heart, so as to move them to speak unadvisedly with their lips. And there is also great temptation to an assuming behaviour in some persons. When a minister has greatly succeeded from time to time, and so draws the eyes of the multitude upon him, when he sees himself followed, resorted to as an oracle-and people ready to adore him, and as it were to offer sacrifice to him, as it was with Paul and Barnabas at Lystra-it is almost impossible for a man to avoid taking upon him the airs of a master, or some extraordinary person; a man had need to have a great stock of humility, and much divine assistance, to resist the temptation. But the greater our dangers are, the more ought to be our watchfulness, prayerfulness, and diffidence, lest we bring ourselves into mischief. Fishermen who have been very successful, having caught a great many fish, had need to be careful that they do not at length begin to burn incense to their net. And we should take warning by Gideon, who after God had highly favoured 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, which became a snare to him and to his house, so as to prove the ruin of his family.

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, 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 it up. God made him an instrument to bring the ark out of its long-continued obscurity in Kirjath-jearim, and he was succeeded to bring it a considerable way towards Mount Zion; but for his want of humility, reverence, and circumspection, and assuming or taking too much upon him, God broke forth

upon him, and smote him for his error, so that he never lived to see and partake of the great joy of his church on occasion of the carrying up the ark into Mount Zion, and the great blessings of heaven upon Israel consequent upon it. Ministers employed to carry on this work, have been chiefly of the younger sort, who have doubtless (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.-They are afraid what will become of the ark under the conduct of its ministers: They see it shakes, and they are afraid these blundeirng oxen will throw it. Some of them, it is to be feared, have been over officious on this occasion, have assumed too much to themselves, and have been bold to put forth their hand to take hold of the ark, as though they were the only fit and worthy persons to defend it. If young ministers had great humility, without a corrupt 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 themselves greater assistance and success, 1 Pet. v. 5. "Likewise, ye younger, submit yourselves unto the elder: yea, all of you be subject one to another; and be clothed with humility; for God resisteth the proud, and giveth grace to the humble." Lev. xix. 32. "Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the Lord."

As spiritual pride disposes persons to assume much to themselves, so it also disposes them to treat others with neglect. On the contrary, pure Christian humility disposes persons to honour all men, agreeable to that rule, 1 Pet. ii. 17. There has been in some, who I believe are true friends of religion, too great appearance of this fruit of spiritual pride, in their treatment of those whom they looked upon to be carnal men; and particularly in refusing to enter into any discourse or reasoning with them. Indeed, to spend a great deal of time in jangling and warm debates about religion, is not the way to propagate, but to hinder it; and some are so dreadfully set against this 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. To enter into disputes about religion, at some times, is quite unseasonable; particularly in meetings for religious conference, or exercises of worship. But yet we ought to be very careful that we do not refuse to discourse with men, with any appearance of a supercilious neglect, as though we counted them not worthy to be regarded: on the contrary, we should condescend to carnal men, as Christ has condescended to us, to bear with our unteachableness and stupidity. He still follows us with instructions, line upon line, and 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, as it were hoping that we should receive light. We should be ready with meekness and calmness, without hot disputing, to give our reasons, why we think this work is the work of God, to carnal men when they ask us, and not turn them by as not worthy to be talked with; as the apostle directed the primitive Christians to be ready to give a reason of the Christian faith and hope to the enemies of Christianity, I Pet. iii. 15. "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear." And we ought not to condemn all reasoning about things of religion under the name of carnal reason. For my part, I desire no better than that those who oppose this work should fairly submit to have the cause betwixt us tried by strict reasoning.

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


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

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

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