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is the unheeded defects there sometimes are in the experiences of true Christians, connected with those high affections wherein there is much that is truly good. I do not mean that defect or imperfection of degree which is in every holy disposition and exercise in this life, in the best of the saints; but I aim at experiences being especially defective in some particular thing that ought to be in them; which, though it be not an essential defect, or such as in the experiences of hypocrites, which renders them utterly vain, monstrous, and altogether abominable to God, is such as maims and deforms the experience. The essence of truly Christian experiences is not wanting, but that is wanting which is very needful in order to the proper beauty of the image of Christ in such a person's experiences. Things are very much out of a due proportion; there is indeed much of some things, but at the same time there is so little of some other things that should bear a proportion, that the defect very much deforms the Christian, and is truly odious in the sight of God. What I observed before was something too much, something mixed, not belonging to the Christian as sucb; what I speak of now is something not enough, something wanting that does belong to the Christian as such. The one deforms the Christian as a monstrous excrescence; by the other the new creature is maimed, some member in a great measure is wanting, or so small and withering as to be very much out of due proportion. This is another spiritual calamity that the saints are liable to through the great imperfection of grace in this life. Thus the chicken in the egg, in the beginning of its formation, has indeed the rudiments or lineaments of all the parts; yet some few parts are plainly seen, when others are hid, so that without a microscope it appears very monstrous.
When this deficiency and disproportion is great, as sometimes it is in real saints, it is not only a great deformity in itself, but has many ill consequences; it gives the devil great advantage, leaves a door open for corruption, exposes to very deformed and unlovely actions, and issues oftentimes in the great wounding of the soul.
For the better understanding of this matter, we may observe, that God, in the revelation that he has made of himself to the world by Jesus Christ, has taken care to give a proportionable manifestation of two kinds of excellencies or perfections of his nature, viz. those that especially tend to possess us with awe and reverence, and to search and humble us; and those that tend to win, to draw and encourage us. By the one, he appears as an infinitely great, pure, holy and heart-searching judge; by the other, as a gentle and gracious father and a loving friend. By the one, he is a pure, searching and burning flame; by the other, a sweet, refreshing light. These tivo kind of attributes are as it were admirable
tempered together in the revelation of the gospel. There is a proportionable manifestation of justice and mercy, holiness and grace, majesty and gentleness, authority and condescension. God hath thus ordered that his diverse excellencies, as he reveals himself in the face of Jesus Christ, should have a proportionable manifestation, herein providing for our necessities. He knew it to be of great consequence that our apprehensions of these diverse perfections of his nature should be duly proportioned one to another. A defect on the one hand, viz, having a discovery of his love and grace, without a proportionable discovery of his awful majesty, his holy and searching purity, would tend to spiritual pride, carnal confidence and presumption; and a defect on the other hand, viz. having a discovery of his holy majesty, without a proportionable discovery of his grace, tends to unbelief, a sinful fearfulness and spirit of bondage. And therefore herein chiefly consists that deficiency of experiences that I ain now speaking of. The revelation God has made of himself in his word, and the provision made for our spiritual welfare in the gospel, are perfect; but the actual light and communications we have, are many ways exceeding imperfect and maimed. And experience plainly shews, that Christians may have high manifestations in some respects, and yet their circumstances may be unhappy in this regard, that their discoveries are no more general. There is a great difference among Christians in this respect; some have much more general discoveries than others, who are upon many accounts the most amiable Christians. Christians may have experiences that are very high, and yet there may be very much of this deficiency and disproportion. Their high experiences are truly from ihe Spirit of God, but sin comes in by the defect, (as indeed all sin is originally from a defective privative cause,) and in such a case high discoveries, at the same time they that are enjoyed, may be and sometimes are the occasion, or causa sine qua non, of sin. Sin may come in at that back door, the gap that is left open; as spiritual pride often does.
And many times the Spirit of God is quenched by this means, and God punishes the pride and presumption that rises, by bringing such darkness and suffering, such awful consequences and horrid temptations, as are enough to make one's hair stand on end to hear them. Christians therefore should diligently observe their own hearts as to this matter, and should pray to God that he would give them experiences in which one thing may bear a proportion to another, that God may be honoured and their souls edified thereby; and ministers should have an eye to this, in their private dealings with the souls of their people.
chiefly from such a defect of experiences that some things have arisen which have been pretty common among true VOL. u.
Christians of late, though supposed by many to have arisen from a good cause; as particularly talking of divine and heavenly things, and expressing divine joys with laughter or a light behaviour. I believe in many instances such things have arisen from a good cause, as their causa sine qua non. High discoveries and gracious joyful affections have been the occasion of them; but the proper cause has been sin, even that odious defect in their experience, whereby there has been wanting a sense of the awful and holy majesty of God as present with them, and their nothingness and vileness before him, propor. tionable to the sense they have had of God's grace and the love of Christ. And the same is true in many cases of unsuitable boldness; a disposition to speak with authority, intemperate zeal, and many other things that sometimes appear under great religious affections. And sometimes the vehemence of the motion of the animal spirits, under great affections, is owing in considerable measure to experiences being thus partial. have known it in several instances, that persons have been greatly affected with the dying love of Christ, and the consideration of the happiness of the enjoyment of him in heaven, and other things of that nature, and their animal spirits at the same time have been in a great emotion; but in the midst of it they have had such a deep sense of the awful, holy majesty of God, as at once composed them, and quieted animal nature, without diminishing their comfort, but only has made it of a better and more solid nature. When they have had a sense both of the majesty and grace of God, one thing has as it were balanced another, and caused a more happy sedateness and composure of body and mind.
From these things we may learn how to judge of experiences, and to estimate their goodness. Those are not always the best which are attended with the most violent affections, and most vehement motions of the animal spirits, or have the greatest effects on the body. Nor are they always the best, that most dispose persons to abound in talk to others, and to speak in the most vehement manner, though these things often arise from the greatness of spiritual experiences. But those are the most excellent experiences that are qualified as follows: 1. That have the least mixture, or are the most purely spiritual. 2. That are the least deficient and partial, in which the diverse things that appertain to Christian experience are proportionable one to another. And, 3. That are raised to the highest degree. It is no matter how they are raised if they are qualified as before mentioned, the higher the better. Experiences, thus qualified, will be attended with the most amiable behaviour, will bring forth the most solid and sweet fruits, will be the most durable, and will have the greatest effect on the abiding temper of the soul.
If God is pleased to carry on this work, and it should prove to be the dawning of a general revival of the Christian church, it may be expected that the time will come before long, when the experiences of Christians shall be much more generally thus qualified. We must expect green fruits before we have ripe ones. It is probable that hereafter the discoveries which ihe saints shall have of divine things, will be in a much higher degree than yet have been ; but yet shall be so ordered of an infinitely wise and all-sufficient God, that they shall not have so great an effect, in proportion, on the body, and will be less oppressive to nature. The outward manifestations will rather be like those that were in Stephen, when he was full of the Holy Ghost, when “all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.” Their inward fulness of the Spirit of God in his divine, amiable and sweet influences, shall as it were shine forth in an heavenly aspect, and the manner of speech and behaviour.-But,
3. There is another thing concerning the experiences of Christians, of which it is of yet greater importance that we should be aware, than of the preceding, and that is the degenerating of experiences. What I mean is something diverse from the mere decay of experiences, or their gradually vanishing, by persons losing their sense of things, viz. experiences growing by degrees worse and worse in their kind, more and more partial and deficient; in which things are more out of due proportion, and also have more and more of a corrupt mixture; the spiritual part decreases, and the other useless and hurtful parts greatly increase.
This I have seen in very many instances; and great are the mischiefs that have risen through want of being more aware of it.
There is commonly, as I observed before, in high experiences, besides that which is spiritual, a mixture of three things, viz. natural or common affections, workings of the imagination, and a degree of self-righteousness or spiritual pride. Now it often comes to pass, that through persons not distinguishing the wheat from the chaff, and for want of watchfulness and humble jealousy of themselves—and by laying great weight on the natural and imaginary part, yielding to it and indulging it, whereby that part grows and increases, and the spiritual part decreases-the devil sets in, and works in the corrupt part, and cherishes it to his utmost. At length the experiences of some persons, who began well, come to little else but violent motions of carnal affections, with great heats of the imagination, a great degree of enthusiasm, and swelling of spiritual pride, very much like some fruits which bud, blossom and kernel well, but afterwards are blasted with an excess of moisture: so that though the bulk is monstrously great, yet there is little else in it but what is useless and unwholesome. It appears to me very probable, that many of the heresies that have arisen, and sects that have appeared in the Christian world, in one age and another, with wild enthusiastic notions and practices, began at first by this means, that it was such a degenerating of experiences which first gave rise to them, or at least led the way to them.--Nothing in the world so much exposes to this, as an vnheeded spiritual pride and self-confidence, and persons being conceited of their own stock, without an humble, daily, and continual dependence on God. And this very thing seems to be typified of old, by the corrupting of the manna. Some of the children of Israel, because they had gathered a store of manna, trusted in it; there being, as they apprehended, sufficient in the store they had gathered and laid up, without humbly looking to heaven, and stooping to the earth for daily supplies; and the consequence was, that their manna bred worms and stank, Exod. xvi. 20. Pride above all things promotes this degeneracy of experiences, because it grieves and quenches the spirit of the Lamb of God; and so it kills the spiritual part, cherishes the natural part, inflames the carnal affections, and heats the imagination.—The unhappy subject of such a degeneracy, for the most part, is not sensible of his own calamity; but because he finds himself still violently moved, has greater heats of zeal, and more vehement motions or his animal spirits, thinks himself fuller of the Spirit of God than ever. But indeed it is with him, as the apostle says of the Galatians, Gal. iii. 3. “Having begun in the spirit, they are made perfect by the flesh."
By the mixture there is of common affection with love to God, the love of true Christians is liable to degenerate, and to be more and more built on a supposition of being his high and peculiar favourites, and less and less on an apprehension of the excellency of God's nature as he is in himself. So the joy of Christians, by reason of the mixture there is with spiritual joy, is liable to degenerate, and to become little else but joy in self, joy in a person's own supposed eminency, and distinction from others in the favour of God. So zeal, that at first might be in great part spiritual, yet, in a long continuance of opposition and controversy, may degenerate more and more into human and proud passion, and may come to bitterness, and even a degree of hatred. And so love to the brethren may by degrees come to little else but fondness, and zeal for a party; yea, through a mixture of a natural love to the opposite sex, may degenerate more and more, till it issues in that which is criminal and gross. And I leave it with those who are better acquainted with ecclesiastical history, to inquire whether such a degeneracy of