probably never would have been, if it had not been for the Bible, or 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, that have been committed, in the persecutions that have been raised, that 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, that a very great part of those that set under the gospel, do so abuse it, that it only proves an occasion of their far more aggravated damnation, and so of men's eternally murdering their souls; which is an effect infinitely more terrible than the murder of their bodies. It is as unjust to lay tire blame of these self murders to those ministers who have declared the awful truths of God's word, in the most lively and affecting manner they were capable of, as it would be to lay the blame of hardening men's hearts, and blinding their eyes, and their more dreadful eternal damnation, to the prophet Isaiah, or Jesus Christ, because this was the consequence of their preaching, with respect to many of their hearers. Isa. vi: 10. John ix: 39. Matth. xiii: 14. Though a very few have abused the awakening preaching that has lately been, to so sad an effect as to be the cause of their own temporal death; yet it may be to one such instance, there have been hundreds, yea thousands, that have been saved, by this means, from eternal death.

What has more especially given offence to many, and raised a loud cry against some preachers, as though their conduct were intolerable, is their frightening poor innocent children, with talk of hell fire, and eternal damnation. But if those that complain so loudly of this, really believe, what is the general profession of the country, viz. That all are by nature the children of wrath,

and heirs of hell; and that every one that has not been born again, whether he be young or old, is exposed, every moment, to eternal destruction, under the wrath of Almighty God; I say, if they really believe this, then such a complaint and cry as this, bewrays a great deal of weakness and inconsideration. As innocent as children seem to be to us, yet, if they are out of Christ, they are not so in God's sight, but are young vipers, and are infinitely more hateful than vipers, and are in a most miserable condition, as well as grown persons; and they are naturally very senseless and stupid, being born as the wild asses colt, and need much to awaken them. Why should we conceal the truth from them? Will those children that have been dealt tenderly with, in this respect, and lived and died insensible of their mis ery, until they come to feel it in hell, ever thank parents, and others, for their tenderness, in not letting them know what they were in danger of. If parents' love towards their children was not blind, it would affect them much more to see their children every day exposed to eternal burnings, and yet senseless, than to see them suffer the distress of that awakening, that is necessary in order to their escape from them, and that tends to their being eternally happy, as the children of God. A child that has a dangerous wound, may need the painful lance, as well as grown persons; and that would be a foolish pity, in such a case, that should hold back the lance, and throw away the life. I have seen the happy effects of dealing plainly, and thoroughly with children, in the concerns of their souls, without sparing them at all, in many instances; and never knew any ill consequences of it in any one instance.

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Another thing, that a great deal has been said against, is having so frequent religious meetings, and spending so much time in religion. And indeed, there are none of the externals of religion, but what are capable of excess. And I believe it is true, that there has not been a due proportion observed in religion of late. We have placed religion too much in the external duties of the first table; we have abounded in religious meetings, and

in praying, reading, hearing, singing, and religious conference; and there has not been a proportionable increase of zeal for deeds of charity, and other duties of the second table; (though it must be acknowledged that they are also much increased.) But yet it appears to me, that this objection of persons spending too much time in religion, has been in the general groundless. Though worldly business must be done, and persons ought not to neglect the business of their particular callings, yet it is to the honor of God that a people should be so much in outward acts of religion, as to carry in it, a visible, public appearance, of a great engagedness of mind in it, as the main business of life. And especially is it fit, that at such an extraordinary time, when God appears unusually present with a people, in wonderful works of power and mercy, that they should spend more time than usual in religious exercises, to put honor upon that God that is then extraordinarily present, and to seek his face; as it was with the Christian church in Jerusalem, on occasion of that extraordinary pouring out of the Spirit, soon after Christ's ascension. Acts ti: 46. "And they continued daily with one accord, in the temple, and breaking bread, from house to house." And so it was at Ephesus, at a time of great outpouring of the Spirit there; the Christians there attended public religious exercises every day, for two years together, Acts xix: 8, 9, 10. "And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. But when divers were hardened, and believed not, but spake evil of that way, before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus; and this continued, by the space of two years; so that all they which dwelt in Asia, heard the word of the Lord, both Jews and Greeks." And as to the grand objection of six days shalt thou labor, all that can be understood by it, and all that the very objectors themselves understand by it, is that we may follow our secular labors in those six days, that are not the sabbath, and ought to be diligent

in them. Not but that sometimes, we may turn from them, even within those six days, to keep a day of fasting or thanksgiving, or to attend a lecture; and that more frequently or rarely, as God's providence and the state of things shall call us, according to the best judgment of our discretion.

Though secular business, as I said before, ought not to be neglected, yet I cannot see how it can be maintained, that religion ought not to be attended, so as in the least to injure our temporal affairs, on any other principles than those of infidelity. None objects against injuring one temporal affair for the sake of another temporal affair of much greater importance; and therefore, if eternal things are as real as temporal things, and are indeed of infinitely greater importance; then why may we not voluntarily suffer, in some measure, in our temporal concerns, while we are seeking eternal riches, and immortal glory? It is looked upon no way improper for a whole nation, to spend considerable time, and much of their outward substance, on some extraordinary temporal occasions, for the sake only of the ceremonies of a public rejoicing; and it would be thought dishonorable to be very exact, about what we spend, or careful lest we injure our estates, on such an occasion. And why should we be exact only with Almighty God, so that it should be a crime to be otherwise than scrupulously careful, lest we injure ourselves in our temporal interest, or put honor upon him, and seek our own eternal happiness? We should take heed that none of us be in any wise like Judas, who greatly' complained of needless expense, and waste of outward substance, to put honor upon Christ, when Mary broke her box, and poured the precious ointment on his head. He had indignation within himself on that account, and cries out, Why was this waste of the ointment made? For it might have been sold for more than three hundred pence, and have been given to the poor. Mark xiv: 3, 4, 5, &c. And John. xii: 4, 5, &c.

And besides, if the matter be justly considered and examined, I believe it will be found, that the country

has lost no time from their temporal affairs, by the late revival of religion, but have rather gained time; and that more time has been saved from frolicing and tavern haunting, idleness, unprofitable visits, vain talk, fruitless pastimes, and needless diversions, than has lately been spent in extraordinary religion; and probably five times as much has been saved in persons' estates, at the tavern, and in their apparel, as has been spent by religious meetings.

The great complaint that is made against so much time spent in religion, cannot be in general from a real concern that God may be honored, and his will be done, and the best good of men promoted; as is very manifest from this, that now there is a much more earnest and zealous outcry made in the country, against this extraordinary religion, than was before, against so much time spent in tavern haunting, vain company keeping, night walking, and other things, which wasted both our time and substance, and injured our moral virtue.

The frequent preaching that has lately been, has in a particular manner been objected against as unprofitable and prejudicial. It is objected that when serions are heard so very often, one sermon tends to thrust out another; so that persons lose the benefit of all. They say two or three sermons in a week is as much as they can remember and digest.. Such objections against frequent preaching, if they are not from an enmity against religion, are for want of duly considering the way that sermons usually profit an auditory. The main benefit that is obtained by preaching, is by impression made upon the mind in the time of it, and not by any effect that arises afterwards by a remembrance of what was delivered, And though an after remembrance of what was heard in a sermon is oftentimes very profitable; yet, for the most part, that remembrance is from an impression the words made on the heart in the time of it; and the memory profits, as it renews and increases that impres sion; and a frequent inculcating the more important things of religion in preaching, has no tendency to rase out such impressions, but to increase them, and fix them