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undetermined what they shall do, or what course they shall take in some affair; and they pray to God to direct them, and make known to them his mind and will: and then, instead of expecting to be directed, by being assisted in considering the rules of God's word, his providence, and their circumstances, to look on things in a true light, and justly to weigh them, they are waiting for some secret immediate influence, unaccountably swaying their minds, and turning their thoughts or inclinations that way in which God would have them to go. Hereby they are exposed to two things; first, they lay themselves open to the devil, and give him a fair opportunity to lead them where he pleases; for they stand ready to follow the first extraordinary impulse that they shall have, groundlessly concluding it is from God. And, secondly, they are greatly exposed to be deceived by their own imaginations: for such an expectation awakens and quickens the imagination: and that oftentimes is called an uncommon impression, that is no such thing; and they ascribe that to the agency of some invisible being, which is owing only to themselves.

Again, another way that many have been deceived, is by drawing false conclusions from true premises. Many true and eminent saints have been led into mistakes and snares, by arguing that they have prayed in faith. They have indeed been greatly assisted in prayer for such a particular mercy, and have had the true spirit of prayer in exercise in their asking it of God: But they have concluded more from these premises than is a just consequence from them. That they have thus prayed is a sure sign that their prayer is accepted and heard, and that God will give a gracious answer according to his own wisdom, and that the particular thing asked shall be given, or that which is equivalent; this is a just consequence from it.-But it is not inferred by any new revelation now made, but by the promises made to the prayer of faith in the holy scriptures. But that God will answer them in that individual thing they ask, if it be not a thing promised in God's word, or they do not certainly know that it is what will be most for the good of God's church, and the advancement of Christ's kingdom and glory, nor whether it will be best for them, is more than can be justly concluded from it. If God remarkably meets with one of his children while he is praying for a particular mercy of great importance, for himself or some other person, or any society of men, and does by the influences of his Spirit greatly humble him, and empty him of himself in his prayer, and manifests himself remarkably in his excellency, sovereignty and all-sufficient power and grace in Jesus Christ -and in a remarkable manner enables the person to come to him for that mercy, poor in spirit, and with humble resignation to God, and with a great degree of faith in the divine suffi

ciency, and the sufficiency of Christ's mediation-that person has indeed a great deal the more reason to hope that God will grant that mercy, than otherwise he would have. The greater probability is justly inferred, agreeable to the promises of the holy scripture, in that such a prayer is accepted and heard ; and it is much more probable that a prayer that is heard will be returned with a particular mercy that is asked, than one that is not so. And there is no reason at all to doubt, but that God sometimes especially enables to the exercises of faith, when the minds of his saints are engaged in thoughts of, and prayer for, some particular blessing they greatly desire; i. e. God is pleased especially to give them a believing frame, a sense of his fulness, and a spirit of humble dependence on him, at such times. When they are thinking of and praying for such mercy, he gives them a particular sense of his ability, and of the sufficiency of his power, to overcome obstacles, and the sufficiency of his mercy and of the blood of Christ for the removal of the guilt that is in the way of the bestowment of such a mercy, in particular. When this is the case, it makes the probability still much greater, that God intends to bestow the particular mercy sought, in his own time, and his own way. But here is nothing of the nature of a revelation in the case, but only a drawing rational conclusions from the particular manner and circumstances of the ordinary gracious influences of God's Spirit. And as God is pleased sometimes to give his saints particular exercises of faith in his sufficiency, with regard to particular mercies; so he is sometimes pleased to make use of his word in order to it, and helps the actings of faith with respect to such a mercy. The strengthening of their faith in God's sufficiency, in this case, is therefore a just improvement of such scriptures; it is no more than what those scriptures, as they stand in the Bible, hold forth. But to take them as new whispers or revelations from heaven, is not making a just improvement of them. If persons thus have a spirit of prayer remarkably given them, concerning a particular mercy, from time to time, so as evidently to be assisted to act faith in God, in that particular, in a very distinguishing manner; the argument in some cases may be very strong, that God does design to grant that mercy, not from any revelation now made of it, but from such a kind and manner of the ordinary influence of his Spirit with respect to that thing.

But here a great deal of caution and circumspection must be used in drawing inferences of this nature. There are many ways by which persons may be misled and deluded. The ground on which some expect that they shall receive the thing they have asked for, is rather a strong imagination, than any true humble faith in the Divine sufficiency. They have a strong persuasion that the thing asked shall be granted (which they can give no reason for) without any remarkable discovery

of that glory and fulness of God and Christ, that is the ground of faith. And sometimes the confidence that their prayers shall be answered, is only a self-righteous confidence, and no true faith. They have a high conceit of themselves as eminent saints and special favourites of God, and to have also a high conceit of the prayers they have made, because they were much enlarged and affected in them; and hence they are positive in it, that the thing will come to pass. And sometimes when once they have conceived such a notion, they grow stronger and stronger in it; and this they think is from an immediate Divine hand upon their minds to strengthen their confidence; whereas it is only by their dwelling in their minds on their own excellency, and high experiences, and great assistances, whereby they look brighter and brighter in their own eyes. Hence it is found by observation and experience, that nothing in the world exposes so much to enthusiasm as spiritual pride and self-righteousness.

In order to drawing a just inference from the supposed assistance we have had in prayer for a particular mercy, and judging of the probability of the bestowment of that individual mercy, many things must be considered. We must consider the importance of the mercy sought, and the principle whence we so earnestly desire it; how far it is good, and agreeable to the mind and will of God; the degree of love to God that we exercised in our prayer; the degree of discovery that made of the divine sufficiency, and the degree in which our assistance is manifestly distinguishing with respect to that mercy. And there is nothing of greater importance in the argument than the degree of humility, poverty of spirit, selfemptiness and resignation to the holy will of God, exercised in seeking that mercy. Praying for a particular mercy with much of these things, I have often seen blessed with a remarkable bestowment of the particular thing asked for. From what has been said, we may see which way God may, only by the ordinary gracious influences of his Spirit, sometimes give his saints special reason to hope for the bestowment of a particular mercy they prayed for, and which we may suppose he oftentimes gives eminent saints, who have great degrees of humility, and much communion with God. And here, I humbly conceive, some eminent servants of Jesus Christ that we read of in ecclesiastical story, have been led into a mistake; and, through want of distinguishing such things as these from immediate revelations, have thought that God has favoured them, in some instances, with the same kind of divine influences that the apostles and prophets had of old.

Another erroneous principle that some have embraced, and which has been a source of many errors in their conduct, is, That persons ought always to do whatsoever the Spirit of God (though but indirectly) inclines them to. Indeed the

Spirit of God is in itself infinitely perfect, and all his immediate actings, simply considered, are perfect, and there can be nothing wrong in them; and therefore all that the Spirit of God inclines us to directly and immediately, without the intervention of any other cause that shall pervert and misimprove what is from him, ought to be done. But there may be many things, disposition to do which may indirectly be from the Spirit of God, that we ought not to do. The disposition in general may be good, and from the Spirit of God; but the particular determination of that disposition, as to particular actions, objects and circumstances, may be from the intervention or interposition of some infirmity, blindness, inadvertence, deceit or corruption of ours. So that although the disposition in general ought to be allowed and promoted, and all those actings of it that are simply from God's Spirit, yet the particular ill direction or determination of that disposition, which is from other cause, ought not to be followed.

As for instance, the Spirit of God may cause a person to have a dear love to another, and so a great desire of and delight in his comfort, ease and pleasure. This disposition in general is good, and ought to be followed; but yet through the intervention of indiscretion, or some other bad cause, it may be ill directed, and have a bad determination, as to particular acts; and the person indirectly, through that real love he has to his neighbour, may kill him with kindness; he may do that out of sincere good-will to him, which may tend to ruin him.-A good disposition may through some inadvertence or delusion, strongly incline a person to that which, if he saw all things as they are, would be most contrary to that disposition. The true loyalty of a general, and his zeal for the honour of his prince, may exceedingly animate him in war; but this good disposition, through indiscretion and mistake, may push him forward to those things that give the enemy great advantage, and may expose him and his army to ruin, and may tend to the ruin of his master's interest.

The apostle does evidently suppose that the Spirit of God in his extraordinary, immediate and miraculous influences on men's minds, may in some respect excite inclinations, which, if gratified, would tend to confusion, and therefore must sometimes be restrained, and in their exercise must be under the government of discretion; 1 Cor. xiv. 31-33. "For ye may all prophesy one by one, that all may learn, and all may be comforted. And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all the churches of the saints." Here, by the spirits of the prophets, according to the known phraseology of the apostle, is meant the Spirit of God acting in the prophets, according to those special gifts with which each one was endued. And here

it is plainly implied that the Spirit of God, thus operating in them, may be an occasion of their having sometimes an inclination to do that, in the exercise of those gifts, which it was not proper, decent or profitable that they should; and that therefore the inclination, though indirectly from the Spirit of God, should be restrained; and that it ought to be subject to the discretion of the prophets, as to the particular time and circumstances of its exercise.

I make no doubt but that it is possible for a minister to have by the Spirit of God such a sense of the importance of eternal things, and of the misery of mankind-so many of whom are exposed to eternal destruction-together with such a love to souls, that he might find in himself a disposition to spend all his time, day and night, in warning, exhorting and calling upon men; and so that he must be obliged as it were to do violence to himself ever to refrain, so as to give himself any opportunity to eat, drink or sleep. And so I believe there may be a disposition, in like manner, indirectly excited in lay-persons, through the intervention of their infirmity, to do what only belongs to ministers; yea, to do those things that would not become either ministers or people. Through the influence of the Spirit of God, together with want of discretion, and some remaining corruption, women and children might feel themselves inclined to break forth aloud to great congregations, warning and exhorting the whole multitude; and to scream in the streets, or to leave their families, and go from house to house, earnestly exhorting others; but yet it would by no means follow that it was their duty to do these things, or that they would not have a tendency to do ten times as much hurt as good.

Another wrong principle, from whence have arisen errors in conduct, is, that whatsoever is found to be of present and immediate benefit may and ought to be practised, without looking forward to future consequences. Some persons seem to think that it sufficiently justifies any thing they say or do, that it is found to be for present edification; it assists and promotes their present affection, and therefore they think they should not concern themselves about future consequences, but leave them with God. Indeed in things that are in themselves our duty, being required by moral rules, or absolute positive commands of God, they must be done, and future consequences must be left with God; our discretion takes no place here: but in other things we are to be governed by discretion, and must not only look at the present good, but our view must be extensive, and we must look at the consequences of things. It is the duty of ministers especially to exercise this discretion. In things wherein they are not determined by an absolute rule, and not enjoined them by a wisdom superior to their own,

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