some places, that many new converts do not know but it is their duty to do so, they know no other way. And when once persons yield to such a notion, and give in to such a humour, they will quickly grow very discerning in their own apprehension, and think they can easily tell a hypocrite. And when once they have passed their censure, every thing seems to confirm it; they see more and more in the person they have censured, that seems to them to shew plainly that he is an unconverted man. And then if the person censured be a minister, every thing in his public performances seems dead and sapless, and to do them no good at all, but on the contrary, to be of a deadening influence, and poisonous to the soul; yea, it seems worse and worse to them, his preaching grows more and more intolerable. Which is owing to a secret, strong prejudice, that steals in more and more upon the mind, as experience plainly and certainly shews. When the Spirit of God was wonderfully poured out in this place more than seven years ago, and near thirty souls in a week, take one with another, for five or six weeks together, were to appearance brought home to Christ, and all the town seemed to be alive and full of God, there was no such notion or humour prevailing here. When ministers preached here, as very many did at that time, young and old, our people did not go about to discern whether they were men of experience or not; they did not know that they must. Mr. Stoddard never brought them up in that way; it did not seem natural for them to go about any thing of that nature, nor did any such thing enter into their hearts; but, when any minister preached, the business of every one was to listen and attend to what he said, and apply it to his own heart, and make the utmost improvement of it. And it is remarkable, that never did there appear such a disposition in the people to relish, approve of, and admire ministers' preaching as at that time. Such expressions as these were frequent in the mouths of one another, on occasion of the preaching of strangers here, viz. "That they rejoiced there were so many such eminent ministers in the country; and they wondered they never heard the fame of them before. They were thankful that other towns had so good means ;" and the like. And scarcely ever did any minister preach here, but his preaching did some remarkable service; as I had good opportunity to know, because at that time I had particular acquaintance with most of the persons in the town, in their soul-concerns. That it has been so much otherwise of late in many places in the land, is another instance of the secret and powerful influence of custom and example.

There has been an unhappy disposition in some ministers toward their brethren in the ministry in this respect, which

has encouraged and greatly promoted such a spirit among some of their people. A wrong improvement has been made of Christ's scourging the buyers and sellers out of the temple. It has been expected by some, that Christ was now about thus to purge his house of unconverted ministers; and this has made it more natural to them to think that they should do Christ service, and act as co-workers with him, to put to their hand, and endeavour by all means to cashier those ministers that they thought to be unconverted. Indeed it appears to me probable that the time is coming when awful judgments will be executed on unfaithful ministers, and that no sort of men in the world will be so much exposed to divine judgments. But then we should leave that work to Christ, who is the searcher of hearts, and to whom vengeance belongs; and not, without warrant, take the scourge out of his hand into our own. There has been too much of a disposition in some, as it were, to give ministers over as reprobates, being looked upon as wolves in sheep's clothing; which has tended to promote and encourage a spirit of bitterness towards them, and to make it natural to treat them too much as if they knew God hated them. If God's children knew that others were reprobates, it would not be required of them to love them; we may hate those that we know God hates; as it is lawful to hate the devil, and as the saints at the day of judgment will hate the wicked.* Some have been too apt to look for fire from heaven upon particular ministers; and this has naturally excited that disposition to call for it, which Christ rebuked in his disciples at Samaria. For my part, though I believe no sort of men on earth are so exposed to spiritual judgment as wicked ministers, yet I feel no disposition to treat any minister as if I supposed that he was finally rejected of God; for I cannot but hope that there is coming a day of such great grace, a time so appointed for magnifying the riches and sovereignty of divine mercy, beyond what ever was, that a great number of unconverted ministers will obtain mercy. There were no sorts of persons in

* In these expressions our excellent Author is not sufficiently guarded.— Our knowing or not knowing persons to be reprobates, in any sense of that term, is no sufficient standard of obligation to hate or to love them, in the way of benevolence. The obligation to love or to hate is founded on the nature of the object, as good or b d. But here we are liable to err, for want of discriminating between a person and his criminal qualities. Now every criminal object should be regarded by us as being possessed of physical powers; but this existence and these powers, being the product of divine bounty, deserve our benevolent approbation, not our hatred. On the other hand, every criminal object, or agent, chargeable with criminal designs and hateful qualities exclusively his own; and these alone deserve our hatred. In no other sense but this latter can it be truly sid that God hates the workers of iniquity, wicked men, or even the devil. But if so, in no other sense or degree ought we to hate them. Had our Author been scientifically acquainted with that principle which accounts for the true origin of moral evil, he would have seen the impropriety of his statement.-W.

Christ's time that were so guilty, and so hardened, and towards whom Christ manifested such great indignation, as the priests and scribes; and there were no such persecutors of Christ and his disciples as they. And yet in that great out-pouring of the Spirit that began on the day of Pentecost, though it began with the common people, yet in the progress of the work, after a while, "a great company of priests in Jerusalem were obedient to the faith," Acts vi. 7. And Saul, one of the most violent of all the persecuting Pharisees, became afterwards the greatest promoter of the work of God that ever was. I hope we shall yet see in many instances a fulfilment of that in Isa. xxix. 24. They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine."


Nothing has been gained by this practice. The end that some have aimed at in it has not been obtained, nor is ever like to be. Possibly some have openly censured ministers, and encouraged their people's uneasiness under them, in hopes that the uneasiness would be so general, and so great, that unconverted ministers in general would be cast off, and then things would go on happily. But there is no likelihood of it. The devil indeed has obtained his end; this practice has bred a great deal of unhappiness among ministers and people, has spoiled Christians' enjoyment of sabbaths, and made them their most uneasy, uncomfortable and unprofitable days, and has stirred up great contention, and set all in a flame. In one place and another, where there was a glorious work of God's Spirit begun, it has in a great measure knocked all in the head, and their ministers hold their places. Some have aimed at a better end in censuring ministers; they have supposed it to be a likely means to awaken them. Whereas indeed no one thing has had so great a tendency to prevent the awakening of disaf fected ministers in general; and no one thing has actually had such influence to lock up the minds of ministers against any good effect of this great work of God in the land. I have known instances of some who seemed to be much moved by the first appearance of this work, but since have seemed to be greatly deadened by what has appeared of this nature. And, if there be one or two instances of ministers who have been awakened by it, there are ten to one on whom it has had a contrary influence. The worst enemies of this work have been inwardly caused by this practice; they have made a shield of it to defend their consciences, and have been glad that it has been carried to so great a length; at the same time that they have looked upon it, and improved it, as a door opened for them to be more bold in opposing the work in general.

There is no such dreadful danger of natural men being undone by our forbearing thus to censure them, and carrying it towards them as visible Christians. It will be no bloody,

hell-peopling charity, as some seem to suppose, when we only allow them to be worthy of a public charity, on their profession and good external behaviour; any more than Judas was in danger of being deceived, by Christ's teaching him a long time as a disciple, and sending him forth as an apostle. Christ did not then take upon him to act as the judge and searcher of hearts, but only as the head of the visible church. Indeed such a charity as this may be abused by some, as every thing is, and will be, that is in its own nature proper, and of never so good tendency. I say nothing against dealing thoroughly with conscience, by the most convincing and searching dispensation of the word of God. I do not desire that sword should be sheathed, or gently handled by ministers; but let it be used as a two edged sword, to pierce, even to the dividing asunder soul and spirit, joints and marrow; let conscience be dealt with, without any compliments; let ministers handle it in flaming fire, without having any more mercy on it, than the furnace has on those metals that are tried in it. But we should let men's persons alone; let the word of God judge them, but let us not take it upon us till we have a warrant for it.

Some have been ready to censure ministers because they seem, in comparison of some other ministers, to be very cold and lifeless in their ministerial performances. But then it should be considered, that, for aught we know, God may hereafter raise up ministers of so much more excellent and heavenly qualifications, and so much more spiritual and divine in their performances, that there may appear as great a difference between them, and those who now seem the most lively, as there is now between them, and others that are called dead and sapless. And those that are now called lively ministers may appear to their hearers, when they compare them with others who shall excel them, as wretchedly mean, and their performances poor, dead, dry things; and many may be ready to be prejudiced against them, as accounting them good for nothing, and it may be calling them soul-murderers. What a poor figure may we suppose the most lively of us, and those that are most admired by the people, make in the eyes of one of the saints of heaven, any otherwise than as their deadness, deformity, and rottenness is hid by the vail of Christ's righteousness?

Another thing that has been supposed to be sufficient warrant for openly censuring ministers as unconverted, is their opposing this work of God that has lately been carried on in the land. And there can be no doubt with me but that opposition against this work may be such as to render either ministers or people truly scandalous, and expose them to public ecclesiastical censure; and that ministers hereby may

utterly defeat the design of their ministry, (as I observed before,) and so give their people just cause of uneasiness. I should not think that any person had power to oblige me constantly to attend the ministry of one who did from time to time plainly pray and preach against this work, or speak reproachfully of it frequently in his public performances, after all Christian methods had been used for a remedy, and to no purpose. But to determine how far opposing this work is consistent with a state of grace, is, as experience shews, a very difficult thing. Who can tell how far, and for how long time, some persons of good experence in their own souls may proceed, through prejudices they have received from the errors that have been mixed with this work, or through some peculiar disadvantages they are under to behold things in a right view, by reason of the persons they converse with, or their own cold and dead frames? I have seen what abundantly convinces me, that the business is too high for me; I am glad that God has not committed such a difficult affair to me; I can joyfully leave it wholly in his hands, who is infinitely fit for it, without meddling at all with it myself. We may represent it as exceeding dangerous to oppose this work, for this we have good warrant in the word of God; but I know of no necessity we are under to determine whether it be possible for those that are guilty of it to be in a state of grace or no.

God seems so strictly to have forbidden our judging our brethren in the visible church, not only because he knew that we were infinitely too weak, fallible, and blind, to be well capacitated for it, but also because he knew that it was not a work suited to our proud hearts; that it would be setting us vastly too high, and making us too much of lords over our fellow-creatures. Judging our brethren, and passing a condemnatory sentence upon them, seems to carry in it an act of authority, especially to sentence them with respect to that state of their hearts, on which depends their liableness to eternal damnation, This is evident by such interrogations as the following, to hear which from God's mouth, is enough to make us shrink into nothing with shame and confusion, under a sense of our own blindness and worthlessness; Rom. xiv. 4. "Who art thou that judgest another man's servant? to his own master he standeth or falleth." And Jam. iv. 12. "There is one lawgiver that is able to save and to destroy; who art thou that judgest another?" Our wise and merciful shepherd has graciously taken care not to lay in our way such a temptation to pride; he has cut up all such poison out of our pasture; and therefore we should not desire to have it restored. Blessed be his name, that he has not laid a temptation in the way of my pride! I know that, in order to be fit for this business, I must

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