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directly speaking against the whole of it. Persons 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 shews, that they are more out of humour 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 behaviour 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, says it on his shoulders rejoicing, and calls together his friends and neighbours, 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 bur 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. Neh. viii. 9--12. And Nehemiah which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said 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 ye 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 ye grieved. And all the people went their way to eat, and to drink, and to send portions, and to make greut 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 has set them in, to promote it. And God, according to his wonderful patience, seems to be still waiting to give us opportunity thus to acknowledge and honour 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 out-pourings of his Spirit and grace,

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PART III.

SHEWING, 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 men'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 endeavours 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 be no less requires that we should improve our utmost care, wisdom and prudence, though buman 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 shew the weakness and vanity of means and human endeavours 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 endeavours, and to punish the neglect of them. Therefore, in our endeavours 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 subtile 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 subtilty.

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 subtile, 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 shewn, 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 subtile adversary, in our endeavours to promote it ?-My present design is to take notice of some things at which offence has been taken beyond just bounds.

1. One thing that has been complained of is ministers addressing themselves rather to the affections of their bearers than to their understandings, 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 endeavour 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 inethod 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 wbich 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 or 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 wbether they are mistakes. If the former, then the affections are raised 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 doetrinal 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 itself 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 indifferent 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 is 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 worthy of affection, and their affections are not raised beyond a 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

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