Part 3

This work that 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, and that we should employ our utmost strength in it, however vain human strength is without the power of God. And so he no less requires that we should employ our utmost care, wisdom and prudence, though human wisdom, of itself, be as vain as human strength. Though God is accustomed 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 that New England now has, with so great a host of such subtle and cruel enemies, in which 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 need always to stand on our watch, and to be well versed in the art of war, and not to 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: and the course he has chiefly taken, from time to time, to 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 in them; and in such a course God has been pleased, in his holy and sovereign providence, to allow him to succeed, often times, in a great measure, to overthrow that, which in its beginning appeared most hopeful and glorious. The work that is now begun in New England is, as I have shown, eminently glorious, and if it should go on and prevail, would make New England a kind of heaven upon earth: is it not therefore a great pity, that it should be overthrown, through wrong and improper management, that we are led into by our subtle adversary, in our endeavors to promote it?

In treating of the methods that ought to be taken to promote this work, I would: first, take notice, in some instances, in which fault has been found with the conduct of those that have appeared to be the subjects of it, or have been zealous to promote it, as I apprehend, beyond just cause; second, show what things ought to be corrected or avoided; and third, show positively, what ought to be done to promote this glorious work of God.

First, I would take notice of some things, at which offense has been taken without, or beyond just cause.

One thing that has been complained of, is ministers addressing themselves, rather to the affections of their hearers, 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 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 and order, 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 that is 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 or notions of divine and eternal things, that are raised in people's minds, by these affectionate preachers, from which their affections are excited, be apprehensions that are agreeable to truth, or whether they are mistakes. If the former, then the affections are raised the way they should be, that is, by informing the mind, or conveying light to the understanding. They go away with a wrong notion, that think that those preachers can't affect their hearers, by enlightening their understandings, that don't do it by such a distinct, and learned handling of the doctrinal points of religion, as depends on human learning, 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 not only the words that are spoken, but the manner of speaking, is one thing that has a great tendency to this. I think an exceedingly affectionate way of preaching about the great things of religion, has in itself no tendency to cause false apprehensions of them; but on the contrary a much greater tendency to cause 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, if it be very great indeed, yet if it be agreeable to the nature of the subject, and not beyond a proportion to its importance, and worthiness of affection, and there be no appearance of its being feigned or forced, has so much the greater tendency to cause true ideas or apprehensions in the minds of the hearers, of 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 a 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 cause true ideas of it, in the minds of those, to whom the representation is made. And I don't 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 what they are affected with. I know it has long been fashionable to despise a very earnest and heartfelt way of preaching; and those preachers only have been valued, that have shown the greatest extent of learning, and strength of reason, and correctness of method and language: but I humbly think 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, in which 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, in which there has been so little sense of the evil of sin, so little love to God, heavenly-mindedness, and holiness of life, among the professed members of the true religion? Our people don't 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, that has the greatest tendency to do this.

Those texts in Isaiah 58:1 — 'Cry aloud, spare not, lift up your voice like a trumpet, and show my people their transgression, and the house of Jacob their sins' — and Ezekiel 6:11 — 'Thus says the Lord God, strike with your hand, and stamp with your foot, and say, Alas for all the evil abominations of the house of Israel!' — I say these texts, however the use that some have made of them has been laughed at, will fully justify, a great degree of earnestness, and manifestation of zeal and fervor in preaching the Word of God. They may indeed be abused, to justify that which would be odd and unnatural, among 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 suggest a loud and earnest speaking; as in Isaiah 40:2: 'Speak comfortably to Jerusalem, and cry to her, that her iniquity is pardoned.' And verse 3: 'The voice of him that cries in the wilderness, prepare 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 says the Lord.' 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 has 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 year of vengeance of our God.' Isaiah 62:11: 'Behold, the Lord has proclaimed to the end of the world, say to the daughter of Zion, behold your salvation comes.' 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 the words of this covenant, and do them.' So also Jeremiah 19:2 and 7:2. Proverbs 8:1: 'Does not wisdom cry, and understanding put forth her voice?' Verses 3-4: 'She cries at the gates, at the entry of the city, at the coming in at the doors; to you, O men, I call, and my voice is to the sons of men!' And chapter 1:20: 'Wisdom cries without, she utters her voice in the streets.' Chapter 9:3: 'She has sent forth her maidens, she cries 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 to 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 brings good tidings, get up into the high mountain! O Jerusalem, that brings good tidings, lift up your voice with strength! Lift up, and be not afraid! Say to the cities of Judah, Behold your God!' Isaiah 52:7-8: 'How beautiful upon the mountains, are the feet of him that brings good tidings! Your 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, that the church of God will cry at that time, like a woman in travail, when Christ mystical is going to be brought forth, as in Revelation 12 at the beginning. It will be by ministers, that are her mouth: and it will be this way, that Christ will then cry like a woman in travail, as in Isaiah 42:14: 'I have long time held my peace: I have been still, and restrained 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, that we translate preach, properly signifies to proclaim aloud like a herald.

Another thing that some ministers have been greatly blamed for, and I think unjustly, is speaking terror to those, that 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 frighten 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 sinners' consciences are greatly awakened by the Spirit of God, it is by light imparted to the conscience, enabling them to see their case to be, 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 don't rather alleviate the pain they are under, by intercepting and obstructing that light that shines already. To say anything to those who have never believed in the Lord Jesus Christ, to represent their case any otherwise than exceedingly 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, that 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 by and by, the light will be joyful to them. The ease, peace and comfort, that unregenerate 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 maintain their darkness, that we may maintain their comfort. The truth is, that as long as men reject Christ, and don't savingly 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 — so as the Scripture calls all that are not savingly 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 be, if they fast and pray and cry never so much; and they are then especially provoking God, under those terrors, that they stand it out against Christ, and won't 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, and has already put his patient to great pain, and he shrinks and cries out with anguish, he is so firm that he won't stay his hand, but goes on, to thrust it in further, until 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 plaster, to skin over the wound, and leave the core untouched, would be one that would heal the hurt slightly, crying peace, peace, when there is no peace.

Indeed something else besides terror, is to be preached to those, whose consciences are awakened: the gospel is to be preached to them. They are to be told that there is a Savior provided, that is excellent and glorious, who has shed his precious blood for sinners, and is every way sufficient to save them, that 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 be earnestly invited to come and accept of a Savior, and yield their hearts to him, with all the winning, encouraging arguments, for them so to do, that the gospel affords; but this is to induce them to escape from the misery of the condition that they are now in: but not to make them think their present condition less miserable than it is, or at all to abate their uneasiness and distress, while they are in it; that would be the way to quiet them, and fasten them in it, and not to excite them to flee from it. Comfort, in one sense, is to be held forth, to sinners under awakenings of conscience, that is, comfort is to be offered to them in Christ, on condition of their fleeing from their present miserable state, to him: but comfort is not to be administered to them, in their present state, as anything that they have now any title to, or while out of Christ. No comfort is to be administered to them, from anything 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 that sees himself ready to sink into hell, is ready to strive, some way or other, to lay God under some obligation to him; but he is to be beaten off from every thing of that nature, though it greatly increases his terror, to see himself wholly destitute, on every side, 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, prevent his looking to that which will save him, to pull them away, is necessary to save his life.

If sinners are in any distress, from any error that 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 that 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 truth, is to be increased; for those that are most awakened, have great remaining stupidity, they have a sense of but little of that which is; and it is from remaining blindness and darkness, that they see no more; and that remaining blindness is a disease, that we ought to endeavor to remove. I am not afraid to tell sinners, that 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 coworkers with him; to take that opportunity, and to the utmost to improve that advantage, and strike while the iron is hot, and when the light has begun to shine then to remove all obstacles, and use all proper means, that it may come in more fully, and the work be done thoroughly. And experience abundantly shows, that to take this course, is not harmful, but very much the contrary: I have seen, in very many instances, the happy effects of it, and often times a very speedy happy outcome, and never knew any ill consequence, in case of real conviction, and when distress has been only from it.

I know of but one case, in which 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 then, because 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, that which as it is spoken, is truth, as it is heard and received, and applied by them, 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 melancholy persons may be in it — no more than the Bible is to be withheld from the Christian world, because it is manifest that there are a great many melancholy persons in Christendom, that exceedingly abuse the awful things contained in the Scripture, to their own wounding. Nor do I think that to be of weight, which is made use of by some, as a great and dreadful objection against the awakening preaching that has of late been in New England, namely, that there have been some instances of melancholy persons that have so abused it, that the outcome has been the murder of themselves. The objection from this is no stronger against awakening preaching, than it is against the Bible itself: there are hundreds, and probably thousands of instances, that might be produced, of persons that have murdered themselves, under religious melancholy. These murders, probably never would have been, if it had not been for the Bible, or if the world had remained in a state of heathen 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 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 sit 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 the 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 (Isaiah 6:10; John 9:39; Matthew 13:14). 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, yes thousands, that have been saved, by this means, from eternal death.

What has more especially given offense 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, namely, 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, reveals a great deal of weakness and lack of thought. 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 unresponsive, being born as the wild donkey's foal, 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 misery, 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 toward 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 consequence of it, in any one instance.

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 outward aspects 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 conversation; 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 engagement of mind in it, as the main business of life. And especially is it fitting, 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 2:46): '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 19:8-10): 'And he went into the synagogue, and spoke boldly, for the space of three months, disputing and persuading the things concerning the kingdom of God: but when some were hardened, and believed not; but spoke 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 shall you 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 can't 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 unbelief. No one 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, to 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 cried 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 14:3-5; John 12:4-5).

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 carousing, 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, can't be in general from a real concern that God may be honored, and his will 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 sermons are heard so very often, one sermon tends to push 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 a congregation. 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 afterward 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 impression; and a frequent repeating of the more important things of religion in preaching, has no tendency to erase such impressions, but to increase them, and fix them deeper and deeper in the mind, as is found by experience. It never used to be objected against, that persons, upon the sabbath, after they have heard two sermons that day, should go home, and spend the remaining part of the sabbath in reading the Scriptures, and printed sermons; which, in proportion as it has a tendency to affect the mind at all, has as much of a tendency to drive out what they have heard, as if they heard another sermon preached. It seems to have been the practice of the apostles to preach every day, in places where they went; yes though sometimes they continued long in one place (Acts 2:42, 46; Acts 19:8-10). They did not avoid preaching one day, for fear they should push out of the minds of their hearers what they had delivered the day before; nor did Christians avoid going every day to hear, for fear of any such bad effect, as is evident by Acts 2:42, 46.

There are some things in Scripture that seem to suggest that there should be preaching in an extraordinary frequency, at the time when God should be about to introduce that flourishing state of religion that should be in the latter days; as that in Isaiah 62 at the beginning: 'For Zion's sake will I not hold my peace, for Jerusalem's sake, I will not rest; until the righteousness thereof go forth as brightness, and the salvation thereof, as a lamp that burns: and the Gentiles shall see your righteousness, and all kings your glory.' And verses 5-6: 'For as a young man marries a virgin, so shall your sons marry you; and as the bridegroom rejoices over the bride, so shall your God rejoice over you. I have set watchmen upon your walls, O Jerusalem, which shall never hold their peace, day nor night.' The destruction of the city of Jericho, is evidently, in all its circumstances, intended by God, as a great type of the overthrow of Satan's kingdom; the priests blowing with trumpets at that time, represents ministers preaching the gospel; the people went around the city seven days, the priests blowing the trumpets; but when the day was come that the walls of the city were to fall, the priests were more frequent and abundant in blowing their trumpets; there was as much done in one day then, as had been done in seven days before; they went around the city seven times that day, blowing their trumpets, until at length it came to one long and perpetual blast, and then the walls of the city fell down flat. The extraordinary preaching that shall be at the beginning of that glorious jubilee of the church, is represented by the extraordinary sounding of trumpets, throughout the land of Canaan, at the beginning of the year of jubilee; and by the reading of the law, before all Israel, in the year of release, at the feast of tabernacles. And the crowing of the cock, at break of day, which brought Peter to repentance, seems to me to be intended to signify, the awakening of God's church out of their lethargy, in which they had denied their Lord, by the extraordinary preaching of the gospel, that shall be at the dawning of the day of the church's light and glory. And there seems at this day to be an uncommon hand of divine providence, in animating, enabling, and upholding some ministers, in such abundant labors.

Another thing, in which I think some ministers have been injured, is in being very much blamed for making so much of cries, faintings, and other bodily effects; speaking of them as tokens of the presence of God, and arguments of the success of preaching; seeming to strive to their utmost to bring a congregation to that pass, and seeming to rejoice in it, even blessing God for it, when they see these effects.

Concerning this I would observe, in the first place, that there are many things, with respect to cries, falling down, etc. that are charged on ministers, that they are not guilty of. Some would have it, that they speak of these things as certain evidences of a work of the Spirit of God on the hearts of their hearers, or that they esteem these bodily effects themselves to be the work of God, as though the Spirit of God took hold of, and agitated the bodies of men; and some are charged with making these things essential, and supposing that persons can't be converted without them; whereas I never yet could find the person that held either of these things.

But for speaking of such effects as probable tokens of God's presence, and arguments of the success of preaching, it seems to me they are not to be blamed; because I think they are so indeed: and therefore when I see them excited by preaching the important truths of God's Word, urged and enforced by proper arguments and motives, or are consequent on other means that are good, I don't scruple to speak of them, and to rejoice in them, and bless God for them as such. And that for this, as I think, good reason, namely, that from time to time, upon proper inquiry and examination, and observation of the consequence and fruits, I have found that there are all evidences that the persons in whom these effects appear, are under the influences of God's Spirit, in such cases. Cries, in such a manner, and with such circumstances, as I have seen them from time to time, is as much an evidence to me, of the general cause it proceeds from, as language: I have learned the meaning of it, the same way that persons learn the meaning of language, namely, by use and experience. I confess that when I see a great crying out in a congregation, in the manner that I have seen it, when those things are held forth to them that are worthy of their being greatly affected by, I rejoice in it, much more than merely in an appearance of solemn attention, and a show of affection by weeping; and that because when there have been those cries, I have found from time to time, a much greater and more excellent effect. To rejoice that the work of God is carried on calmly, without much ado, is in effect to rejoice that it is carried on with less power, or that there is not so much of the influence of God's Spirit: for though the degree of the influence of the Spirit of God, on particular persons, is by no means to be judged of by the degree of external appearances, because of the different constitution, temperaments, and circumstances of men; yet if there be a very powerful influence of the Spirit of God on a mixed multitude, it will cause some way or other, a great visible commotion.

And as to ministers aiming at such effects, and striving by all means to bring a congregation to that pass, that there should be such an uproar among them; I suppose none aim at it any otherwise, than as they strive to raise the affections of their hearers to such a height, as very often appears in these effects; and if it be so, that those affections are commonly good, and it be found by experience that such a degree of them commonly has a good effect, I think they are to be justified in so doing.

Again, some ministers have been blamed for keeping persons together, that have been under great affections, which have appeared in such extraordinary outward manifestations. Many think this promotes confusion, that persons in such circumstances do but discompose each other's minds, and disturb the minds of others; and that therefore it is best they should be dispersed, and that when any in a congregation are strongly seized, so that they can't forbear outward manifestations of it, they should be removed that others' minds may not be diverted.

But I can't but think that those that thus object go upon quite wrong notions of things: for though persons ought to take heed that they don't make an ado without necessity; for this will be the way in time, to have such appearances lose all their effect; yet the unavoidable manifestations of strong religious affections tend to a happy influence on the minds of bystanders, and are found by experience to have an excellent and durable effect. And so to arrange and order things, that others may have opportunity and advantage to observe them, has been found to be blessed, as a great means to promote the work of God; and to prevent their being in the way of observation, is to prevent the effect of that, which God makes use of, as a principal means of carrying on his work, at such an extraordinary time, namely, example. Example is often spoken of in Scripture, as one of the chief means by which God would carry on his work, in the time of the prosperity of religion in the latter days: I have mentioned some texts already to this purpose, in what I published before, of the marks of a work of the true Spirit; but would here mention some others. In Zechariah 9:15-16, those that in the latter days should be filled, in an extraordinary manner with the Holy Spirit, so as to appear in outward manifestations, and making a noise, are spoken of as those that God, in these uncommon circumstances, will set up to the view of others, as a prize or standard, by their example and the excellency of their attainments, to animate and draw others, as men gather around a standard, and run for a prize, a crown and precious jewels, set up in their view. The words are: 'And they shall drink, and make a noise, as through wine; and they shall be filled like bowls, and as the corners of the altar: and the Lord their God shall save them, in that day, as the flock of his people; for they shall be as the stones of a crown, lifted up as a standard upon his land.' But I shall have occasion to say something more of this Scripture afterward. Those that make the objection I am upon, instead of allowing this prize or standard to be in public view, are for having it removed, and hidden in some corner. To the like purpose is that in Isaiah 62:3: 'You shall be a crown of glory, in the hand of the Lord, and a royal diadem, in the hand of your God.' Here it is observable, that it is not said, you shall be a crown upon the head, but in the hand of the Lord — that is, held forth, in your beauty and excellency, as a prize, to be bestowed upon others that shall behold you, and be animated by the brightness and luster which God shall endow you with. The great influence of the example of God's people, in their bright and excellent attainments, to propagate religion, in those days, is further signified, in Isaiah 60:3: 'And the Gentiles shall come to your light, and kings to the brightness of your rising.' With verse 22: 'A little one shall become a thousand, and a small one a strong nation.' And Zechariah 10:8-9: 'And they shall increase, as they have increased; and I will sow them among the people.' And Hosea 2:23: 'And I will sow her to me in the earth.' So Jeremiah 31:27.

Another thing that gives great displeasure to many, is the disposition that persons show, under great affections, to speak so much, and, with such earnestness and vehemence, to be setting forth the greatness and wonderfulness and importance of divine and eternal things; and to be so passionately warning, inviting and entreating others.

Concerning which I would say, that I am far from thinking that such a disposition should be wholly without any limits or regulation, as I shall more particularly show afterward; and I believe some have erred, in setting no bounds, and indulging and encouraging this disposition without any kind of restraint or direction. But yet, it seems to me, that such a disposition in general, is what both reason and Scripture will justify. Those that are offended at such things, as though they were unreasonable, are not fair: upon examination it will probably be found, that they have one rule of reasoning about temporal things, and another about spiritual things. They won't at all wonder, if a person on some very great and affecting occasion, of extraordinary danger or great joy, that eminently and immediately concerns him and others, is disposed to speak much, and with great earnestness, especially to those to whom he is united, in the bonds of dear affection, and great concern for their good. And therefore, if they were fair, why would they not allow it in spiritual things? and much more in them, agreeably to the vastly greater importance, and more affecting nature of spiritual things, and the concern which true religion causes in men's minds for the good of others, and the disposition it gives and excites to speak God's praises, to show forth his infinite glory, and talk of all his glorious perfections and works?

That a very great sense, of the right kind, of the importance of the things of religion, and the danger sinners are in, should sometimes cause an almost irresistible disposition to speak and warn others, is agreeable to Jeremiah 6:10-11: 'To whom shall I speak, and give warning, that they may hear? Behold, their ear is uncircumcised, and they cannot hearken: behold the Word of the Lord is to them, a reproach; they have no delight in it. Therefore I am full of the fury of the Lord; I am weary with holding in; I will pour it out upon the children abroad, and upon the assembly of the young men together; for even the husband with the wife shall be taken, the aged, with him that is full of days.' And that true Christians, when they come to be as it were waked out of sleep, and to be filled with a sweet and joyful sense of the excellent things of religion, by the preaching of the gospel, or by other means of grace, should be disposed to be much in speaking of divine things, though before they were dumb, is agreeable to what Christ says to his church in Song of Songs 7:9: 'And the roof of your mouth is like the best wine, for my beloved, that goes down sweetly, causing the lips of those that are asleep to speak.' The roof of the church's mouth, is the officers in the church, that preach the gospel; their word is to Christ's beloved, like the best wine, that goes down sweetly; extraordinarily refreshing and enlivening the saints, causing them to speak, though before they were mute and asleep. It is said by some, that the people that are the subjects of this work, when they get together, talking loud and earnestly, in their supposed great joys, several in a room, talking at the same time, make a noise just like a company of drunken persons. On which I would observe, that it is foretold that God's people should do so, in that before-mentioned place, Zechariah 9:15-17, which I shall now take more particular notice of: the words are as follows: 'The Lord of hosts shall defend them; and they shall devour and subdue with sling stones; and they shall drink, and make a noise, as through wine, and they shall be filled like bowls, and as the corners of the altar: and the Lord their God shall save them in that day, as the flock of his people; for they shall be as the stones of a crown, lifted up, as a standard, upon his land: for how great is his goodness! and how great is his beauty! Grain shall make the young men cheerful, and new wine the young women.' The words are very remarkable: here it is foretold, that at the time when Christ shall set up a universal kingdom upon earth, the children of Zion shall drink, until they are filled like the vessels of the sanctuary: and if we would know what they shall be thus filled with, the prophecy does, in effect, explain itself. They shall be filled, as the vessels of the sanctuary that contained the drink offering, which was wine; and yet the words imply, that it shall not literally be wine that they shall drink, and be filled with, because it is said, 'they shall drink, and make a noise, as through wine' — as if they had drunk wine: which implies that they had not literally done it; and therefore we must understand the words, that they shall drink into that, and be filled with that, which the wine of the drink offering represented, or was a type of, which is the Holy Spirit, as well as the blood of Christ, that new wine that is drunk in our heavenly Father's kingdom. They shall be filled with the Spirit, which the apostle sets in opposition to a being drunk with wine (Ephesians 5:18). This is the new wine spoken of in verse 17. It is the same with that best wine, spoken of in Song of Songs, that goes down sweetly, causing the lips of those that are asleep to speak. It is here foretold, that the children of Zion, in the latter days, should be filled with that which should make them cheerful, and cause them to make a noise as through wine, and by which these joyful happy persons that are thus filled, shall be as the stones of a crown, lifted up as a standard upon God's land, being made joyful, in the extraordinary manifestations of the beauty and love of Christ: as it follows, 'How great is his goodness! and how great is his beauty!' And it is further remarkable that it is here foretold, that it should be thus especially among young people: 'Grain shall make the young men cheerful, and new wine the young women.' It would be ridiculous to understand this of literal bread and wine: without doubt, the same spiritual blessings are signified by bread and wine here, which were represented by Melchizedek's bread and wine, and are signified by the bread and wine in the Lord's Supper. One of the marginal readings is, 'shall make the young men to speak'; which is agreeable to that in Song of Songs, of the best wine's causing the lips of those that are asleep to speak.

We ought not to be, in any measure, like the unbelieving Jews, in Christ's time, who were displeased both with crying out with distress, and with joy. When the poor blind man cried out, before all the multitude, 'Jesus, you Son of David, have mercy on me!' and continued instantly thus doing, the multitude rebuked him, and charged him that he should hold his tongue (Mark 10:46-48; Luke 18:38-39). They looked upon it to be a very indecent noise that he made; a thing very ill-becoming him to cause his voice to be heard, so much, and so loud, among the multitude. And when Christ made his solemn and triumphant entry into Jerusalem — which, I have before observed, was a type of the glory and triumph of the latter days — the whole multitude of the disciples, of all sorts, especially young people, began to rejoice and praise God, with a loud voice, for all the mighty works that they had seen, saying, 'Blessed be the King that comes in the name of the Lord! Peace in heaven, and glory in the highest!' The Pharisees said to Christ, 'Master, rebuke your disciples.' They did not understand such great transports of joy; it seemed to them a very unsuitable and indecent noise and clamor that they made, a confused uproar, many crying out together, as though they were out of their senses; they wondered that Christ would tolerate it. But what says Christ? 'I tell you, that if these should hold their peace, the stones would immediately cry out.' The words seem to intimate as much, as that there was cause enough to constrain those whose hearts were not harder than the very stones, to cry out, and make a noise; which is something like that other expression, of causing the lips of those that are asleep to speak.

When many under great religious affections, are earnestly speaking together, of divine wonders, in various parts of a company, to those that are next to them; some attending to what one says, and others to another, there is something very beautiful in it, provided they don't speak so many as to drown each other's voices, that none can hear what any say; there is a greater and more affecting appearance of a joint engagement of heart, in the love and praises of God. And I had rather see it, than to see one speaking alone, and all attending to what he says; it has more of the appearance of conversation. When a multitude meets on any occasion of temporal rejoicing, freely and cheerfully to converse together, they are not accustomed to observe the ceremony, of but one speaking at a time, while all the rest, in a formal manner, set themselves to attend to what he says; that would spoil all conversation, and turn it into the formality of set speeches, and the solemnity of preaching. It is better for lay persons, when they speak one to another of the things of God, when they meet together, to speak after the manner of Christian conversation, than to observe the formality of but one speaking at a time, the whole multitude silently and solemnly attending to what he says; which would carry in it too much of the air, of the authority and solemnity of preaching. What the apostle says in 1 Corinthians 14:29-31 — 'Let the prophets speak, two, or three, and let the other judge: if any thing be revealed to another that sits by, let the first hold his peace: for you may all prophesy, one by one, that all may learn, and all may be comforted' — I say, this does not reach this case; because what the apostle is speaking of, is the solemnity of their religious exercises, in public worship, and persons speaking in the church, by immediate inspiration, and in the use of the gift of prophecy, or some gift of inspiration, in the exercise of which, they acted as extraordinary ministers of Christ.

Another thing that some have found fault with, is abounding so much in singing, in religious meetings. Objecting against such a thing as this, seems to arise from a suspicion already established of this work: they doubt of the supposed extraordinary love and joys that attend this work, and so find fault with the manifestations of them. If they thought persons were truly the subjects of an extraordinary degree of divine love, and heavenly rejoicing in God, I suppose they would not wonder at their having a disposition to be much in praise. They won't object against the saints and angels in heaven singing praises and hallelujahs to God, without ceasing, day or night; and therefore doubtless will allow that the more the saints on earth are like them in their dispositions, the more they will be disposed to do like them. They will readily own that the generality of Christians have great reason to be ashamed that they have so little thankfulness, and are no more in praising God, whom they have such infinite cause to praise. And why therefore, should Christians be found fault with, for showing a disposition to be much in praising God, and manifesting a delight in that heavenly exercise? To complain of this, is to be too much like the Pharisees, who were displeased when the multitude of the disciples began to rejoice, and, with loud voices, to praise God, and cry hosanna, when Christ was entering into Jerusalem.

There are many things in Scripture, that seem to indicate that praising God, both in speeches and songs, will be what the church of God will very much abound in, in the approaching glorious day. So on the seventh day of going around the walls of Jericho, when the priests blew with the trumpets, in an extraordinary manner, the people shouted with a great shout, and the wall of the city fell down flat. So the Ark was brought back from its banishment, with extraordinary shouting and singing of the whole congregation of Israel. And the places in the prophecies of Scripture, that signify that the church of God, in that glorious jubilee that is foretold, shall greatly abound in singing and shouting forth the praises of God, are too many to be mentioned. And there will be cause enough for it: I believe it will be a time in which both heaven and earth, will be much more full of joy and praise, than ever they were before.

But what is more especially found fault with in the singing that is now practiced, is making use of hymns of human composition. And I am far from thinking that the book of Psalms should be thrown aside in our public worship, but that it should always be used in the Christian church, to the end of the world: but I know of no obligation we are under to confine ourselves to it. I can find no command or rule of God's Word, that does any more confine us to the words of the Scripture in our singing, than it does in our praying; we speak to God in both: and I can see no reason why we should limit ourselves to such particular forms of words, that we find in the Bible, in speaking to him by way of praise, in meter, and with music, than when we speak to him in prose, by way of prayer and supplication. And it is really needful that we should have some other songs besides the Psalms of David: it is unreasonable to suppose that the Christian church, should forever, and even in times of her greatest light in her praises of God and the Lamb, be confined only to the words of the Old Testament, in which all the greatest and most glorious things of the gospel, that are infinitely the greatest subjects of her praise, are spoken of under a veil, and not so much as the name of our glorious Redeemer, ever mentioned, but in some dark figure, or as hidden under the name of some type. And as to our making use of the words of others, and not those that are composed by ourselves, it is no more than we do in all our public prayers; the whole worshipping assembly, excepting one only, makes use of the words that are composed by him that speaks for the rest.

Another thing that many have disliked, is the religious meetings of children, to read and pray together, and perform religious exercises by themselves. What is objected is children's want of that knowledge and discretion, that is requisite, in order to a decent and profitable management of religious exercises. But it appears to me the objection is not sufficient: children, as they have the nature of men, are inclined to society; and those of them that are capable of society one with another, are capable of the influences of the Spirit of God, in its active fruits; and if they are inclined by a religious disposition, that they have from the Spirit of God, to improve their society one with another, in a religious manner, and to religious purposes, who should forbid them? If they don't have discretion to observe method in their religious performances, or to speak sense in all that they say in prayer, they may nonetheless have a good meaning, and God understands them, and it doesn't spoil or interrupt their devotion one for another. We that are grown persons, have defects in our prayers, that are a thousand times worse in the sight of God, and are a greater confusion, and more absurd in his eyes, than their childish indiscretions. There is not so much difference before God, between children and grown persons, as we are ready to imagine; we are all poor, ignorant, foolish babes, in his sight: our adult age doesn't bring us so much nearer to God, as we are apt to think. God in this work has shown a remarkable regard to little children; never was there such a glorious work among persons in their childhood, as has been of late, in New England: he has been pleased in a wonderful manner to perfect praise out of the mouths of babes and infants; and many of them have more of that knowledge and wisdom, that pleases him, and renders their religious worship acceptable, than many of the great and learned men of the world. It is they, in the sight of God, that are the ignorant and foolish children: these young ones are grown men, and a hundred years old, in comparison with them; and it is to be hoped that the days are coming, prophesied of in Isaiah 65:20, when the child shall die a hundred years old.

I have seen many happy effects of children's religious meetings; and God has seemed often remarkably to own them in their meetings, and really descended from heaven to be among them: I have known several probable instances of children's being converted at such meetings. I should therefore think, that if children appear to be really moved to it, by a religious disposition, and not merely from a childish fondness of imitating grown persons, they ought by no means to be discouraged or discountenanced: but yet it is fitting that care should be taken of them, by their parents, and pastors, to instruct and direct them, and to correct imprudent conduct and irregularities, if they are perceived; or anything by which the devil may pervert and destroy the design of their meetings. All should take heed that they don't find fault with, and despise the religion of children, from an evil principle, lest they should be like the chief priests and scribes, who were greatly displeased at the religious worship and praises of little children, and the honor they gave Christ in the temple. We have an account of it, and of what Christ said upon it, in Matthew 21:15-16: 'And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David, they were greatly displeased, and said to him, Do you hear what these say? And Jesus said to them, Yes; have you never read, Out of the mouths of babes and infants, you have perfected praise?'