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vails in the truly godly; and no wonder that it especially appears so to uninstructed new converts, that have been converted in an extraordinary manner.

Though censoriousness be a thing that is very sinful, and is most commonly found in hypocrites and persons of a pharasaical spirit, yet it is not so inconsistent with true godliness as some imagine. We have remarkable instances of it in those holy men that we have an account of in the book of Job: not only were Job's three friends, that 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, that was not only a man of true piety, but excelled all men in piety, and particularly excelled in a humble, meek, and patient spirit, was guilty of bitterly censuring his three friends, as wicked, vile hypocrites. Job xvi. 9, 10, 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 ine over into the hands of the wicked." So he is very positive in it that they are hypocrites, and shall be miserably destroyed as such, in the next chapter, v. 2, 3, 4. "Are there not mockers with me? And doth not mine eye continue in their provocation? Lay down now, put me in surety with thee, who is he that will strike hands with me? For thou hast hid their heart from understanding, therefore shalt thou not exalt them." And again, v. 8, 9, 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 work, may be accounted for, from the consideration of the infirmity and weakness 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 powerful 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 that are the subjects of them; so that strong affections may not, through their error, drive them to an irregular and sinful conduct? For I do not know that God has any where obliged himself to do it. The end of the influences of God's Spirit is to make men spiritually knowing, 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, or a forerunner 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 will be very likely to be 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 Kirjathjearim, 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 great circumspection; and the consequence was glorious, viz. their seeking God in such a manner as was accepted of him; and the ark of God's ascending into the heights of Zion, with those great and extraordinary rejoicings of the king and all the people, without any frown or rebuke from God intermixed; and God's dwelling thenceforward in the midst of the people, to those glorious purposes that are expressed in the 68th psalm.

And 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 much to appear, in the beginning of a glorious work of his grace for their felicity, to teach them what they be, to humble them, and fit them for that glorious prosperity he is about to advance them to, 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 that are guilty of them, and the hand of God in permitting them, so neither shall we see cause to wonder at them, if we consider them with regard to the hand that Satan has in them. For as the work is much greater than any other outpouring of the Spirit that ever has been in New England, so no wonder that the devil is more alarmed and enraged, and exerts himself more vigorously against it, and does more powerfully endeavor to tempt and mislead those that are the subjects of it, or are its promoters.

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The nature of the work in general.

Whatever imprudences there have been, and whatever sinful irregularities; whatever vehemence of the passions, and heats of the imagination, transports and ecstasies; and whatever error in judgment, and indiscreet zeal; and whatever outcries, and 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, from one end of the land to the other, that has been attended with the following effects, viz. a great increase of a spirit of seriousness and sober consideration of the things of the eternal world; a disposition to hearken to any thing that is said of things of this nature, with attention and affection; a disposition to treat matters of religion with solemnity, and as matters of great · importance; a disposition to make these things the subject of conversation; and a great disposition to hear the word of God preached, and to take all opportunities in order to it; and 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 have been greatly taken off from the things of the world, its profits, pleasures, and honors, and there has been a great increase of sensibleness and tenderness of conscience: 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 lie 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 being informed what are the means that God has directed to for their salvation, and diligent in the use of the means that God has appointed in his word, in order to it. 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 those things in a general way, as it were, at once, that they were extremely fond of, and greatly addicted to, and that they seemed to place the happiness of their lives in, and that 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, and 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 dropped them, as it were, of themselves. And there is a 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 beaux and fine ladies, that seemed to have their minds swallowed up with nothing but the vain shows and pleasures of the world, have

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