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and other exercises of devotion; but worldly business has been attended with great alacrity, as part of the service of God; the person declaring that it being done thus, it is found to be as good as prayer. These things have been accompanied with an exceeding concern and zeal for moral duties, and that all professors may with them adorn the doctrine of God their Savior; and an uncommon care to perform relative and social duties, and a noted eminence in them; a great inoffensiveness of life and conversation in the sight of others; a great meekness, gentleness, and benevolence of spirit and behavior; and a great alteration in those things that formerly used to be the person's failings; seeming to be much overcome and swallowed up by the late great increase of grace, to the observation of those that are most conversant and most intimately acquainted: in times of the brightest light and highest flights of love and joy, finding no disposition to any opinion of being now perfectly free from sin, (agreeable to the notion of the Wesleys and their followers, and some other high pretenders to spirituality in these days,) but exceedingly the contrary: at such times especially, seeing how loathsome and polluted the soul is, soul and body, and every act and word appearing like rottenness and corruption in that pure and holy light of God's glory: not slighting instruction or means of grace any more for having had great discoveries; on the contrary, never more sensible of the need of instruction than now. And one thing more may be added, viz. that these things have been attended with a particular dislike of placing religion much in dress, and spending much zeal about those things that in themselves are matters of indifference, or an affecting to show humility and devotion by a mean habit, or a demure and melancholy countenance, or any thing singular and superstitious.


This is a glorious work of God.

Now if such things are enthusiasm, and the fruits of a distempered brain, let my brain be evermore possessed of that happy distemper! If this be distraction, I pray God that the world of mankind may be all seized with this benign, meek, beneficent, beatifical, glorious distraction! If agitations of body were found in the French prophets, and ten thousand prophets more, it is little to their purpose who bring it as an objection against such a work as this, unless their purpose be to disprove the whole of the Christian religion. The great affections and high transports that others have lately been under, are in general of the same kind with those in the instance that has been given, though not to so high a degree, and many of them not so pure and unmixed, and so well regulated. I have had opportunity to observe many instances here and elsewhere; and though there are some instances of great affections in which there has been a great mixture of nature with grace, and in some a sad degenerating of religious affections; yet there is that uniformity observable, that it is easy to be seen that in general it is the same spirit from whence the work in all parts of the land has originated. And what notions have they of religion, that reject what has been described as not true religion? What shall we find to answer those expressions in scripture, "the peace of God that passes all understanding; rejoicing with joy unspeakable and full of glory, in believing and in loving an unseen Savior; all joy and peace in believing; God's shining into our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ; with open face beholding, as in a glass, the glory of the Lord, and being changed into the same image, from glory to glory,

even as by the Spirit of the Lord; having the love of God shed abroad in our hearts, by the Holy Ghost given to us : having the Spirit of God, and of glory rest upon us; a being called out of darkness into marvelous light; and having the day-star arise in our hearts :" I say, if those things that have been mentioned do not answer these expressions, what else can we find out that does answer them? Those that do not think such things as these to be the fruits of the true Spirit, would do well to consider what kind of spirit they are waiting and praying for, and what sort of fruits they expect he should produce when he comes. I suppose it will generally be allowed that there is such a thing as a glorious outpouring of the Spirit of God to be expected, to introduce very joyful and glorious times upon religious accounts; times wherein holy love and joy will be raised to a great height in true Christians but if those things that have been mentioned be rejected, what is left that we can find wherewith to patch up a notion, or form an idea, of the high, blessed, joyful religion of these times? What is that any have a notion of, that is very sweet, excellent, and joyful, of a religious nature, that is entirely of a different nature from these things?

Those that are waiting for the fruits in order to determine whether this be the work of God or no, would do well to consider two things: 1. What they are waiting for: whether it be not this; to have this wonderful religious influence that is on the minds of people over and past, and then to see how they will behave themselves? That is, to have grace subside, and the actings of it in a great measure to cease, and to have persons grow cold and dead, and then to see whether after that, they will behave themselves with that exactness and brightness of conversation, that is to be expected of lively Christians, or those that are in the vigorous exercises of grace. There are many that will not be satisfied with any exactness or laboriousness in religion now, while persons have their minds much moved, and their affections are high; for they lay it to their flash of affection, and heat of zeal, as they

call it they are waiting to see whether they will carry them-
selves as well when these affections are over: that is, they,
are waiting to have persons sicken and lose their strength,
that they may see whether they will then hehave them-
selves like healthy, strong men. I would desire that they
would also consider whether they be not waiting for more
than is reasonably to be expected, supposing this to be really
a great work of God, and much more than has been found
in former great outpourings of the Spirit of God, that have
been universally acknowledged in the Christian church?
Do not they expect fewer instances of apostasy, and evi-
dences of hypocrisy in professors, and those that for the pre-
sent seem to be under the influences of the Spirit, than were
after that great outpouring of the Spirit in the apostles' days,
or that which was in the time of the reformation? And do
not they stand prepared to make a mighty argument of it
against this work, if there should be half so many? And
2. They would do well to consider how long they will wait
to see the good fruit of this work, before they will determine
in favor of it. Is not their waiting unlimited? The visible
fruit that is to be expected of a pouring out of the Spirit of
God on a country, is a visible reformation in that country :
What reformation has lately been brought to pass in New
England, by this work, has been before observed: and has
it not continued long enough already, to give reasonable sa-
tisfaction? If God cannot work on the hearts of a people
after such a manner, as to show his hand so plainly, as rea-
sonably to expect it should be acknowledged in a year and
a half, or two years time; yet surely it is unreasonable, that
our expectations and demands should be unlimited, and our
waiting without any bounds.

As there is the clearest evidence, from those things that have been observed, that this is the work of God, so it is evident that it is a very great and wonderful, and exceeding glorious work of God. This is certain, that it is a great and wonderful event, a strange revolution, an unexpected, sur

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prising overturning of things, suddenly brought to pass; such as never has been seen in New England, and scarce ever has been heard of in any land. Who that saw the state of things in New England a few years ago, the state that it was settled in, and the way that we had been so long going on in, would have thought that in so little a time there would be such a change? This is undoubtedly either a very great work of God, or a great work of the devil, as to the main substance of it. For though undoubtedly, God and the devil may work together at the same time, and in the same land; and when God is at work, especially if he be very remarkably at work, Satan will do his utmost endeavor to intrude, and by intermingling his work, to darken and hinder God's work; yet God and the devil do not work together in producing the same event, and in effecting the same change in the hearts and lives of men. But it is apparent that there are some things wherein the main substance of this work consists, a certain effect that is produced, and alteration that is made in the apprehensions, affections, dispositions, and behavior of men, in which there is a likeness and agreement everywhere: Now this, I say, is either a wonderful work of God, or a mighty work of the devil; and so is either a most happy event greatly to be admired and rejoiced in, or a most awful calamity. Therefore if what has been said before, be sufficient to determine it to be, as to the main, the work of God, then it must be acknowledged to be a very wonderful and glorious work of God.

Such a work is, in its nature and kind, the most glorious of any work of God whatsoever; and is always so spoken of in scripture. It is the work of redemption (the great end of all other works of God, and of which the work of creation was but a shadow) in the event, success and end of it. It is the work of a new creation, that is infinitely more glorious than the old. I am bold to say, that the work of God in the conversion of one soul, considered together with the source, foundation, and purchase of it, and also the benefit, end,

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