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IN NEW ENGLAND, And The Way In Which It Ought To Be Acknowledged And Promoted, Humbly Offered To The Public, IN A TREATISE ON THAT SUBJECT. Isaiah 40:3 — Prepare yet the way of the Lord, make straight in the desert a high-way for our God.

THE PREFACE.

IN the ensuing, treatise I condemn ministers assuming, or taking too much upon them, and appearing as though they supposed that they were the persons to whom it especially belonged to dictate, direct, and determine; but perhaps shall he thought to be very guilty of it myself. And some, when they read this treatise, may be ready to say, that while I condemn this in others, I have the monopoly of it.

I confess that I have taken a great deal of liberty freely to express my thoughts concerning almost every thing appertaining to the wonderful work of God that has of late been carried on in the land and to declare what has appeared to me to be the mind of God concerning the duty and obligations of all sorts of persons, and even those that are my superiors and fathers, ministers of the gospel, and civil rulers. But yet I hope the liberty I have taken is not greater than can be justified.

In a free nation, such liberty of the press is allowed, that every author takes leave without offend, freely to speak his opinion concerning the management of public affairs, and the duty of the legislature, and those that are at the head of the administration, though vastly his superiors. As at this day, private subjects offer their sentiments to the public, from the press, concerning the management of the war with Spain: freely declaring what they think to be the duty of the parliament, and the principal ministers of state, etc. We in New England are now ended in a more important war.

And I am sure, if we consider the sad jangling and confusion that has attended it, we shall confess that it is highly requisite somebody should speak his mind, concerning the way in which it ought to be managed. Not only a few of the many particulars, which are the matter of strife, should he debated, on the one side and the other, in pamphlets (as has of late been done, with heat and fierceness enough) — which do not tend to bring the contention in general to an end, but rather to inflame it, and increase the uproar — but something should be published to bring the affair in general, and the many things that attend it, which are the subject of debate, under a particular consideration. And certainly it is high time that this was done. If private persons may speak their minds without arrogance; much more may a minister of the kingdom of Christ speak freely about things of this nature, which do so nearly concern the interest of the kingdom of his Lord and Master, at so important a juncture. If some elder minister had undertaken this, I acknowledge it would have been more proper, but I have heard of no such thing like to be done. I hope therefore I shall be excused for undertaking such a work. I think that nothing I have said can justly be interpreted, as though I would impose my thoughts upon any, or did not suppose that others have equal right to think for themselves. We are not accountable one to another for our thoughts, but we must all give an account to Him who searches our hearts, and has doubtless his eye especially upon us at such an extraordinary season as this. If I have well confirmed my opinion concerning this work, and the way in which it should be acknowledged and promoted, with Scripture and reason, I hope those who read it will receive it as a manifestation of the mind and will of God. If others would hold forth further light to me in any of these particulars, I hope I should thankfully receive it. I think I have been made in some measure sensible, and much more of late than formerly, of my need of more wisdom than I have. I make it my rule to lay hold of light and embrace it, wherever I see it, though held forth by a child or an enemy. If I have assumed too much in the following discourse, and have spoken in a manner that savors of a spirit of pride, no wonder that others can better discern it than I myself. If it be so, I ask pardon, and beg the prayers of every christian reader, that I may have more light, humility, and zeal, and that I may be favored with such measures of the divine Spirit, as a minister of the gospel stands in need of, at such an extraordinary season.

PART 1. Showing That The Extraordinary Work Which Has Of Late Been Going On In This Land, Is A Glorious Work Of God. THE error of those who have had ill thoughts of the great religious operation on the minds of men, which has been carried on of late in New England, (so far as the around of such an error has been in the understanding, and not in the disposition,) seems fundamentally to lie in three things: First, in judging of this work a priori. Secondly, In not taking the Holy Scriptures as a whole rule whereby to judge of such operations. Thirdly, In not justly separating and distinguishing the good from the bad.

SECTION 1. We should not judge of this work by the supposed causes, but by to effects. THEY have greatly erred in the way in which they have gone about to try this work, whether it be a work of the Spirit of God or no, viz. in judging of it ‘a priori’; from the way that it begat, the instruments that have been employed, the means that have been used, and the methods that have been taken and succeeded, in carrying it on. Whereas if we duly consider the matter, it will evidently appear that such a work is not to be judged of a priori, but a posterior. We are to observe the effect wrought and if, upon examination of that, it be found to be agreeable to the word of God, we are bound to rest in it as God’s work; and shall be like to be rebuked for our arrogance, if we refuse to do so till God shall explain to us how he has brought this effect to pass, or why he has made use of such and such means in doing it. These texts are enough to cause us, with trembling, to forbear such a way of proceeding in judging of a work of God’s Spirit: Isaiah 40:13,14. “Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding?” “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth.” ( John 3:8) We hear the sound, we perceive the effect, and from thence we judge that the wind does indeed blow, without waiting, before we pass this judgment, first to be satisfied what should be the cause of the wind’s blowing from such a part of the heavens, and how it should come to pass that it should blow in such a manner, at such a time. To judge a priori, is a wrong way of judging of any of the works of God. We are not to resolve that we will first be satisfied how God brought this or the other effect to pass, and why he hath made it thus, or why it has pleased him to take such a course, and to use such and such means, before we will acknowledge his work, and give him the glory of it. This is too much for the clay to take upon it with respect to the potter. “God gives not account of his matters: His Judgments are a great deep: He hath his way in the sea, and his path in the great waters, and his footsteps are not known; and who shall teach God knowledge or enjoin him his way, or say unto him, What dost thou? We know not what is the way of the Spirit, nor how the bones do grow in the womb of her that is with child; even so we know not the works of God who maketh all. “No wonder therefore if those that go this forbidden way to work, in judging of the present wonderful operation, are perplexed and confounded. We ought to take heed that we do not expose ourselves to the calamity of those who pried into the ark of God, when God mercifully returned it to Israel, after it had departed from them.

Indeed God has not taken that course, nor made use of those means, to begin and carry on this great work, which men in their wisdom would have thought most advisable, if he had asked their counsel; but quite the contrary.

But it to me that the great God has wrought like himself, in the manner of his carrying on this work, so as very much to show his own glory, exalt his own sovereignty, power, and all-sufficiency. He has poured contempt on all that human strength, wisdom, prudence, and sufficiency which men have been wont to trust, and to glory in; so as greatly to cross, rebuke, and chastise the pride and other corruption of men; “And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low and the Lord alone shall be exalted in that day.” ( Isaiah 2:17) God doth thus, in intermingling in his providence so many stumblingblocks with this work: in suffering so much of human weakness and infirmity to appear; and in ordering so many things that are mysterious to men’s wisdom: in pouring out his Spirit chiefly on the common people, and bestowing his greatest and highest favors upon them, admitting them nearer to himself than the great, the honorable, the rich, and the learned; agreeable to that prophecy, “The Lord also shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitants of Jerusalem, do not magnify themselves against Judah.” ( Zechariah 12:7) Those who dwelt in the tents of Judah were the common people, who dwelt in the country, and were of inferior rank. The inhabitants of Jerusalem were their citizens, their men of wealth and figure, and Jerusalem also was the chief place of the habitation or resort of their priests and Levites, and their officers and judges, there sat the great Sanhedrin. The house of David was the highest rank of all, the royal family, and the great men about the king. — It is evident by the context, that this prophecy has respect to something further than saving the people out of the Babaylonish captivity.

God in this work has begun at the lower end, and he has made use of the weak and foolish things of the world to carry it on. Some of the minister chiefly employed, have been mere babes in age and standing, and some of them not so high in reputation among their brethren as many others, and God has suffered their infirmities to appear in the sight of others, so as much to displease them, and at the same time it has pleased God greatly to succeed them, while he has not so succeeded others who are generally reputed vastly their superiors. Yea, there is reason to think that it has pleased God to make use of the infirmities of some, particularly their imprudent zeal, and censorious spirit, to chastise the deadness, negligence, earthly-mindedness, and vanity found among ministers in the late times of declension and deadness, wherein wise virgins and foolish, ministers and people, have sunk into a deep sleep. These things in ministers of the gospel, that go forth as the ambassadors of Christ, and have the care of immortal souls, are extremely abominable to God; vastly more hatedly in his sight than all the imprudence and intemperate heats, wildness and distraction (as some call it) of these zealous preachers. A supine carelessness, and a vain, carnal, worldly spirit in a minister of the gospel, is the worst madness and distraction in the sight of God. God may also make use at this day of the unchristian censoriousness of some preaches, the more to humble and purify some of his own children and true servants that have been wrongfully censured, to fit them for more eminent service and future honor.

SECTION We should judge by the rule of Scripture. ANOTHER foundation-error of those who do not acknowledge the divinity of this work is, not taking the Holy Scriptures as whole, and in itself a sufficient rule to judge of such things by. They who have one certain consistent rule to judge by, are like to come to some clear determination: but they who have half a dozen different rules, instead of justly and clearly determining, do but perplex and darken themselves and others. They who would learn the true measure of any thing, and will have many different measures to try it by, have a task that they will not accomplish. — Those of whom I am speaking will indeed make some use of Scripture, so far as they think it serves their turn, but do not make use of it alone as a rule sufficient by itself, but make as much and a great deal more use of other things, diverse and wide from it, by which to judge of this work. For, I. Some make philosophy, instead of the Holy Scriptures, their rule of Judging of the work; particularly the philosophical notions they entertain of the nature of the soul, its faculties and affections. Some are ready to say, “There is but little sober solid religion in this work, it is little else but flash and noise. Religion now all runs out into transports and high flights of the passions, and affections.” In their philosophy, the affections of the soul are something diverse from the will, and not appertaining to the noblest part of the soul. They are ranked among the meanest principles that belong to men as partaking of animal nature, and what he has in common with the brute creation, rather than any thing whereby he is conformed to angels and pure spirits. And though they acknowledge that a good use may be made of the affections in religion, yet they suppose that the substantial part of religion does not consist in them, but that they are something adventitious and accidental in Christianity.

But these gentlemen, I cannot but think, labor under great mistakes both in their philosophy and divinity. It is true; distinction must be made in the affections or passions. There is a great deal of difference in high and raised affections, which must be distinguished by the skill of the observerse Some are much more solid than others. There are many exercises of the affections that are very fleshy, end little to be depended on; and oftentimes a great deal appertains to them, or rather is the effect of them, that has its seat in animal nature, and is very much owing to the constitution and frame of the body, and that which sometimes more especially obtains the name of passion, is nothing solid or substantial. But it is false philosophy to suppose this to be the case with all exercises of affection; in the soul, or with all great and high affections; and false divinity to suppose that religious affections do not appertain to the substance and essence of Christianity. On the contrary, it seems to me that the very life and soul of all true religion consists in them.

I humbly conceive that the affections of the soul are not properly distinguished from the will, as though they were two faculties. All acts of the affections are in some sense acts of the will, and all the acts of the will are acts of the affections. All exercises of the will are, in some degree or other, exercises of the soul’s appetition or aversion, or which is the same thing, of its love or hatred. The soul wills one thing rather than another, or chooses one thing rather than another, no otherwise than as it loves one thing more than another; but love and hatred are affections of the soul.

Therefore all acts of the will are truly acts the affections, though the exercises of the will do not obtain the name of passions, unless the will, either in its aversion or opposition, be exercised in a high degree, or in n vigorous and lively manner. — All will allow that true virtue or holiness has its seat chiefly in the heart, rather than in the head. It therefore follows, from what has been said already, that it consists chiefly in holy affections.

The thinks of religion take place in men’s hearts, no further shall they are affected with them. The informing of the understanding is all vain, any farther than it affects the heart, or, which is the same thing, has influence on the affections.

Those gentlemen, who make light of these raised affections in religion, will doubtless allow that true religion and holiness, as it has its seat in the heart, is capable of very high degrees, and high exercises in the soul. For instance; they will probably allow, that the holiness of the heart or will is capable of being raised to a hundred times as great a degree of strength as it is in the most eminent saint on earth, or to be excreted in a hundred times so vigorous exercises of the heart; and yet be true religion or holiness still.

Now therefore I would ask them, by what name they will call these high and vigorous exercises of the will or heart? Are they not high affections?

What can they consist in, but in high acts of love; strong and vigorous exercises of benevolence and complacence; high, exalting, and admiring thoughts of God and his perfections; strong desires after God, etc.? — And now, what are we come to but high and raised affections? yea, those very affections that before they objected against, as worthy of little regard?

All will allow that there is nothing but solid religion in heaven; but there, holiness is raised to an exceeding great height, to strong, high, exalted exercises of heart. Now, what other strong and high exercises of the heart, or of holiness as it has its seat in their hearts, can we devise for them, but holy affections, high degrees of actings of love to God, rejoicing in God, admiration of God, etc.? — Therefore these things in the saints and angels in heaven are not to be despised and cashiered by the name of great heats and transports of the passions. — And it will doubtless be yet further allowed, that the more eminent the saints are on earth, the stronger their grace, and the higher its exercises are, the more they are like the saints in heaven, i.e. (by what has been just now observed,) the more they have of high or raised affections in religion.

Though there are false affections in religion, and in some respects raised high; yet undoubtedly there are also true, holy, and solid affections; and the higher these are raised, the better. And, when they are raised to an exceeding great height, they are not to be suspected merely because of their degree, but on the contrary to be esteemed. Charity, or divine love, is in Scripture represented as the sum of all the religion of the heart, but this is only a holy affection. And therefore, in proportion as this is firmly fixed in the soul, and raised to a great height, the more eminent a person is in holiness. Divine love or charity is represented as the sum of all the religion of heaven, and that wherein mainly the religion of the church in its more perfect state on earth shall consist, when knowledge, and tongues, and prophesyings shall cease; and therefore the higher this holy affection is raised in the church of God, or in a gracious soul, the more excellent and perfect is the state of the church, or a particular soul.

If we take the Scriptures for our rule, then the greater and higher our exercises of love to God, delight and complacency in him, desires and longings after him, delight in his children, love to mankind, brokenness of heart, abhorrence of sin, and self-abhorrence for it; the more we have of the peace of God which passeth all understanding and joy in the Holy Ghost, unspeakable and full of glory the higher our admiring thoughts of God, exulting and glorying in him; so much the higher is Christ’s religion, or that virtue which he and his apostles taught, raised in the soul.

It is a stumbling to some, that religious affections should seem to be so powerful, or that they should be so violent, (as they express it,) in some persons. They are therefore ready to doubt whether it can be the Spirit of God; or, whether this vehemence be not rather a sign of the operation of an evil spirit. But why should such a doubt arise? What is represented in Scripture as more powerful in its effects than the Spirit of God? Which is therefore called “the power of the Highest,” Luke 1:35. and its saving effect in the soul is called “the power of godliness.” So we read of the “demonstration of the Spirit and of power,” 1 Corinthians 2:4. And it is said to operate in the minds of men with the “exceeding greatness of divine power,” and “according to the working of God’s mighty power,” Ephesians 1:19. So we read of “the effectual working of his power,” Ephesians 3:7. “the power that worketh in Christians,” 5:20. the glorious power of God in the operations of the Spirit, Colossians 1:11. and the work of faith, wrought with power, 2 Thessalonians 1:11. In Timothy 1:7. the Spirit of God is called “the Spirit of power, and of love, and of a sound mind.” — So the Spirit is represented by a mighty wind, and by fire, things most powerful in their operation.

II. Many are guilty of not taking the Holy Scriptures as a sufficient and whole rule, whereby to judge of this work. They judge by those things, which the Scripture does not give as any signs or marks whereby to judge one way or the other, viz. the effects that religious exercises and affections of mind have upon the body. Scripture rules respect the state of the mind, moral conduct, and voluntary behavior, and not the physical state of the body. The design of the Scripture is to teach us divinity, and not physic and anatomy. Ministers are made the watchmen of men’s soul), and not their bodies; and therefore the great rule which God has committed into their hands, is to make them divines, and not physicians. — Christ knew what instructions and rules his church would stand in need of, better than we do; and, if he had seen it needful in order to the church’s safety, he doubtless would have given to ministers rules for judging of bodily effects. He would have told them how the pulse should beat under such and such religious exercises of mind; when men should look pale, and when they should shed tears; when they should tremble, and whether or no they should ever be faint or cry out; or whether the body should ever be put into convulsions.

He probably would have put some book into their hands, that should have tended to make them excellent anatomists and physicians. But he has not done it, because be did not see it to be needful. — He judged, that if ministers thoroughly did their duty as watchmen and overseers of the state and frame of men’s souls, and of their voluntary conduct, according to the rules he had given, his church would be well provided for as to its safety in these matters. And therefore those ministers of Christ, and overseers of souls, who are full of concern about the involuntary motions of the fluids and solids of men’s bodies, and who from thence are full of doubts and suspicions of the cause — when nothing appears but that the state and frame of their minds, and their voluntary behavior, is good, and agreeable to God’s word — go out of the place that Christ has set them in, and leave their proper business, as much as if they should undertake to tell who are under the influence of the Spirit by their looks, or their gait. I cannot see which way we are in danger, or how the devil is like to get any notable advantage against us, if we do but thoroughly do our duty with respect to those two things, viz. the state of persons’ minds, and them moral conduct; seeing to it that they be maintained in an agreeableness to the rules that Christ has given us. If things are but kept right in these respects our fears and suspicions arising from extraordinary bodily effects seem wholly groundless.

The most specious thing alleged against these extraordinary effects on the body, is, that the body is impaired, and that it is hard to think that God, in the merciful influences of his Spirit on men, would wound their bodies, and impair their health. But if it were in multiplied instances (which I do not suppose it is) that persons received a lasting wound to their health by extraordinary religious impressions made upon their minds, yet it is too much for us to determine that God shall never bring an outward calamity, in bestowing a vastly greater spiritual and eternal good. Jacob in doing his duty in wrestling with God for the blessing, and even at the same time that he received the blessing from God, suffered a great outward calamity from his hand. God gave him the blessing but sent him away halting on his thigh, and he went lame all his life after. And yet this is not mentioned as if it were any diminution of the great mercy of God to him, when God blessed him and he received his name Israel, because as a prince he had power with God, and had prevailed.

But, say some, The operations of the Spirit of God are of a benign nature; nothing is of a more kind influence on human nature than the merciful breathings of God’s own Spirit. But it has been generally supposed and allowed in the church of God, till now, that there is such a thing as being sick of love to Christ, or having the bodily strength weakened by strong and vigorous exercises of love to him. And however kind to human nature the influences of the Spirit of God are, yet nobody doubts but that divine and eternal things, as they may be discovered, would overpower the nature of man in its present weak state; and that therefore the body, in its present weakness, is not fitted for the views, and pleasures, and employments of heaven. Were God to discover but a little of that which is seen by saints and angels in heaven, our frail natures would sink under it. Let us rationally consider what we profess to believe of the infinite greatness of divine wrath, divine glory, the divine infinite love and grace in Jesus Christ, and the infinite importance of eternal things, and then how reasonable it is to supposes that if God a little withdraw the veil, to let light into the soul — and give a view of the great things of another world in their transcendent and infinite greatness — that human nature, which is as the grass, a shaking leaf, a weak withering flower, should totter under such a discovery! Such a bubble is too weak to bear a weight so vast. Alas I what is man that he should support himself under a view of the awful wrath or infinite glory and love ofJEHOVAH! No wonder therefore that it is said, “No man can see me and live;” and, “Flesh and blood cannot inherit the kingdom of God.”

That external glory and majesty of Christ which Daniel saw, when “there remained no strength in him, and his comeliness was turned in him into corruption,” Daniel 10:6-8. and which the apostle John saw, when he fell at his feet as dead, was but a shadow of that spiritual majesty of Christ which will be manifested in the souls of the saints in another world, and which is sometimes, in a degree, manifested to the soul in this world. And if beholding the image of this glory did so overpower human nature, is it unreasonable to suppose that a sight of the spiritual glory itself should have as powerful an effect! The prophet Habakkuk, speaking of the awful manifestations God made of his majesty and wrath, at the Red sea, and in the wilderness, and at mount Sinai, where he gave the law, and of the merciful influence and strong impression God caused it to have upon him, to the end that he might be saved from that wraths and rest in the day of trouble, says, Habakkuk 3:16. “When I heard, my belly trembled, my lips quivered at the voice, rottenness entered into my bones, I trembled in myself, that I might rest in the day of trouble.”

This is an effect similar to what the discovery of the same majesty and wrath has had upon many in these days; and to the same purposes, viz. to give them rest in the day of trouble, and save them from that wrath. The psalmist also speaks of such an effect as I have often seen on persons under religious affections of late, <19B9131> Psalm 119:131.

God is pleased sometimes, in dealing forth spiritual blessings to his people, in some respects to exceed the capacity of the vessel in its present scantiness, so that he not only fills it, but makes their cup to run over; ( Psalm 23:5.) and pours out a blessing, sometimes, in such manner and measure that there is not room enough to receive it. ( Matthew 3:10.) He gives them riches more than they can carry away; as he did to Jehoshaphat and his people in a time of great devour, by the word of his prophet Jahaziel in answer to earnest prayer, when the people blessed the Lord in the valley of Berachah, 2 Chronicles 20:25,26. It has been with the disciples of Christ, for a long season, a time of great emptiness on spiritual accounts.

They have gone hungry, and having been toiling in vain, during a dark night with the church of God, as it was with the disciples of old, when they had toiled all night for something to eat, and caught nothing, Luke 5:5. and John 21:3. But now the morning being come, Jesus appears to his disciples, and takes a compassionate notice of their wants, and says to them, children, leave ye any meat? and gives some of them such abundance of food, that they are not able to draw their net; yea, so that their net breaks, and their vessel is overloaded, and begins to sink, as it was with the disciples of old. Luke 5:6,7. and John 21:6.

We cannot determine that God never shall give any person so much of a discovery of himself not only as to weaken their bodies, but to take away their lives. His supposed by very learned and judicious divines, that Moses’s life was taken away after this manner; and this has also been supposed to be the case with some other saints. Yea, I do not see any solid sure grounds any have to determine, that God shall never make such strong impressions on the mind by his Spirit, that shall be an occasion of so impairing the frame of the body, that persons shall be deprived of the use of reason. As I said before, it is too much for us to determine, that God will not bring an outward calamity in bestowing spiritual and eternal blessings, so it is too much for us to determine how great an outward calamity he will bring. If God gives a “real increase of discoveries of himself; and of love to him, the benefit is infinitely greater than the calamity, though the life should presently after be taken away; yea, though the soul should lie for years in a deep sleep, and then be taken to heaven; or, which is much the same thing, if it be deprived of the use of its faculties, and be as inactive and unserviceable as if it lay in a deep sleep for some years, and then should pass into glory. We cannot determine how “real a calamity distraction is, considered with all its consequences, and all that might have been consequent if the distraction had not happened, nor indeed whether, thus considered, it be any calamity at all, or whether it be not a mercy, by preventing some great sin, etc. It is a great fault in us to limit a sovereign, all-wise God, whose judgments are a great deep, and his was past finding out, where he has not limited himself, an in things concerning which he has not told us what his way shall be. It is remarkable, considering in what multitudes of instances, and to how great a degree, the frame of the body has been overpowered of late, that persons’ lives have, notwithstanding, been preserved. The instances of those who have been deprived of reason, have been very few, and those, perhaps all of them, persons under the peculiar disadvantage of a weak, vaporous habit of body. A merciful and careful divine hand is very manifest in it that the ship, though in so many instances it has begun to sink, yet has been upheld, and has not totally sunk.

The instances of such as have been deprived of reason are so few, that certainly they are not enough to cause alarm, as though this work was like to be of baneful influence; unless we are disposed to gather up all that we can to darken it, and set it forth in frightful colors.

There is one particular kind of exercise by which many have been overpowered, that has been especially stumbling to some; and that is, their deep distress for the souls of others. I am sorry that any put us to the trouble of defending such a thing as this. It seems like mere trifling in so plain a case, to enter into a particular debate, in order to determine whether there be any thing in the greatness and importance of the case that will bear a proportion to the greatness of the concern manifested. Men may be allowed, from no higher a principle than common humanity, to be very deeply concerned, and greatly exercised in mind, at seeing others in great danger of, or being burnt up in a house on fire. And it will be allowed to be equally reasonable, if they saw them in danger of a calamity ten times greater, to be still much more concerned and so much more still, if the calamity was still vastly greater. Why then should it be thought unreasonable and looked on with a suspicious eye, as if it must come from some bad cause, when persons are extremely concerned at seeing others in a very great danger of suffering the fierceness and wrath of almighty God to all eternity? Besides, it will doubtless be allowed that those who have great degrees of the Spirit of God, which is a Spirit of love, may well be supposed to have vastly more love and compassion to their fellowcreatures, than those who are influenced only by common humanity. Why should it be thought strange that those who are full of the Spirit of Christ, should be proportionally, in their love to souls like to Christ? He had so strong a love and concern for them, as to be willing to drink the dregs of the cup of God’s fury; and, at the same time that he offered up his blood for souls, he offered up also, as their high priest, strong crying and tears, with an extreme agony, wherein the soul of Christ was as it were in travail for the souls of the elect; and therefore, in saving them, he is said to see of the travail of his soul. As such a spirit of love and concern for souls was the spirit of Christ, so it is that of the church. Therefore the church, in desiring and seeking that Christ might be brought forth in the souls of men, is represented, Revelation 12 as a “woman crying, travailing in birth, and pained to be delivered.” The spirit of those who have been in distress for the souls of others, so far as I can discern, seems not to be different from that of the apostle, who travailed for souls, and was ready to wish himself accursed from Christ, for others; and that of the psalmist, “Horror hath taken hold upon me, because of the wicked that forsake thy law.” ( <19B953> Psalm 119:53) And verse 136. “Rivers of waters run down mine eyes, because they keep not thy law.” And that of the prophet Jeremiah, Jeremiah 4:19. “My bowels! my bowels! I am pained at my very heart! my heart maketh a noise in me! I cannot hold my peace! because thou hast heard, O my soul, the sound of the trumpet, the alarm of war!” And so chapter <240901> 9:1. and 13:17. 14:17. and Isaiah 17:4. We read of Mordecai, when he saw his people in danger of being destroyed with a temporal destruction, Esther 4:1. that “he rent his clothes, and put on sackcloth with ashes, and went out in the midst of the city, and cried with a loud and bitter cry.” And why then should persons he thought to be distracted, when they cannot forbear crying out, at the consideration of the misery of those who are going to eternal destruction.

III. Another think that some make their rule to judge of this work by, instead of the Holy Scriptures, is history, or former observation. Herein they err two ways:

First, If there he any thing extraordinary in the circumstances of this work, which was not observed in former times, theirs is a rule to reject this work which God has not given them, and they limit God, where he has not limited himself. And this is especially unreasonable in this case: for whosoever has well weighed the wonderful and mysterious methods of divine wisdom in carrying on the work of the new creation — or in the progress of the work of redemption, from the first promise of the seed of the woman to this time — may easily observe that it has all along been God’s manner to open new scenes, and to bring forth to view thinks new and wonderful — such as eye had not seen, nor ear heard, nor entered into the heart of man or angels — to the astonishment of heaven and earth not only in the revelations he makes of his mind and will, but also in the works of his hands. As the old creation was carried on through six days, and appeared all complete, settled in a state of rest, on the seventh; so the new creation, which is immensely the greatest and most glorious work, is carried on in a gradual progress, from the fall of man, to the consummation of all thinks. And as in the progress of the old creation, there were still new things accomplished: new wonders even day in the sight of the angels, the spectators of that work — while those morning-stars sang together, new scenes were opened, till the whole was finished — so it is in the progress of the new creation. So that that promise, “For since the beginning of the world, men have not heard, nor perceived by the ear, neither hath the eye seen, O God, besides thee, what he hath prepared for him that waiteth for him.” ( Isaiah 64:4) Though it had a glorious fulfillment in the days of Christ and his apostles, as the words are applied, 1 Corinthians 2:9. yet it always remains to be fulfilled, in things that are yet behind, till the new creation is finished, at Christ’s delivering up the kingdom to the Father. And we live in those latter days, wherein we may be especially warranted to expect that things will be accomplished, concerning which it will be said, Who hath heard such a thing? who hath seen such thing?

Besides, those things in this work, which have been chiefly complained of as new, are not so new as has been generally imagined. Though they have been much more frequent lately, in proportion to the uncommon degree, extent, and swiftness, and other extraordinary circumstances, of the work, yet they are not new in their kind; but are of the same nature as have been found, and well approved of, in the church of God before, from time to time. — We have a remarkable instance in Mr. Bolton, that noted minister of the church of England, who after being awakened by the preaching of the famous Mr. Perkins, minister of Christ in the university of Cambridge, was the subject of such terrors as threw him to the ground and caused him to roar with anguish. The pangs of the new birth in him were such, that he lay pale and without sense, like one dead, as we have an account in the Fulfilment of the Scripture, the 5th edition, p. 103, 104. We have an account in the same page of another, whose comforts under the sun-shine of God’s presence were so great that he could not forbear crying out in a transport, and expressing in exclamations the great sense he had of forgiving mercy and his assurance of God’s love. And we have a remarkable instance, in the life of Mr. George Trosse, written by himself, (who, of a notoriously vicious profligate liver, became an eminent saint and minister of the gospel,) of terrors occasioned by awakenings of conscience, so overpowering the body, as to deprive him, for some time, of the use of reason.

Yea, such extraordinary external effects of inward impressions have not been found merely in here and there a single person, but there have been times wherein many have been thus affected, in some particular parts of the church of God, and such effects have appeared in congregations, in many at once. So it was in the Year 1625 in the west of Scotland. on a time of great outpouring of the Spirit of God. It was then a frequent thing, for many to be so extraordinarily seized with terror in hearing the word by the Spirit of God convincing them of sin, that they fell down, and were carried out of the church, and they afterwards proved most solid and lively Christians; as the author of the Fulfilling of the Scripture informs us, p.185. The same author in the preceding page, informs of many in France that were so wonderfully affected with the preaching of the gospel, in the time of those famous divines Farel and Viret, that for a time they could not follow their secular business: and, p. 186. of many in Ireland, in a time of great outpouring of the Spirit there in the year 1628, that were so filled with divine comforts and a sense of God, that they made but little use of either meat, drink, or sleep; and professed that they did not feel the need thereof. The same author gives a similar account of’ Mrs. Katharine Brettergh, of Lancashire, in England (p. 391, 392.) After great distress, which very much affected her body, God did so break in upon her mind with light and discoveries of himself, that she was forced to burst out, crying, “O the joys, the joys, the joys that I feel in my soul! O they be wonderful; they be wonderful! The place where I now am is sweet and pleasant! How comfortable is the sweetness I feel, that delights my soul! The taste is precious; do you not feel it? Oh so sweet as it is!” And at other times, “O my sweet Savior, shall I be one with thee, as thou art one with the Father? And dost thou so love me that am but dust, to make me partaker of glory with Christ? O how wonderful is thy love! And O that my tongue and heart were able to sound forth thy praises as I ought!” At another time she burst forth thus, “Yea, Lord, I feel thy mercy, and I am assured of thy love! And so certain am I thereof, as thou art that God of truth; even so certainly do I know myself to be thine, O Lord my God; and this my soul knoweth right well!” Which last words she again doubled. To a grave minister, one Mr. Harrison, then with her, she said, “My soul hath been compassed with the terrors of death, the sorrows of hell were upon me, and a wilderness of woe was in me, but blessed, blessed, blessed be the Lord my God! he hath brought me to a place of rest, even to the sweet running waters of life. The way I now go in is a sweet and easy way, strewed with flowers, he hath brought me into a place more sweet than the garden of Eden, O the joy, the joy, the delights and joy that I feel! O how wonderful!

Great outcries under awakenings were more frequently heard of in former times in the country than they have been of late, as some aged persons now living do testify: particularly, I think fit here; to insert a testimony of my honored father, of what he remembers formerly to have heard. — “I well remember that one Mr. Alexander Allen, a Scots gentleman of good credit, that dwelt formerly in this town, showed me a letter that came from Scotland, that gave an account of a sermon preached in the city of Edinburgh (as I remember) in the time of the sitting of the general assembly of divines in that kingdom, that so affected the people, that there was a great and loud cry made throughout the assembly. I have also been credibly informed, and how often I cannot now say, that it was a common thing, when the famous Mr. John Rogers of Dedham, in England, was preaching, for some of his hearers to cry out, and, by what I have heard, I conclude that it was usual for many that heard that very awakening and rousing preacher of God’s word, to make a great cry in the congregation. (Signed) TIMOTHY EDWARDS .” Windsor, May 5, 1742.

Mr. Flavel gives a remarkable instance of a man whom he knew, that was wonderfully overcome with divine comforts, which it is supposed he knew, as the apostle Paul knew the man that was caught up to the third heaven. He relates, that “As the person was travelling alone, with his thoughts closely fixed on the great and astonishing things of another world, his thoughts began to swell higher and higher, like the water in Ezekiel’s vision, till at last they became an overflowing flood. Such was the intenseness of his mind, such the ravishing tastes of heavenly joys and such his full assurance of his interest therein, that he utterly lost all sight and sense of this world and the concernments thereof; and for some hours knew not where he was, nor what he was about; but, having lost a great quantity of blood at the nose, he found himself so faint, that it brought him a little more to himself.

And after he had washed himself at a spring, and drank of the water for his refreshment, he continued to the end of his journey which was thirty miles, and all this while was scarce sensible: and says, he had several trances of considerable continuance. The same blessed frame was preserved all that night, and, in a lower degree, great part of the next day; the night passed without one wink of sleep; and yet he declares he never had a sweeter night’s rest in all his life. Still, adds the story, the joy of the Lord overflowed him, and he seemed to be an inhabitant of anther world. And he used for many years after to call that day one of the days of heaven; and professed that he understood more of the life of heaven by it, than by all the books he ever read, or discourses he ever entertained about it.”

There have been instances before now, of persons crying out in transports of divine joy in New Endland. We have an instance in Capt. Clap’s memoirs, (published by the Revelation Mr. Prince,) not of a silly woman or child, but a man of solid understanding, that, in a high transport of spiritual joy, was made to cry out aloud on his bed. His words, p. 9. are, “God’s Holy Spirit did witness (I do believe) together with my spirit, that I was a child of God and did fill my heart and soul with such full assurance that Christ was mine, that it did so transport me, as to make me cry out upon my bed, with a loud voice, He is come, he is come!”

There has, before now, been both crying out and falling, even in this town, under awakenings of conscience, and in the pangs of the new birth; and also in one of the neighboring towns, more than seven years ago, a great number together cried out and fell down under conviction; and in most of whom there was an abiding good issue. And the Revelation Mr. Williams of Deerfield gave me an account of an aged man in that town; many years before that, who being awakened by his preaching, cried out aloud in the congregation. There have been many instances, before now, of persons in this town fainting with joyful discoveries made to their souls, and once several together. And there have been several instances here of persons waxing cold and benumbed, with their hands clinched, yea, and their bodies in convulsions, being overpowered with a strong sense of the astonishingly great and excellent things of God and the eternal world.

Secondly, Another way that some err in making history and former observation their rule instead of the Holy Scripture, is in comparing some external, accidental circumstances of this work, with what has appeared sometimes in enthusiasts. They find an agreement in some such things, and so they reject the whole work, or at least the substance of it, concluding it to be enthusiasm. Great use has been made to this purpose of many things that are found amongst the Quakers; however totally and essentially different in its nature this work is, and the principles upon which it is built, from the whole religion of the Quakers. To the same purpose, some external appearances that were found amongst the French prophets, and other enthusiasts in former times, have been of late turned up with great assurance and triumph.

IV. I would propose it to be considered, whether or no some, instead of making the Scriptures their only rule to judge of this work, do not make their own experience the rule, and reject such and such things as are now professed and experienced, because they themselves never felt them. Are there not many, who, chiefly on this ground have entertained and vented suspicions, if not peremptory condemnations, of those extreme terrors, and those great, sudden, and extraordinary discoveries of the glorious perfections of God, and of the beauty and love of Christ? Have the, not condemned such vehement affections, such high transports of love and joy, such pity and distress for the souls of others. and exercises of mind that have such great effects, merely, or chiefly, because they knew nothing, about them by experience? Persons are very ready to be suspicious of what they have not felt themselves. It is to be feared that many good men have been guilty of this error; which however does not make it the less unreasonable. And perhaps there are some who upon this ground do not only reject these extraordinary things, but all such conviction of sin, discoveries of the glory of God excellency of Christ, and inward conviction of the truth of the gospel, by the immediate influence of the Spirit of God, now supposed to be necessary to salvation. — These persons who thus make their own experiences their rule of judgment, instead of bowing to the wisdom of God, and yielding to his word as an infallible rule, are guilty of casting a great reflection upon the understanding of the Most High.

SECTION We should distinguish the good from the bad, and not judge of the whole by a part. ANOTHER foundation-error of those who reject this work, is, their not duly distinguishing the good from the bad, and very unjustly judging of the whole by a part; and so rejecting the work in general, or in the main substance of it, for the sake of some accidental evil in it. They look for more in men because subject to the operations of a good spirit, than is justly to be expected from them for that reason, in this imperfect state, where so much blindness and corruption remains in the best. When any profess to have received light and comforts from heaven, and to have had sensible communion with God, many are ready to expect that now they appear like angels, and not still like poor, feeble, blind, and sinful worms of the dust.

There being so much corruption left in the hearts of God’s own children, and its prevailing as it sometimes does, is indeed a mysterious thing, and always was a stumbling-block to the world; but will not be so much wondered at by those who are well versed in, and duly mindful of, two things, viz. First, The word of God, which teaches the state of true Christians in this world; and, Secondly, Their own hearts, at least if they have any grace, and have experience of its conflict with corruption. True saints are the most inexcusable, in making a great difficulty of much blindness and many sinful errors in those who profess godliness. If all our conduct, both open and secret, should be known, and our hearts laid open to the world, how should we be even ready to flee from the light of the sun, and hide ourselves from the new of mankind! And what great allowances would we need that others should make for us? Perhaps much greater than we are willing to make for others.

The great weakness of the greater part of mankind in any affair that is new and uncommon, appears in not distinguishing, but either approving or condemning all in the lump. They who highly approve of the affair in general cannot bear to have any thing at all found fault with, and, on the other hand, those who fasten their eyes upon some things in the affair that are amiss, and appear very disagreeable to them, at once reject the whole.

Both which errors oftentimes arise from the want of persons having a due acquaintance with themselves. It is rash and unjust when we proceed thus in judging either of a particular person, or a people. Many, if they see any thing very ill in a particular person, a minister or private professor, will at once brand him as a hypocrite. And, if there be two or three of a people or society that behave themselves very irregularly, the whole must bear the blame of it. And if there be a few, though it may not be above one in a hundred, that professed, and had a show of being the happy partakers of what are called the saving benefits of this work, but afterwards give the world just grounds to suspect them, the whole work merit be rejected on their account; and those in general, that make the like profession, must be condemned for their sakes.

So careful are some persons lest this work should be defended, that now they will hardly allow that the influences of the Spirit of God on the heart can so much as indirectly, and accidentally, be the occasion of the exercise of corruption, and the commission of sin. Thus far is true, that the influence of the Spirit of God in his saving operations will not be an occasion of increasing the corruption of the heart in general; but on the contrary of weakening it: but yet there is nothing unreasonable in supposing, that, at the same time that it weakens corruption in general, it may be an occasion of turning what is left into a new channel. There may be more of some kinds of the exercise of corruption than before: as that which tends to stop the course of a stream, if it do it not wholly, may give a new course to so much of the water as gets by the obstacle. The influences of the Spirit, for instance, may be an occasion of new ways of the exercise of pride, as has been acknowledged by orthodox divines in general. That spiritual discoveries and comforts may through the corruption of the heart, be an occasion of the exercise of spiritual pride, was not used to be doubted till now it is found to be needful to maintain the war against this work They who will hardly allow that a work of the Spirit of God can be a remote occasion of any sinful behavour or unchristian conduct, I suppose will allow that the truly gracious influences of the Spirit of God, Yea, and a high degree of love to God, is consistent with these two things, viz. a considerable degree of remaining corruption, and also many errors in judgment in matters of religion. And this is all that need to be allowed, in order to its being most demonstratively evident, that a high degree of love to God may accidentally move a person to that which is very contrary to the mind and will of God. For a high degree of love to God will strongly move a person to do that which he believes to be agreeable to God’s will; and therefore, if he be mistaken, and be persuaded that that is agreeable to the will of God, which indeed is very contrary to it, then his love will accidentally, but strongly, incline him to that, which is indeed vend contrary to the will of God. — They who are studied in logic have learned, that the nature of the cause is not to be judged of by the nature of the effect, nor the nature of the effect from the nature of the cause, when the cause is only ‘causa sine qua non’, or an occasional cause; yea, that, in such a case, oftentimes the nature of the effect is quite contrary to the nature of the cause.

True disciples of Christ may have a great deal of false zeal, such as the disciples had of old, when they would have fire called for from heaven to come down on the Samaritans, because they did not receive them. And even so eminently holy, and great, and divine a saint as Moses — who conversed with God as a man speaks with his friend and concerning whom God gives his testimony, that he use very meek, above any man upon the face of the earth — may be rash and sinful in his zeal, when his spirit is stirred by the hard- heartedness and opposition of others. He may speak very unadvisedly with his lips, and greatly offend God, and shut himself out from the possession of the good things that God is about to accomplish for his church on earth; as Moses was excluded Canaan, though he had brought the people out of Egypt, <19A632> Psalm 106:32,33. And men, even in those very things wherein they are influenced by a truly pious principle, may, through error and want of due consideration and caution, be very rash with their zeal. It was a truly good spirit which animated that excellent generation of Israel in Joshua’s time; Joshua 22:and yet they were rash and heady with their zeal, to gather all Israel together to go so furiously to war with their brethren of the two tribes and half, about their building the altar Ed, without first inquiring into the matter, or so much as sending a messenger to be informed. So the Christians of the circumcision, with warmth and contention condemned Peter for receiving. Cornelius, Acts 11 This their heat and censure was unjust, and Peter was wronged in it; but there is every appearance in the story, that they acted from a real zeal and concern for the will and honor of God. So the primitive Christians, from their zeal for and against unclean meats, censured and condemned one another. This was a bad effect, and yet the apostle bears them witness, or at least expresses his charity towards them, that both sides acted from a good principle, and true respect to the Lord, Romans 14:6. The zeal of the Corinthians with respect to the incestuous man, though the apostle highly commends it, yet he at the same time saw that they needed a caution, lest they should carry it too far, to an undue severity, so as to fail of christian meekness and forgiveness, 2 Corinthians 2:6-11. and chapter 7:11, to the end. — Luther, that great reformer, had a great deal of bitterness with his zeal.

It surely cannot be wondered at by considerate persons, when multitudes all over the land have their affections greatly moved, that great numbers should run into many errors and mistakes with respect to their duty, and consequently, into many practices that are imprudent and irregular. I question whether there be a man in New England, of the strongest reason and greatest learning, but what would be put to it to keep master of himself, thoroughly to weigh his words, and to consider all the consequences of his behavior, so as to conduct himself in all respects prudently, if he were so strongly impressed with a sense of divine and eternal things, and his affections so exceedingly moved, as has been frequent of late among the common people. How little do they consider human nature, who look upon it so insuperable a stumbling-block, when such multitudes of all kinds of capacities, natural tempers, education, customs, and manners of life, are so greatly and variously affected, that imprudences and irregularities of conduct should abound; especially in a state of things so uncommon, and when the degree, extent, swiftness, and power of the operation is so very extraordinary, and so new, that there has not been time and experience enough to give birth to rules for people’s conduct, and the writings of divines do not afford rules to direct us in such a state of things!

A great deal of noise and tumult, confusion and uproar, darkness mixed with light, and evil with good, is always to be expected in the beginning of something very glorious in the state of things in human society, or the church of God. After nature has long been shut up in a cold dead state, when the sun returns in the spring, there is, together with the increase of the light and heat of the sun, very tempestuous weather, before all is settled calm and serene, and all nature rejoices in its bloom and beauty. It is in the new creation as it was in the old; the Spirit of God first moved upon the face of the waters, which was an occasion of great uproar and tumult.

Things were then gradually brought to a settled state, till at length all stood forth in that beautiful, peaceful order, when the heavens and the earth were finished, and God saw every thing that he had made, and behold it was very good. When God is about to bring to pass something great and glorious in the world, nature is in a ferment and struggle, and the world as it were in travail. When God was about to introduce the Messiah into the world, and a new, glorious dispensation, he shook the heavens and the earth, and be shook all nations. There is nothing that the church of God is in Scripture more frequently represented by than vegetables; as a tree, a vine, corn, etc. which gradually bring forth their fruit, and are first green before they are ripe. A great revival of religion is expressly compared to this gradual production of vegetables, “As the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth, so the Lord God will cause righteousness and praise to spring forth before all the nations.” ( Isaiah 61:11) The church is in a special manner compared to a palm-tree, ( 1 Chronicles 7:7. 8. Exodus 15:27. 1 Kings 6:29. Psalm 92:12.) of which it is observed, That the fruit of it, though very sweet and good when ripe, has, while unripe, a mixture of poison.

The weakness of human nature has always appeared in times of great revival of religion, by a disposition to run to extremes, and get into confusion, and especially in these three things, enthusiasm, superstition, and intemperate zeal. So it appeared in the time of the reformation very remarkably, and even in the days of the apostles. Many were exceedingly disposed to lay weight on those things that were very chimerical, giving heed to fables, ( 1 Timothy 1:4. and 4:7. 2 Timothy 2:16. and verse 23. and Titus 1:34. and 3:9.) Many, as ecclesiastical history informs us, fell off into the most wild enthusiasm and extravagant notions of spirituality, and extraordinary illumination from heaven beyond others, and many were prone to superstition, will-worship, and a voluntary humility, giving heed to the commandments of men, being fond of an unprofitable bodily exercise, as appears by many passages in the apostles’ writings. And what a proneness then appeared among professors to swerve from the path of duty, and the spirit of the gospel, in the exercises of a rash indiscreet zeal, censuring and condemning ministers and people; one saying, I am of Paul; another, I am of Apollos; another, I am of Cephas. — They judged one another for differences of opinion about smaller matters, unclean meats, holy days and holy places, and their different opinions and practices respecting civil intercourse and communication with their heathen neighbors. And how much did vain jangling, disputing, and confusion prevail, through endue heat of spirit, under the name of a religious zeal! ( 1 Timothy 6:4,5 2 Timothy 2:16. and Titus 3:9.) and what a task had the apostles to keep them within bounds, and maintain good order in the churches! How often do they mention their irregularities! The prevailing of such like disorders seems to have been the special occasion of writing many of their epistles. The church in that great effusion of the Spirit, and under strong impressions, had the care of infallible guides, that watched over them day and night; but yet, so prone were they, through the weakness and corruption of human nature, to get out of the way, that irregularity and confusion arose in some churches, where there was an extraordinary outpouring of the Spirit, to a very great height, even in the apostles’ lifetime, and under their eye. And though some of the apostles lived long to settle the state of things, yet, presently after their death the Christian church ran into many superstitions and childish notions and practices, and in some respects into a great severity in their zeal. And let any wise person, that has not in the midst of the disputes of the present day got beyond the calmness of consideration, impartially consider, to what lengths we may reasonably suppose many of the primitive Christians, in their heat of zeal, and under their extraordinary impressions, would soon have gone, if they had not had inspired guides. Is it not probable, that the church of Corinth in particular, by an increase of their irregularities and contentions, would in a little time have been broken to pieces and dissolved in a state of the utmost confusion? And yet this would have been no evidence that there had not been a most glorious and remarkable outpouring of the Spirit in that city.

But as for us, we have no infallible apostle to guide and direct us, to rectify disorders, and reclaim us when we are wandering, but every one does what is right in his own eyes; and they that err in judgment, and are got into a wrong path, continue to wander till experience of the mischievous issue convinces them of their error.

If we look over this affair, and seriously weigh it in its circumstances, it will appear a matter of no great difficulty to account for the errors that have been gone into, supposing the work in general to be from a very great outpouring of the Spirit of God. It may easily be accounted for, that many have run into just such errors as they have. It is known, that some who have been great instrument to promote this work were very young. They were newly awaked out of sleep, and brought out of that state of darkness, insensibility, and spiritual death, in which they had been ever since they were born. A new and wonderful scene opens to them; and they have in view the reality, the vastness, the infinite importance, and nearness of spiritual and eternal things; and at the same time are surprised to see the world asleep about them. They have not the advantage of age and experience, and have had but little opportunity to study divinity, or to converse with aged experienced Christians and divines. How natural is it then for such to fall into many errors with respect to the state of mankind, with which they are so surprised, and with respect to the means and methods of their relief? Is it any wonder that they have not at once learned how to make allowances, and that they do not at once find out that method of dealing with the world, which is adapted to the mysterious state and nature of mankind? Is it any wonder that they cannot at once foresee the consequences of things, what evils are to be guarded against, and what difficulties are like to arise?

We have been long in a strange stupor; The influences of the Spirit of God upon the heart have been but little felt, and the nature of them but little taught, so that they are in many respects new to great numbers of those who have lately fallen under them. And is it any wonder that they who never before had experience of the supernatural influence of the Divine Spirit upon their souls, and never were instructed in the nature of these influences, do not so well know how to distinguish one extraordinary new impression from another, and so (to themselves insensibly) run into enthusiasm, taking every strong impulse or impression to be divine? How natural is it to suppose, that among the multitudes of illiterate people who find themselves so wonderfully changed, and brought into such new circumstances, many should pass wrong and very strange judgments of both persons and things about them! Now they behold them in a new light, and in their surprise they go further from the judgment that they were wont to make of them than they ought, and, in their great change of sentiments, pass from one extreme to another. And why should it be thought strange, that those who scarce ever heard of any such thing as an outpouring of the Spirit of God before; or, if they did, had no notion of it: do not know how to behave themselves in such a new and strange state of things? And is it any wonder that they are ready to hearken to those who have instructed them; who have been the means of delivering them from such a state of death and misery as they were in before, or have a name for being the happy instruments of promoting the same work among others? Is it unaccountable that persons in these circumstances are ready to receive every thing they say, and to drink down error as well as truth from them?

And why should there be all indignation, and no compassion, towards those who are thus misled? These persons are extraordinarily affected with a new sense, and recent discovery, of the greatness and excellency of the Divine Being, the certainly and infinite importance of eternal things, the preciousness of souls, and the dreadful danger and madness of mankind, together with a great sense of God’s distinguishing kindness and love to them. Is it any wonder that now they think they must exert themselves, and do something extraordinary for the honor of God and the good of souls?

They know not how to sit still, and forbear speaking and acting with uncommon earnestness and vigor. And in these circumstances, if they be not persons of more than common steadiness and discretion, or have not some person of wisdom to direct them, it is a wonder if they do not proceed without due caution, and do things that are irregular, and that will, in the issue, do much more hurt than good.

Censuring others is the worst disease with which this affair has been attended. But this is indeed a time of great temptation to this sinful error.

When there has been a long-continued deadness, and many are brought out of a state of nature in so extraordinary a manner, and filled with such uncommon degrees of light, it is natural for such to form their notions of a state of grace wholly from what they experience, Many of them know no other way; for they never have been taught much about a state of grace, the different degrees of grace, and the degrees of darkness and corruption with which grace is compatible. Nor concerning the manner of the influences of the Spirit in converting a soul and the variety of the manner of his operations. They therefore forming their idea of a state of grace only by their own experience, no wonder that it appears an insuperable difficulty to them to reconcile such a state of which they have this idea, with what they observe in; professors about there. It is indeed in itself a very great mystery, that grace should be compatible with so much and such kind of corruption as sometimes prevails in the truly godly; and no wonder that it especially appears so to uninstructed new converts, who have been converted in an extraordinary manner.

Though censoriousness is very sinful, and is most commonly found in hypocrites and persons of a pharisaical spirit, yet it is not so inconsistent with true godliness as some imagine. We have remarkable instances of it in those holy men of whom we have an account in the book of Job. Not only were Job’s three friends, who seem to have been eminently holy men, guilty of it, in very unreasonably censuring the best man on earth — very positively determining that he was an unconverted man — but Job himself, who was not only a man of true piety, but excelled all men in piety, and particularly excelled in an humble, meek, and patient spirit, was guilty of bitterly censuring his three friends, as wicked, vile hypocrites Job 16:9-11. “He teareth me in his wrath who hateth me, he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me: they have gaped upon me with their mouth. — God hath delivered me to the ungodly, and turned me over into the hands of the wicked.” He is very positive that they are hypocrites, and shall be miserably destroyed as such, Job 17:2-4. “Are there not mockers with me? And doth not mine eye continue in their provocation? Lay down now, put me in surely with thee who is he that will strike hands with me! For thou hast hid their heart from understanding, therefore shall thou not exalt them.” And again, verse 8-10. “Upright men shall be astonished at this, and the innocent shall stir up himself against the hypocrite; the righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger. But as for you all, do you return and come now, for I cannot find one wise man (i. e. one good man) among you.”

Thus, I think, the errors and irregularities that attend this world may be accounted for, from the consideration of the infirmity and common corruption of mankind, together with the circumstances of the work, though we should suppose it to be the work of God. And it would not be a just objection in any to say, if these powered impressions and great affections are from the Spirit of God, why does not the same Spirit give strength of understanding and capacity in proportion, to those persons who are the subjects of them; so that strong affections may not, through their error, drive them to an irregular and sinful conduct? I do not know that God has anywhere obliged himself to do it. The end of the influences of God’s Spirit is, to make men spiritually wise to salvation, which is the most excellent wisdom; and he has also appointed means for our gaining such degrees of other knowledge as we need to conduct ourselves regularly, which means should be carefully used. But the end of the influence of the Spirit of God is not to increase men’s natural capacities, nor has God obliged himself immediately to increase civil prudence in proportion to the degrees of spiritual light.

If we consider the errors that attend this work, not only as from man and his infirmity, but also as from God and by his permission and disposal, they are not strange, upon the supposition of its being, as to the substance of it, a work of God. If God intends this great revival of religion to be the dawning, of a happy state of his church on earth, it may be an instance of the divine wisdom, in the beginning of it, to suffer so many irregularities and errors in conduct, to which he knew men in their present weak state were most exposed, under great religious affections, and when animated with great zeal. For it is very likely to he of excellent benefit to his church, in the continuance and progress of the work afterwards. Their experience, in the first setting out, of the mischievous consequences of these errors, and smarting for them in the beginning, may be a happy defense to them afterwards, for many generations, from these errors, which otherwise they might continually be exposed to. As when David and all Israel went about to bring back the ark into the midst of the land, after it had been long absent, first in the land of the Philistines, and then in Kirjath-jearim, in the utmost borders of the land; they at first sought not the Lord after the due order, and they smarted for their error: but this put them upon studying the law, and more thoroughly acquainting themselves with the mind and will of God and seeking and serving him with greater circumspection. The consequence was glorious, viz. their seeking God in such a manner as was accepted of him. The ark of God ascended into the heights of Zion, with great and extraordinary rejoicings of the king and all the people, without any frown or rebuke from God intermixed; and God dwelt thenceforward in the midst of the people for those glorious purposes expressed in the 68th Psalm.

It is very analogous to the manner of God’s dealing with his people, to permit a great deal of error, and suffer the infirmity of his people to appear, in the beginning of a glorious work of his grace, for their felicity, to teach them what they are, to humble them, and fit them for that glorious prosperity to which he is about to advance them, and the more to secure to himself the honor of such a glorious work. For, by man’s exceeding weakness appearing in the beginning of it, it is evident that God does not lay the foundation of it in man’s strength or wisdom. — And as we need not wonder at the errors that attend this work, if we look at the hand of men who are guilty of them, and the hand of God in permitting them: so neither shall we see cause to wonder if we consider them with regard to the hand that Satan has in them. For, as the work is much greater than any other that ever has been in New England; so, no wonder that the devil is more alarmed and enraged, that he excerpts himself more vigorously against it, and more powerfully endeavors to tempt and mislead the subjects and promoters of it.

SECTION The nature of the work in general. WHATEVER imprudence there have been, and whatever sinful irregularities; whatever vehemence of the passion, and heats of the imagination, transports, and ecstasies: whatever error in judgment, and indiscreet zeal; and whatever outcries, faintings, and agitations of body; yet, it is manifest and notorious, that there has been of late a very uncommon influence upon the minds of a very great part of the inhabitants of New England attended with the best effects. There has been a great increase of seriousness, and sober consideration of eternal things; a disposition to hearken to what is said of such things, with attention and affection; a disposition to treat matters of religion with solemnity, and as of great importance; to make these things the subject of conversation; to hear the word of God preached, and to take all opportunities in order to it; to attend on the public worship of God, and all external duties of religion, in a more solemn and decent manner: so that there is a remarkable and general alteration in the face of New England in these respects. Multitudes in all parts of the land, of vain, thoughtless, regardless persons, are quite changed, and become serious and considerate. There is a vast increase of concern for the salvation of the precious soul, and of that inquiry. What shall I do to be saved? The hearts of multitudes had been greatly taken off from the things of the world, its profits, pleasures, and honors. Multitudes in all parts have had their consciences awakened, and have been made sensible of the pernicious nature and consequences of sin, and what a dreadful thing it is to be under guilt and the displeasure of God, and to live without peace and reconciliation with him. They have also been awakened to a sense of the shortness and uncertainty of life, and the reality of another world and future judgment, and of the necessity of an interest in Christ. They are more afraid of sin, more careful and inquisitive that they may know what is contrary to the mind and will of God, that they may avoid it, and what he requires of them, that they may do it, more careful to guard against temptations, more watchful over their own hearts, earnestly desirous of knowing and of being diligent in the use of the means that God has appointed in his word, in order to salvation. Many very stupid, senseless sinners, and persons of a vain mind, have been greatly awakened.

There is a strange alteration almost all over New England amongst young people: by a powerful invisible influence on their minds, they have been brought to forsake, in a general way, as it were at once, those things of which they were extremely fond and in which they seemed to place the happiness of their lives, and which nothing before could induce them to forsake, as their frolicking, vain company-keeping, night-walking, their mirth and jollity, their impure language, and lewd songs. In vain did ministers preach against those things before, in vain were laws made to restrain them and in vain was all the vigilance of magistrates and civil officers, but now they have almost every where drops them as it were of themselves. And there is great alteration amongst old and young as to drinking, tavern-haunting, profane speaking, and extravagance in apparel.

Many notoriously vicious persons have been reformed, and become externally quite new creatures. Some that are wealthy, and of a fashionable gay education; some great beads and fine ladies, that seemed to have their minds swallowed up with nothing but the vain shows and pleasures of the world, have been wonderfully altered, have relinquished these vanities, and are become serious, mortified, and humble in their conversation. It is astonishing to see the alteration there is in some towns, where before there was but little appearance of religion, or any thing but vice and vanity. And now they are transformed into another sort of people; their former vain, worldly and vicious conversation and dispositions seem to be forsaken, and they are, as it were, gone over to a new world. Their thoughts, their talk, and their concern, affections, and inquiries are now about the favor of God, an interest in Christ, a renewed sanctified heart, and a spiritual blessedness, acceptance, and happiness in a future world.

Now, through the greatest part of New England, the Holy Bible is in much greater esteem and use than before. The great things contained in it are much more regarded, as things of the greatest consequence, and are much more the subjects of meditation and conversation and other books of piety that have long been of established reputation, as the most excellent, and most tending to promote true godliness, have been abundantly more in use.

The Lord s day is more religiously and strictly observed. And much has been lately done at making up differences, confessing faults one to another, and making restitution: probably more within two years, than was done in thirty years before. It has been undoubtedly so in many places. And surprising has been the power of this spirit, in many instances, to destroy old grudges, to make up long-continued breaches, and to bring those who seemed to be in a confirmed irreconcilable alienation, to embrace each other in a sincere and entire amity. Great numbers under this influence have been brought to a deep sense of their own sinfulness and vileness, the sinfulness of their lives, the heinousness of their disregard of the authority of the great God, and of their living in contempt of a Savior. They have lamented their former negligence of their souls, and their neglecting and losing precious time. The sins of their life have been extraordinarily set before them, and they have had a great sense of their hardness of heart their enmity against that which is good, and proneness to all evil; and also of the worthlessness of their own religious performances, how unworthy of God’s regard were their prayers, praises, and all that they did in religion. It has been a common thing, that persons have had such a sense of their own sinfulness, that they have thought themselves to be the worst of all, and that none ever was so vile as they. And many seem to have been greatly convinced that they were utterly unworthy of any mercy at the hands of God, however miserable they were, and though they stood in extreme necessity of mercy, and that they deserved nothing but eternal burnings. They have been sensible that God would be altogether just and righteous in inflicting endless damnation upon them, at the same time that they have had an exceedingly affecting sense of the dreadfulness of such endless torments, and apprehended themselves to be greatly in danger of it. And many have been deeply affected with a sense of their own ignorance and blindness, and exceeding helplessness, and so of their extreme need of the divine pity and help.

Multitudes in New England have lately been brought to a new and great conviction of the truth and certainty of the things of the gospel; to a firm persuasion that Christ Jesus is the Son of God, and the great and only Savior of the world; and that the great doctrines of the gospel touching reconciliation by his blood, and acceptance m his righteousness, and eternal life and salvation through him, are matters of undoubted truth. They have had a most affecting sense of the excellency and sufficiency of this Savior, and the glorious wisdom and grace of God shining in this way of salvation; and of the wonders of Christ’s dying love, and the sincerity of Christ in the invitations of the gospel. They have experienced a consequent affiance and sweet rest of soul in Christ, as a glorious Savior, a strong rock and high tower; accompanied with an admiring and exalted apprehension of the glory of the divine perfections, God’s majesty, holiness, sovereign grace, etc. — with a sensible, strong, and sweet love to God, and delight in him, far surpassing all temporal delights, or earthly pleasures; and a rest of soul in him, as a portion and the fountain of all good. And this has been attended with an abhorrence of sin, and self-loathing for it and earnest longings of soul after more holiness and conformity to God, with a sense of the great need of God’s help in order to holiness of life: together they have had a most dear love to all that are supposed to be the children of God, and a love to mankind in general, and a most sensible and tender compassion for the souls of sinners and earnest desires of the advancement of Christ’s kingdom in the world. And them things have appeared with an abiding concern to live a holy life, and great complaints of remaining corruption, and a longing to be more free from the body of sin and death. And not only do them effects appear in new converts, but great numbers of those who were formerly esteemed the most sober and pious people, have, under the influence of this work, been greatly quickened, and their hearts renewed with greater degrees of light, renewed repentance and humiliation, and more lively exercises of faith, love, and joy in the Lord. Many have been remarkably engaged to watch, and strive, and fight against sin; to cast out every idol, sell all for Christ give up themselves entirely to God, and make a sacrifice of every worldly and carnal thing to the welfare and prosperity of their souls. And there has of late appeared in some places an unusual disposition to bind them selves to it in a solemn covenant with God. And now instead of meetings at taverns and drinking-houses, and of young people in frolics and vain company, the country is full of meetings of all sorts and ages of persons — young and old, men, women, and little children — to read and pray, and sing praises, and to converse of the things of God and another world. In very many places the main of the conversation in all companies turns on religion, and things of a spiritual nature. Instead of vain mirth among young people, there is now either mourning under a sense of the guilt of sin, or holy rejoicing in Christ Jesus: and, instead of their lewd songs, there are now to be heard from them songs of praise to God, and the Lamb that was slain to redeem them by his blood. And there has been this alteration abiding on multitudes all over the land, for a year and a half, without any appearance of a disposition to return to former vice and vanity.

And, under the influences of this work, there have been many of the remains of those wretched people and dregs of mankind, the poor Indians, that seemed to be next to a state of brutality, with whom, till now, it seemed to be to little more purpose to use endeavors for their instruction and awakening, than with the beasts. Their minds have now been strangely opened to receive instruction, and been deeply affected with the concerns of their precious souls; they have reformed their lives, and forsaken their former stupid, barbarous, and brutish way of living; and particularly that sin to which they have been so exceedingly addicted, their drunkenness. Many of them to appearance brought truly and greatly to delight in the things of God, and to have their souls very much engaged and entertained with the great things of the gospel. And many of the poor negroes also have been in like manner wrought upon and changed. Very many little children have been remarkably enlightened, and their hearts wonderfully affected and enlarged, and their mouths opened, expressing themselves in a manner far beyond their years, and to the just astonishment of those who have heard them. Some of them for many months, have been greatly and delightfully affected width the glory of divine things, and the excellency and love of the Redeemer, with their hearts greatly filled with love to and joy in him; and they have continued to be serious and pious in their behavior.

The divine power of this work has marvelously appeared in some instances I have been acquainted with; in supporting and fortifying the heart under great trials such as the death of children, and extreme pain of body, and in wonderfully maintaining the serenity, calmness, and joy of the soul, in an immovable rest in God and sweet resignation to him. And some under the blessed influences of this work have, in a calm, bright, and joyful frame of mind, been carried through the valley of the shadow of death.

And now let us consider: — Is it not strange that in a christian country, and such a land of light as this is, there are many at a loss to conclude whose work this is, whether the work of God or the work of the devil? Is it not a shame to New England that such a work should be much doubted of here?

Need we look over the histories of all past times, to see if there be not some circumstances and external appearances that attend this work, which have been formerly found amongst enthusiasts? Whether the Montanists had not great transports of joy, and whether the French prophets had not agitations of body? Blessed be God! he does not put us to the toil of such inquiries.

We need not say, Who shall ascend into heaven, to bring us down something whereby to judge of this work? Nor does God send us beyond the seas, nor into past ages, to obtain a rule that shall determine and satisfy us: but we have a rule near at hand, a sacred book that God himself has put into our hands, with clear and infallible marks, sufficient to resolve us in things of this nature; which book I think we must reject, not only in some particular passages, but in the substance of it, if we reject such a work as has now been described, as not being the work of God. The whole tenor of the gospel proves it; all the notion of religion that the Scripture gives us confirms it.

I suppose there is scarcely a minister in this land, but from Sabbath to Sabbath is used to pray that God would pour out his Spirit, and work a reformation and revival of religion in the country, and turn us from our intemperance, profaneness, uncleanness, worldliness, and other sins; and we have kept from year to year, days of public fasting and prayer to God, to acknowledge our backslidings, and humble ourselves for our sins, and to seek of God forgiveness and reformation: and now when so great and extensive a reformation is so suddenly and wonderfully accomplished, in those very things that we have sought to God for, shall we not acknowledge it? or, do it with great coldness, caution, and reserve, and scarcely take any notice of it in our public prayers and praises, or mention it but slightly and cursorily, and in such a manner as carries an appearance as though we would contrive to say as little of it as ever we could, and were glad to pass from it? And that because the work is attended with a mixture of error, imprudence, darkness, and sin; because some persons are carried away with impressions, and are indiscreet, and too censorious with their zeal; and because there are high transports of religious affections; and some effects on their bodies of which we do not understand the reason.

SECTION The nature of the work in a particular instance.

IHAVE been particularly acquainted with many persons who have been the subjects of the high and extraordinary transports of the present day. But in the highest transports I have been acquainted with, and where the affections of admiration, love, and joy, so far as another could judge, have been raised to the highest pitch, the following things have been united, viz. A very frequent dwelling for some considerable time together, in views of the glory of the divine perfections and Christ’s excellencies; so that the soul has been as it were perfectly overwhelmed, and swallowed up with light and love, a sweet solace, and a rest and joy of soul altogether unspeakable. The person has more than once continued for five or six hours together, without interruption, in a clear and lively view or sense of the infinite beauty and amiableness of Christ’s person, and the heavenly sweetness of his transcendent love. So that (to use the person’s own expressions) the soul remained in a kind of heavenly elysium, and did as it were swim in the rays of Christ’s love, like a little mote swimming in the beams of the sun that come in at a window. The heart was swallowed up in a kind of glow of Christ’s love coming down as a constant stream of sweet light, at the same time the soul all flowing out in love to him; so that there seemed to be a constant flowing and reflowing from heart to heart. The soul dwelt on high, was lost in God, and seemed almost to leave the body. The mind dwelt in a pure delight that fed and satisfied it; enjoying pleasure without the least sting, or any interruption. And, (so far as the judgment and word of a person of discretion may be taken, speaking upon the most deliberate consideration,) what was enjoyed in a single minute of the whole space, which was many hours, was worth more than all the outward comfort and pleasure of the whole life put together; and this without being in any trance, or at all deprived of the exercise of the bodily senses. And this heavenly delight has been enjoyed for years together; though not frequently so long together to such a height. Extraordinary views of divine things and the religious affections, were frequently attended with very great effects on the body. Nature often sunk under the weight of divine discoveries, and the strength of the body was taken away. The person was deprived of all ability to stand or speak. Sometimes the hands were clinched, and the flesh cold, but the senses remaining. Animal nature was often in a great emotion and agitation, and the soul so overcome with admiration, and a kind of omnipotent joy, as to cause the person, unavoidably, to leap with all the might, with joy and mighty exultation The soul at the same time was so strongly drawn towards God and Christ in heaven, that it seemed to the person as though soul and body would, as it were of themselves, of necessity mount up, leave the earth, and ascend thither.

These effects on the body were not owing to the influence of example, but began about seven years ago, when there was no such enthusiastical season as many account this, but it was a very dead time through the land. They arose from no distemper catched from Mr. Whitefield, or Mr. Tennant, because they began before either of them came into the country. — Near three years ago, they greatly increased, upon an extraordinary selfdedication, renunciation of the world, and resignation of all to God, which were made in a great view of God’s excellency, in high exercise of love to him, and rest and joy in him. Since that time they have been very frequent; and began in yet higher degree, and greater frequency, about a year and a half ago, upon another new resignation of all to God, with a yet greater fervency and delight of soul, the body often fainting with the love of Christ. — These effects appeared in a higher degree still, the last winter, upon another resignation to and acceptance of God, as the only portion and happiest of the soul, wherein the whole world, with the dearest enjoyments in it, were renounced as dirt and dung. All that is pleasant and glorious, and all that is terrible in this world, seemed perfectly to vanish into nothing, and nothing to be left but God, in whom the soul was perfectly swallowed up, as in an infinite ocean of blessedness. Since this time there have often been great agitations of body, an unavoidable leaping for joy: and the soul as it were dwelling, almost without interruption, in a kind of paradise; and very open, in high transports disposed to speak to others concerning the great and glorious things of God, and Christ, and the eternal world, in a most earnest manner, and with a loud voice, so that it is next to impossible to avoid it. These effects on the body did not arise from any bodily distemper or weakness, because the greatest of all have been in a good state of health.

This great rejoicing has been with trembling, i.e. attended with a deep and lively sense of the greatness and majesty of God, and the person’s own exceeding littleness and vileness. Spiritual joys in this person never were attended with the least appearance of laughter, or lightness either of countenance or manner of speaking; but with a peculiar abhorrence of such appearances in spiritual rejoicings. These high transports, when past, have had abiding effects in the increase of sweetness, rest, and humility which they have left upon the soul; and a new engagedness of heart to live to God’s honor, and watch and fight against sin. And these things took place not in the giddy age of youth, nor in a new convert, or inexperienced Christian, but in one that was converted above twenty-seven years ago; and neither converted nor educated in that enthusiastic town of Northampton, (as some may be ready to call it,) but in a town and family which none that I know of, suspected of enthusiasm. And these effects were found in a Christian that has been long, in an uncommon manner, growing in grace, and rising, by very sensible degrees, to higher love to God, weanedness from the world, mastery over sin and temptation, through great trials and conflicts, long-continued strugglings and fighting with sin, earnest and constant prayer and labor in religion, and engagedness of mind in the use of all means, attended with a great exactness of life. — Which growth has been attended, not only with a great increase of religious affections, but with a wonderful alteration of outward behavior, in many things, visible to those who are most intimately acquainted, so as lately to have become as it were a new person; and particularly in living so much more above the world, and in a greater decree of steadfastness and strength in the way of duty and selfdenial, maintaining the christian conflict against temptations, and conquering from time to time under great trials; persisting in an unmoved, untouched calm and rest, under the chances and accidents of time. The person had formerly, in lower degrees of grace, been subject to unsteadiness, and many ups and downs, in the frame of mind, being under great disadvantages, through a vaporous habit of body, and often subject to melancholy, and at times almost borne with it, it having been so even from early youth; but strength of grace and divine light has of a long time wholly conquered these disadvantages, and carried the mind, in a constant manner, quite above all such effects. — Since that resignation spoken of before, made near three years ago, every thing of that nature seems to be overcome and crushed by the power of faith and trust in God, and resignation to him, the person has remained in a constant uninterrupted rest, humble joy in God, and assurance of his favor, without one hour’s melancholy or darkness, from that day to this; vapours have had great effects on the body, such as they used to have before. but the soul has been always out of their reach. And this steadfastness and constancy has remained through great outward chances and trials, such as times of the most extreme pain, and apparent hazard of immediate death.

These transporting views and rapturous affections are not attended with any enthusiastic disposition to follow repulses, or any supposed prophetical revelations; nor have they been observed to be attended with any appearance of spiritual pride, but very much of a contrary disposition, an increase of humility and meekness, and a disposition in honor to prefer others. And it is worthy to be remarked, that when these discoveries and holy affections were evidently at the greatest height — which began early in the morning of the holy Sabbath, and lasted for days together, melting all down in the deepest humility and poverty of spirit, reverence and resignation, and the sweetest meekness, and universal benevolence — these two things were felt in a remarkable manner, viz. First, a peculiar aversion to judging other professing Christians of good standing in the visible church, with respect to their conversion or degrees of grace; or at all intermeddling with that matter, so much as to determine against and condemn others in the thoughts of the heart. Such want of candour appeared hateful, as not agreeing with that lamb-like humility, meekness, gentleness, and charity which the soul then, above other times, saw to be beautiful. The disposition then felt was, on the contrary, to prefer others to self, and to hope that they saw more of God and loved him better; though before, under smaller discoveries and feebler exercises of divine affection, there had been a disposition to censure and condemn others. Secondly, another thing that was felt at that time, was a very great sense of the importance of moral social duties, and how great a part of religion lay in them. There was such a new sense and conviction of this, beyond what had been before, that it seemed to be as it were a clear discovery then made to the soul. But, in general, there has been a very great increase of a sense of these two things, as divine views and divine love have increased.

The things already mentioned have been attended also with the following things, viz. An extraordinary sense of the awful majesty, greatness, and holiness of God, so as sometimes to overwhelm soul and body; a sense of the piercing all-seeing eye of God, so as sometimes to take away the bodily strength; and an extraordinary view of the infinite terribleness of the wrath of God; together with a sense of the ineffable misery of sinners who are exposed to this wrath. Sometimes the exceeding pollution of the person’s own heart, as a sink of all manner off abomination, and the dreadfulness of an eternal hell of God’s wrath, opened to view both together. There was a clear view of a desert of that misery, and that by the pollution of the best duties; yea, only by the irreverence, and want of humility, that attended once speaking of the holy name of God, when done in the best manner that ever it was done. The strength of the body was very often taken away with a deep mourning for sin, as committed against so holy and good a God; sometimes with an affecting sense of actual sin, sometimes especially indwelling sin, and sometimes the consideration of the sin of the heart as appearing in a particular thing, as for instance, in that there was no greater forwardness and readiness to self-denial for God and Christ, who had so denied himself for us. Yea, sometimes the consideration of sin that was in only speaking one word concerning the infinitely great and holy God, has been so affecting as to overcome the strength of nature. There has been a very great sense of the certain truth of the great things revealed in the gospel; an overwhelming sense of the glory of the work of redemption, and the way of salvation by Jesus Christ, of the glorious harmony of the divine attributes appearing therein, as that wherein mercy and truth are met together, and righteousness and peace have kissed each other. A sight of the fullness and glorious sufficiency of Christ, has been so affecting as to overcome the body. A constant immovable trust in God through Christ, with a great sense of his strength and faithfulness, the sureness of his covenant and the immutability of his promises, made the everlasting mountains and perpetual hills to appear as mere shadows to these things.

Sometimes the sufficiency and faithfulness of God, as the covenant God of his people, appeared in these words IAM THAT IAM, in so affecting a manner as to overcome the body. A sense of the glorious, unsearchable, unerring wisdom of God in his works both of creation and providence, was such as to swallow up the soul, and overcome the strength of the body.

There was a sweet rejoicing of soul at the thoughts of God being infinitely and unchangeably happy, and an exulting gladness of heart that God is selfsufficient, and infinitely above all dependence, and reigns over all, and does his will with absolute and uncontrollable power and sovereignty. A sense of the glory of the Holy Spirit, as the great Comforter, was such as to overwhelm both soul and body; only mentioning the word theCOMFORTER, has immediately taken away all strength; that word, as the person expressed it, seemed great enough to fill heaven and earth. There was a most vehement and passionate desire of the honor and glory of God’s name; a sensible, clear, and I constant preference of it, not only to the person’s own temporal interest, but to his spiritual comfort in this world.

There was a willingness to suffer the hidings of God’s face, and to live and die in darkness and horror, if God’s honor should require it, and to have no other reward for it but that God’s name should be glorified, although so much of the sweetness of the light of God’s countenance had been experienced. A great lamenting of ingratitude and the defect of love to God, took away bodily strength; and there were very often vehement longings and faintings after more love to Christ, and greater conformity to him; especially longing after these two things, viz. to be more perfect in humility and adoration. The flesh and heart seem often to cry out for lying low before God, and adoring, him with greater love and humility. The thoughts of the perfect humility with which the saints in heaven worship God, and fall down before his throne, have often overcome the body, and set it into a great agitation. The person felt a great delight in singing praises to God and Jesus Christ, and longing that this present life may be, as it were, one continued song of praise to God. There was a longing, as the person expressed it, to sit and sing this life away; and an overcoming pleasure in the thoughts of spending an eternity in that exercise. Together with living by faith to a great degree, there was a constant and extraordinary distrust of our own strength and wisdom; a great dependence on God for his help in order to the performance of any thing to God’s acceptance, and being restrained from the most horrid sins.

A sense of the black ingratitude of true saints, as to coldness and deadness in religion, and their setting their hearts on the things of this world, has overcome the bodily frame. There was an experience of great longing that all the children of God might be lively in religion, fervent in their love, and active in the service of God; and, when there have been appearances of it in others, rejoicing so in beholding the pleasant sight, that the joy of soul has been too great for the body. — The person took pleasure in the thoughts of watching and striving against sin, fighting through the way to heaven, and filling up this life with hard labor, and bearing the cross for Christ, as an opportunity to give God honor, not desiring to rest from labors till arrived in heaven, but abhorring the thoughts of it, and seeming astonished that God’s own children should be backward to strive and deny themselves for God. There were earnest longings that all God’s people might be clothed with humility and meekness, like the Lamb of God, and feel nothing in their hearts but love and compassion to all mankind; and great grief when any thing to the contrary appeared in any of the children of God, as bitterness, fierceness of zeal, censoriousness, or reflecting uncharitably on others, or disputing with any appearance of heart of spirit: a deep concern for the good of others’ souls; a melting compassion to those that looked on themselves as in a state of nature, and to saints under darkness, so as to cause the body to faint. There was found an universal benevolence to mankind, with a longing as it were to embrace the whole world in the arms of pity and love; and ideas of suffering from enemies the utmost conceivable rage and cruelty, with a disposition felt to fervent love and pity in such a case, so far as it could be realized in thought. Sometimes a disposition was felt to a life given up to mourning alone in a wilderness over a lost and miserable world compassion towards them being often to that degree, that would allow of no support or rest, but in going to God, and pouring out the soul in prayer for them. Earnest desires were felt that the work of God, now in the land, may be carried on, and that with greater purity, and freedom from all bitter zeal, censoriousness, spiritual pride hot disputes, etc. and a vehement and constant desire for the setting up of Christ’s kingdom through the earth, as a kingdom of holiness, purity, love, peace, and happiness to mankind.

The soul often entertained, with unspeakable delight the thoughts of heaven, as a world of love; where love shall be the saints’ eternal food, where they shall dwell in the light, and swim in an ocean of love, and where the very air and breath will be nothing but love; love to the people of God, or God’s true saints, as having the image of Christ, and as those who will in a very little time shine in his perfect image. The strength was very often taken away with longings that others might God more, and serve God better, and have more of his comfortable presence, than the person that was the subject of these longings; desiring to follow the whole world to heaven, or that every one should go before, and be higher in grace and happiness, not by this person’s diminution, but by others’ increase. This experience included a delight in conversing on religious subjects, and in seeing Christians together, talking of the most spiritual and heavenly things in religion, in a lively and feeling manner: and very frequently the person was overcome with the pleasure of such conversation. A great sense was often expressed, of the importance of the duty of charity to the poor, and how much the generality of Christians come short in the practice of it. There was also a great sense of the need ministers have of much of the Spirit of God, at this day especially; and there were most earnest longings and wrestlings with God for them, so as to take away the bodily strength. It also included the greatest, fullest, longest continued, and most constant assurance of the favor of God and of a title to future glory, that ever I saw any appearance of in any person, enjoying, especially of late, (to use the person’s own expression,) the riches of full assurance. Formerly there was a longing to die with something of impatience; but lately, since that resignation forementioned, about three years ago, an uninterrupted entire resignation to God with respect to life or death, sickness or health, ease or pain, which has remained unchanged and unshaken, when actually under extreme and violent pains, and in times of threatenings of immediate death. But notwithstanding this patience and submission, the thoughts of death and the Day of Judgment are always exceeding sweet to the soul. This resignation is also attended with a constant resignation of the lives of dearest earthly friends, and sometimes when some of their lives have been imminently threatened; the person often expressing the sweetness of the liberty of having wholly left the world, and renounced all for God, and having nothing but God, in whom is an infinite fullness. These thinks have been attended with a constant sweet peace and calm, and serenity of soul, without any cloud to interrupt it; a continual rejoicing in all the works of God’s hands, the works of nature, and God’s daily works of providence, all appearing with a sweet smile upon them; a wonderful access to God by prayer as it were seeing him, and immediately conversing with him, as much oftentimes (to use the person’s own expressions) as if Christ were here on earth, sitting on a visible throne, to be approached to and conversed with.

There have been frequent, plain, sensible, and immediate answers of prayer, all tears wiped away, all former troubles and sorrows of life forgotten, and all sorrow and sighing fled away — excepting grief for past sins, and for remaining corruption, and that Christ is loved no more, and that God is no more honored in the world; and a compassionate grief towards fellowcreatures a daily sensible doing and suffering every thing for God, for a long time past, eating, working, sleeping, and bearing pain and trouble for God, and doing all as the service of love, with a continual uninterrupted cheerfulness, peace, and joy. Oh how good, said the person once, is it to work for God in the day-time, and at night to lie down under his smiles!

High experiences and religious affections in this person have not been attended with any disposition at all to neglect the necessary business of a secular calling, to spend the time in reading, and prayer, and other exercises of devotion; but worldly business has been attended with great alacrity, as part of the service of God: the person declaring that, it being done thus, it was found to be as good as prayer. These things have been accompanied with exceeding concern and zeal for moral duties, and that all professors may with them adorn the doctrine of God their Savior; and an uncommon care to perform relative and social duties, and a noted eminence in them; a great in offensiveness of life and conversation in the sight of others; a great meekness, gentleness, and benevolence of spirit and behavior; and a great alteration in those things that formerly used to be the persons’ fufilment in spirit with God, and with their observation of those who are most conversant and most intimately acquainted.

In times of the brightest light and highest flights of love and joy, there was found no disposition to the opinion of being now perfectly free from sin, (according to the notion r of the Wesleys and their followers, and some other high pretenders to spirituality in these days,) but exceedingly the contrary. At such times especially, it was seen how loathsome and polluted the soul is; soul and body, and every act and word, appearing like rottenness and corruption in that pure and holy light of God’s glory. The person did not slight instruction or means of grace any more for having had great discoveries; on the contrary, never was more sensible of the need of instruction than now. And one thing more may be added, viz. That these things have been attended with a particular dislike of placing religion much in dress, and spending much zeal about those things that in themselves are matters of indifference, or an affecting to show humility and devotion by a mean habit, or a demure and melancholy countenance, or any thing singular and superstitious.

SECTION This work is very glorious. NOW if such things are enthusiasm, and the fruits of a distempered brain, let my brain be evermore possessed of that happy distemper! If this be distraction, I pray God that the world of mankind may be all seized with this benign, meek, beneficent, beatifical, glorious distraction! If agitations of body were found in the French prophets, and ten thousand prophets more, it is little to their purpose who bring it as an objection against such a work as this, unless their purpose be to disprove the whole of the christian religion. The great affections and high transports that others have lately been under, are in general of the same kind with those in the instance that has been given though not to so high a degree, and many of them not so pure and unmixed, and so well regulated. I have had opportunity to observe many instances here and elsewhere; and though there are some instances of great affections in which there has been a great mixture of nature with grace and, in some, a sad degenerating of religious affections; yet there is that uniformity observable, which makes it easy to be seen, that in general it is the same spirit from whence the work in all parts of the land has originated.

And what notions have they of religion, that reject what has been described, as not true religion! What shall we find to answer those expressions in Scripture, “The Peace of God that passeth all understanding; rejoicing with joy unspeakable and full of glory, in believing in and loving an unseen Savior; — All joy and peace in believing, God’s shining into our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ; With open face, beholding as in a glass the glory of the Lord and being changed into the same image, from glory to glory, even as by the Spirit of the Lord — Having the love of God shed abroad in our hearts, by the Holy Ghost given to us, — leaving the Spirit of God and of glory rest upon us; — A being called out of darkness into marvellous light; and having the day-star arise in our hearts:” — I say if those things which have been mentioned, do not answer these expressions, what else can we find out that does answer them? Those that do not think such things as these to be the fruits of the true Spirit, would do well to consider what kind of spirit they are waiting and praying for, and what sort of fruits they expect he should produce when he comes. I suppose it will generally be allowed that there is such a thing as a glorious outpouring of the Spirit of God to be expected, to introduce very joyful and glorious times upon religious accounts; times wherein holy love and joy will be raised to a great height in true Christians: but, if those things be rejected, what is left that we can find wherewith to patch up a notion, or form an idea, of the high, blessed joyful religion of these times? What is there sweet, excellent, and joyful, of a religious nature, that is entirely of a different nature from these things?

Those who are waiting for the fruits, in order to determine whether this be the work of God or no, would do well to consider, what they are waiting for whether it be not to have this wonderful religious influence subside, and then to see how they will behave themselves? That is, to have grace subside, and the actings of it in a great measure to cease, and to have persons grow cold and dead; and then to see whether, after that, they will behave themselves with that exactness and brightness of conversation, that is to be expected of lively Christians, or those that are in the vigorous exercises of grace. There are many that will not be satisfied with any exactness or laboriousness in religion now, while persons have their minds much moved, and their affections are high; for they lay it to their flash of affection, and heat of zeal, as they call it; they are waiting to see whether they will carry themselves as well when these affections are over, that is, they are waiting to have persons sicken and lose their strength, that they may see whether they will then behave themselves like healthy strong men.

I would desire that they would also consider, whether they be not waiting for more than is reasonably to be expected, supposing this to be really a great work of God, and much more than has been found in former great outpourings of the Spirit of God, that have been universally acknowledged in the christian church? Do not they expect fewer instances of apostacy and evidences of hypocrisy in professors, than were after that great outpouring of the Spirit in the apostles’ days, or that which was in the time at the reformation? And do not they stand prepared to make a mighty argument of it against this work, if there should be half so many? And, they would do well to consider how long they will wait to see the good fruit of this work, before they will determine in devour of it. Is not their waiting unlimited?

The visible fruit that is to be expected of a pouring out of the Spirit of God on a country, is a visible reformation in that country. What reformation teas lately been brought to pass in New England, by this work, has been before observed. And has it not continued long enough already, to give reasonable satisfaction? If God cannot work on the hearts of a people after such a manner, as reasonably to expect it should be acknowledged in a year and a half, or two years time; yet surely it is unreasonable that our expectations and demands should be unlimited, and our waiting without any bounds.

As there is the clearest evidence, from what has been observed, that this is the work of God; so it is evident that it is a very great and wonderful and exceeding glorious work. — This is certain, that it is a great and wonderful event, a strange revolution, an unexpected, surprising overturning of things, suddenly brought to pass; such as never has been seen in New England, and scarce ever has been heard of in any land. Who that saw the state of things in New England a few years ago, would have thought that in so short a time there would be such a change? This is undoubtedly either a very great work of God, or a great work of the devil, as to the main substance of it. For though, undoubtedly, God and the devil may work together at the same time, and in the same land and Satan will do his utmost endeavor to intrude, and by intermingling his work, to darken and hinder God’s work; yet God and the devil do not work together in producing the same event, and in effecting the same change in the hearts and lives of men.

But it is apparent that as to some things wherein the main substance of this work consists, there is a likeness and agreement every where: now this is either a wonderful work of God, or a mighty work of the devil: and so is either a most happy event, greatly to be admired and rejoiced in, or a most awful calamity. Therefore, if what has been said before be sufficient to determine it to be, as to the main, the work of God, then it must be acknowledged to be a very wonderful and glorious work of God.

Such a work is, in its nature and kind, the most glorious of any work of God whatsoever, and is always so spoken of in Scripture. It is the work of redemption (the great end of all the other works of God, and of which the work of creation was but a shadow) in the event, success, and end of it: it is the work of new creation, which is infinitely more glorious than the old. I am bold to say, that the work of God in the conversion of one soul, considered together with the source, foundation, and purchase of it, and also the benefit, end, and eternal issue of it, is a more glorious work of God than the creation of the whole material universe. It is the most glorious of God’s works, as it above all others manifests the glory of God, it is spoken of in Scripture, as that which shows the exceeding greatness of God’s power, and the glory and riches of divine grace, and wherein Christ has the most glorious triumph over his enemies, and wherein God is mightily exalted.

And it is a work above all others glorious, as it concerns the happiness of man tend; more happiness, and a greater benefit to man, is the fruit of each single drop of such a shower, than all the temporal good of the most happy revolution, or all that a people could gain by the conquest of the world.

This work is very glorious both in its nature, and in its degree and circumstances. It will appear very glorious, if we consider the unworthiness of the people who are the subjects of it; what obligations God has laid us under by the special privileges we have enjoyed for our souls’ good, and the great thinks God did for us at our first settlement in the land; how he has followed us with his goodness to this day, and how we have abused his goodness; how long we have been revolting more and more, (as all confess,) and how very corrupt we were become at last; in how great a degree we had forsaken the fountain of living waters; how obstinate we have been under all manner of means that God has used to reclaim us, how often we have mocked God with hypocritical presences of humiliation, as in our annual days of public fasting, and other things, while, instead of reforming, we only grew worse and worse; and how dead a time it was every where before this work began. If we consider these things, we shall be most stupidly ungrateful, if we do not acknowledge God’s visiting us as he has done, as an instance of the glorious triumph of free and sovereign grace.

The work is very glorious, if we consider the extent of it; being in this respect vastly beyond any that ever was known in New England. There has formerly sometimes been a remarkable awakening and success of the means of grace, in some particular congregations; and this used to be much noticed, and acknowledged to be glorious, though the towns and congregations round about continued dead: but now God has brought to pass a new thing, he has wrought a great work, which has extended from one end of the land to the other, besides what has been wrought in other British colonies in America.

The work is very glorious in the great numbers that have, to appearance, been turned from sin to God, and so, delivered from a wretched captivity to sin and Satan saved from everlasting burnings, and made heirs of eternal glory. How high an honor and great a reward of their labors, have some eminent persons of note in the church of God signified that they should esteem it, if they should be made the instruments of the conversion and eternal salvation of but one soul! And no greater event than that, is thought worthy of great name in heaven among the hosts of glorious angels, who rejoice and sing on such an occasion. Now, when there are many thousands of souls thus converted and saved, shall it be esteemed worth but little notice, and be mentioned with coldness and indifference here on earth, by those among whom such a work is wrought.

The work has been very glorious and wonderful in many circumstances and events of it, wherein God has in an uncommon manner made his hand visible and his power conspicuous; as in the extraordinary degrees of awakening, and the suddenness of conversions in innumerable instances.

How common a thing has it been for a great part of a congregation to be at once moved by a mighty invisible power! and for six, eight, or ten souls to be converted to God (to all appearance) in an exercise, in whom the visible change still continues! How great an alteration has been made in some towns, yea, some populous towns, the change still abiding! And how many very vicious persons have been wrought upon, so as to become visibly new creatures! God has also made his hand very visible, and his work glorious, in the multitudes of little children that have been wrought upon. I suppose there have been some hundreds of instances of this nature of late, any one of which formerly would have looked upon so remarkable, as to be worthy to be recorded, and published through the land. The work is very glorious in its influences and effects on many who have been very ignorant and barbarous, as I before observed of the Indians and negroes.

The work is also exceeding glorious in the high attainment of Christians, in the extraordinary degrees of light, love, and spiritual joy that God has bestowed upon great multitudes. In this respect also, the land in all parts has abounded with such instances, any one of, which, if they had happened formerly, would have been thought worthy to be noticed by God’s people throughout the British dominions. The New Jerusalem in this respect has begun to come down from heaven, and perhaps never were more of the prelibations of heaven’s glory given upon earth.

There being a great many errors and sinful irregularities mixed with this work of God, arising from our weakness, darkness, and corruption, does not hinder this work of God’s poorer and grace from being very glorious.

Our follies and sins in some respects manifest the glory of it. The glory of divine power and grace is set off with the greater lustre, by what appears at the same time of the weakness of the earthen vessel. It is God’s pleasure to manifest the weakness and unworthiness of the subject, at the same time that he displays the excellency of his power and the riches of his grace. And I doubt not but some of these things which make some of us here on earth to be out of humor, and to look on this work with a sour displeased countenance, heighten the songs of the angels, when they praise God and the Lamb for what they see of the glory of God’s all-sufficiency, and the efficacy of Christ’s redemption. And how unreasonable is it that we should be backward to acknowledge the glory of what God has done, because the devil, and we in hearkening to him, have done a great deal of mischief!

PART Showing The Obligations That All Are Under To Acknowledge, Rejoice In, And Promote This Work: And The Great Danger Of The Contrary.

SECTION 1. The dangers of lying still, and keeping long silence, respecting any remarkable work of God. THERE are many things in the word of God, showing that when God remarkably appears in any great work for his church, and against his enemies, it is a most dangerous thing, and highly provoking to God, to be slow and backward to acknowledge and honor God in the work. Christ’s people are in Scripture represented as his army he is the Lord of hosts, the Captain of the host of the Lord, as he called himself when he appeared to Joshua, with a sword drawn in his hand, Joshua 5:13-15. The Captain of his people’s salvation: and therefore it may well be highly resented, if they do not resort to him when he orders his banner to be displayed; or if they refuse to follow him when he blows the trumpet, and gloriously appears going forth against his enemies. God expects that every living soul should have his attention roused on such an occasion, and should most cheerfully yield to the call. And heedfully and diligently obey it. “All ye inhabitants of the world, and dwellers on the earth, see ye when he lifteth up an ensign on the mountains, and when he bloweth the trumpets hear ye.” ( Isaiah 18:3) Especially should all Israel be gathered after their Captain, as we read they were after Ehud, when he blew the trumpet in mount Ephraim, when he had slain Eglon king: of Moab, Judges 3:27,28. How severe is the martial law in such a case, when any of the army refuses to obey the sound of the trumpet, and follow his general to the battle! God at such a time appears in peculiar manifestations of his glory; and therefore, not to be affected and animated, and to lie still, and refuse to follow God, will be resented as a high contempt of him. Suppose a subject should stand by, and be a spectator of the solemnity of his prince’s coronation, and should appear silent and sullen, when all the multitude were testifying their loyalty and joy with loud acclamations; how greatly would he expose himself to be treated as a rebel, and quickly to perish by the authority of the prince that he refuses to honor!

At a time when God manifests himself in such a great work for his church, there is no such thing as being neuters; there is a necessity of being either for or against the king that then gloriously appears. When a king is crowned, and there are public manifestations of joy on that occasion, there is no such thing as standing by as an indifferent spectator; all must appear as loyal subjects, and express their joy on that occasion, or be accounted enemies. So when God, in any great dispensation of his providence, remarkably sets his King on his holy hill of Zion, Christ in an extraordinary manner comes down from heaven to the earth and appears in his visible church in a great work of salvation for his people. When Christ came down from heaven in his incarnation, and appeared on earth in his human presence, there was no such thing as being neuters, neither on his side nor against him. Those who sat still and said nothing, and did not declare for him, and come and join with him, after he, by his word and works, had given sufficient evidence who he was, were justly looked upon as his enemies. “He that is not with me is against me; and he that gathereth not with me, scattereth abroad.” ( Matthew 12:30) So it is when Christ comes to carry on the work of redemption in the application of it, as well as in its revelation and purchase. If a king should come into one of his provinces, which had been oppressed by its foes, where some of his subjects had fallen off to the enemy, and joined with them against their lawful sovereign and his loyal subjects, I say, if the royal sovereign himself should come into the province, and should ride forth there against his enemies, and should call upon all who were on his side to come and gather themselves to him, there would be no such thing, in such a case, as standing neuter. They who lay still and staid at a distance would undoubtedly be looked upon and treated as rebels. So in the day of battle, when two armies join, there is no such thing for any present as being of neither party, all must be on one side or the other; and they who are not found with the conqueror in such a case, must expect to have his weapons fumed against them, and to fall with the rest of his enemies.

When God manifests himself with such glorious power in a work of this nature, he appears especially determined to put honor upon his Son, and to fulfill his oath that he has sworn to him, that he would make every knee to bow and every tongue to confess to him. God hath had it much on his heart, from all eternity, to glorify his dear and only-begotten Son; and there are some special seasons that he appoints to that end, wherein he comes forth with omnipotent power to fulfill his promise and oath to him. Now these are times of remarkable pouring out of his Spirit, to advance his kingdom; such is a day of his power, wherein his people shall be made willing, and he shall rule in the midst of his enemies; these especially are the times wherein God declares his firm decree, that his Son shall reign on his holy hill of Zion. And therefore those who at such a time do not kiss the Son, as he then manifests himself, and appears in the glory of his majesty and grace, expose themselves to perish from the way, and to be dashed in pieces with a rod of iron.

As such is a time wherein God eminently sets his King on his holy hill of Zion, so it is a time wherein he remarkably fulfils that in Isaiah 28:16. “Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious corner-stone, a sure foundation.” Which the two apostles Peter and Paul ( 1 Peter 2:6-8 and Romans 9:33.) Join with that prophecy, Isaiah 8:14,15. “And he shall be for a sanctuary, but for a stone of stumbling, and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble and fall, and be broken, and be snared, and be taken.” As signifying that both are fulfilled together. Yea, both are joined together by the prophet Isaiah himself; as you may see in the context of that forementioned place, Isaiah 28:16. In verse13, preceding, it is said, “But the word of the Lord was unto them, precept upon precept, precept upon precept, line upon line, line upon line, here a little and there a little; that they might go, and fall backward, and be broken, and snared, and taken.” And accordingly when Christ is in a peculiar and eminent manner manifested and magnified, by a glorious work of God in his church, as a foundation and a sanctuary for some, he is remarkably a stone of stumbling and a rock of offense, a gin and a snare to others. They who continue long to stumble and to be offended and ensnared in their minds at such a great and glorious work of Christ, in God’s account, stumble at Christ, and are offended in him, for the work is that by which he makes Christ manifest, and shows his glory, and by which he makes the stone that the builders refused, to become the head of the corner. This shows how dangerous it is to continue always stumbling at such a work, forever doubting of it, and forbearing fully to acknowledge it, and give God the glory of it. Such persons are in danger to go, and fall backward, and be broker, and snared, and taken, and to have Christ a stone of stumbling to them that shall be an occasion of their ruin; while he is to others a sanctuary, and a sure foundation.

The prophet Isaiah ( Isaiah 29:14.) speaks of God’s proceeding to do a marvellous work and a wonder, which should stumble and confound the wisdom of the wise and prudent; which the apostle in Acts 13:41. applies to the glorious work of salvation wrought in those days by the redemption of Christ, and that glorious outpouring of the Spirit to apply it which followed. The prophet in the context of that place in Isaiah 29:speaking of the same thing, and of the prophets and rulers and seers, those wise and prudent whose eyes God had closed, says to them verse 9. “Stay yourselves and wonder.” In the original it is, “Be ye slow and wonder.” I leave it to others to consider whether it be not natural to interpret it thus, “Wonder at this marvellous work; let it be a strange thing, a great mystery that you know not what to make of, and that you are very slow and backward to acknowledge, long delaying to come to a determination concerning it. And what persons are in danger, and are thus slow to acknowledge God in such a work, we learn from the apostle in that forementioned place, “Behold, ye despises, and wonder and perish, for I work a work in your days, a work which you shall in nowise believe, though a man declare it unto you.” ( Acts 13:41) The church of Christ is called upon greatly to rejoice, when at any time Christ remarkably appears, coming to his church, to carry on the work of salvation, to enlarge his own kingdom, and to deliver poor souls out of the pit wherein there is no water. Zechariah 9:9,10,11. “Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem; behold, thy King cometh unto thee, he is just and having salvation: — His dominion shall be from sea to sea. — As for thee also, by the blood of thy covenant, I have sent forth thy prisoners out of the pit wherein is no water.” Christ was pleased to give a notable typical or symbolical representation of such a great event as is spoken of in that prophecy, in his solemnly entry into the literal Jerusalem, which was a type of the church or daughter of Zion; probably intending it as a figure and prelude of that great actual fulfillment of this prophecy, that was to he after his ascension, by the pouring out of the Spirit in the days of the apostles, and that more full accomplishment that should be in the latter ages of the christian church. We have an account, that when Christ made this his solemn entry into Jerusalem, and the whole multitude of the disciples were rejoicing and praising God with loud voices, for all the mighty works that they had seen, the Pharisees from among the multitude said to Christ, Master, rebuke thy disciples; but we are told, Luke 19:39,40. Christ “answered and said unto them, I tell you, that if these should hold their peace, the stones would immediately cry out.” Signifying, that if Christ’s professing disciples should be unaffected on such an occasion, and should not appear openly to acknowledge and rejoice in the glory of God therein appearing, it would manifest such fearful hardness of heart that the very stones would condemn them. Should not this make those consider, who have held their peace so long since Christ has come to our Zion having salvation, and so wonderfully manifested his glory in this mighty work of his Spirit, and so many of his disciples have been rejoicing and praising, God with loud voice?

It must be acknowledged, that so great and wonderful a work of God’s Spirit, is a work wherein God’s hand is remarkably lifted up, and wherein he displays his majesty, and shows great favor and mercy to sinners, in the glorious opportunity he gives them, and by which he makes our land to become much more a land of unrighteousness. Therefore that place, Isa 26:10,11. shows the great danger of not seeing God’s hand, and acknowledging his glory and majesty, in such a work; “Let favor be showed to the wicked, yet will he not learn righteousness: In the land of uprightness he will deal unjustly, and will not behold the majesty of the Lord. Lord, when thy hand is lifted up, they will not see but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them.”

SECTION The latter-day glory, in probably to begin in America. IT is not unlikely that this work of God’s Spirit, so extraordinary and wonderful, is the dawning, or, at least, a prelude of that glorious work of God, so often foretold in Scripture, which, in the progress and issue of it, shall renew the world of mankind. If we consider how long since the things foretold as what should precede this great event, have been accomplished; and how long this event has been expected by the church of God, and thought to be nigh by the most eminent men of God in the church; and withal consider what the state of things now is, and has for a considerable time been, in the church of God, and the world of mankind, we cannot reasonably think otherwise, than that the beginning of this great work of God must be near. And there are many things that make it probable that this work will begin in America. — It is signified that it shall begin in some very remote part of the world, with which other parts have no communication but by navigation, in Isaiah 60:9. “Surely the isles shall wait for me, and the ships of Tarshish first, to bring my sons from far.”

It is exceeding manifest that this chapter is a prophecy of the prosperity of the church, in its most glorious state on earth, in the latter days; and I cannot think that any thing else can be here intended but America by the isles that are far off, from whence the first-born sons of that glorious day shall be brought. Indeed, by the isles, in prophecies of gospel-times, is very often meant Europe. It is so in prophecies of that great spreading of the gospel that should be soon after Christ’s time, because it was far separated from that part of the world where the church of God had till then been, by the sea.

But that prophecy cannot have respect to the conversion of Europe, in the time of that great work of God, in the primitive ages of the Christian church for it was not fulfilled then. The isles and ships of Tarshish, thus understood, did not wait for God first; that glorious work did not begin in Europe, but in Jerusalem, and had for a considerable time been very wonderfully carried on in Asia, before it reached Europe. And as it is not that work of God which is chiefly intended in this chapter, but some more glorious work that should be in the latter ages of the christian church; therefore, some other part of the world is here intended by the isles, that be, as Europe then was, far separated from that part of the world where the church had before been, and with which it can have no communication but by the ships of Tarshish. And what is chiefly intended is not the British isles, nor any ides near the other continent; for they are spoken of as at a great distance from that part of the world where the church had till then been. This prophecy therefore seems plainly to point out America, as the first-fruits of that glorious day.

God has made as it were two worlds here below, two great habitable continents, far separated one from the other: The latter is as it were now but newly created; it has been, till of late, wholly the possession of Satan, the church of God having never been in it, as it has been in the other continent, from the beginning of the world. This new world is probably now discovered, that the new and most glorious state of God’s church on earth might commence there; that God might in it begin a new world in a spiritual respect, when he creates the new heavens and new earth.

God has already put that honor upon the other continent, that Christ was born there literally, and there made the phase of redemption. So, as Providence observes a kind of equal distribution of things, it is not unlikely that the great spiritual birth of Christ, and the most glorious application of redemption, is to begin in this. The elder sister brought forth Judah, of whom Christ came, and so she was the mother of Christ; but the younger sister, after long barrenness, brought forth Joseph and Benjamin, the beloved children. Joseph who had the most glorious apparel, the coat of many colors; who was separated from his brethren, and was exalted to great glory out of a dark dungeon — who fed and saved the world when ready to perish with famine, and was as a fruitful bough by a well, whose branches ran over the wall, and was blessed with all manner of blessings and precious things of heaven and earth, through the good-will of him that dwelt in the bush — was, as by the horns of an unicorn, to push the people together, to the ends of the earth, i.e. conquer the world. See Genesis 49:22, etc. and Deuteronomy 33:13, etc. And Benjamin, whose mess was five times so great as that of any of his brethren, and to whom Joseph, that type of Christ, gave wealth and raiment far beyond all the rest, Genesis 45:22.

The other continent hath slain Christ, and has from age to age shed the blood of the saints and martyrs of Jesus and has often been as it were deluged with the church’s blood. God has therefore probably reserved the honor of building the glorious temple to the daughter that has not shed so much blood, when those times of the peace, prosperity, and glory of the church, typified by the reign of Solomon, shall commence.

The Gentiles first received the true religion from the Jew: God’s church of ancient times had been among them, and Christ was of them. But, that there may be a kind of equality in the dispositions of providence, God has so ordered it, that when the Jews come to be admitted to the benefits of the evangelical dispensation, and to receive their highest privileges of all, they should receive the gospel from the Gentiles. Though Christ was of them, yet they have been guilty of crucifying him, it is therefore the will of God, that the Jews should not have the honor of communicating the blessings of the kingdom of God in its most glorious state to the Gentiles; but on the contrary, they shall receive the gospel in the beginning of that glorious day from the Gentiles. In some analogy to this, I apprehend, God’s dealings will be with the two continents. America has received the true religion of the old continent; the church of ancient times has been there, and Christ is from thence. But that them may be an equality, and inasmuch as that continent has crucified Christ, they shall not have the honor of communicating religion in its most glorious state to us, but we to them.

The old continent has been the source and original of mankind, in several respects. The first parents of mankind dwelt there; and there dwelt Noah and his sons; there the second Adam was born, and crucified and raised again and ‘tis probable that, in some measure to balance these things, the most glorious renovation of the world shall originate from the new continent, and the church of God in that respect be from hence. And so it is probable that will come to pass in spirituals, which has taken place in temporal, with respect to America, that whereas, till of late, the world was supplied with its silver, and gold, and earthly treasures from the old continent, now it is supplied chiefly from the new, so the course of things in spiritual respects will be in like manner turned. — And it is worthy to be noted, that America was discovered about the time of the reformation, or but little before: which reformation was the first thing that God did towards the glorious renovation of the world, after it had sunk into the depths of darkness and ruin, under the great antichristian apostasy. So that, as soon as this new world stands forth in view, God presently goes about doing some great think in order to make way for the introduction of the church’s latterday glory — which is to have its first seat in, and is to take its rise from, that new world.

It is agreeable to God’s manner, when he accomplishes any glorious work in the world, in order to introduce a new and more excellent state of his church, to begin where no foundation had been already laid, that the power of God might be the more conspicuous; that the work might appear to be entirely God’s, and be more manifestly a creation out of nothing; agreeable to Hosea 1:10. “And it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.”

When God is about to turn the earth into a paradise, he does not begin his work where there is some good growth already, but in the wilderness, where nothing grows, and nothing is to be seen but dry sand and barren rocks; that the light may shine out of darkness, the world be replenished from emptiness, and the earth watered by springs from a droughty desert; agreeable to many prophecies of Scripture, as Isaiah 32:15. “Until the Spirit be poured from on high, and the wilderness become a fruitful field.”

And chapter 41:18,19. “I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water. I will plant in the wilderness the cedar, the shittah-tree, and the myrtle, and oil-tree: I will set in the desert the fir-tree, and the pine, and the box-tree together.” And chapter 43:20. “I will give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen.” And many other parallel scriptures might be mentioned. Now as, when God is about to do some great work for his church, his manner is to begin at the lower end; so, when he is about to renew the whole habitable earth, it is probable that he will begin in this utmost meanest, youngest, and weakest part of it, where the church of God has been planted last of all; and so the first shall be last, and the last first; and that will be fulfilled in an eminent manner in Isaiah 24:19. “From the uttermost part of the earth have we heard songs, even glory to the righteous.”

There are several things that seem to me to argue, that the Sun of righteousness, the Sun of the new heavens and new earth, when he rises and comes forth as the bridegroom of his church, rejoicing as a strong man to run his race, having his going forth from the end of heaven, and his circuit to the end of it, that nothing may be hid from the light and heat of it, — shall rise in the west, contrary to the course of things in the old heavens and earth. The movements of Providence shall in that day be so wonderfully altered in many respects, that God will as it were change the course of nature, in answer to the prayers of his church: as he caused the sun to go from the west to the east, when he promised to do such great things for his church; a deliverance out of the hand of the king of Assyria, is often used by the prophet Isaiah, as a type of the glorious deliverance of the church from her enemies in the latter days. The resurrection as it were of Hezekiah, the king and captain of the church, (as he is called, 2 Kings 20:5.) is given as an earnest of the church’s resurrection and salvation, Isaiah 38:6. and is a type of the resurrection of Christ. At the same time there is a resurrection of the son, or coming back and rising again from the west, whither it had gone down; which is also a type of the Sun of righteousness. The sun was brought back ten degrees which probably brought it to the meridian. The Son of righteousness lies long been going down from east to west; and probably when the time comes of the church’s deliverance from her enemies, so often typified by the Assyrians, the light will rise in the west, till it shines through the world like the sum in its meridian brightness.

The same seems also to be represented by the course of the waters of the sanctuary, Ezekiel 47:which was from west to east: which waters undoubtedly represented the Holy Spirit, in the progress of his saving influences, in the latter ages of the world: for it is manifest, that the whole of those last chapters of Ezekiel treat concerning the glorious state of the church at that time. And if we may suppose that this glorious work of God shall begin in any part America, I think, if we consider the circumstances of the settlement of New England, it must needs appear the most likely, of all America, colonies, to be the place whence this work shall principally take its rise. And, if these things be so, it gives us more abundant reason to hope that what is now seen in America, and especially in New England, may prove the dawn of that glorious day: and the very uncommon and wonderful circumstances and events of this work, seem to me strongly to argue that God intends it as the beginning or forerunner of something vastly great.

SECTION The danger of not acknowledging and encouraging, and especially of deriding, this work.

IHAVE thus long insisted on this point, because, if these things are so, it greatly manifests how much it behooves us to encourage and promote this walk, and how dangerous it will be to forbear so doing. It is very dangerous for God’s professing people to lie still, and not to come to the help of the Lord whenever he remarkably pours out his Spirit, to carry on the work of redemption in the application of it, but above all, when he comes forth, to introduce that happy day of God’s power and salvation, so often spoken of.

That is especially the appointed season of the application of redemption.

The appointed time of Christ’s reign. The reign of Satan as god of this world lasts till then, but afterwards will be the proper time of actual redemption or new creation, as is evident by Isaiah 65:17,18, etc. and 66:12 and Revelation 21:1. All the outpourings of the Spirit of God before this are as it were by way of anticipation. There was indeed a glorious season of the application of redemption in the first ages of the christian church, which began at Jerusalem, on the day of Pentecost; but that was not the proper time of ingathering. It was only as it were the feast of first-fruits, the ingathering, is at the end of the year, or in the last ages of the Christian church, as is represented, Revelation 14:14-16. and will probably as much exceed what was in the first ages of the christian church, though that filled the Roman empire, as that exceeded all that had been before, under the Old Testament, confined only to the land of Judea.

The great danger of not appearing openly to acknowledge, rejoice in, and promote that great work of God, in bringing in that glorious harvest, is represented in Zechariah 14:16,17,18,19. “And it shall come to pass, that every one that is left, of all the nations which came against Jerusalem, shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles. And it shall be, that whose will not come up of all the families of the earth unto Jerusalem, to worship the King, the Lord of hosts, even upon them shall be no rain. And if the family of Egypt go not up and come not, that have no rain, there shall be the plague wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles. This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles.”

It is evident by the entire context that the glorious day of the church of God in the latter ages of the world is the time spoken of. The feast of tabernacles here seems to signify that glorious spiritual feast which God shall then make for his church, the same that is spoken of, Isaiah 25:6. and the great spiritual rejoicings of God’s people at that time. There were three great feasts in Israel at which all the males were appointed to go up to Jerusalem; the feast of the Passover; and the feast of the first-fruits, or the feast of Pentecost; and the feast of ingathering, at the end of the year, or the feast of tabernacles. In the first of these, viz. the feast of the Passover, was represented the purchase of redemption by Jesus Christ, for the paschal lamb was slain at the time of that feast. The other two that followed it were to represent the two great seasons of the application of the purchased redemption. In the former of them, viz. the feast of the first-fruits, which was called the feast of Pentecost, was represented that time of the outpouring of the Spirit in the first ages o the christian church, for the bringing in the first-fruits of Christ’s redemption, which began at Jerusalem on the day of Pentecost. The other, which was the feast of ingathering, at the end of the year — which the children of Israel were appointed to keep on occasion of their gathering in their corn and their wine, and all the fruit of their land, and was called the feast of tabernacles — represented the other more joyful and glorious season of the application of Christ’s redemption, which is to be in the latter days. Then will be the great day of ingathering of the elect, the proper and appointed time of gathering in God’s fruits, when the angel of the covenant shall thrust in his sickle, and gather the harvest of the earth; and the clusters of the vine of the earth shall also he gathered. This was upon many accounts the greatest feast of the three. There were much greater tokens of rejoicings in this feast than any other. The people then dwelt in booths of green boughs, and were commanded to take boughs of goodly trees, branches of palm-trees, and the boughs of thick trees, and willows of the brook, and to rejoice before the Lord their God. This represents the flourishing, beautiful, pleasant state of the church, rejoicing in God’s grace and love, and triumphing over all her enemies. The tabernacle of God was first set up among the children of Israel, at the time of the feast of tabernacles; but, in that glorious time of the christian church, God will above all other times set up his tabernacle amongst men, “And I heard a great voice out of heaven, saying, The tabernacle of God is with men and he will dwell with them and they shall be his people, and God himself shall be with them, and be their God.” ( Revelation 21:3) The world is supposed to have been created about the time of year wherein the feast of tabernacles was appointed: so, in that glorious time God will create a new heaven and a new earth. The temple of Solomon was dedicated at the time of the feast of tabernacles, when God descended in a pillar of cloud; and dwelt in the temple; so, at this happy time, the temple of God shall be gloriously built up in the world, and God shall in a wonderful manner come down from heaven to dwell with his church. Christ is supposed to have been born at the feast of tabernacles, so at the commencement of that glorious day, Christ shall he born; then, above all other times, shall “the woman clothed with the sun, with the moon under her feet, that is in travail, and pained to be delivered, bring forth her son, to rule all nations,” Revelation 12 The feast of tabernacles was the last feast that Israel had in the whole year, before the face of the earth was destroyed by the winter; presently after the rejoicings of that feast were past, a tempestuous season began, “Sailing was now dangerous, because the feast was now already past.” ( Acts 27:9) So this great feast of the christian church will be the last feast she shall have on earth; soon after it is past, this lower world will be destroyed. At the feast of tabernacles, Israel left their houses to dwell in booths or green tents; which signifies the great weanedness of God’s people from the world, as pilgrims and strangers on the earth, and their great joy therein. Israel were prepared for the feast of tabernacles by the feast of trumpets, and the day of atonement, both in the same month; so, way shall be made for the joy of the church of God, in its glorious state on earth, by the extraordinary preaching of the gospel, deep repentance and humiliation for past sins, and for the great and long-continued deadness and carnality of the visible church. Christ, at the great feast of tabernacles, stood in Jerusalem, and “cried, saying, if any man thirst, let him come unto me and drink: he that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living waters:” signifying the extraordinary freedom and riches of divine grace towards sinners at that day, and the extraordinary measures of the Holy Spirit the shall be then given; agreeable to Revelation 21:6. and 22:17.

It is threatened ( Zechariah 14.) that those who at that time shall not come to keep this feast, i.e. that shall not acknowledge God’s glorious works, praise his name, and rejoice with his people — but who should stand at a distance, as unbelieving and disaffected — upon them shall be ruin; they shall have no share in the shower of divine blessing that shall then descend on the earth, the spiritual rain spoken of, Isaiah 44:3. but God would give them over to hardness of heart and blindness of mind. The curse is denounced against such, in a manner still more awful, verse 12. “And this shall be the plague wherewith the Lord shall smite all the people that have fought against Jerusalem: their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth.” Here also, in all probability, is intended a spiritual judgment, or a plague and curse from God upon the soul, rather than upon the body; that such persons, who at that time shall oppose God’s people in his work, shall in an extraordinary manner be given over to a state of spiritual death and ruin, that they shall remarkably appear dead while alive, and shall be as walking rotten corpses while they go about amongst men. The great danger of not joining with God’s people at that glorious day is also represented, “For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted.” ( Isaiah 60:12) Most of the great temporal deliverance wrought for Israel of old, were typical of the great spiritual works of God for the salvation of souls, and the deliverance and prosperity of his church, in gospel days; and especially they represented that greatest of all deliverance of God’s church in the latter days; which is above all others the proper season of actual redemption of men’s souls. But it may be observed, that if any appeared to oppose God’s work in those great temporal deliverance; or if there were any of his professing people, who on such occasions lay still, stood at a distance, or did not arise and acknowledge God in his work, and appear to promote it, it was what in a remarkable manner incensed God’s anger, and brought his curse upon such persons. — When God wrought that great work of bringing the children of Israel out of Egypt, (which was a type of God’s delivering his church out of the spiritual Egypt at the time of the fall of Anti-Christ, as is evident by Revelation 11:8. and 15:3 ) how highly did he resent it, when the Amalekites appeared as opposers in that affair! and how dreadfully did he curse them for it! Exodus 17:14,15,16. “And the Lord said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua; for I will utterly put out the remembrance of Amalek from under heaven. And Moses built an altar, and called the name of it Jehovahnissi. For he said, Because the Lord will have war with Amalek from generation to generation.” And accordingly we find that God remembered it a long time after, 1 Samuel 15:3. And how highly did God regent it in the Moabites and Ammonites, that they did not lend a helping hand and encourage and promote the affair! Deuteronomy xxiii 3, 4. “An Ammonite or Moabite shall not enter into the congregation of the Lord, even to their tenth generation shall they not enter into the congregation of the Lord for ever: because they met you not with bread and with water in the way, when ye came forth out of Egypt.” And how were the children of Reuben, and the children of God, and the half-tribe of Manasseh threatened, if they did not so and help their brethren in their wars against the Canaanites! Numbers 32:20-23. “And Moses said unto them, if ye will do this thing, if ye will go armed before the Lord to war, and will go all of you armed over Jordan before the Lord, until he hath driven out his enemies from before him, and the land be subdued before the Lord; then afterward ye shall return, and be guiltless before the Lords and before Israel; and this land shall be your possession before the Lord. But if ye will not do so, behold, ye have sinned against the Lord; and be sure your sin will find you out.”

That was a glorious work, which God wrought for Israel when he delivered them from the Canaanites, by the hand of Deborah and Barak. Almost every thing about it showed a remarkable hand of God. It was a prophetess, one immediately inspired by God that called the people to the battle, and conducted them in the whole affair. The people seem to have been miraculously animated and encouraged in the matter, when they willingly offered themselves, and gathered together to the battle, they jeopardized their lives in the high places of the field, without being pressed or hired, when one would have thought they should have but little courage for such an undertaking. For what could a number of poor, weak, defenceless slaves do, without a shield or spear to be seen among forty thousand of them, to go against a great prince, with his mighty host, and nine hundred chariots of iron? And the success wonderfully showed the hand of God, which makes Deborah exultingly to say, “O my soul, thou hast trodden down strength!” ( Judges 5:31) Christ with his heavenly host was engaged in that battle; and therefore it is said, verse 20. “They fought from heaven, the stars in their course fought against Sisera.” The work of God therefore, in this victory and deliverance which Christ and his host wrought for Israel, was a type of what he will accomplish for his church in that great last conflict of the church with her open enemies, that shall introduce the church’s latter-day glory; as appears by Revelation 16:16. (speaking of that great battle,) “And he gathered them together into a place, called in the Hebrew tongue, Armageddon,” i.e. the mountain of MeRiddo; alluding, as is supposed by expositors, to the place where the battle was fought with the host of Sisera, Judges 5:19. “The kings came and fought, the kings of Canaan, in Taanach, by the waters of Megiddo.” Which can signify nothing else than that this battle, which Christ and his church shall have with their enemies, is the antitype of the battle that was fought there. But what a dreadful curse from Christ did some of God’s professing people Israel bring upon themselves, by lying still at that time, and not putting to a helping hand! Judges 5:23.”Curse ye Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof: because they came not to the help of the Lord, to the help of the Lord against the mighty. The angel of the Lord was the captain of the host, he that had led Israel and fought for them in that battle, who is very often called the angel of the Lord, in Scripture; the same that appeared to Joshua with a sword drawn in his hand, and told him that he was came an the captain of the host of the Lord: and the same glorious captain who is represented as leading forth his hosts to that battle, of which this was the type, Revelation 19:11, etc. It seems the inhabitants of Meroz were unbelieving concerning this great work; they would not hearken to Deborah’s presences, nor did it enter into them that such a poor defenseless company should ever prevail against those that were so mighty. They did not acknowledge the hand of God, and therefore stood at a distance and did nothing to promote the work; but what a bitter curse from God did they bring upon themselves by it! — It is very probable that one great reason why the inhabitants of Meraz were so unbelieving concerning this work, was, that they argued a priori; they did not like the beginning of it, it being a woman that first led the way and had the chief conduct in the affair; nor could they believe that such despicable instruments, as a company of unarmed slaves, were ever like to effect so great a thing; and pride and unbelief wrought together, in not being willing to follow Deborah to the battle.

It was another glorious work of God that he wrought for Israel, in the victory that was obtained by Gideons over the Midianites and Amaiekites, and the children of the east, when they came up against Israel like grasshoppers, a multitude that could not be numbered. This also was a remarkable type of the victory of Christ and his church over his enemies, by the pouring out of the Spirit with the preached gospel, as is evident by the manner in which Gideon was immediately directed of God, which was not by human sword or bow, but by blowing of trumpets, and by lights in earthen vessels. We read that, on this occasion, Gideon called the people together to help in this great affair, and that accordingly great numbers resorted to him, and came to the help of the Lord, Judges 7:23,24. But the inhabitants of Succoth and Penuel were unbelieving, and would not acknowledge the hand of God in that work, though it was so great and wonderful, nor would they join to promote it. Gideon desired their help, when he was pursuing after Zeba and Zalmunna; but they despised his presences, and his confidence of the Lord being on his side, to deliver those two great princes into the hands of such a despicable company as he and his three hundred men, and would not own the work of God, nor afford Gideon any assistance. God proceeded in this work in a way that was exceeding cross to their pride. And they also refused to own the work, because they argued a priori they could not believe that God would do such great things by such a despicable instrument, one of such a poor, mean family in Manasseh, and he the least in his father’s house; and the company that was with him appeared very wretched, being but three hundred men, and they weak and faint. But we see how they suffered for their folly, in not acknowledging and appearing to promote this work of God: Gideon, when he returned from the victory, took them, and taught them with the briers ant thorns of the wilderness and beat down the tower of Penuel, (he brought down their pride and their false confidence,) and slew the men of the city, Judges 8:This in all probability Gideon did, is moved and directed by the angel of the Lord, that is Christ, who first called him, and sent him forth in this battle, and instructed and directed him in the whole affair.

The return of the ark of God to dwell in Zion, in the midst of the land of Israel, after it had been long absent-first in the land of the Philistines, and then in Kirjath-jearim, in the utmost borders of the land — strikingly represented the return of God to a professing people, in the spiritual tokens of his presence, after long absence from them. The ark ascending up into a mountain typified Christ’s ascension into heaven. It is evident by the psalms that were penned on that occasion, especially the 68th Psalm, that the exceeding rejoicings of Israel on that occasion represented the joy of the church of Christ on his returning to it, after it has been in a low and dark state, to revive his work, bringing his people back, as it were, from Bashan, and from the depth of the sea; scattering their spiritual enemies, and causing that though they had lien among the pots, yet they should be as the wings of a dove, covered with silver, and her feathers with yellow gold; and giving the blessed tokens of his presence in his house, that his people may see the goings of God their Kings in the sanctuary. The gifts or which David, with such royal bounty, distributed amongst the people on that occasion, ( Samuel 6:18, 19. and 1 Chronicles 16:2,3.) represent spiritual blessings that Christ liberally sends down on his church, by the outpourings of the Spirit. See Psalm 68:1,3,13, 18-24. And we have an account how that all the people, from Shihor of Egypt, even unto the entering in of Hemath, gathered together, and appeared to join and assist in that great affair, and that all Israel “brought up the ark of the covenant of the Lord, with shouting, and with sound of the cornet, and with trumpets, and with cymbals, making a noise with psalteries and harps,” 1 Chronicles 13:2,5. and 15:28. And not only the men, but the women of Israel, the daughters of Zion appeared, as publicly joining in the praises and rejoicings on that occasion, 2 Samuel 6:19. But we read of one of David’s wives, even Michal, Saul’s daughter, whose heart was not engaged in the affair, and did not appear with others to rejoice and praise God on this occasion, but kept away, and stood at a distance, as disaffected, and disliking the management. She despised and ridiculed the transports and extraordinary manifestations of joy, and the curse that she brought upon herself by it was that of being barren to the day of her death. Let this be a warning to us: let us take heed, in this day of the bringing up of the ark of God, that, while we are in visibility and profession he spouse of the spiritual David, we do not show ourselves to be indeed the children of falsehearted and rebellious Saul, by our standing aloof, and our not joining in he joy and praises of the day, disliking and despising the joys and affections of God’s people because they are so high in degree, and so bring the curse of perpetual bareness upon our souls.

Let us take heed that we be not like the son of the bond-woman, born after the flesh, that persecuted him that was born after the Spirit, and mocked at the feasting and rejoicings that were made for Isaac when he was weaned; let we should be cast out of the family of Abraham, as he was, Genesis 21:8,9. That affair contained spiritual mysteries and was typical of things that come to pass in these days of the gospel; as is evident by the apostle’s testimony, Galatians 4:22, etc. And particularly it seems to have been typical of two things; First, The weaning of the church from its milk of carnal ordinances, ceremonies, shadows, and beggarly elements upon the coming of Christ, and pouring out of the Spirit in the days of the apostles. The church of Christ, in the times of the Old Testament, was in its minority, even as a babe; and the apostle tells us that babes must be fed with milk, and not with strong meat: but when God weaned his church from these carnal ordinances, on he ceasing of the legal dispensation, a glorious gospelfeast was provided for souls, and God fed his people with spiritual dainties, filled them with the Spirit, and gave them joy in the Holy Ghost. Ishmael in mocking at the time of Isaac’s feast, by the apostle’s testimony, represented the carnal Jew, the children of the literal Jerusalem, who, when they beheld the rejoicings of Christians in their spiritual and evangelical privileges, were filled with envy, deriding, contradicting, and blaspheming, ( Acts 2:13. and chapter 13:45. and 18:6.) and therefore were cast out of the family of Abraham, and out of the land of Canaan, to wander through the earth.

Secondly, This weaning of Isaac seems also to represent the conversion of sinners, which is several times represented in Scripture by the weaning of a child as in Psalm 131 and Isaiah 28:9. because in conversion the soul is weaned from the enjoyment of the world, which are as it were the breast of our mother earth; and is also weaned from the covenant of our first parents, which we as naturally hang upon, as a child on its mother’s breast. And the great feast that Abraham made on that occasion represents the spiritual feast, the heavenly privileges, and holy joys and comforts, which God gives to souls at their conversion. Now is a time when God in a remarkable manner bestowing the blessings of such a feast: let every one take heed that he do not now show himself to be the son of the bond-woman, and born after the flesh, by standing in deriding, with mocking Ishmael; lest they be cast out as he wag, and it be said concerning them, “These sons of the bond-woman shall not be heirs with the sons of the free-woman.” Do not let us stumble at these things, because they are so great and extraordinary; for if we “have run with the footmen, and they have wearied us, how shall we contend with horses?” There is doubtless a time coming when God will accomplish things vastly greater and more extraordinary than these.

And that we may be warned not to continue doubting and unbelieving concerning this work, because of the extraordinary degree of it, and the suddenness and swiftness of the accomplishment of the great things that person to it; let us consider the example of the unbelieving lord in Samaria, who could not believe so extraordinary a work of God to be accomplished so suddenly as was declared to him. The prophet Elisha foretold that the great famine in Samaria should very suddenly, even in one day, he turned into an extraordinary plenty, but the work was too great and too sudden for him to believe, says he, “If the Lord should make windows in heaven, might this thing be?” And the curse that he brought upon himself by it was, that he saw it with his eyes, and did not eat thereof, but miserably perished, and was trodden down as the mire of the streets, when others were feasting and rejoicing, 2 Kings When God redeemed people from their Babylonish captivity, and they rebuilt Jerusalem, it was, as is universally owned, a remarkable type of the spiritual redemption of God’s church; and particularly of the great deliverance of the christian church from spiritual Babylon, and their rebuilding the spiritual Jerusalem, in the latter days; and therefore they are often spoken of as one by the prophets. And this probably was the main reason that it was so ordered in Providence, and particularly noted in Scripture, that the children of Israel, on that occasion, kept the greatest feast of tabernacles that ever had been kept in Israel since the days of Joshua, when the people were first settled in Canaan. ( Nehemiah 8:16,17. For at that time happened that restoration of Israel, which had the greatest resemblance of that great restoration of the church of God, of which the feast of tabernacles was the type, of any that had been since Joshua first brought the people out of the wilderness, and settled them in the good land.

But we read of some that opposed the Jews in that affair, weakened their hands, ridiculed God’s people, the instruments employed in that work, despised their hopes, and made as though their confidence was little more than a shadow, and would utterly fail them: “What do these feeble Jews? (say they,) will they fortify themselves? will they sacrifice? will they make all end in a day? will they revive the stones out of the heaps of the rubbish which are burnt? Even that which they build, if a fox go up, he shall even break down their stone wall.” Let not us be in any measure like them, lest it be said to us, as Nehemiah said to them, “We his servant will arise and build but you have no portion, nor right, nor memorial in Jerusalem” ( Nehemiah 2:10) And lest we bring Nehemiah’s imprecations upon us, chapter 4:5. “Cover not their iniquity, and let not their sin be blotted out from before thee; for they have provoked thee to anger before the builders.”

As persons will greatly expose themselves to the curse of God, by opposing, or standing at a distance, and keeping silence at such a time as this; so for persons to arise, and readily to acknowledge God, and honor him in such a work, and cheerfully and vigorously to exert themselves to promote it, will be to put themselves much in the way of the divine blessing. What a mark of honor does God put upon those in Israel, that willingly offered themselves, and came to the help of the Lord against the mighty, when the angel of the Lord led forth his armies, and they fought from heaven against Sisera! Judges 5:2, 9,14-18. And what a great blessing is pronounced on Jael, the wife of Heber the Kenite, for her appearing on the Lord’s side and for what she did to promote that work! “Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent.” And what a blessing is pronounced on those which shall have any hand in the destruction of Babylon, which was the Head City of the kingdom of Satan, and of the enemies of the church of God! <19D709> Psalm 137:9. “Happy shall he be that taketh and dasheth thy little ones against the stones.” What a particular and honorable notice is taken, in the records of God’s work, of those that arose and appeared as David’s’ helpers, to introduce him into the kingdom of Israel! <131201> Chronicles 12:The host of those who thus came to the help of the Lord, in that glorious revolution in Israel, by which the kingdom of that great type of the Messiah was set up in Israel, is compared to the host of God, (verse 22.) “At that time, day by day, there came to David to help him until it was a great host, like the host of God.” And doubtless it was intended to be a type of the host that shall appear with the spiritual David, as his helpers, when he shall come to set up his kingdom in the world; the same host that we read of, Revelation 14:14. The Spirit of God then pronounced a special blessing on David’s helpers, as co-workers with God, verse 18. “Then the Spirit came upon Amasai, who was chief of the captains, and he said, Thine are we, David, and on thy side, thou son of Jesse: Peace, peace be unto thee, and peace be to thine helpers; for thy God helpeth thee.” So we may conclude, that God will much more give his blessing to such as come to the help of the Lord, when he sets his own dear Son as King on his holy hill of Zion. They shall be received by Christ, and he will put peculiar honor upon them, as David did on those his helpers; as we have an account in the following words, verse 18. “Then David received them, and made them captains of the band.” It is particularly noted of those that came to David to Hebron, ready armed to the war, to turn the kingdom of Saul to him, according to the word of the Lord, that “they were men that had understanding of the times, to know what Israel ought to do,” verse 23, and 32. Wherein they differed from the Pharisees and other Jews, who did not come to the help of the Lord, at the time that the great Son of David appeared to set up his kingdom in the world. These Christ condemns, because they had not “understanding of those times,” “Ye hypocrites, ye can discern the face of the sky, and of the earth; but how is it that ye do not discern these times;” ( Luke 12:56) so it will always be, when Christ remarkably appears on earth, on a design of setting up his kingdom here; many will not understand the times, nor what Israel ought to do, and so will not come to turn about the kingdom to David.

The favorable notice that God will take of such as appear to promote the work of God, at such a time as this, may also be argued from such a very particular notice being taken in the sacred records, of those that helped in rebuilding the wall of Jerusalem, upon the return from the Babylonish captivity, Nehemiah chapter 3:

SECTION The obligations of rulers, ministers, and all sorts to promote this work. AT such a time as this, when God is setting his King on his holy hill of Zion, or establishing his dominion, or showing forth his regal glory from thence, he expects that his visible people, without exception, should openly appear to acknowledge him in such a work, and bow before him, and join with him. But especially does he expect this of civil rulers: God’s eye is especially upon them, to see how they behave themselves on such occasions. When a new king comes to the throne, if he comes from abroad, and enters into his kingdom, and makes his solemn entry into the royal city, it is expected that all sorts should acknowledge him; but above all others is it expected that the great men, and public officers of the nation, should then make their appearance, and attend on their sovereign, with suitable congratulations, and manifestations of respect and loyalty. If such as these stand at a distance at such a time, it will be much more noticed; and will awaken the prince’s jealousy and displeasure much more, than such a behavior in the common people. And thus it is, when that eternal Son of God, and heir of the world — by whom kings reign, and princes decree justice, and whom his Father has appointed to be King of kings — comes as it were from far, and in the spiritual tokens of his presence enters into the royal city Zion. God has his eye at such a time, especially, upon those princes, nobles, and judges of the earth, spoken of, Proverbs 8:16. to see how they behave themselves, whether they bow to him, who is made the head of all principality and power. This is evident by Psalm 2:6, 7,10-12. “Yet have I set my King upon my holy hill of Zion. I will declare the decree: the Lord hath said unto me, Thou art my Son, this day have I begotten thee. — Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling.

Kiss the Son, lest he be angry and ye perish from the way, when his wrath is kindled but a little.” There seems to be in the words an allusion to a new king coming to the throne, and making his solemn entry into the royal city, when it is expected that all, especially men in public office and authority, should manifest their loyalty, by some open and visible tokens of respect, by the way, as he passes along; and those that refuse or neglect it, are in danger of being immediately struck down, and perishing from the way, by which the king goes in solemn procession.

The day wherein God, in an eminent manner, sends forth the rod of Christ’s strength out of Zion, that he may rule in the midst of his enemies, the day of his power wherein his people shall be made willing, is also eminently a day of his wrath, especially to such rulers as oppose him, or will not bow to him. It will prove a day wherein he “shall strike through kings, and fill the places with the dead bodies, and wound the heads over many countries,” Psalm 110. And thus it is, that when the Son of God “girds his sword upon his thigh, with his glory and his majesty, and in his majesty rides prosperously, because of truth, meekness, and righteousness, his right hand teaches him terrible things.” They were the princes of Succoth especially who suffered punishment, when the inhabitants of that city refused to come to the help of the Lord. When Gideon was pursuing after Zebah and Zalmunna, we read that Gideon took the elders of the city, and thorns of the wilderness, and briers, and with them he taught the men of Succoth. It is especially noticed, that the rulers and chief men of Israel, were called upon to assist in the affair of bringing up the ark of God; they were chiefly consulted, and were principal in the management of the affair, “And David consulted with the captains of thousands and hundreds, and with every leader.” ( 1 Chronicles 13:1) And chapter 15:25. “So David and the elders of Israel, and the captains over thousands, went to bring up the Ark of the Covenant of the Lord, out of the house of Obed-Edom, with joy.” So 2 Samuel 6:1. And so it was when the ark was brought into the temple, ( 1 Kings 8:1,3. and Chronicles 5:2, 4.)

And as rulers, by neglecting their duty at such a thee, will especially expose themselves to God’s great displeasure; so by fully acknowledging God in such a work, and by cheerfully and vigorously exerting themselves to promote it, they will especially be in the way of receiving peculiar honors and rewards at God’s hands. It is noted of the princes of Israel, that they especially appeared to honor God with their princely offering, on occasion of setting up the tabernacle of God in the congregation of Israel. I have observed already that this was done at the time of the feast of tabernacles, and was a type of the tabernacle of God being with men, and his dwelling with men in the latter days. And with what abundant particularity is it noted of each prince, how much he offered to God on that occasion, for his everlasting honor, in the <040701> 7th chapter of Numbers! And so, with how much favor and honor does the Spirit of God take notice of those princes in Israel, who came to the help of the Lord, in the war against Sisera! Judges 5:9. “My heart is towards the governors of Israel, that offered themselves willingly among the people.” And, (ver 14.) “Out of Machir came down governors.” (verse 15.) “And the princes of Issachar were with Deborah.” And in the account we have of rebuilding the wall of Jerusalem, Nehemiah 3:it is particularly noted what a hand one and another of the rulers had in this affair; such a part of the wall was repaired by the ruler of the half-part of Jerusalem, and such a part by the ruler of the other half-part of Jerusalem, and such a part by the ruler of part of Beth-haccerem, and such a part by the ruler of part of Mizpah, and such a part by the ruler of the halfpart of Bethzur; and such a part by the ruler of Mizpah, verse 9-19. And there it is particularly noted of the rulers of one of the cities, that they put not their necks to the work of the Lord, though the common people did; and they are stigmatized for it in the sacred records, to their everlasting reproach, (v. 5.) “And next unto them the Tekoites repaired; but their nobles put not their necks to the work of the Lord.” So the Spirit of God, with special honor, takes notice of princes and rulers of several tribes, who assisted in bringing up the ark, Psalm 68:27.

And I humbly desire it may be considered, whether we have not reason to fear, that God is provoked with this land, because no more notice has been taken of the late glorious work by the civil authority; that no more has been done by them as a public acknowledgment of God in this work, and no more improvement of their authority to promote it. This might have been done, either by appointing a day of public thanksgiving to God for so unspeakable a mercy, or a day of fasting and prayer, to humble ourselves before God for our past deadness and unprofitableness under the means of grace, end to seek the continuance and increase of the tokens of his presence. Can it be pleasing to God, that the civil authority have not so much as entered upon any public consultation, what should be done to advance the present revival of religion, and great reformation that is begun in the land? Is there not danger that such a behavior, at such a time, will be interpreted by God, as a denial of Christ? If but a new governor comes into a province, how much is there done, especially by those who are in authority, to put honor upon him! They arise, appear publicly, and go forth to meet, to address, and congratulate him, and with great expense to attend and aid him! If the authority of the province, on such an occasion, should all sit still, and say and do nothing and take no notice of the arrival of their new governor would there not be danger of its being interpreted by him and his prince that sent him, as a denial of his authority, or a refusing to receive and honor him as their governor? And shall the head of the angels, and Lord of the universe, come down from heaven, in so wonderful a manner, into a land; and shall all stand at a distance, and be silent and inactive on such an occasion? I would humbly recommend it to our rulers to consider whether God does not now say to them, “Be wise now, ye rulers; be instructed, ye judges of New England: kiss the Son, lest he be angry, and ye perish from the way.”

It is prophesied, Zechariah 12:8. that, in the glorious day of the Christian church, the house of David, or the rulers in God’s “Israel, shall be as God, as the angel of the Lord, before his people.” But how can such rulers expect to have any share in this glorious promise, who do not so much as openly acknowledge God in the work of that Spirit, by whom the glory of that day is to be accomplished? The days are coming, when the saints shall reign on earth, and all dominion and authority shall be given into their hands: but, if our rulers would partake of this honor, they ought, at such a day as this, to bring their glory and honor into the spiritual Jerusalem, agreeable to Revelation 21:24.

But, above all others, is God’s eye upon the ministers of the gospel, as expecting of them, that they should arise, acknowledge, and honor him in such a work as this, and do their utmost to encourage and promote it. For this is the very business to which they are called and devoted; it is the office to which they are appointed, as co-workers, with Christ. They are his ambassadors and instruments, to awaken and convert sinners, and establish, build up, and comfort saints; it is the business they have been solemnly charged with, before God, angels, and men, and to which they have given up themselves by the most sacred vows. These especially are the officers of Christ’s kingdom, who, above all other men upon earth, represent his person; into whose hands Christ has committed the sacred oracles, holy ordinances, and all his appointed means of grace, to be administered by them. They are the stewards of his household, into whose hands he has committed its provision; the immortal souls of men are committed to them, as a flock of sheep are committed to the care of a shepherd, or as a master commits a treasure to the care of a servant, of which he must give an account. It is expected of them, above all others, that they should have understanding of the times, and know what Israel ought to do; for it is their business to acquaint themselves with things pertaining to the kingdom of God, and to teach and enlighten others in the same. We who are employed in the sacred work of the gospel ministry, are the watchmen over the city, to whom God has committed the keys of the gates of Zion; and if, when the rightful King of Zion comes to deliver his people from the enemy that oppresses them, we refuse to open the gates to him, how greatly shall we expose ourselves to his wrath! We are appointed to be the captains of the host in this war; and if a general will highly resent it in a private soldier, if he refuses to follow him when his banner is displayed, and his trumpet blown; how much more will he resent it in the officers of his army! The work of the gospel-ministry, consisting in the administration of God’s word and ordinances, is the principal means that God has appointed for carrying on his work on the souls of men; and it is his revealed will, that whenever that glorious revival of religion, and reformation of the world, so often spoken of in his word, is accomplished, it should be principally by the labors of his ministers. Therefore, how heinous will it be in the sight of God, if, when a work of that nature is begun, we appear unbelieving, slow, backward, and disaffected! There was no sort of persons among the Jews treated with such manifestations of God’s treat displeasure, and severe indignation, for not acknowledging Christ, and the work of his Spirit, in the days o, Christ and his apostles, as the ministers of religion. See how Christ deals with them for it, Matthew 23:With what gentleness did Christ treat publicans and harlots, in comparison of them!

When the tabernacle was erected in the camp of Israel, and God came down from heaven to dwell in it, the priests were above all others concerned, and busily employed in the solemn transactions of that occasion, Leviticus 7. and 9:And so it was at the time of the dedication of the temple by Solomon, ( 1 Kings 8:and 2 Chronicles 5:6 and 7.) which was at the time of the feast of tabernacles, the same as when the tabernacle was erected in the wilderness. And the Levites were primarily and most immediately concerned in bringing up the ark into mount Zion the business properly belonged to them, and the ark we; carried upon their shoulders, Chronicles 15:2. “ Then David said, None ought to carry the ark of God but the Levites for them hath the Lord chosen to carry the ark of God, and to minister unto him for everse” And (verse 11, 12.) “ And David called for Zadock and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab, and said unto them, Ye are the chief of the fathers of the Levites; sanctify yourselves, both ye and your brethren, that you may bring up the ark of the Lord God of Israel, unto the place that I have prepared for it.” So we have an account that the priests led the way in rebuilding the wall of Jerusalem, after the Babylonish captivity Nehemiah 3.

Though ministers preach never so good doctrine, and be never so painful and laborious in their work, yet if they show to their people that they are not well-affected to this work, but are doubtful and suspicious of it, they will be very likely to do their people a great deal more hurt than good. For the very fame of such a great and extraordinary work of God, if their people were suffered to believe it to be his work, and the example of other towns, together with that preaching they might hear occasionally, would be likely to have a much greater influence upon the minds of their people to awaken and animate them in religion, than all other labor with them. Besides, their ministers, opinion will not only beget in them a suspicion of the work they hear of abroad, whereby the mighty hand of God that appears in it loses its influence upon their minds but it will also tend to create a suspicion of every thing of the like nature, that shall appear among themselves, as being something of the same distemper that is become so epidemical in the land.

And what is this, in effect, but to create a suspicion of all vital religion, and to put the people upon talking against and discouraging it, wherever it appears, and knocking it on the head as fast as it rises. We, who are ministers, by looking on this work from year to year with a displeased countenance, shall effectually keep the sheep from their pasture, instead of doing the part of shepherds by feeding them, and our people had a great deal better be without any settled minister at all, at such a day as this.

We who are in this sacred office had need to take heed what we do, and how we behave ourselves at this time: a less thing in a minister will hinder the work of God, than in others. If we are very silent, or say but little about the work, in our public prayers and preaching, or seem carefully to avoid speaking of it in our conversation, it will be interpreted by our people, that we, who are their guides, to whom they are to have their eye for spiritual instruction, are suspicious of it; and this will tend to raise the same suspicions in them; and so the forementioned consequences will follow.

And if we really hinder and stand in the way of the work of God, whose business above all others it is to promote it, how can we expect to partake of the glorious benefits of it? And, by keeping others from the benefit, we shall keep them out of heaven; therefore those awful words of Christ to the Jewish teachers, should be considered by us, “Woe unto you, for you shut up the kingdom of heaven, — for ye neither go in yourselves, neither suffer ye them that are entering, to go in.” ( Matthew 23:13) If we keep the sheep from their pasture, how, shall we answer it to the great Shepherd, who has bought the flock with his precious blood, and has committed the care of them to us? I would humbly desire of every minister that has thus long remained disaffected to this work, and has had contemptible thoughts of it, to consider whether he has not hitherto been like Michal, without any child, or at least in a great measure barren and unsuccessful in his work: I pray God it may not be a perpetual barrenness, as hers was.

The times of Christ’s remarkably appeared in behalf of his church, to revive religion, and advance his kingdom in the world, are often spoken of in the prophecies of Scripture, as times wherein he will remarkably execute judgments on such ministers or shepherds as do not feed the flock, but hinder their being fed, and so will deliver his flock from them, ( Jeremiah 23 throughout, and Ezekiel 34 throughout, and Zechariah 10:3. and Isaiah 56:7,8,9,8 etc.) I observed before, that Christ’s solemn, magnificent entry into Jerusalem, seems to be designed as a representation of his glorious coming into his church, the spiritual Jerusalem, and therefore it is worthy to be noted, to our present purpose, that Christ at that time cast out all them who sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold doves; signifying that, when he should come to set up his kingdom on earth, he would cast out those out of his house, who, instead of being faithful ministers, officiated there only for worldly gain. Not that I determined that all ministers who are suspicious of this work, do so; but I mention these things to show why it is to be expected, that a time of a glorious outpouring of the Spirit of God to revive religion, will he a time of remarkable judgments on those ministers who do not serve the end of their ministry.

The example of the unbelieving lord in Samaria should especially be for the warning of ministers and rulers. At the time when God fumed an extreme famine into great plenty, by a wonderful work of his, the king appointed this lord to have the charge of the each of the city, where he saw the common people, in multitudes, entering with great joy and gladness, loaden with provision, to feed and feast their almost famished bodies; but he himself, though he saw it with his eyes, never had one taste of it, but, being weak with famine, sunk down in the crowd, and was trodden to death, as a punishment of God for his not giving credit to that great and wonderful work of God, when sufficiently manifested to him to require his belief. — Minister are those whom the King of the church has appointed to have the charge of the gate at which his people enter into the kingdom of heaven, there to be entertained and satisfied with an eternal feast, i.e. ministers have the charge of the house of God, which is the gate of heaven.

They should especially take heed of a spirit of envy towards other ministers, whom God is pleased to use for carrying on this work more than they, and that they do not from such a spirit reproach some preachers who have the true spirit, as though they were influenced by a false spirit — or were bereft of reason, were mad, and proud, false pretenders, and deserved to be put in prison or the stocks, as disturbers of the peace — lest they expose themselves to the curse of Shemaiah the Nehelamite, who envied the prophet Jeremiah, and in this manner reviled him, in his letter to Zephaniah the priest, “ The Lord hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the Lord, for every man that is mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks. Now therefore, why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you?” ( Jeremiah 29:26,27) His curse is denounced in the 32nd verse “Therefore thus saith the Lord, Behold, I will punish Shemaiah the Nehemalite, and his seed: he shall not have a man to dwell among his people, neither shall he behold the good that I will do for my people, saith the Lord, because he hath taught rebellion against the Lord.” All superiors or elders should take heed, that at this day they be not like the elder brother, who could not bear that the prodigal should be sumptuously entertained, and would not loin in the, joy of the feast. He was like Michal, Saul’s daughter, offended at the music and dancing that he heard, the transports of joy displeased him; it seemed to him to be an unseemly and unreasonable noise; and therefore stood at a distance, sullen, and much offended, and full of invectives against the young prodigal.

It is our wisest and best way, fully, and without reluctance, to bow to the great God in this work, and to be entirely resigned to him, with respect to the manner in which he carries it on, and the instruments he is pleased to use. Let us not show ourselves out to humor, and sullenly refuse to acknowledge the work in its full glory, because we have not had so great a hand in promoting it, or have not shared so largely in its blessings, as some others. Let us not refuse to give all that honor which belongs to others as instruments, because they are young, or are upon other accounts much inferior to ourselves and others; and may appear to us very unworthy that God should put so much honor upon them. When God comes to accomplish any great work for his church and for the advancement of the kingdom of his Son, he always fulfils that scripture, “And the loftiness of man shall be bowed down, and the haughtiness of man shall be made low, and the Lord alone shall be exalted in that day.” ( Isaiah 2:17) If God has a design of carrying on this work, every one, whether he be great or small, must either bow to it, or be broken before it. It may be expected that God’s hand will be upon every thing that is high, and stiff, and strong in opposition, as in Isaiah 2:12-15.” “For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low, and upon all the cedars of Lebanon that are high and lifted up, and upon all the oaks of Bashan, and upon all the high mountains, and upon all the hills that are lifted up, and upon every high tower, and upon every fenced wall.”

Not only magistrates and ministers, but every living soul, is now obliged to arise and acknowledge God in this work, and put to his hand to promote it, as they would not expose themselves to God’s curse. All sorts of persons throughout the whole congregation of Israel, great and small, rich and poor men and women, helped to build the tabernacle in the wilderness, some in one way, others in another each one according to his capacity: every one whose heart stirred him up, and every one whom his spirit made willing; all sorts contributed and all sorts were employed in that affair, in labors of their hands, both men and women. Some brought gold and silver, others blue, purple, and scarlet, and fine linen; others offered an offering of brass; others, with whom was found shittim-wood, brought it an offering to the Lord: the rulers brought onyx-stones, and spice, and oil; and some brought goats’ hair, some rams’ skins, and others badgers’ skins. (See Exodus 35:20, etc.) And we are told, verse 29 “The children of Israel brought a willing offering unto the Lord every man and woman, whose heart made them willing.” And thus it ought to be in this day of building the tabernacle of God with such a willing and cheerful heart ought every man woman, and child, to do something to promote this work: those who have not onyxstones, or are not able to bring gold or silver, yet may bring goats’ hair.

As all sorts of persons were employed in building the tabernacle in the wilderness, so the whole congregation of Israel were called together to set up the tabernacle in Shiloh, after they came into Canaan, Joshua 18:1. and the whole congregation of Israel were gathered together, to bring up the ark of God from Kirjath-jearim. Again, they were all assembled to bring it up out of the house of Obed-Edom into mounts Zion; so again, all Israel met together to assist in the great affair of the dedication of the temple, and bring the ark into it. So we have an account, how that all sorts assisted in the rebuilding the wall of Jerusalem, not only the proper inhabitants of Jerusalem, but those that dwelt in other paw of the land; not only the priests and rulers, but the Nethinims and merchants, husbandmen and mechanics, and even women, Nehemiah 3:5, to, 26, 31, 32. And we have an account of one and another, that he repaired over against his house, verse 10, 23, 28. and one that repaired over against his chamber, verse 30. So now, at this time of the rebuilding the wall of Jerusalem, every one ought to promote the work of God within his own sphere, and by doing what belong to him, in the place in which God has set him. Men in a private capacity may repair over against their houses, and even those that have not the government of families, and have but a part of a house belonging to them, should repair each one over against his chamber. Every one should be engaged to do the utmost that lies in his power, laboring with watchfulness, care, and diligence, with united hearts, and united strength, and the greatest readiness to assist one another in this work, as God’s people rebuilt the wall of Jerusalem, who were so diligent in the work, that they wrought from break of day till the stars appeared, and did not so much as put off their clothes in the night. They wrought with great care and watchfulness; with one hand they labored in the work, and with the other they held a weapon, besides the guard they set to defend them. They were so well united in it, that they appointed one to stand ready with a trumpet in his hand, that, if any were assaulted in one part, those in the other parts, at the sound of the trumpet, might resort to them, and help them. Nehemiah 4.

Great care should be taken that the press should be improved to no purpose contrary to the interest of this work. We read, that when God fought against Sisera, for the deliverance of his oppressed church, they that handle the pen of the writer came to the help of the Lord in that affair, Judges 5:14, Whatever sort of men in Israel were intended, yet, as the words were indicted by a spirit that had a perfect view of all events to the end of the world, and had a special eye in this song, to that great event of the deliverance of God’s church in the latter days, of which this deliverance of Israel was a type, it is not unlikely that they have respect to author), who should fight against the kingdom of Satan with their pens. Those therefore that publish pamphlets to the disadvantage of this work, and tend either directly or indirectly to bring it under suspicion, and to discourage or hinder it, would do well thoroughly to consider whether this be not indeed the work of God; and whether, if it be, it is not likely that God will go forth as fire, to consume all that stand in his way; and whether there be not danger that the fire kindled in them will scorch the authors.

When a people oppose Christ in the work of his Holy Spirit, it is because it touches them in something that is dear to their carnal minds, end because they see the tendency of it is to cross their pride, and deprive them of the objects of their lusts. We should take heed that at this day we be not like the Gadarenes, who — when Christ came into their country in the exercise of his glorious power and grace, triumphing over a legion of devils, and delivering a miserable creature that had long been their captive — were all alarmed, because they lost their swine by It; and a whole multitude of the country came, and besought him to depart out of their coasts. They loved their filthy swine better than Jesus Christ; and had rather have a legion of devils in their country with their herd of swine, than Jesus Christ without them.

This work may be opposed in other ways, besides by directly speaking against the whole of it. Person, may say that they believe there is a good work carried on in the country; and may sometimes bless God, in their public prayers, in general terms, for any awakenings or revivals of religion there have lately been in any part of the land; and may pray that God would carry on his own work, and pour out his Spirit more and more; and yet, as I apprehend, be in the sight of God great opposers of his work. Some will express themselves after this manner, who are so far from acknowledging and rejoicing in the infinite mercy and glorious grace of God in causing so happy a change, that they look on the religious state of the country, take it on the whole, much more sorrowful than it was ten years ago; and whose conversation, to those who are well acquainted with them, evidently shows, that they are more out of humor with the state of things, and enjoy themselves less, than they did before ever this work began. If it be manifestly thus with us, and our talk and behavior with respect to this work be such as has though but an indirect tendency to beget ill thoughts and suspicions in others concerning it, we are opposers of the work of God.

Instead of coming to the help of the Lord, we shall actually fight against him, if we are abundant in insisting on and setting forth the blemishes of the work; so as to manifest that we rather choose and are more forward to take notice of what is amiss, than what is good and glorious in the work.

Not but that the errors committed ought to be observed and lamented, and a proper testimony borne against them, and the most probable means should be used to have them amended; but insisting much upon them, as though it were a pleasing theme, or speaking of them with more appearance of heat of spirit, or with ridicule, or an air of contempt, than grief for them, has no tendency to correct the errors; but has a tendency to darken the glory of God’s power and grace appearing in the substance of the work, and to beget jealousies and ill thoughts in the minds of others concerning the whole of it.

Whatever errors many zealous persons have ran into, yet if the work, in the substance of it, be the work of God then it is a joyful day indeed; it is so in heaven, and ought to be so among God’s people on earth, especially in that part of the earth where this glorious work is carried on. It is a day of great rejoicing with Christ himself, the good Shepherd, when he finds his sheep that was lost, lays it on his shoulders rejoicing, and calls together his friends and neighbors, saying, “Rejoice with me.” If we therefore are Christ’s friends, now it should be a day of great rejoicing with us. If we viewed things in a just light, so great an event as the conversion of such a multitude of sinners, would draw and engage our attention much more than all the imprudences and irregularities that have been; our hearts would be swallowed up with the glory of this event, and we should have no great disposition to attend to any thing else. The imprudences and errors of poor feeble worms do not prevent great rejoicing, in the presence of the angels of God over so many poor sinners that have repented; and it will be an argument of something very ill in us, if they prevent our rejoicing.

Who loves, in a day of great joy and gladness, to be much insisting on those things that are uncomfortable? Would it not be very improper, on a king’s coronation day, to be much in taking notice of the blemishes of the royal family? Or would it be agreeable to the bridegroom, on the day of his espousals, the day of the gladness of his heart, to be much insisting on the blemishes of his bride? We have an account, how at the time of that joyful dispensation of Providence, the restoration of the church of Israel after the Babylonish captivity, and at the time of the feast of tabernacles, many wept at the faults which were found amongst the people, but were reproved for taking so much notice of the blemishes of that affair as to overlook the cause of rejoicing. Nehemiah 8:9-12. “And Nehemiah which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, laid unto all the people, This day is holy unto the Lord your God, mourn not nor weep: for all the people wept, when they heard the words of the law. Then he said unto them, “Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared; for this day is holy unto the Lord; neither be you sorry, for the joy of the Lord is your strength.” So the Levites stilled all the people, saying, “Hold your peace, for the day is holy, neither be you grieved.” And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.”

God doubtless now expects, that all sorts of persons in New England, rulers, ministers, and People, high and low, rich and poor, old and young, should take great notice of his hand in this mighty work of his grace, and should appear to acknowledge his glory in it, and greatly to rejoice in it, every one doing his utmost, in the place where God as set them in, to promote it. And God, according to is wonderful patience, seems to be still waiting to give us opportunity thus to acknowledge and honor him. But if we finally refuse, there is not the least reason to expect any other than that his awful curse will pursue us, and that the pourings out of his wrath will be proportionable to the despised outpourings of his Spirit and grace.

PART Showing, In Many Instances, Wherein The Subjects, Or Zealous Promoters, Of This Work, Have Been Injuriously Blamed. THIS work, which has lately been carried on in the land is the work of God, and not the work of man. Its beginning has not been of man’s power or device, and its being carried on depends not on our strength or wisdom; but yet God expects of all, that they should use their utmost endeavors to promote it, and that the hearts of all should be greatly engaged in this affair.

We should improve our utmost strength in it, however vain human strength is without the power of God; and so he no less requires that we should improve our utmost care, wisdom, and prudence, though human wisdom, of itself, be as vain as human strength. Though God is wont to carry on such a work, in such a manner as many ways to show the weakness and vanity of means and human endeavors in themselves; yet, at the same time, he carries it on in such a manner as to encourage diligence and vigilance in the use of proper means and endeavors, and to punish the neglect of them.

Therefore, in our endeavors to promote this great work we ought to use the utmost caution, vigilance, and skill, in the measures we take in order to it. A great affair should be managed with great prudence. This is the most important affair that ever New England was called to be concerned in.

When a people are engaged in war with a powerful and crafty nation, it concerns them to manage an affair of such consequence with the utmost discretion. Of what vast importance then must it be, that we should be vigilant and prudent in the management of this Great War with so great a host of subtle and cruel enemies. We must either conquer or be conquered; and the consequence of the victory, on one side, will be our eternal destruction in both soul and body in hell, and on the other side, our obtaining the kingdom of heaven, and reigning in it in eternal glory! We had need always to stand on our watch, and to be well versed in the art of war, and not be ignorant of the devices of our enemies, and to take heed lest by any means we be beguiled through their subtlety.

Though the devil be strong, yet, in such a war as this he depends more on his craft than his strength. The course he has chiefly taken, from time to time, to clog, hinder, and overthrow revivals of religion in the church of God, has been by his subtle, deceitful management, to beguile and mislead those that have been engaged therein; and in such a course God has been pleased, in his holy and sovereign providence, to suffer him to succeed, oftentimes, in a great measure, to overthrow that which in its beginning appeared most hopeful and glorious. The work now begun, as I have shown, is eminently glorious, and, if it should go on and prevail, it would make New England a kind of heaven upon earth. Is it not therefore a thousand pities that it should be overthrown, through wrong and improper management, which we are led into by our subtle adversary, in our endeavors to promote it? — My present design is to take notice of some things at which offense has been taken beyond just bounds.

I. One thing that has been complained of is, ministers addressing themselves rather to the affections of their hearers than to their understanding, and striving to raise their passions to the utmost height, rather by a very affectionate manner of speaking, and a great appearance of earnestness in voice and gesture, than by clear reasoning and informing their judgment: by which means it is objected that the affections are moved without a proportionable enlightening of the understanding.

To which I would say, I am far from thinking that it is not very profitable for ministers in their preaching, to endeavor clearly and distinctly to explain the doctrines of religion, and unravel the difficulties that attend them, and to confirm them with strength of reason and argumentation, and also to observe some easy and clear method in their discourses, for the help of the understanding and memory; and it is very probable that these things have been of late too much neglected by many ministers. Yet I believe that the objection made, of affections raised without enlightening the understanding, is in a great measure built on a mistake, and confused notions that some have about the nature and cause of the affections, and the manner in which they depend on the understanding. All affections are raised either by light in the understanding, or by some error and delusion in the understanding: for all affections do certainly arise from some apprehension in the understanding, and that apprehension must either be agreeable to truth, or else be some mistake or delusion; if it be an apprehension or notion that is agreeable to truth, then it is light in the understanding. Therefore the thing to be inquired into is, whether the apprehensions in notions of divine and eternal things, that are raised in people’s minds by these affectionate preachers, whence their affections are excited, be apprehensions agreeable to truth, or whether they are mistakes. If the former, then the affections are wised the way they should be, viz. by informing the mind, or conveying light to the understanding. They go away with a wrong notion, who think that those preachers cannot affect their hearers by enlightening their understandings, except by such a distinct and learned handling of the doctrinal points of religion, as depends on human discipline, or the strength of natural reason, and tends to enlarge their hearers’ learning, and speculative knowledge in divinity. The manner of preaching without this may be such as shall tend very much to set divine and eternal things in a right view, and to give the hearers such ideas and apprehensions of them as are agreeable to truth, and such impressions on their hearts as are answerable to the real nature of things. And beside the words that are spoken, the manner of speaking has a great tendency to this. I think an exceeding affectionate way, of preaching about the great things of religion, has in it self no tendency to beget false apprehensions of them but on the contrary, a much greater tendency to beget true apprehensions of them, than a moderate, dull, indifferent way of speaking of them. An appearance of affection and earnestness in the manner of delivery, though very great indeed, if it be agreeable to the nature of the subject — and be not beyond a proportion to its importance, and worthiness of affection, and if there be no appearance of its being feigned or forced — has so much the greater tendency to beget true ideas or apprehensions in the minds of the hearers concerning the subject spoken of, and so to enlighten the understanding: and that for this reason, That such a way or manner of speaking of these things does, in fact, more truly represent them, than a more cold and in different way of speaking of them. If the subject be in its own nature worthy of very great affection, then speaking of it with very great affection is most agreeable to the nature of that subject, or is the truest representation of it and therefore has most of a tendency to beget true ideas of it in the minds of those to whom the representation it made. And I do not think ministers are to be blamed for raising the affections of their hearers too high, if that which they are affected with be only that which is worth, of affection, and their affections are not raised beyond proportion to their importance, or worthiness of affection I should think myself in the way of my duty, to raise the affections of my hearers as high as possibly I can, provided that they are affected with nothing but truth, and with affections that are not disagreeable to the nature of the subject. I know it has long been fashionable to despise a very earnest and pathetical way of preaching, and the, only have been valued as preachers, who have shown the greatest extent of learning, strength of reason, and correctness of method and language. But I humbly conceive it has been for want of understanding or duly considering human nature, that such preaching has been thought to have the greatest tendency to answer the ends of preaching: and the experience of the present and past ages abundantly confirms the same.

Though, as I said before, clearness of distinction and illustration, and strength of reason, and a good method, in the doctrinal handling of the truths of religion, is many ways needful and profitable, and not to be neglected; yet an increase in speculative knowledge in divinity is not what is so much needed by our people as something else. Men may abound in this sort of light and have no heat. How much has there been of this sort of knowledge, in the christian world, in this age! Was there ever an age, wherein strength and penetration of reason, extent of learning, exactness of distinction, correctness of style, and clearness of expression, did so abound? And yet, was there ever an age, wherein there has been so little sense of the evil of sin, so little love to God, heavenly mindedness, and holiness of life, among the professors of the true religion? Our people do not so much need to have their heads stored, as to have their hearts touched; and they stand in the greatest need of that sort of preaching, which has the greatest tendency to do this.

Those texts, “Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.” ( Isaiah 58:1) And, “Thus saith the Lord God, Smite with thine hand and stamp with thy foot, and say, Alas, for all the evil abominations of the house of Israel!” ( Ezekiel 6:11) I say, these texts (however the use that some have made of them has been laughed at) will fully justify a great degree of pathos, and manifestation of zeal and fervency in preaching the word of God. They may indeed be abused, so as to countenance that which would be odd and unnatural amongst us, not making due allowance for difference of manners and customs in different ages and nations; but, let us interpret them how we will, they at least imply, that a most affectionate and earnest manner of delivery, in many cases, becomes a preacher of God’s word.

Preaching of the word of God is commonly spoken of in Scripture, in such expressions as seem to import a loud and earnest speaking, as in Isaiah 40:2. “Speak ye comfortably to Jerusalem, and cry unto her, that her iniquity is pardoned.” And verse 3. “The voice of him that crieth in the wilderness, Prepare ye the way of the Lord,” — verse 6. “The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof as the flower of the field.” Jeremiah 2:2. “Go and cry in the ears of Jerusalem, saying, Thus saith the Lord,” etc. Jonah 1:2. “Arise, go to Nineveh, that great city, and cry against it.” Isaiah 61:1,2. “The Spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings to the meek — to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God.’’ Isaiah 62:11. “Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh,” etc. Romans 10:18. “Their sound went into all the earth, and their words to the end of the world.” Jeremiah 11:6. “Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them.” So, chapter 19:2. and 7:2. Proverbs 8:1. “Doth not wisdom cry, and understanding put forth her voice?” verse 3, 4. “She crieth at the gates, at the entry of the city at the coming in at the doors. Unto you, O men, I call and my voice is to the sons of men.” And chapter 1:20. “Wisdom crieth without, she uttereth her voice in the streets.” Chapter 9:3. “She hath sent forth her maidens, she crieth upon the high places of the city.” John 7:37. “ In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink.”

It seems to be foretold, that the gospel should be especially preached in a loud and earnest manner, at the introduction of the prosperous state of religion in the latter days. Isaiah 40:9. “O Zion, that bringest good tidings, get thee up into the high mountain! O Jerusalem, that bringest good tidings, lift up thy voice with strength! Lift it up, and Be not afraid! Say unto the cities of Judah Behold your God! “ Isaiah 52:7,8. “How beautiful upon the mountains are the feet of him that bringeth good tidings! — Thy watchmen shall lift up the voice.” Isaiah 27:13. “And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish.” — And this will be one way by which the church of God will cry at that time like a travailing woman, when Christ mystical is going to be brought forth; as Revelation 12:at the beginning. It will be by ministers, as her mouth, that Christ will then cry like a travailing women, as in Isaiah 13:14. “ I have long time holden my peace, I have been still and refrained myself: now will I cry like a travailing woman.” Christ cries by his ministers, and the church cries by her officers.

And it is worthy to be noted, that the word commonly used in the New Testament which we translate preach; properly signifies to proclaim aloud like a crier.

II. Another think that some ministers have been greatly blamed for, and I think unjustly, is speaking terror to them who are already under great terrors, instead of comforting them. Indeed, if ministers in such a case go about to terrify persons with that which is not true, or to affright them by representing their case worse than it is, or in any respect otherwise than it is, they are to be condemned; but if they terrify them only by still holding forth more light to them, and giving them to understand more of the truth of their case, they are altogether to be justified. When consciences are greatly awakened by the Spirit of God, it is but light imparted, enabling men to see their case, in some measure, as it is; and, if more light be let in, it will terrify them still more. But ministers are not therefore to be blamed, that they endeavor to hold forth more light to the conscience, and do not rather alleviate the pain they are under, by intercepting and obstructing the light that shines already. To say any thing to those who have never behaved in the Lord Jesus Christ, to represent their case any otherwise than exceeding terrible, is not to preach the word of God to them, for the word of God reveals nothing but truth; but this is to delude them. Why should we be afraid to let persons who are in an infinitely miserable condition, know the truth, or bring them into the light, for fear it should terrify them? It is light that must convert them, if ever they are converted. The more we bring sinners into the light, while they are miserable, and the light is terrible to them, the more likely it is that afterward the light will be joyful to them. The ease, peace, and comfort which natural men enjoy, have their foundation in darkness and blindness; therefore as that darkness vanishes and light comes in, their peace vanishes, and they are terrified. But that is no good argument why we should endeavor to hold their darkness, that we may uphold their comfort. The truth is, that as long as men reject Christ, and do not sayingly believe in him, however they may be awakened, and however strict, and conscientious, and laborious they may be in religion, they have the wrath of God abiding on them, they are his enemies, and the children of the devil; (as the Scripture calls all who are not sayingly converted, Matthew 13:38. 1 John 3:10.) and it is uncertain whether they shall ever obtain mercy. God is under no obligation to show them mercy, nor will he, if they fast and pray and cry never so much: and they am then especially provoking God, under those terrors, that they stand it out against Christ, and will not accept of an offered Savior, though they see so much need of him. And seeing this is the truth, they should be told so, that they may be sensible what their case indeed is.

To blame a minister for thus declaring the truth to those who are under awakenings, and not immediately administering comfort to them, is like blaming a surgeon, because when he has begun to thrust in his lance whereby he has already put his patient to great pain and he shrinks and cries out with anguish, he is so cruel that he will not stay his hand, but goes on to thrust it in further till he comes to the core of the wound. Such a compassionate physician, who as soon as his patient began to flinch, should withdraw his hand, and go about immediately to apply a plaister, to skin over the wound, and leave the core untouched, would heal the hurt slightly, crying, Peace, peace, when there is no peace.

Indeed something besides terror is to be preached to them whose consciences are awakened. They are to be told that there is a Savior provided, who is excellent and glorious, who has shed his precious blood for sinners and is every way sufficient to save them; who stands ready to receive them, if they will heartily embrace him; for this is also the truth, as well as that they now are in an infinitely dreadful condition. This is the word of God. Sinners, at the same time that they are told how miserable their case is, should he earnestly invited to come and accept of a Savior, and yield their hearts unto him, with all the winning, encouraging arguments, that the gospel affords. But this is to induce them to escape from the misery of their condition not to make them think their present condition to be less miserable than it is, or to abate their uneasiness and distress, while they are in it. That would be the way to quiet them, and fasten them there, and not to excite them to flee from it. Comfort in one sense, is to be held forth to sinners under awakenings of conscience, i.e. comfort is to be offered to them in Christ, on their fleeing from their present miserable state to him.

But comfort is not to be administered to them, in them present state, or while out of Christ. No comfort is to be administered to them, from any thing in them, any of their qualifications, prayers, or other performances, past, present, or future; but ministers should, in such cases, strive to their utmost to take all such comforts from them, though it greatly increases their terror. A person who sees himself ready to sink into hell, is prone to strive, some way or other, to lay God under some obligation to him; but he is to be beat off from every thing of that nature, though it greatly increases his terror, to see himself wholly destitute of any refuge, or any thing of his own to lay hold of, as a man that sees himself in danger of drowning, is in terror, and endeavors to catch hold on every twig within his reach, and he that pulls away those twigs from him increases his terror; yet if they are insufficient to save him, and by being in his way prevents his looking to that which will save him, to pull away them is necessary to save his life.

If sinners are in distress from any error they embrace, or mistake they are under, that is to be removed. For instance, if they are in terror, from an apprehension that they have committed the unpardonable sin, or that those things have happened to them which are certain signs of reprobation, or any other delusion, such terrors have no tendency to do them any good; for these terrors are from temptation, and not from conviction. But that terror which arises from conviction, or a sight of truths is to be increased; for those who are most awakened, have great remaining stupidity. It is from remaining blindness and darkness that they see no more, and that remaining blindness is a disease which we should endeavor to remove. I am not afraid to tell sinners who are most sensible of their misery, that their case is indeed as miserable as they think it to be, and a thousand times more so, for this is the truth. Some may be ready to say, that though it be the truth, yet the truth is not to be spoken at all times and seems not to be seasonable then. But it seems to me, such truth is never more seasonable than at such a time, when Christ is beginning to open the eyes of conscience. Ministers ought to act as co-workers with him; to take that opportunity, and to the utmost to improve that advantage, and strike while the iron is hot. When the light has begun to shine, then they should remove all obstacles and use all proper means, that it may come in more fully. And experience abundantly shows, that to take this course is not of a hurtful tendency, but very much the contrary. I have seen, in very many instances, the happy effects of it, and oftentimes a very speedy happy issue, and never knew any ill consequence, in case of real conviction, and when distress has been only from thence.

I know of but one case, wherein the truth ought to be withheld from sinners in distress of conscience, and that is the case of melancholy: and it is not to be withheld from them, as if the truth tends to do them hurt, but because, if we speak the truth to them, sometimes they will be deceived, and led into error by it, through that strange disposition there is in them to take things wrong. So that, though what is spoken is truth, yet as it is heard, received and applied by them, it is falsehood; as it will be, unless the truth be spoken with abundance of caution and prudence, and consideration of their disposition and circumstances. But the most awful truths of God’s word ought not to be withheld from public congregations, because it may happen that some such melancholic persons may be in it: any more than the Bible is to be withheld from the christian world, because it is manifest that there are a great many melancholic persons in christendom that exceedingly abuse the awful things contained in the Scripture, to their own wounding.

Nor do I think that to he of weight, which is made use of by some, as a great and dreadful objection against the terrifying preaching that has of late been in New England, viz. That there have been some instances of melancholic persons who have so abused it, that the issue has been the murder of themselves. The objection from hence is no stronger against awakening preaching, than it is against the Bible itself. There are hundreds, and probably thousands, of instances, of persons who have murdered themselves under religious melancholy. These murders probably never would have been, if the world had remained in a state of heathenish darkness. The Bible has not only been the occasion of these sad effects, but of thousands, and I suppose millions, of other cruel murders committed in the persecutions that have been raised, which never would have been if it had not been for the Bible. Many whole countries have been as it were deluged with innocent blood, which would not have been if the gospel never had been preached in the world. It is not a good objection against any kind of preaching, that some men abuse it greatly to their hurt. It has been acknowledged by all divines, as a thing common in all ages, and all christian countries<