SECT. IV.
Some particular errors that have risen from several of the preceding causes—Censuring others.
In some cases perhaps they have chiefly owing to one, and in others to another, and in others to the influence of several, or all conjunctly. And here the first thing I would take notice of is, censuring professing Christians of good standing in the visible church, as unconverted. I need not repeat what I have elsewhere said to show this to be against the plain, frequent, and strict prohibitions of the word of God. It is the worst disease that has attended this work, most contrary to the spirit and rules of Christianity, and of the worst consequences.—There is a most unhappy tincture that the minds of many, both ministers and people, have received that way. The manner of many has been, when they first enter into conversation with any person that seems to make any pretences to religion, to fix a judgment of him, from his manner of talking of religious things, whether he be converted, or experimentally acquainted with vital piety, or not; and then to treat him accordingly, and freely to express their thoughts of him to others, especially those of whom they have a good opinion, as true Christians, and accepted as brethren and companions in Christ. Or if they do not declare their minds expressly, yet by their manner of speaking of them, at least to their friends, they will show plainly what their thoughts are. So, when they have heard any minister pray or preach, their first work has been to observe him on a design of discerning him, whether he be a converted man or no; whether he prays like one that feels the saving power of God's Spirit in his heart, and whether he preaches like one that knows what he says. It has been so much the way in 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 show 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 shows. 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 to 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 and 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 sheeps' 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.1 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 judgments 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 sort of persons in 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 outpouring 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 awhile, "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 encourage 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 on 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 disaffected 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 treating him a long time as a disciple, and sending him forth as an apostle. Christ did not then take it 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 used as a two-edged sword, to pierce, even to the dividing asunder soul and spirit, joints and marrow; 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 use 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 ought 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 veil 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 shows, a very difficult thing; who can tell how far, and for how long time, some persons of good experience 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, no 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 James 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 such a temptation in the way of my pride! I know that, in order to be fit for this business, I must not only be vastly more knowing, but more humble than I am.—Though I believe some of God's own children have of late been very guilty in this matter, yet, by what is said of it in the Scripture, it appears to me very likely, that God will awfully rebuke that practice. May it in sovereign and infinite mercy be prevented, by the deep and open humiliation of those that have openly practised it!
As this practice ought to be avoided, so should all such open, visible marks of distinction and separation that imply it, (as particularly, distinguishing such as we have judged to be in a converted state with the compellations of brother or sister,) any further than there is a visible ecclesiastical distinction. In those places where it is the manner to receive such, and such only, to the communion of the visible church, as recommend themselves by giving a satisfying account of their inward experiences, there Christians may openly distinguish such persons, in their speech and ordinary behaviour, with a visible separation, without being inconsistent with themselves. I do not now pretend to meddle with that controversy, whether such an account of experience be requisite to church-fellowship. But certainly, to admit persons to communion with us as brethren in the visible church, and then visibly to reject them, and to make an open distinction between them and others, by different names or appellations, is to be inconsistent with ourselves. It is to make a visible church within a visible church, and visibly to divide between sheep and goats, setting one on the right hand, and the other on the left.—This bitter root of censoriousness must be totally rooted out, as we would prepare the way of the Lord. It has nourished and upheld many other things contrary to the humility, meekness, and love of the gospel. The minds of many have received an unhappy turn, with their religion; there is a certain point or sharpness, a disposition to a kind of warmth, that does not savour of that meek, lamb-like, sweet disposition that becomes Christians. Many have now been so long habituated to it, that they do not know how to get out of it; but we must get out of it; the point and sharpness must be blunted, and we must learn another way of manifesting our zeal for God.
Some have a way of reflecting on others, and censuring them in open prayer; which, though it has a fair show of love, is indeed the boldest way of reproaching others imaginable; because there is implied in it an appeal to the most high God, concerning the truth of their censures and reflections.—And some have a way of joining a sort of imprecations with their petitions for others, though but conditional ones, that appear to me wholly needless and improper. They pray that others may either be converted or removed. I never heard nor read of any such thing practised in the church of God till now, unless it be with respect to some of the most visibly and notoriously abandoned enemies of the church of God. This is a sort of cursing men in our prayers, adding a curse with our blessing; whereas the rule is, Bless, and curse not. To pray that God would kill another, is to curse him as Elisha cursed the children who came out of Bethel. And the case must be very great and extraordinary indeed to warrant it, unless we were prophets, and did not speak our own words, but words indited by the immediate inspiration of the Spirit of God. It is pleaded, that if God has no design of converting others, it is best for them and others, that they should be immediately taken away and sent to hell before they have contracted more guilt. To which I would say, that so it was best for those children who met Elisha, seeing God had no design of converting them, to die immediately, as they did; but yet Elisha's imprecating that sudden death upon them, was cursing them; and therefore would not have been lawful for one who did not speak in the name of the Lord as a prophet.—And then, if we give way to such things as these, where shall we stop? A child that suspects he has an unconverted father and mother, may pray openly that his father and mother may either be converted, or taken away and sent to hell now quickly, before their guilt is greater. For unconverted parents are as likely to poison the souls of their family in their manner of training them up, as unconverted ministers are to poison their people. And so it might come to be a common thing all over the country, for children to pray after this manner concerning their parents, brethren and sisters concerning one another, husbands concerning their wives, and wives concerning their husbands; and so for persons to pray concerning all their unconverted friends and neighbours. And not only so, but we may also pray concerning all those saints who are not lively Christians, that they may either be enlivened or taken away; if that be true which is often said by some at this day, that these cold dead saints do more hurt than natural men, and lead more souls to hell, and that it would be well for mankind if they were all dead.
How needless are such petitions or imprecations as these! What benefit is there of them? Is it not sufficient for us to pray that God would provide for his church and the good of souls, take care of his own flock, and give it needful means and advantages for its spiritual prosperity? Does God need to be directed by us in what way he shall do it? What need we ask of God to do it by killing such and such persons, if he do not convert them? unless we delight in the thoughts of God's answering us in such terrible ways, and with such awful manifestations of his wrath to our fellow-creatures.—And why do not ministers direct sinners to pray for themselves, that God would either convert them or kill them, and send them to hell now, before their guilt is greater? In this way we should lead persons in the next place to self-murder; for many probably would soon begin to think, that what they may pray for, they may seek by the use of means.
Some, with whom I have discoursed about this way of praying, have said, That the Spirit of God, as it were, forces out such words from their mouths, when otherwise they should not dare to utter them. But such kind of impulse does not look like the influence of the Spirit of God. The Spirit of God indeed sometimes strongly inclines men to utter words; not by putting expressions into the mouth, and urging to utter them, but by filling the heart with a sense of divine things, and holy affections, whence the mouth speaks. That other way of being urged to use certain expressions, by an unaccountable force, is very probably from the influence of the devil.
SECT. V.
Of errors connected with lay-exhorting.
Another thing, in the management of which there has been much error and misconduct, is lay-exhorting; about which there has been abundance of disputing, jangling, and contention. In the midst of these disputes, I suppose that all are agreed as to these two things, viz. 1. That all exhorting one another by lay-men is not unlawful or improper; but, on the contrary, that such exhorting is a Christian duty. And, 2. I suppose also, all will allow that there is some kind or way of exhorting and teaching which belongs only to the office of teachers. All will allow that God has appointed such an office as that of teachers in the christian church, and therefore doubtless will allow that something or other is proper and peculiar to that office, or some business of teaching that does not belong as much to others as to them. If there be any way of teaching that is peculiar to that office, then for others to take that upon them, is to invade the office of a minister; which doubtless is very sinful, and is often so represented in Scripture. But the great difficulty is to settle the bounds, and to tell exactly how far lay-men may go, and when they exceed their limits; which is a matter of so much difficulty, that I do not wonder if many in their zeal have transgressed. The two ways of teaching and exhorting, the one of which ought ordinarily to be left to ministers, and the other of which may and ought to be practised by the people, may be expressed by those two name of preaching, and exhorting in way of christian conversation. But then a great deal of difficulty and controversy arises to determine what is preaching, and what is christian conversation. However, I will humbly offer my thoughts concerning this subject of lay-exhorting, as follows.
I. The common people, in exhorting one another, ought not to clothe themselves with the like authority with that which is proper for ministers. There is a certain authority that ministers have and should exercise in teaching, as well as in governing the flock. Teaching is spoken of in Scripture as an act of authority, 1 Tim. ii. 12. In order to a man's preaching, special authority must be committed to him, "How shall they preach, except they be sent?" Ministers in this work of teaching and exhorting are clothed with authority, as Christ's messengers, Mal. ii. 7. as representing him, and so speaking in his name, and in his stead, 2 Cor. v. 18-20. And it seems to be the most honourable thing that belongs to the office of a minister of the gospel, that to him is committed the word of reconciliation, and that he has power to preach the gospel, as Christ's messenger, and speaking in his name. The apostle seems to speak of it as such, 1 Cor. i. 16, 17. Ministers therefore, in the exercise of this power, may clothe themselves with authority in speaking, or may teach others in an authoritative manner, "These things speak and exhort, and rebuke with all authority; Let no man despise thee." But the common people, in exhorting one another, ought not thus to exhort in an authoritative manner. There is a great deal of difference between teaching as a father amongst a company of children, and counselling in a brotherly way, as the children may kindly counsel and admonish one another. Those that are mere brethren ought not to assume authority in exhorting, though one may be better, and have more experience, than another. Lay-men ought not to exhort as though they were the ambassadors or messengers of Christ, as ministers do; nor should they exhort, warn, and charge in his name, according to the ordinary import of such an expression, when applied to teaching.—Indeed in one sense, a Christian ought to do every thing he does in religion in the name of Christ, i.e. he ought to act in a dependence on him as his head and mediator, and do all for his glory. But the expression, as it is usually understood, when applied to teaching or exhorting, is speaking in Christ's stead, and as having a message from him.
Persons may clothe themselves with authority in speaking, either by the authoritative words they make use of, or in the manner and authoritative air of their speaking. Though some may think that this latter is a matter of indifference, or at least of small importance, yet there is indeed a great deal in it; a person may go much out of his place, and be guilty of a great degree of assuming, in the manner of his speaking those words, which, as they might be spoken, might be proper for him.—The same words, spoken in a different manner, may express what is very diverse. Doubtless there may be as much hurt in the manner of a person's speaking, as there may in his looks; but the wise man tells us, that "an high look is an abomination to the Lord," Prov. xxi. 4. Again, a man may clothe himself with authority, in the circumstances under which he speaks; as for instance, if he sets himself up as a public teacher. Here I would have it observed, that I do not suppose that a person is guilty of this, merely because he speaks in the hearing of many. Persons may speak only in a conversation, and yet speak in the hearing of a great number, as they often do in their common conversation about temporal things, at feasts and entertainments, where women as well as others converse freely together, in the hearing it may be of a great number, and yet without offence. And if their conversation on such occasions should turn on spiritual things, and they should speak as freely and openly, I do not see why it would not be as harmless. Nor do I think, that besides a great number being present, persons speaking with a very earnest and loud voice, is for them to set up themselves as public teachers, if they do it from no contrivance or premeditated design, or as purposely directing themselves to a congregation or multitude. But persons speaking in conversation, or when all freely converse one with another—directing themselves to none but those that are near them, and fall in their way—in that earnest and pathetic manner, to which the subject naturally leads, and as it were constrains them: I say, that for persons to do such, though many happen to hear them, does not appear to me to be setting themselves up as public teachers. Yea, suppose all this happens to hear them, does not appear to me to be setting themselves up as public teachers. Yea, suppose all this happens to be in a meeting-house; I do not think that this much alters the case, provided the solemnity of public service and divine ordinances be over; and provided also that they speak in no authoritative way, but in an humble manner, becoming their degree and station, though they speak very earnestly and pathetically.—Indeed modesty might in ordinary cases restrain some persons (as women and those that are young) from so much as speaking when a great number are present, at least, when some of those present are much their superiors, unless they are spoken to. And yet, the case may be so extraordinary as fully to warrant it. If something very extraordinary happens to persons, or if they are in extraordinary circumstances; as if a person be struck with lightening in the midst of a great company, or if he lies a-dying, it appears to none any violation of modesty for him to speak freely before those that are much his superiors. I have seen some women and children in such circumstances, on religious accounts, that it has appeared to me no more a transgressing the laws of humility and modesty for them to speak freely, let who will be present, than if they were in danger of dying.
But then may a man be said to set up himself as a public teacher, when in a set speech, of design, he directs himself to a multitude, as looking that they should compose themselves to attend to what he has to say. And much more when this is a contrived and premeditated thing, without any thing like a constraint by an extraordinary sense or affection; and more still, when meetings are appointed on purpose to hear lay-persons exhort, and they take it as their business to be speakers, while they expect that others should come, and compose themselves and attend as hearers. When private Christians take it upon them in private meetings to act as the masters or presidents of the assembly, and accordingly from time to time to teach and exhort the rest, this has the appearance of authoritative teaching.
When private Christians, who are no more then mere brethren, exhort and admonish one another, it ought to be in an humble manner, rather by way of entreaty, than with authority; and the more, according as the station of persons is lower. Thus it becomes women, and those that are young, ordinarily to be at a greater distance from any appearance or authority in speaking than others. Thus much at least is evident by 1 Tim. ii. 9, 11, 12. That lay-persons ought not to exhort one another as clothed with authority, is a general rule; but it cannot justly be supposed to extend to heads of families in their own families. Every christian family is a little church, and the heads of it are its authoritative teachers and governors. Nor can it extend to schoolmasters among their scholars; and some other cases might perhaps be mentioned, that ordinary discretion will distinguish, where a man's circumstances do properly clothe him with authority, and render it fit and suitable for him to counsel and admonish others in an authoritative manner.
II. No man but a minister duly appointed to that sacred calling, ought to follow teaching and exhorting as a calling, or so as to neglect that which is his proper calling. Having the office of a teacher in the church of God implies two things: 1. A being invested with the authority of a teacher; and 2. A being called to the business of a teacher, to make it the business of his life. Therefore that man who is not a minister, taking either of these upon him, invades the office of a minister. Concerning assuming the authority of a minister I have spoken already. But if a lay-man do not assume authority in his teaching, yet if he forsakes his proper calling, or doth so at least in a great measure, and spends his time in going about from house to house to counsel and exhort, he goes beyond his line, and violates christian rules. Those that have the office of teachers or exhorters, have it for their calling, and should make it their business, as a business proper to their office; and none should make it their business but such, Rom. xii. 3-8. "For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the proportion of faith. For as we have many members in one body, and all members have not the same office; so we being many, are one body in Christ.—He that teacheth let him wait on teaching, or he that exhorteth, on exhortation." 1 Cor. xii. 29. "Are all apostles? are all prophets? are all teachers?" 1 Cor. vii. 20. "Let every man abide in the same calling wherein he was called." 1 Thess. iv. 11. "And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you."
It will be a very dangerous thing for lay-men, in either of these respects, to invade the office of minister. If this be common among us, we shall be in danger of having a stop put to the work of God, of the ark turning aside from us, before it comes to mount Zion, and of God making a breach upon us; as of old there was an unhappy stop put to the joy of the congregation of Israel, in bringing up the ark of God, because others carried it besides the Levites. And therefore David, when the error was found out, says, "None ought to carry the ark of God, but the Levites only; for them hath the Lord chosen to carry the ark of God, and to minister unto him for ever." And because one presumed to touch the ark who was not of the sons of Aaron, therefore the Lord made a breach upon them, and covered their day of rejoicing with a cloud in his anger."—Before I dismiss this head of lay-exhorting, I would take notice of three things relating to it, upon which there ought to be a restraint.
1. Speaking in the time of the solemn worship of God; as public prayer, singing, or preaching, or administration of the sacrament of the holy supper, or any duty of social worship. This should not be allowed. I know it will be said, that in some cases, when persons are exceedingly affected, they cannot help it; and I believe so too; but then I also believe, and know by experience, that there are several things which contribute to that inability, besides merely and absolutely the sense of divine things upon their hearts. Custom and example, or the thing being allowed, have such an influence, that they actually help to make it impossible for persons under strong affections to avoid speaking. If it was disallowed, and persons at the time that they were thus disposed to break out, had this apprehension, that it would be very unbecoming for them so to do, it would contribute to their ability to avoid it Their inability arises from their strong and vehement disposition; and, so far as that disposition is from a good principle, it would be weakened by this thought, viz. "What I am going to do, will be for the dishonour of Christ and religion." And so the inward vehemence, that pushed them forward to speak, would fall, and they would be enabled to avoid it. This experience confirms.
2. There ought to be a moderate restraint on the loudness of person's talking under high affections; for, if there be not, it will grow natural and unavoidable for persons to be louder and louder, without any increase of their inward sense; till it becomes natural to them, at last, to scream and halloo to almost every one they see in the streets, when they are much affected. But this is certainly very improper, and what has no tendency to promote religion. The man Christ Jesus, when he was upon earth, had doubtless as great a sense of the infinite greatness and importance of eternal things, and the worth of souls, as any have now; but there is not the least appearance in his history, of his taking any such course, or manner of exhorting others.
3. There should also be some restraint on the abundance of talk, under strong affections; for, if persons give themselves an unbounded liberty to talk just so much as they feel an inclination to, they will increase and abound more and more in talk, beyond the proportion of their sense or affection; till at length it will become ineffectual on those that hear them, and, by the commonness of their abundant talk, they will defeat their own end.