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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.

Thirdly. Another foundation error of those that 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 things that are accidental to it, that are evil. They look for more in men that are divinely influenced, because, subject to the operations of a good spirit, than is justly to be expected from them for that reason, in this imperfect state, and dark world, where so much blindness and corruption remain in the best. When any profess to have received light, and influence, and comforts from heaven, and to haye 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 that are well versed in, and duly mindful of, two things, viz: First, the word of God, which teaches, us 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 conflicts with corruption. They that are true saints are most inexcusable in making a great difficulty of a great deal of blindness, and many sinful errors in those that profess (iodliness. 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 fly from the light of the siin, and hide ourselves from the view of mankind! And what great allowances would it be found that we should 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

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distinguishing, but either approving or condemning all in the lump. They that highly approve of the affair in general, cannot bear to have any thing at all found fault with; and on the other hand, those that fasten their eyes upon somċ things in the affair that are amiss, and appear very 'disagreeable to them, at once reject the whole. Both which errors oftentimes arise from want of persons' due acquaintance with themselves. It is rash and unjust when we proceed thus in judging either of a particular person, or a people, or of such an affair as the present wonderful influence on the minds of the people of this land. Many, if they see any thing very ill in a particular person, a minister or private professor, will at once brand him as an 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 be not above one in an hundred, that professed, and had a shew of being the happy partakers of what are called the saving benefits of this work, that prove naught, and give the world just grounds to suspect them, the whole work must 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, caff so much as indirectly, and accidentally be the occasion of the exercise of corruption, and.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 the increase of the corruption of the heart in general, but on the contrary, of the weakening of it. But yet there is nothing unreasonable in supposing, that at the same time that it weakens corruption ir, general, it may be an occasion of the turning what is left into a new channel, and so of there being more of some certain kinds of the exercise of corruption than there was before; as that which tends to hinder and stop the course of a stream, if it does not do it whollyg 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 exercises of spiritual pride, did not use to be doubted of, until now it is found to be needsul to maintain the war against this work.

They that will hardly allow that a work of the Spirit of God can be a remote occasion of any sinful behaviour or unchristian conduct, I suppose will allow that the truly gracious influences of the Spirit of God, yea, and an 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 in matters of practice. 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 wrong, and 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 very contrary to the will of God.

They that 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 Sarnaritans, because they did not receive them. And even so eminently holy, and great, and divine a saint as Moses, who conversed with God from time to time, as a

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man speaks with his friend, and concerning whom God gives his testimony, that he was very meek, above any man upon the face of the earth, yet may be rash and sinful in his zeal, when his spirit is stirred by the hardheartedness and opposition of others, so as to speak very unadvisedly with his lips, and greatly to offend God, and shut himself out from the possession of the good things that God is about to accomplish for his church on eurth; as Moses was excluded Canaan, though he had brought the people out of Egypt; Psal. cvi: 32, 33. And men, even in those very things wherein they are influenced by a truly pious principle, yet, through error and want of due consideration and caution, may be rash with their zeal. It was a truly good spirit that animated that excellent generation of Israel that was in Joshua's time, in that affair that we have an account of in the 22d chapter of Joshua; and yet they were rash and heady with their zeal, to go about to gather all Israel together to go up 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 that were of the circumcision, with warmth and contention condemned Peter for receiving Cornelius, as we have account; Acts xi. This their heat and censure was unjust, and Peter was wronged in it; but there is all 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; Rom. xiv: 6. The zeal of the Corinthians with respect to the incestuous man, though the apostle highly commends it, yet at the same time saw that they needed a caution, lest they should carry it too far, to an undue severity, and so as to fail of Christian meekness and forgiveness; 2 Cor. ii: 6, 7, 8, 9, 10, 11, and chap. vii: 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, that at a time when multitudes all over the land have their affections greatly moved, that great numbers should run into inany errors and mistakes with respect to their duty, and consequently into many acts and 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 consider all the consequences of his behaviour, so as to behave 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, educations, 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 so unusual in times past, that 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, and darkness mixed with light, and evil with good, is always to be expected in the beginning of something very extr:ordinary, and very glorious in the state of things in human society, or the church of God. As after nature has long been shut up in a cold dead state, in time of winter, when the sun returns in the spring, there is, together with the increase of the light and heat of the sun, very dirty and tempestuous weather, before all is settled, calm, and serene, and all nature rejoices in its bloom and beauty. It is in the newe creation as it was in the old, the Spirit of God first moved upon the face of

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