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where he would, and to introduce what he pleased, and soon to bring the Bible into neglect and contempt.-Late experience, in some instances, has shewn that the tendency of this notion is to cause persons to esteem the Bible as in a great 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 signifies it, for poor blind worms of the dust, to go to argue with a man, and endeavour to convince him and correct him, that is guided by the immediate counsels and commands of the great JEHOVAH? This great work of God has been exceedingly hindered by this error; and, till we have quite taken this handle out of the devil's hands, the work of God will never go on without great clogs and hinderances.-Satan will always have a vast advantage in his hands against it, and as he has improved it hitherto, so he will do so still. And it is evident, that the devil knows the vast advantage he has by it, that makes him exceeding loth to let go his hold.
It is strange what a disposition there is in many well-disposed and religious persons to fall in with and hold fast this notion. It is enough to astonish one, that such multiplied, plain instances of the failing of such supposed revelations in the event, do not open every one's eyes. I have seen so many instances of the failing of such impressions, that would almost farnish a history. I have been acquainted with them when made under all kinds of circumstances, and have seen them fail in the event, when made with such circumstances as have been fairest and brightest, and most promising. They have been made upon the minds of apparently eminent saints, and with an excellent heavenly frame of spirit yet continued, and made with texts of scripture that seemed exceeding apposite, yea, many texts following one another, extraordinarily and wonder fully brought to the mind, and the impressions repeated over and over; and yet all has most manifestly come to nothing, to the full conviction of the persons themselves. God has in so many instances of late, in his providence, covered such things with darkness, that one would think it should be enough quite to blank 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 of reviving revelations in his church, and a rebuke from him to the groundless expecta. tions of it.
It seems to me that Zech. xiii. 5, is a prophecy concerning ministers of the gospel in the latter and glorious day of the Christian church, (which is evidently spoken of in this and the foregoing chapters.) The words, I apprehend,
are to be interpreted in a spiritual sense. "I am an husbandman:" the work of ministers is very often, in the New Testament, compared to the business of the husbandmen, that take care of God's husbandry, to whom he lets out his vineyard, and sends them forth to labour in his field, where one plants and another waters, one sows and another reaps; so ministers are called labourer's in God's harvest. And as it is added, "Men 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. And whereas it is said, "I am no prophet; but man taught me from my youth:" it is as much as to say, I do not pretend to have received my skill, whereby 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 to the business by human learning, and instructions received from my youth or childhood, by ordinary
And why cannot we be contented with the divine oracles, that holy, pure word of God, which we have in such abundance and clearness, now since the canon of scripture is completed? Why should we desire to have any thing added to them by impulses from above? Why should we not rest in that standing rule that God has given to his church, which, the apostle teaches us, is surer than a voice from heaven? And why should we desire to make the scripture speak more to us than it does? Or why should any desire a higher kind of intercourse with heaven, than by having the Holy Spirit given in his sanctifying influences, infusing and exciting grace and holiness, love and joy, which 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 that follow impulses and impressions indulge a notion, that they do no other than follow the guidance of God's word, 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 improve it as a new revelation to all intents and purposes; while the text, as it is in the Bible, implies no such thing, and they themselves do not suppose that any such revelation was contained in it before. Suppose, for instance, that text should come into a person's mind with strong impression, Acts ix. 6. "Arise, and go into the city; and it shall be told thee what thou must do;" and he should interpret it as an immediate signification of the will of God, that he should now forthwith go to such a neighbouring town, and there he should meet with a discovery of his duty. If such things as these are revealed by the impression of these words, it is to all intents a new revelation, not the less because certain words of scripture are made
use of in the case. Here are propositions or truths entirely new, that those words do not contain. These propositions, That it is God's mind and will, that such a person by name should arise at such a time, and go to such a place, and that there he should meet with discoveries, are entirely new propositions, wholly different from those contained in that text of scripture. They are no more 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, supposed to be now revealed, are as really different from those contained in that scripture, as they are from the propositions contained in that text, Gen. v. 6. "And Seth lived an hundred and five years, and begat Enos." This is quite a different thing from the Spirit's enlightening the mind to understand the words of God, and 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 case and circumstances, 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 by some brought to defend such impulses; particularly Rom. viii. 14. "For as many as are led by the Spirit of God, they are the sons of God;" and Gal. v. 18. "But if ye are led by the Spirit, ye are not under the law." But these texts themselves confute them that bring them; for it is evident that the leading of the Spirit which the apostle speaks of is peculiar to the children of God, and that natural men cannot have; for he speaks of it as a sure evidence of their being the sons of God, and not under the law. But a leading or directing of a person by immediately revealing to him where he should go, or what shall hereafter come to pass, or what shall be the future consequence of his doing thus or thus, if there be any such thing in these days, is not of the nature of the gracious leading of the Spirit of God, peculiar to God's children. It is no more than a common gift; there is nothing in it but what natural men are capable of, and 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 jot of grace in his heart. It is no more than the gift of prophecy, which immediately reveals what will be, or should be hereafter; but this is only a common gift, as the apostle expressly shews, 1 Cor. xiii. 2, 8. If a person has any thing revealed to him from God, or is directed to any thing by a voice from heaven, or a whisper, or words immediately suggested to his mind, there is nothing of the nature of grace merely in this: it is of the nature of a common influence of the Spirit, 26
and is but dross in comparison of the excellency of that gracious leading of the Spirit that the saints have. Such a way of being directed where one shall go, and what he shall do, is no more than what Balaam had from God, who from time to time revealed to him what he should do; so that he was in this sense led by the Spirit for a considerable time. There is a more excellent way in which the Spirit leads the sons of God, that natural men cannot have; and that is by inclining them to do the will of God, and go in the shining path of truth and Christian holiness, from a holy heavenly disposition, which the Spirit of God gives them, and which inclines and leads them to those things that are excellent and agreeable to God's mind, whereby they "are transformed by the renewing of their minds, and prove what is that good, and acceptable, and perfect will of God," Rom. xii. 2. And so the Spirit of God does in a gracious manner teach the saints their duty; and he teaches them in a higher manner than ever Balaam, or Saul, or Judas were taught. The Spirit of God enlightens them with respect to their duty, by making their eye single and pure, whereby the whole body is full of light. The sanctifying influence of the Spirit of God rectifies the taste of the soul, whereby it savours those things that are of God, and naturally relishes and delights in those things that are holy and agreeable to God's mind; and, like one of a distinguishing taste, it chooses those things that are good and wholesome, and rejects those that are evil. The sanctified ear tries words, and the sanctified heart tries actions, as the mouth tastes meat. And thus the Spirit of God leads and guides the meek in his way, agreeable to his promises; he enables them to understand the commands and counsels of his word, and rightly to apply them. Christ blames the Pharisees that they had not this holy distinguishing taste, to discern and distinguish what was right and wrong. Luke xii. 57, "Yea, and why even of your own selves judge ye not what is right?"
The leading of the Spirit which God gives his children, and which is peculiar to them, is that teaching them his statutes, and causing them to understand the way of his precepts, which the psalmist so very often prays for, especially in the 119th psalm: and not in giving 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 brings the blind by a way they knew not, and leads them in paths that they had not known, and makes darkness light before them, and crooked things straight." So the assistance of the Spirit in praying and preaching, seems by some to have been greatly misunderstood, and they have sought after a miraculous assistance of inspiration, by the immediate suggesting of words to them, by such gifts and
influences of the Spirit, in praying and teaching, as the apostle speaks of, 1 Cor. xiv. 14, 26. (which many natural men had in those days,) instead of a gracious holy assistance of the Spirit of God, which is the far more excellent way; (as I Cor. xii. 31. and xiii. 1.) The gracious and most excellent assistance of the Spirit of God in praying and preaching, is not by immediately suggesting words to the apprehension, which may be with a cold dead heart; but by warming the heart, and filling it with a great sense of things to be spoken, and with holy affections, that these may suggest words. Thus indeed the Spirit of God may be said, indirectly and mediately, to suggest words to us, to indite our petitions for us, and to teach the preacher what to say; he 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 speech, and makes them eloquent upon that subject; and much more have spiritual affections this tendency, for many reasons that might be given. When a person is in a holy and lively frame in secret prayer, or in Christian conversation, it will wonderfully supply him with matter, and with expressions, as every true Christian knows ; and it has the like tendency to enable a person in public prayer and preaching. And, if he has these holy influences of the Spirit on his heart in a high degree, nothing in the world will have so great a tendency to make both the matter and the 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, they who neglect and despise study and premeditation, in order to a preparation for the pulpit, in such an expectation, are guilty of presumption: though doubtless it may be lawful for some persons, in some cases, (and they may be called to it,) to preach with very little study; and the Spirit of God, by the heavenly frame of heart that he gives them, may enable them to do it to excellent purpose. Besides this most excellent way of the Spirit of God assisting ministers in public performances, which (considered as the preacher's privilege) far excels inspiration, there is a common assistance which natural men may have in these days, and which the godly may have intermingled with a gracious assistance, which is also very different from inspiration, and that is his assisting natural principles; as the natural apprehension, reason, memory, conscience, and natural affection.
But, to return to the head 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 persons to imagine that they have it. They are perhaps at a loss concerning something,