WE read Rev. 12.12. That the Devil came down among the Inhabitants of the Earth having great Wrath becauſe he knew his Time was ſhort. When the ſtrong Man armed keepeth his Palace, all his Goods are in Peace: every Thing is then as he would have it to be▪ his Subjects go ſleeping on to Hell, and imagine themſelves all the while in the direct Way to Heaven. But on the other Hand, when he perceives that his Policies begin to be detected, the Eyes of his Slaves to be opened to ſee their Miſery and their Need of the Remedy, and that by this Means his Kingdom appears to be going to Wreck; when he ſees the Standard of the great Meſſias erected and the Gathering of the People about it; when he ſees them flock thereto as a Cloud and as the Doves to their Windows; that Men are daily deſerting his Government by Hundreds and Thouſands, and going over to Chriſt the great Deliverer: When (I ſay) he beholds Things having ſuch an Appearance, he then thinks it is high Time for him to beſtir himſelf, and if poſſible to ſupport his tottering Empire. To this End he convocates the black Divan, takes Counſel how he may mar God's Work moſt effectually: and in Purſuance of this Counſel he finds it ſometimes neceſſary to transform himſelf into an Angel of Light, and to ſend forth his Miniſters; who though inward they are ravening Wolves, yet they come in Sheeps Cloathing: and partly by helliſh Lies, partly by aggravating ſome real Indiſcretions, partly by falſe Parallels, perverting ſome Texts of Scripture, and miſapplying others; they put ſome of the weaker even of God's own Children to a Stand to that Degree that they know not for ſome Time what to ſay: So that they would deceive (were it poſſible) the very Elect.

Thus it is in this glorious Day of Goſpel Grace. As the good Spirit appears to be ſtriving in a remarkable Manner; So Satan and his Inſtruments, we have Reaſon to think, are very induſtrious: Yea ſo cunningly does this inſiduous Adverſary manage, that he ſometimes gets good Men engaged upon his Side. We have great Reaſon to fear that it is now a Time in various Places in which there is Ground for the repeating of God's Complaint by his Prophet Hoſ. 4.6. My People are deſtroyed for lack of Knowledge; that thoſe who lead them cauſe them to err: and that by this Means God's Name continually every Day is blaſphemed. But bleſſed be God, that we have our Bibles. So that if it ſhould happen at any Time that thoſe whoſe Lips ought to preſerve Knowledge, ſhould themſelves turn aſide from the Ways of God either in Doctrine or Morals; that in this Caſe we are not obliged to follow them implicity, but that we have a ſure Word of Propheſy even the Law and Teſtimony for our Rule, and alſo the Promiſe that if we aſk the Holy Spirit we ſhall receive him. In ſum, we have great Reaſon to be thankful that our God has given us Liberty and put us in a Capacity of judging for our ſelves. That I may therefore have an Opportunity of ſhewing the Neceſſity and Importance of uſing this our Chriſtian Liberty aright in trying the Spirits whether they be of God; I have choſen to ſpeak from the above Text as the Ground of the following Diſcourſe: where the Apoſtle ſays, Beloved, believe not every Spirit, but try the Spirits whether they be of God: &c.

It may not perhaps be amiſs to obſerve briefly, that the Penman of this Epiſtle was the Evangeliſt and beloved Diſciple John: the particular Time when he wrote it is uncertain: the Perſons to whom he wrote it are ſaid to be Jews: not thoſe that dwelt in Judea, but thoſe who lived in the Eaſtern Part of Aſia, viz. in the Empire of Parthia.— The Scope of the Apoſtle in this Epiſtle is, partly to prove, that JESUS of Nazareth is the true MESSIAS; not only to induce Men ſtedfaſtly to believe this great Fundamental, but to impreſs the Truth of it upon their Souls in a more deep, lively and practical Manner; partly to reduce the Licentious, to raiſe the ſpiritually Dead, and quicken all to a more ſtrict, lively and vigorous Chriſtianity; and partly to excite Chriſtians to the Duty of mutual Love, which ſeems to have been this beloved Diſciple's favourite Subject.

More particularly in the Words we have (1.) A Caution. (2.) A Duty enjoyned. (3.) A Motive to the Performance of ſaid Duty. (1.) A Caution in theſe Words, Beloved, believe not every Spirit. The Term Spirit is here by a Figure put for the Perſon who is acted by a Spirit whether good or bad. 'Tis q. d. believe not every Perſon pretending to Inſpiration, or to be the Meſſenger of God: Don't be ſo credulous and implicit as to ſuffer your ſelves to be impoſed upon by every one who ſays he has a Commiſſion from Heaven.— The (2.) Thing in the Words in a Duty enjoyned in theſe, Words, T •• the Spirits, q. d. Chriſt your gracious Maſter has forbidden you to be the Servants of Men, or to pin your Faith upon any Man's Sleeve: you are therefore to be Followers of no Man farther than he is of Chriſt: Nay your Maſter has not only allowed you to judge for your ſelves, but he has put you in a Capacity ſo to do: to this end he has made you reaſonable Creatures, and given you his Word in your native Language: Imitate the Bereans therefore: ſearch the Scriptures daily with all Readineſs of Mind, to ſee if the Things that are ſpoken be ſo.— But then the (3.) Thing in the Words is a Motive to the Performance of the Duty enjoyned in the Words, becauſe many falſe Prophets are gone out into the World. q. d. You ought to be very careful in trying the Spirits, inaſmuch 〈◊〉 theſe laſt Times are perilous Times, the World is full of Deceivers: take Heed therefore and beware of theſe falſe Teachers: remember that it is not all Gold that glitters; that Satan himſelf is often transformed into an Angel of Light; that many pretend to come in God's Name with a thus ſaith the Lord in their Mouths, whom he has not ſent, Jer. 29.8, 9. Has not your Maſter warned you that falſe Chriſts and falſe Prophets ſhall ariſe, and ſhall ſhew great Signs and Wonders, to deceive (were it poſſible) the very Elect: You had great Need then to be cautiouſly upon your Guard.

The Method I deſign in the proſecuting this Subject ſhall be to ſpeak ſomewhat to each of theſe following Heads.

I. I begin with the firſt of theſe Heads in Order, viz. to ſhew that there have been always falſe Prophets or Teachers in the World, who have pretended to Inſpiration or divine Revelation. — That this is a Truth any Perſon who is acquainted with ſacred and profane Hiſtory will readily grant. If we look into ſacred Hiſtory during the Old-Teſtament Period we ſhall find a Multitude of the Devil's Miniſters, all pretending to divine Inſpiration. I might ſhew a great many particular Inſtances. We have God warning his People, Deut. 13.12. of falſe Teachers who ſhould endeavour cunningly to draw them aſide from the Worſhip of the true God to that of Idols. Thus we read 2 Tim. 3.8. that there was a Jannes and a Jambres in the Court of Pharaoh who withſtood Moſes, and who by Sorcery and the Help of the Devil thought to do as great Miracles as Moſes did by the infinite Power of God. — And thus Balaam, notwithſtanding his high Pretences to divine Revelation and alſo to the moſt inflexible Integrity; yet was one who dealt with the Devil in helliſh Spells and Inchantments, and alſo a Perſon then if we come down to the Days of Eliſha, we find the Prophets of Baall were very numerous, and alſo exceeding zealous in their Way, in ſo much that they leaped upon the Alter and cut themſelves with Knives and Lancers till the Blood guſhed out.— And thus we read that there was a Zedekiah to oppoſe Micaiah the true Prophet of the Lord, and to perſuade Ahab to go to Ramoth Gilead to his own Ruin. — Thus there were lying Prophets, in the Days of Jeremiah, who perſuaded Zedekiah and his People that Jeruſalem ſhould not fall into the Hands of the Chaldeans; and by this Means led that poor unhappy Prince and his People to their Ruin, by hindring them to make that ſeaſonable Capitulation which might have prevented it.

And then if we turn our Eye from the ſacred Hiſtory of the Old-Teſtament to the prophane Hiſtories that are co-incident with and after that Period, we ſhall find innumerable Cheats and Impoſtors of this Sort. He muſt needs be a Stranger to or at leaſt ſuperficially acquainted with the Grecians, the Romans and other Pagan Hiſtories, who has not heard of the famous Sibylline Oracles, of the Oracle of Apollo at Delphos, that of Diana at Epheſus, as likewiſe that of Jupiter Hamon in Libia, with many others: the reſpective Prieſts of which all pretended to be inſpired by their Gods when they gave forth the oracular Anſwers:—Who has not heard of the two famous Impoſtors viz. Zoroaſtres in Perſia and Mahomet in Arabia.

And then if we take a View of the New-Teſtament Period, and the Time that has ſince enſued, we ſhall find that no ſooner did the Light of the Goſpel ſhine out and the glorious Sun of Righteouſneſs irradiate the World with his illuminating and chearing Beams, but the Prince of Darkneſs endeavoured to obſcure it.—Were there not thoſe even in the Days of the Apoſtles who err'd in the great Doctrine of Juſtification, who were for mixing the Deeds of the Law along with Faith, and who taught that we are juſtified partly by Faith and partly by Works? whoſe pernicious Tenets the Apoſtle Paul refutes in a ſolid and elaborate Manner in his Epiſtles to the Romans and Galatians. — Were there not thoſe who quarrel'd with and impugn'd the high and ſovereign Doctrine of Predeſtination, whoſe Cavils the Apoſtle anſwers in the ninth Chapter to the Romans. Thus the Apoſtle Peter tells us of unlearned and unſtable men who wreſted Scriptures to their own Deſtruction. Do we not read of ungodly Men who turned the Grace of our Lord Jeſus Chriſt into Laſciviouſneſs; who under Pretence of exalting free Grace, unloos'd the Reins on the Neck of their impetuous Luſts ſaying, Let us continue in Sin that Grace may abound? Were there not an Himeneus and Philetes, who denied the Reſurrection, and overthrew the Faith? Was there not an Ebion who denied the Divinity of Chriſt, and who taught the Obligation of the ceremonial Law under the Goſpel? A Cerinthus who taught that Chriſt ſhould at his Coming give to his People all carnal or ſenſual Delights, and who denied the whole Scripture, Matthew's Goſpel excepted:— What vile Principles did the Gnoſticks hold? What abominable Practices were they guilty of? and yet what high Pretences to Revelation did they make?

If we come further down and look into the Legends of the Church of Rome; how many rediculous Stories, how many counterfeit Miracles, & lying Wonders have we there? And then if we deſcend ſtill further down and come to the Time of the Reformation, we ſhall find that no ſooner did that bleſſed Day of Goſpel Light break forth upon the World, but the Devil endeavoured to obſcure it. How many extravagant Sects, how many heretical Opinions ſhew'd themſelves in the Days of the true Reformers? the reſpective Patrons of which all pretended to be zealous Proteſtants, and to make a loud Cry againſt the Church of Rome? He who will be at Pains to read the Hiſtory of the German Anabaptiſts, the groſs Errors and rediculous Extravagancies they run into; as alſo that of ſome of the Sectaries in South-Britain in the laſt Century; as likewiſe the Riſe and Progreſs of the ſubtile Error of Arminius; cannot but grant the Point.

Thus from what has been briefly ſaid upon this Head, it plainly appears that there have been always falſe Teachers in the World who have pretended to Inſpiration, as far as we have any Hiſtory to inform us. And it is very probable it will be ſo as long as the Devil has a Kingdom in the World.— But what I pray do the Adverſaries of the preſent religious Commotion gain by the proving of this Point, except they can likewiſe prove that the Promoters of the preſent Work hold the ſame pernicious Principles, or as bad as thoſe ancient Hereticks did; or that they are guilty of the ſame wicked Practices that thoſe were? Does it indeed follow as a juſt Conſequence that becauſe Arius, Socinus, Pelagius, Arminius, &c. were Hereticks and falfe Teachers; that therefore Meſſieurs the Erſkines in Scotland and their Adherents there, Meſſieurs the Tennents in Penſylvania and their Adherents there, Dr. Edwards and Mr. Whitefield in the Church of England and their Adherents there, are alſo Hereticks and falſe Teachers; eſpecially conſidering that they oppoſe thoſe ancient Hereticks, and in oppoſition to them do maintain the Doctrines of the 39 Articles of the Church of England, and thoſe of the Weſtminſter Confeſſion of Faith? He who can make a juſt Conſequence of this, may reconcile Light and Darkneſs, and prove that bitter & ſweet are the ſame Things.

II. I proceed to the ſecond Thing, viz. to ſhew that God has been graciouſly pleaſed to give his Church a compleat and invariable Rule, by which they may diſtinguiſh between the Spirit of Truth and the Spirit of Error. I need not dwell long on this Head. 'Tis only neceſſary to obſerve briefly, that the HOLY SCRIPTURES contained in the ſeveral Books of the Old and New-Teſtament is this Rule. I preſume you all hold at leaſt by Profeſſion; that the Scripture is the Word 〈◊〉 God, and conſequently the great Rule of Faith and practice. I ſhall not therefore at preſent ſtay upon the proof of that which is granted upon all Hands. And he who grants this. viz. that the Scripture is the only Rule, will be obliged to admit of particular Texts taken out of Scripture to prove that it is a complete Rule. And of theſe there are Abundance: ſee Pſal. 19.8. The Law of the Lord is perfect converting the Soul, &c. Thus, Mic. 6.8. He hath ſhewed thee, O Man what is good, &c. To the ſame Purpoſe is 2 Tim. 3.16. All Scripture is given by Inſpiration of God; and is profitable for Doctrine for Reproof, for Correction, and Inſtruction in Righteouſneſs; that the Man of God may be perfect, &c.— And it is a Mercy for which we cannot be too thankful, that we have this Rule, and are not obliged to receive as Doctrines the Commandments of Men: Who had they the leading of our Judgments and Conſciences, would ſoon (we have Reaſon to fear) bring us to burleſque all ſerious Godlineſs, and to ridicule the Operations of the bleſſed Spirit under the Notion of Enthuſiaſm and fanciful Deluſions.

When I ſay the Scripture is a compleat Rule, and that God has thereby put his People into a Capacity to diſtinguiſh between the Spirit of Truth and the Spirit of Error; I would by no Means be underſtood to exclude the Neceſſity of the Spirit's Teachings. CHRIST, as a Prophet, teaches by his SPIRIT, as well as by his Word: yea and the Teaching of the SPIRIT is abſolutely neceſſary in Order to the ſaving and practical Underſtanding of the Word. A Perſon indeed may poſſibly attain a ſound and right doctrinal Knowledge without the Spirit, ſo as to approve of the Things that are excellent, being inſtructed out of the Law, Rom. 2.18. and by this Means may be ſo far Judge of Doctrine, as to try the Spirits aright. But a ſaving practical Knowledge he cannot attain without the Teaching of the Spirit: nor does this any Way derogate from the Compleatneſs and Perfection of the Rule: 'tis not owing to any Defect in the Sun, that a blind Eye cannot ſee the Light.

III. I paſs to the Third Thing in the Method; viz. to ſhew that 'tis highly neceſſary that Chriſtians make good Uſe of the Rule that God has given them, in trying the Spirits and judging for themſelves.

That this is a Truth, is plain from the Words of my Text: Try the Spirits, &c. To 〈◊〉 purpoſe we have the Injunction 1 Theſſ. 5.21. Prove all Things, hold faſt that which is good. Thus Phil. 1.9, 10. The Apoſtle prays on the Behalf of that Church, that their Love may grow more and more in Knowledge and in all Judgment, that they may approve the Things that are excellent. And thus Heb. 5.13, 14. The Apoſtle ſpeaks of grown or experienced Chriſtians, who he ſays have their Senſes exerciſed to diſcern both Good and Evil. The Apoſtle deſires the Corinthians to be Followers of him no further than he was of CHRIST, 1 Cor. 11.1. which plainly ſhews that they has a Right to try him, and his Doctrines, by the Rule. Thus we have the Bereans commended, and the Epithet of Noble given them, for their aſſiduous Care in ſearching the Scripture to ſee if the Things ſpoken even by the Apoſtles were ſo. Acts 17.11. And it is ſpoken to the juſt Praiſe of the Church of Epheſus, Rev. 2.2. That ſhe had tried thoſe who ſaid they were Apoſtles, and had found them to be Liars. With which agrees our Lord's Injunction to the Diſciples, Joh. 5.39. Search the Scriptures.

In Sum, God has graciouſly allowed Chriſtians, as a Part of their Chriſtian Liberty, a Judgment of Diſcretion: And this it is their Duty to hold faſt, making good Uſe of the Powers that God has endowed them withal as reaſonable Creatures, in trying the Spirits by the Rule of God's Word: bringing all private Spirits and all particular Doctrines to this great infallible Standard, this Platform of Faith and Manners; as they agree or diſagree with it, receiving or rejecting them. Iſa. 8.20. To the Law and to the Teſtimony; if they ſpeak not according to this Word, it is becauſe there is no Light in them.

IV. I come now to the fourth and laſt Thing propoſed in the doctrinal Part, which was to try the Spirits which have been the inſtrumental Cauſe of that religious Commotion in various Parts of this Continent and elſewhere, to ſee if they be of God.—As this (in the preſent Conjuncture) 〈◊〉 the moſt material Head, I ſhall endeavour to be ſomewhat larger upon it: And that I may proceed the more diſtinctly I ſhall eſſay to try (1.) the Spirit of the Promoters, (2.) of the Oppoſers of the preſent Work: and then let every one judge for himſelf and 〈◊〉 which appears to be moſt of God. But ere I proceed I would beg Leave to premiſe a few Things; 1. I premiſe that it is very unjuſt to charge any Party in general with the erroneous Opinions or imprudent Conduct of one or more particular Perſons who have declar'd themſelves to be of the Party: Eſpecially if ſaid Party be ſo far from approving of or countenancing ſaid Opinions and Conduct, that they declare againſt them, and take due Care as far as Circumſtances will allow, to deal with the Perſon or Perſons in Order to his or their Reformation.—As for Example, I appeal to the unprejudiced; Would it have been juſt to have charged Chriſtianity in general with the Errors of Ebion and Cerinthus, the Gnoſticks, or any other of the ancient Hereticks? To have charged the Reformation with the Errors & ridiculous Extravagances of the German-Anabaptiſts? Or the Church of England with thoſe of Wiſton? Would it have been juſt in a common Enemy of Chriſtianity to charge Paul with the Diſſimulation of Peter, when he withſtood him to the Face in that wherein he was to be blamed? And in like Manner would it be juſt to charge Mr. Whitefield with the Errors of Mr. Weſley? Thus in Caſe any of the profeſs'd Promoters of the preſent Work in the Land ſhould run into any Errors, or be guilty of any extravagant Conduct; would it be juſt to make this a Matter of Reproach to the whole Work? 2. I would premiſe that if a Miniſter or a private Chriſtian ſhould drop a Expreſſion which not being ſo well cautioned as it ought to be, is by reaſon of its Ambiguity capable of being explained in an unſound Senſe: that even in this Caſe it is moſt unjuſt and uncharitable to explain it in ſuch a Senſe: granting we have ſufficient Means of knowing that this Senſe is contrary to the Perſon's ſettled Opinion. 3. I would premiſe that granting we know that a Perſon has readily been in an Error in Judgment for ſome Time; yet if we know that he has retracted ſaid Error, 'tis moſt diſingenuous to ſpeak of him as if he ſtill retained it, and to endeavour to make the World believe that it is ſtill his Opinion. As for Inſtance, would it not have been highly injurious to have charged Auguſtine with any of this former Errors after he had written his Book of Retractions?

Theſe few Particulars being premiſed which I think cannot but be granted; I proceed as I propoſed to try the Spirits.

[I.] Of the Promoters of this preſent Work. And in the doing of this I ſhall eſſay to try them. (1.) With Reſpect to their Doctrine. (2.) With Reſpect to their Manner of Life. (3.) With Reſpect to their Labours. And (4.) With Reſpect to the Effects their Labours have produced.

I. I ſhall eſſay to try them with Reſpect to their Doctrine. This is one excellent Mark by which Chriſtians may diſtinguiſh between true and falſe Teachers: and therefore we have it preſcribed as a Rule by which we may diſcern between the Spirit of CHRIST and the Spirit of Antichriſt, in the Context. Let a Perſon be ſeemingly never ſo ſober & blameleſs in his Walk, let him make never ſo high Pretences to Inſpiration or divine Revelation; yet if he bring any Doctrine contrary to Godlineſs, or which is ſubverſive of the genuine Doctrines of the Goſpel, we are not to believe that the Spirit by which he is acted is of God. Yea altho' he ſhould ſhew a Sign or a Wonder, & they ſhould come to paſs; yet ought we not to believe him: becauſe thereby the Lord our God doth try us, Deut. 13.1, 2, 3. We are not ſo much as to receive him into our Houſes, neither to bid him God Speed: But though he appeared like an Angel, we are to hold him accurſed, 2 John 10. ver. Gal. 1.8.— Now the Doctrines which the Promoters of this Work teach, are the Doctrines of the Goſpel, the Doctrines of the Apoſtle's Creed, of the 39 Articles of the Church of England, and of the Weſtminſter Conſeſſion of Faith. To theſe they often appeal for the Truth of what they preach. — More particularly theſe Men are careful to teach and inculcate the great Doctrine of Original Sin, in Oppoſition to Pelagius, Arminius, and their reſpective Followers. That this Sin has actually deſcended from Adam, the natural and federal Head, to all his Poſterity proceeding from him by ordinary Generation; that hereby the Underſtanding is darkened, the Will depraved, and the Affections under the Influence of a wrong Biaſs, to that Degree that they are utterly indiſpoſed to any Thing that is ſpiritually good; that Man, as a ſad Conſequence of the Fall, had loſt all Power in Things ſpiritual. This Doctrine they inſiſt upon, in Order to humble the Pride of Man, to drive him out of himſelf, and convince him of his own Emptineſs?—They teach likewiſe with due Care the Doctrine of the Imputation of the Righteouſneſs of the ſecond Adam, viz. JESUS CHRIST, God equal and of the ſame Subſtance with the Father, in Order to atone for the Guilt and Cleanſe from the Pollution of that Sin deſcended upon fallen Man from the firſt Adam; that he muſt be made to Sinners Wiſdom, Righteouſneſs, Sanctification, and Redemption; and that he is the Lord our Righteouſneſs, Jer. 23.6. As alſo that this Righteouſneſs is apprehended and applied by Faith alone, without the Deeds of the Law; that all Works are and conſequently all boaſting is excluded; that though Works have no Part in our Juſtification, yet the Faith which juſtifies the Soul is lively and operative; that which juſtifies it ſelf in the Sight of the World by Works, which purifies the Soul from the Pollution of Sin, and influences the Perſon who has it to bring forth the Fruits of new Obedience. They teach likewiſe that this Faith is the Gift of God; that a Man cannot believe by any inherent Power of his own; and that yet notwithſtanding Faith being our Act and a commanded Duty, we are to endeavour to believe; and with a due Senſe of our own Inſufficiency and a humble Dependance upon GOD for Strength, we are to ſtrive to exert the vital Act.— As to Converſion or Regeneration, they hold this to be abſolutely neceſſary; that the Tree muſt be made good, before the Fruit be ſo; that except a Man undergo a ſupernatural Change by the Operation of the Holy Ghoſt upon his Soul, or be born of Water and of the Spirit, he cannot enter into the Kingdom of God. And in as much as they find that Man in his natural State is full of Self-Conceit, that in his own Opinion he is rich and increaſed in Goods and ſtands in need of Nothing, or as Job expreſſes it, That vain Man would be wiſe, though he be born like the wild Aſſes Cold; they therefore in their Preaching make Uſe of the Terrors of the Law: they uſe the Law, as God has appointed it to be uſed, viz. in a Subſerviency to the Goſpel, or as a Schoolmaſter to bring Men to Chriſt, Gal. 3.24. But to ſay that the Law is the only Topick on which they conſtantly inſiſt, endeavouring to work on the lower Paſſions, and to drive Men with ſlaviſh Fear like brute Creatures, is falſe and ſlanderous. They preach alſo the Conſolations of the Goſpel, the intrinſick Beauty of Holineſs, and the Reaſonableneſs of Chriſt's Service.—As to THE SPIRIT, I never heard that the moſt conſiderable Promoters of this Work pretended to the extraordinary Gifts thereof that were peculiar to the apoſtolick Age. I believe I might venture to challenge their Adverſaries to ſhew that they pretend to the Spirit in any other Senſe, than in his convincing, enlightning, directing and comforting Influences. And in theſe Reſpects the Spirit is the Priviledge of all true Believers. If any Man have not the Spirit of Chriſt, thus, he is none of his Rom. 8.10.— As to civil Government, they are exceeding loyal, they put Men in Mind to be ſubject to Principalities and Powers; to render to all their Dues, Tribute to whom Tribute is due, Honour to whom Honour, and Fear to whom Fear; to render to Caeſar the Things that are Caeſar's; and to pray for Kings, and all in Authority, that we may live quiet and peaceable Lives in all Godlineſs and Honeſty. With Reſpect to the Government of the Church, they hold that CHRIST is the ſole Head and King of the Church; that the Government is upon his Shoulders; that he is King of Kings and Lord of Lords; that in Order to the Management of the Affairs of his Houſe, He has ſet Officers in the ſame; that he has veſted theſe, not with a legiſlative Power, or a Power to make new Laws and impoſe them upon his free Subjects, but only with an executive Power, or a Power to put in Execution thoſe Laws which he has already made. I might inſtance a great many other Particulars with Reſpect to the Soundneſs of theſe Mens Doctrines; but the Time would fail me: And therefore let it ſuffice to ſay, that their Oppoſers have not been able hitherto, and I believe cannot yet ſhew one Particular in which they have departed from the Faith.

I am aware it may be ſaid by ſome; but why do theſe Men inſiſt ſo much upon Original Sin, upon the New-Birth, and Juſtification by Faith alone? Are there not other Doctrines to be preached as well as theſe? and is it not the Buſineſs of a Goſpel-Miniſter to declare the whole Counſel of God? To which I anſwer 1. That I deny that they always inſiſt upon theſe particular Doctrines. 2. I take theſe to be ſome of the Reaſons why they inſiſt ſo much upon them. (1.) Becauſe theſe are great important Doctrines. Juſtification by Faith (as Luther has obſerved) is the Article of a ſtanding or falling Church. And indeed we cannot deny the Obſervation to be juſt, if we allow what the Apoſtle ſays, viz. that if Righteouſneſs come by the Law, CHRIST is dead in vain. (2.) Becauſe 'tis exceeding difficult to bring vain conceited Man to a firm and ſtedfaſt Belief of them. (3.) Another Reaſon why they inſiſt ſo much upon theſe Doctrines is becauſe others inſiſt ſo little upon them: Nay, ſome do openly deny them; deny the Neceſſity of ſupernatural Grace, hold the Power of Man's Will in Things ſpiritual, ſay that we are juſtified partly by Faith and partly by Obedience, and that CHRIST'S Righteouſneſs was only to make up the Defects of our Righteouſneſs. Is it not high Time for all who are faithful to CHRIST'S Cauſe, to appear for and inculcate theſe Doctrines, when CHRIST is thus wounded in the Houſe of his profeſſed Friends? When the very Foundations of our Religion are ſhaken, and the diſtinguiſhing Doctrines of Chriſtianity are explain'd away? For this I may venture to ſay; that Arminianiſm tends to Deiſm, and Deiſm ſuperceeds the Chriſtian Scheme: no need of CHRIST to do that which we are ſuppoſed to have Power to do our ſelves: If Righteouſneſs come by the Law, then CHRIST is dead in vain.

2. Let us try them with Reſpect to their Manner of Life. And can it be denied that this has been very ememplary and heavenly? I grant indeed, that this of it ſelf is no Proof of their being ſent of God, if their Doctrines were falſe. The Character of Socinus was wiſe, grave, religious, &c. But when Purity of Doctrine & Life go together; both united make a very ſtrong Evidence. Now the moſt famous and ſucceſsful of them do evidently appear to have much of their Converſation in Heaven, to have got a great Degree of Knowledge of their own Hearts. What a ſweet forgiving Spirit do they ſhew to their moſt virulent and bitter Enemies? What Lambs are they in their own Cauſe, and yet what Lions in CHRIST'S? We ſee an Example of this with Reſpect to Mr. Weſley and Mr. Whitefield: The latter of theſe had a moſt endeared Affection for the former; and yet he, viz. Weſley, no ſooner ſtricken at the great Doctrines of Election and the Saints final Perſeverance, but the other appears openly againſt him: thereby ſhewing that the Cauſe of CHRIST was dearer to him than any Friend he had upon Earth, and that he knew no Man after the Fleſh, 2 Cor. 5.16.

3. Let us try them with Reſpect to their abundant Labours. And have not ſeveral of them been eminent Followers of CHRIST? In this Particular how zealous are they about their Maſter's Buſineſs? How are theſe Angels or Meſſengers of God cauſed to fly ſwiftly in publiſhing the everlaſting Goſpel to them that dwell upon the Earth? What prodigious Fatigue of Body and Mind do they expoſe themſelves to, out of a tender Love to Souls? And how wonderfully are they ſupported in all their Toil? Theſe Things are ſo remarkable with Reſpect to Mr. Whitefield in particular, that the great and pious Doctor Watts of London ſpeaking of him in a Letter to his Correſpondent here, expreſſes himſelf thus; I muſt ſay it ſeems to me as though ſome divine Power attended him to ſupport him under ſuch endleſs Fatigues. In a World, I think theſe Men may very conſiſtent with Modeſty and Truth appeal to the Churches where they have been, and ſay with the Apoſtle 2 Tim 3.10. But thou haſt fully known my Doctrine, Manner of Life, Purpoſe, Faith, Long-Suffering, Charity, Patience.

4. Let us next try them with Reſpect to the Effects that their Labours have produced, and can any have the Front to deny that theſe have been good? Have not covetous Worldlings in a great Meaſure had their Affections weaned from the Things of the Earth, and ſet upon thoſe Things that are above: Are there not innumerable Inſtances of Swearers, Drunkards, unclean Perſons, Tattlers, Liars, Sabbath-breakers, &c. who have left off their favourite Vices; have cut off the right Hand, and plucked out the right Eye? Have not ſeveral phariſaical ſelf juſtifying Perſon, who thought themſelves in a very good State before, had their ſandy Foundations diſcovered; ſo that they have been made to alter their Tone, and inſtead of ſaying, God I thank thee that I am not as other Men are, they have been made to cry, Lord be merciful to us Sinners? Have not many had their ſecret Sins ſo particularly touched by the penetrating Sword of God's Spirit, that they have been made to cry out with the Woman of Samaria, Come ſee a Man that told me all that ever I did? Have not many ſeen both the Heinouſneſs of Sin, and the Deſirableneſs of CHRIST, with other Eyes than ever they did before? Have found a Sweetneſs in the Bible, a Delight in ſecret Prayer, and Chriſtian Conference, and Meditation, that before they were Strangers to? Has not Bigotry been very much ſubdued? And many of late have ſo learned CHRIST, as to eſteem one another as Chriſtians, and not to place the Kingdom of Heaven in Meats and Drinks? Yea; has not God in his juſt Sovereignty been revealing the Myſteries of his Kingdom to Babes, while he has hid them from the wiſe and prudent? Have not little Children been heard ſinging Hoſanna to the SON of David? God thus perfecting Praiſes from the Mouth of Babes and Sucklings, and to the ſtilling of the Enemy and the Avenger. — O my Brethren, are any of you under the malignant Influence of ſuch a woful Prejudice, as to imagine that theſe and many other ſuch deſirable Effects are the Works of the Devil? It is my Hope and ſhall be my Prayer that God will remove your Prejudices.

And thus I have endeavoured to try the Spirits that promote this Work: Next let us try the Spirits of the Oppoſers of the ſame. And in doing of this I ſhall endeavour to try them. (1.) With Reſpect to their Doctrine, (2.) With Reſpect to the Spirit or Temper, with which they oppoſe the preſent Work.

1. Let us try them with Reſpect to their Doctrine. And it will be found upon Examination that ſome of the moſt violent Oppoſers are Men of Arminian, Pelagian, and Deiſtical Principles. This is too evident to be denied: Several of them being ſuch as ſcoff at the Imputation of Original Sin, who deny the Doctrine of Juſtification by Faith alone, as likewiſe the high Doctrine of Predeſtination: And who do ſtrongly aſſert Man's natural Powers in Things ſpiritual. I foreſee indeed that it may be ſaid that all who oppoſe the preſent Work are not Men of ſuch Principles, granting ſome be. I anſwer, I charitably hope they are not: But I ſhould rejoice that they would give leſs Reaſon, to ſuſpect them of verging that Way.—Is it not a Truth too plain to be denied, that there has been of late a great Growth of the ſubtile Error of Arminius in the proteſtant World? And I wiſh I could ſay that our Side of the Atlantick were free of it. Why then are they not more careful to preach againſt it, to tell their People of the Danger of it, to ſhew them that it is deſtructive to true Chriſtianity. — In a Word, when they appear as zealous againſt it, and make as loud a Cry concerning the Danger of it, as they do againſt the New Schemers as they affect to term them: We ſhall then have more Room for Charity towards them in this Regard.

After all, I do charitably believe that there are ſome weaker Brethren, both of Miniſters and People, who are led in to oppoſe this Work, and yet are no Arminians; but are ſound in the Doctrines of Predeſtination, ſupernatural Grace, and Juſtification by Faith alone: But in the mean Time, I believe that the principal and moſt inveterate Oppoſers are Men of Arminian and Pelagian Principles, and that theſe others are only Deputy of ſecond Hand Oppoſers. They are like the two Hundred Men who went up with Abſalom from Jeruſalem at the Time of Rebellion: But were not made privy to the Plot? 'Tis ſaid of them that they went in their Simplicity and knew not any Thing. — As theſe are honeſt in the main; there is the better Ground to hope that God in his own good Time will undeceive them, and let them ſee their Error. And thus far with Reſpect to their Doctrine.

I come next to try them with Reſpect to the Spirit or Temper with which whey oppoſe the preſent Work. I ſhall ſhew of few of the Properties of this Spirit, which in an obvious Manner do diſcover themſelves in the Oppoſers. As

1. Many of them ſeem to the acted by a lying Spirit. That ſame Father of Lies, who was a lying Spirit in the Mouth of Ahab's Prophets, is ſtill in Being: And indeed if ever Hell ſeem'd to be broken looſe in horrid Lies and Calumny, now appears to be the Time. I would not ſay that all who oppoſe the preſent Work are wilful Liars becauſe I would be as charitable as poſſible: but this ſeems to be the Caſe; viz. ſome hatch the Lies, and others labouring under the malignant Influence of a prejudiced Mind do too eaſily believe them and report them for Truths. How elſe I pray comes it to paſs that ſo many horrid Lies are forged?— Has not Mr. Whitefield been repreſented as a baſe, mercenary, covetous Man, one who goes about gathering Money to make an Eſtate for himſelf? — Have not both he and Meſſieurs the Erſkine's in Scotland been repreſented as Perſons in Confederacy with the People to the curſed Errors of the Church of Rome? Have not ſeveral of their Doctrines been groſly miſrepreſented, as any Perſon may ſee who will read with Candour what they have written in their own Defence? Have not their unguarded Expreſſions been laid hold of, yea Words put upon the Rack to extort Meanings from them which it is plain the Authors never intended?—Are there not ſome who are exceeding induſtrious in endeavouring to make People believe, that theſe Men hold it as a Principle, that a few Tears and ſome Convulſion-like Fits are of themſelves ſufficient Evidences of a Work of God?— That they pretend to the Gifts of diſcerning Spirits to ſuch a Degree as to know whether a Perſon be converted on not by looking in his Face, or by a few Words Diſcourſe with him?— That all converted Perſons behoove to be able to give Account of their Converſion with Reſpect to its Time, Manner, and other Circumſtances?—But it would ſwell to a Volumn to repeat one half of the Slander that is them, which was by the Church of Rome againſt our Reformers from Popery, and by the Scribes and Phariſees againſt our bleſſed LORD and his Apoſtles. — Now my Brethren, Say I beſeech you what Spirit theſe Lies do proceed from: Whither it is moſt probable that they come from the God of Truth or the Father of Lies. One would think a good Cauſe did not need ſuch Props as theſe to ſupport it.

2. As it is a lying ſo it is a moſt uncharitable Spirit. The Oppoſers of the preſent Work do blame the Promoters of the ſame for want of Charity; becauſe theſe preach (as they ſay) too much Terror, and make the Gate of Heaven too ſtrait: But what I pray can be more uncharitable than to repreſent this whole Work in a general undiſtinguiſhed Manner as the Work of the Devil? To ſay it is nothing but Phanaticiſm and Enthuſiaſm? That it is like a Bubble upon the Water which will quickly be gone? That the Men who promote it are wandering Stars, or blazing Comets, or like raging Waves of the Sea foaming out their own Shame? Are theſe the Gentlemen of ſuch extenſive Charity! Is this the Wiſdom that cometh from above; which is pure, peaceable, gentle, eaſy to be entreated? This that Charity deſcribed by the Apoſtle, 1 Cor. 13? Which vaunteth not it ſelf, doth not behave it ſelf unſeemly, which thinketh no Evil? If this be Charity, may God deliver me from the Effects of it! O my Soul come not thou into their Secret, into their Aſſembly mine Honour be not thou united. Gen. 49.6.

3. As it is an uncharitable ſo it is an envious Spirit.— Envy is a moſt diabolical Paſſion: This is thought to be one of the prime Cauſes of the Devil's firſt Rebellion againſt his Creator: And it were to be wiſhed that there was not one Fibre of this curſed Root in Miniſters. alas, does not the Conduct of ſome of them give too much Ground to ſuſpect that they envy the Succeſs of the Lord's Work in the Hands of their Brethren: — That which ought to be Matter of Joy to them, ſeems to irritate their Spleen, and to fill them with a peeviſh Diſcontent. O that ſuch Miniſters had more of the Spirit of Moſes; who when he was told that Eldad and Medad propheſied in the Camp and deſired to forbid them, ſays to the Meſſenger, Envieſt thou for my Sake? would to God that all the Lord's People were Prophets &c. — Or that of John Baptiſt; who rejoiced at the growing Fame of JESUS, ſaying, HE muſt encreaſe, but I muſt decreaſe.—Or that of Paul; who rejoiced that CHRIST was preached though by ſome out of Envy and Strife.— O that Miniſters inſtead of weakening, would endeavour to ſtrengthen each others Hands, that they would rejoice in each others Uſefulneſs. Is not the Harveſt plenty? Are not the Labourers few? Is there not Work enough for all in the ſpacious Vineyard of Chriſt? Why need they then ſtand quarreling with one another; when there is ſo much planting, watering, pruning and cultivating to be done?

4. As it is an envious ſo it is a partial Spirit. The Apoſtle James gives it as one of the Properties of the Wiſdom that cometh from above, that it is without Partiality. — There is no Perfection in this corrupt ſinful State. Many Blemiſhes are to be ſeen in the Life of the moſt eminent Saint; which are the inevitable Conſequents of human Frailty and Remains of a Body of Sin and Death. So that if all the Defects of any Author, all the Blemiſhes of any Perſon, all the Imprudencies in the Management of any Cauſe be induſtriouſly gathered together and magnified, and in the mean Time no Mention made of that which is commendable in them; in will make the beſt Perſon or Cauſe in the World look with a dark and gloomy Aſpect. As for Inſtance look into the Life of David the Man after God's own Heart: Gather all the Blemiſhes thereof together, his Lying, his vain Glory, his Cruelty, his Murder, his Adultery; and in the mean Time, ſuffer Partiality to draw a Vail over the bright Part of his Character, which ſhall conceal whatſoever was excellent in him: And this Picture of him ſo drawn, ſhall be ſo far from amiable, that it will look monſterous and deformed.

Now I appeal to Facts, whither this be not the practice of many of the Oppoſers of the preſent Work? They conſtantly pore upon the dark Side of it: whatever they can hear of that, they imagine will caſt a Slur upon it; they greedily lay hold of, and magnify with all their Art and Eloquence. If a Friend of the Work be imprudent, or unguarded in any Part of his Conduct; this ſhall be induſtriouſly improv'd, but not a Word ſaid of what is commendable in him. If he drop an Expreſſion that is ſomewhat ambiguous, they will be ſure to interpret it in the worſt Senſe: Nor do they ſtop here, but give out that this is the Opinion of the whole Party.—I appeal to the unprejudiced, whither this be candid, impartial Treatment?

5. Laſtly, As it is a partial ſo it is a profane mocking Spirit.—I am •• eived at Heart that I have Occaſion to mention this: But let any Man peruſe the Writings of Commiſſary Garden in Carolina, and compare theſe with ſome ludicrous ſarcaſtical Language that is vented in other Places, both from Preſs and Pulpit, and then ſay whether this be a falſe Charge.— Felix trembled when Paul reaſoned of Righteouſneſs, of Temperance and Judgment to come.—Soul Concern had the ſame Effect upon the Jailor, Acts 16. Peter's Hearers felt the Dint of the Goſpel two edged Sword, ſo as to be pricked at the Heart, Act. 2.—The Father of the Child cried out with Tears, ſaying, Lord I believe, help mine Unbelief: Mark 5.24.—God ſpeaking of true Penitents, ſays, He will lead them with Weeping and Supplication, Jer. 31.9. The Pſalmiſts Heart trembled before God, and he was afraid of his righteous Judgments.—Heman while he ſuffered the Terrors of the Lord, was diſtracted. Pſal. 88.14. God's People are ſaid to be Perſons of a pure Lip, Zeph. 3.7.— And to ſpeak the Language of Canaan, Iſai. 17.18.— The Pſalmiſt ſays, O taſte and ſee that the Lord is good, Pſal. 34. and elſewhere, come and hear all ye that fear God; I will tell you what he hath done for my Soul:—We read, Mal. 3.16. That thoſe who feared the Lord ſpake often one to another: What did they ſpeak of? Why they diſcourſed of God's Mercy, Juſtice, Holineſs, Patience, and Wiſdom, evidenced in his Government of the World: They eſtabliſhed each other in the Ways of God againſt the proud and atheiſtical Diſputers of thoſe Days. But now in our Days when God's Word and Spirit produce the ſame Effects with thoſe mentioned in the above quoted Texts; theſe Things are all vilified, and undervalued. Men are made to believe that there is no need of Tears and deep Sorrow for Sin; the Work of Converſion may be done in a more ſmooth, rational and eaſy Way; that theſe are no probable Symptoms of a Work of God; they may be all accounted for from phyſical and mecanical Principles;— Perſons muſt not entertain religious Converſation, uſe mutual Freedom in tal ••• g over their Experiences and communing about the State of their Souls; this ſavours too much of hypocritical Oſtentation, and is inconſiſtent with Decency and Politeneſs. — By this Means, alas, alas, the bruiſed Reed is broken and the ſmoaking Flax quenched; Men are rocked aſleep in the Cradle of carnal Security; and inſtead of being put upon Soul Enquiry, they are made to believe that they are well enough already: So that they go ſmoothly down the Stream to Hell, ſinging Agag's Requiem to themſelves, that ſurely the Bitterneſs of Death is already paſt.— O that God would give ſuch Miniſters to ſee what they are doing; whoſe Intereſt they are ſerving, while they are filling the Minds of poor People with groundleſs Prejudices againſt the Work of God.

And thus I have endeavour'd to bring the Spirits, (1.) of the Promoters, (2.) of the Oppoſers of the preſent Work to the Rule or Standard. And having ſo done, I deſire every one to judge for himſelf, and to ſay which appears to be moſt of God, which endures beſt to be weigh'd in the Balance of the Sanctuary.

I proceed now to the IMPROVEMENT: and tho' the Subject would naturally afford ſeveral uſeful Inferences; yet in Regard I'm afraid I have already incur'd the Cenſure of Tediouſneſs, I ſhall paſs other Uſes of the ſame, and conclude with ſome Words of Exhortation.—In which I ſhall apply myſelf (1.) to all in general; and (2.) to ſeveral Sort of Perſons, according to their different Circumſtances.

FIRST to all in general; I would ſay my dear Brethren; take the wholeſome Advice of the Apoſtle in my Text; i. e. not to believe every Spirit; but try the Spirits whether they be of God. Do not implicity pin your Faith upon any Man's Sleeve: Be Followers of no Man farther then he is of Chriſt.—To what end has God made you reaſonable Creatures, and given you the Bible in your Mother Tongue, but that you ſhould judge for your ſelves? Make Uſe therefore of your Chriſtian Liberty: Bring Perſons, their Doctrines, their Spirit, and their Practices, to the Law and to the Teſtimony: And as they agree or diſagree herewith, receive or reject them.—Be exceeding careful that Party Prejudice don't biaſs your Judgment. This is exceeding dangerous; eſpecially when it is in Soul Affairs. O then let me plead with you to be faithful to your precious Souls: Lay aſide all Prejudice of every Kind, whether religious, national, congregational, domeſtick, or perſonal: Hang out the Balance fairly, and let the Word of God be Judge. — Be importunate with God, that he would give you a right Sight of your ſelves, that he would ſhew your Soul's State whatever it be, whether good or bad: You'l never be able to try the Spirits of others ſo well, until you have tried your own Spirits. Alas, how many are forward in judging others, who know not what Spirit themſelves are of? Pull the Beam out of your own Eye, and then you'l ſee the better to pull the Mote out of your Brothers.—

But

SECONDLY, I would be more particular in applying myſelf to ſeveral Sorts of Perſons, according to their different Circumſtances.

And 1. To you who are full of ſtrong Prejudices againſt this Work; inſomuch that you are inclinable to think that it is all Deluſion, and the Work of the Devil. I would aſk you; were not ſome of you very warm in Favour of is within theſe twelve Months? What is the Reaſon of your ſudden Change? Have you diſcovered that the Promoters of this Work have vented any falſe Doctrine, or been guilty of any wicked Practice ſince that Time? I would aſk you farther; have you not at ſome Times a heſitating or doubting in your Minds about this Work? Granting you be not fully ſatisfied that it is of God, yet certainly you cannot ſay you are ſure that it is not of God: Don't you feel ſomewhat within you ſaying at Times, poſſibly I am miſtaken, perhaps this Work is from Heaven? — Is this the Caſe with ſome of you, then I would entreat you not to ſhew your ſelves virulent Oppoſers of it. See that you make not Converſion-Work the Subject of your common Drollery and Diverſion: Have a Care of talking lightly concerning Tears and Sorrow for Sin. Conſider that if the Work be of God, as you do not know but it is,; then by this Sort of Conduct you'l be found fighting againſt God, and grieving the bleſſed Spirit. Be not Mockers then, leaſt your Bands be made ſtrong, Iſa. 28.22. — I appeal to your Conſciences; have any of you already been guilty of this Sort of Conduct, yet deſpair not: There is Hope in Iſrael concerning you: You will with Saul the Perſecutor obtain Mercy, becauſe you did it ignorantly and in Unbelief. But if Conſcience duly informed tells you that it is God's Work, and yet you do wilfully and maliciouſly go on to ridicule and oppoſe it; aſſure your ſelves that this is a doing deſpite to the Spirit of Grace: This is ſinning againſt the Holy Ghoſt? 'Tis an audacious ſhooting of the Arrows of your Scorn directly againſt the Throne of the great and dreadful God! O then be exhorted to ſtop in Time: Trembled to think what you are doing: Beg that God would keep you back from preſumptuous Sin. — Take Care, if you be in Doubt about the Work, to have Conſcience duly informed: Try both Sides, and then you'l be the more capable to form an impartial Judgment: Prove all Things, and hold faſt that which is good; I Theſſ. 5.21.—My dear Brethren, what ſhould make any of you to doubt concerning the Work's being of God? Will you but judge of the Tree by it's Fruit? Is it the Work of the Devil to make Men who were at Eaſe in Zion careful about their Souls? To ſet them about ſecret Prayer, Self-Examination, and Chriſtian Conference? To wean their Affections from the World, and to ſet their Deſires more upon Heaven? To give them a Sight of the Vileneſs of their own Hearts, and thereby to humble their natural Pride? To make Sin appear exceeding ſinful, and Chriſt exceeding precious in their Eyes? Is it the Devil's Work to make Swearers, Whorers, Drunkards, Liars, Sabbath-breakers, Scoffers at Religion, to leave off their reſpective Vices?— Let me intreat you to weigh theſe Particulars with that Care which an Affair of the laſt Conſequence deſerves, What Intereſt do you imagine I can propoſe to myſelf in uſing this Freedom with you, but a tender Concern for your Souls? I am looking for nothing from you, I propoſe no temporal Gain by you: O then if you do not regard me, regard your own precious Souls.

But then I would next apply my ſelf to you who are profeſſed Favourites of the preſent Work. And of you I imagine there are two Sorts, i. e. graceleſs and gracious Perſons. A Word to each of You.

(1.) You who have no ſaving Experience of Religion upon your Souls, never yet have ſeen either your Miſery or the Need of the Remedy. Poor Souls! alas what will it avail you that you are profeſſedly on the Lord's Side and ſeemingly very warm in the Cauſe, crying with Jehu, Come ſee my Zeal for the Lord of Hoſts? If your Heart be not right with God, your being among good Company will be no more Benefit to you than it was to Judas.—What are you truſting to? Is it your Baptiſm, your viſible Church-Memberſhip, your Speculative or Head-Knowledge, your Soundneſs and Orthodoxy in Principle? I tell you though theſe Things muſt be, yet of themſelves they will never do: You may have all theſe, and yet if you go no further, you'l certainly be damned. Think not then to ſay within yourſelves we have Abraham to our Father: Truſt not to lying Words, ſaying, the Temple of the Lord, the Temple of the Lord. Or are you truſting to your Convictions? Is it the Ground of your Confidence that you have ſhed a few Tears and can remember the Time when you were under ſome Concern? Remember that this of it ſelf will not do; that Felix trembled, the Sinners in Zion were afraid, Iſa. 33.14. That Eſau ſhed Tears, and yet was no true Penitent: Your Heart muſt be changed, your Affections muſt be turned into another Channel? Yea the prevailing Bent and Temper of your Souls muſt be quite altered: In a Word, you muſt become new Creatures, 2 Cor. 5.17.

But then laſt of all to you who are not only warm in this good Cauſe, but are ſo from a right Principle. I would ſay to you my dear Brethren; that I hope there are none of you in any Meaſure ſhaken by the Oppoſition that God's Work meets with in various Places. Certainly you have no Reaſon. I can appeal to you, whether thoſe who may be look'd upon as the moſt conſiderable Promoters of the preſent Work have been bringing any new Doctrines to your Ears, with Reſpect to the Nature of Converſion, or with Reſpect to the Operations of the bleſſed Spirit, or with Reſpect to Aſſurance of Grace; or in any one Particular, but what are the Doctrines of your Bibles, of your Confeſſion of Faith, and Catechiſms; the Doctrines which your dear Anceſtors died in, and which ſome of them ſealed with their Blood.— Don't then ſuffer your ſelves to be banter'd out of your Senſes, by a loud Cry of Error and Hereſy breaking in upon the Church; when you cannot but know that it is a falſe Alarm.—And if you would not be ſoon ſhaken in Mind; be always labouring after greater Degrees of Knowledge, to be better rooted in your Principles, to arrive at the Stature of adult Men in Chriſtianity, who have their Senſes exerciſed to know both good and Evil, —Hold faſt the Profeſſion of your Faith without wavering; that you be not henceforth Children, toſſed to and fro and carried about with every Wind of Doctrine. — And, my dear Brethren, let me in particular exhort you to keep up Heart Work, and to maintain ſpiritual Communion with God: Watch and pray that ye enter not into Temptation: Remember that though you are not the Devil's Subjects, that yet you are ſtill in his Territories, and therefore liable to his Aſſaults. — Be careful to exerciſe the Chriſtian Grace of Charity: Don't be guilty of raſh judging: Remember that your Lord has ſaid, Judge not, that ye be not judged. See that you condemn not all that differ from you in Judgment about the preſent Work, as carnal, graceleſs and Enemies to God. Conſider that even a good Man may be a while in an Error. This I charitably believe is the Caſe with ſome in the Land at this Day.—See that you Guard againſt a litigious, wrangling Temper: Don't be forward upon all Occaſions to enter into Diſputes with the Oppoſers of the preſent Work: Such a Humour, if it prevail, will have a miſchievous Tendency inſenſibly to worm out practical Religion. Rather then, chooſe to convince your Oppoſers by your Lives: Let your Light ſhine before Men, that they may ſee your good Works. If they ſay you are proud, convince them that tis falſe, by your Humility: If they ſay you are uncharitable, convince them by your Charity. If they ſay you are contentious, ſhew them that it is not ſo, by your peaceable Conduct. Shew by theſe Means that your Religion is more than an empty Name; having a powerful Influence on your Practice: That the Grace of God which has appeared unto you bringing Salvation, has taught you to deny Ungodlineſs and all worldly Luſts, and to live ſoberly righteouſly and godly in the preſent World.—If thus my Brethren you conduct your ſelves, God will ſay to you as he did to the Church of Philadelphia, Revel. 3.8, 10. Thou haſt a little Strength, and haſt kept my Word, and haſt not denied my Name: Becauſe thou haſt kept the Word of my Patience; I alſo will keep thee from the Hour of Temptation which cometh upon all the World, to try them that dwell upon the Earth.