ACcording to your Desire and my Promise, I here give you my Thoughts upon the wonderful Things of a religious Nature, that have appeared of late in this Land.

You are well aware of the fiery Zeal and violent Contests, which these Things have been unhappily the Occasion of. It is no uncommon Thing for Persons to discover Abundance of angry Zeal and Bitterness of Spirit, in discoursing of those Things, which ought to be discoursed of with all possible Meekness and Calmness of Mind.

I always account it a Rule, That the more Zeal and Passion any one indulges in treating of controversial Points, the less likely he is to hit upon the Truth. I profess my self to be a Lover of Truth; and hope you will not assent to any Thing, that I here offer, but what upon the strictest Examination, appears to be such. Let not the peculiar Friendship there is between us prejudice your Mind in Favour of what I write; but consider it as it is in it self, and not as it comes from your Friend.

I know, in the present Controversy, each of the contending Parties accuse the other of being prejudiced in Favour of their respective Cause; as it is common in all Controversies whatever. How far such a Pretence on either Side may be just, impartial Judges (if any such there be) may determine.

I will only observe here a Pretence against the Opposers of the present Work (as they are called) viz. That they are actuated and blinded by a Spirit of Envy, &c. They observe the wonderful Success of some zealous Ministers, and other Christians, in carrying on the Work of GOD, and envy them the Honour of being made instrumental to promote so glorious a Work, while they themselves have no Part of the Honour, and this envious Spirit blinds their Minds, and makes them to be ill affected to the Work it self. This is no uncommon Insinuation: And herein, as in many other Cases, there is a Discovery of the Want of that Charity which hopeth all Things.

But suppose that in some Instances, there might be Room to fear that Envy was at the Bottom of Opposition; yet may it not be asked, Whether the zealous Promoters of this Work may not be in Danger of being prejudiced in Favour of their own Scheme, thro' a Principle of Pride.—Suppose, for Instance, That any Thing should happen, that with all impartial Persons, should render it suspicious whether there had been any remarkable Work of GOD carried on in the Land, or not; or, at least, Whether there had been so much of it as hath been supposed by many: I ask, Whether a Principle of Pride in those who had laid themselves out for the promoting this Work, would not influence them still to maintain with Zeal, that it is the Work of GOD, lest they should be deprived of the Honour of having converted so many Souls? I know not why Pride may not as strongly prejudice the Mind in one Case, as Envy in the other.—I hope these zealous Gentlemen will not pretend that they are not as subject to Pride, as their Brethren are to Envy.

If there are such Prejudices on either Side, it is much to be lamented.—On the one Hand, it should be considered, That if GOD is carrying on a glorious Work of Grace among us, it is what all have Reason to rejoice in, let who will be the Instruments improved in it; and it is reasonable GOD should have the Glory.—On the other Hand, it ought to be considered, That it is a great Dishonour to GOD to attribute that to HIM, and call that HIS Work, which is unworthy of him; and that it would be of very dangerous Consequence to the Souls of Men, who are too apt to rest in a counterfeit Conversion.

I desire to pursue the Argument I have undertaken, with a due Regard to both these Considerations.

In remarking upon Mr. Edwards's Discourse, I shall follow his Method, beginning with his negative Instances, and shall endeavour to shew, That these Things, instead of arguing a Work to be a Work of the Spirit of GOD, do rather offer a strong Presumption to the contrary.

1. The first, in this Kind, is the Works being carried on in a Way very unusual and extraordinary. Not that the Strangeness of the Manner, in which a Work is wrought: its being done in a Way which is new and uncommon, is in it self simply considered a conclusive Argument, either in Prejudice or Favour of it. Some Works there have been (I mean of Grace) very extraordinary both in Themselves and the Way of their being carried on, of which the blessed GOD was undoubtedly the Author. And other Works there have been (of the like Kind in Pretension) very extraordinary also, which could be ascrib'd to no other Cause than Satanic Influence; or, what is almost as bad, to the wild Hurry of an enthusiastic Imagination. That therefore, on the Account of which a Work is called extraordinary, ought always to be taken into Consideration, in order to judge whether it be a Work of the SPIRIT of GOD. If it is denominated Unusual and Extraordinary on Account of any remarkable Assistance granted to the Instruments, or any miraculous Things done by them, as was the Case with Respect to Moses, CHRIST and his Apostles: Or, if it be called Extraordinary for its making Men, in an extraordinary Degree, Partakers of the divine Nature, and living Images of CHRIST JESUS; and this, not only in here and there an Instance, but in great Numbers, not only in one Place, but in many;—When this is the Case, the Work being Unusual and Extraordinary, instead of being an Argument against it, is a strong Evidence that it is a Work of the SPIRIT of GOD: But if it hath the Name of Unusual and Extraordinary for this Reason chiefly, that it is unlike to the SAME WORK of the SAME DIVINE SPIRIT in all Places, and in all Ages; as having new and unhear'd-of Concomitants and Effects; this Kind of Strangeness in the Work ought, in Reason, to be esteemed a Mark of Suspicion: Especially, if that in the Work which is thus new and unusual, hath ever been so among all sober Christians, but common and ordinary among Enthusiasts; their very Guise, what hath always appeared among them as their distinguishing Mark and known Characteristic. This Kind of Strangeness attending a Work cannot but administer just Ground of Fear and Jealousy, whether it be a Work of the SPIRIT of GOD; or rather it is an Argument to the Contrary, and that it is the Effect of a deluded or over-heated Imagination.

2. Secondly, Another Thing which is no good Sign of a Work of the SPIRIT is its being accompanied with violent Effects upon the Bodies of Men; causing them to shriek out, fall down, and swoon away; and in brief to have on them all the symptoms of bodily Distress and Agony.

Such Effects have been common of late, in one Place and another, not upon here and there a Person only, but great Multitudes; and this, at the same Time, and in the same Congregation. And it is no Wonder if People finding themselves unable to account for these Things have been ready to attribute them to the immediate extraordinary Agency of the divine SPIRIT: And such a Conception of the Matter hath, it may be, been too much encouraged by some Preachers who have too easily given into such Appearances, as evident Tokens of an extraordinary Influence of the Holy GHOST.

I presume not to determine, that a Work of the SPIRIT cannot be attended with such Effects upon Men's Bodies; but thus far, I think, I may venture to say, that whereever these Effects are, there is great Reason to fear, lest that should be mistaken for the wonderful Operation of the Holy SPIRIT which may be nothing more than the Working of Men's natural Passions, heightned to an undesirable Excess: And if instead of hastily and dogmatically ascribing these Effects to the blessed SPIRIT, as their Author, Men would rather speak of them under the Guard of a heedful Suspicion, they would discover a Temper and Conduct which would much adorn their Character.

It is well known to all, in any tolerable Degree acquainted with the History of former Times, that bodily Agitations, Convulsions, Tremblings, Swoonings, and the like, have been common in the christian Church. But among whom have they been so? Not among the sober and judicious; but among those who have been evidently under the Power of an ungovern'd Imagination. It is no rare Thing to read of the Groanings, Quakings, Foamings, Roarings and Faintings, both of Men and Women, Old and Young; yea, and of little, very little Children. But what is exceeding remarkable, these Effects are to be met with, in NO PLACE, in NO AGE, among Christians of Solidity, and a known exemplary Regard to the main and substantial Parts of Religion. Look over the History of the Church, even from the Days of CHRIST to the present Time, and you will find no such Appearances among Christians of an establish'd Reputation for real and solid Piety; but they have commonly been found among Enthusiasts, who have been evidently under the Power of Imagination.

And as this is the real Truth of the Case, and known to be so by all who know any thing of the History of the World, ought we not to be fearful and suspicious, when these Effects, common among Enthusiasts begin to appear and threaten to be general? And would not such a Temper be more safe than that which is peremptory in determining these Things to be the Operations of the SPIRIT, condemning all who chuse to speak of them with a jealous Caution.

I am sensible, that there are some Scripture Instances pleaded in favour of these Effects on the Bodies of Men. It is said, that the three Thousand, in the Acts, who were pricked in their Heart, CRIED OUT, saying unto Peter, and to the Rest of the Apostles, What shall we do? Yes, and some have carried the Matter so far, as to declare it probable that they made a GENERAL OUT-CRY, in the Assembly. But this is said entirely without Book. There is no mention made in the Text of any CRYING OUT at all. It is only observed, that they said to Peter and the Rest of the Apostles, Men and Brethren, What shall we do? And this they did, no doubt, in a sober Manner, without any of those Shrikes which are so common at this Day. It is evident indeed, that they were brought to be clearly sensible of their Sin in Crucifying the Lord of Glory; and they are represented in Consequence of this, as enquiring with a becomeing Sollicitude of Soul, what Method they should take in order to obtain Pardon. But nothing is related of any violent Commotion in the Passions: To be sure, not as discernable as any Effects upon their Bodies. Nothing of this Kind appears from the Story: Neither is their any thing suggested from whence such a Thing may be collected.

How these Persons enquired of Peter and the Rest of the Apostles, what they should do, is difficult to determine. Whither they Spake out in the Assembly, or repaired to them more privately; some to one Apostle, and others to another. Nor is it a Matter of any Importance to the purpose for which this Instance is brought. For if they spake out in the Assembly, it is likely from the Introduction to this Story, that it was after Sermon was over: Neither is there the least Hint given, as tho' they were hurried by their Passions to interrupt the Preacher, or bring forward any Disorder in the Time of Preaching: Neither if they did speak out was it in inarticulate Sounds, in a way of Screaming and Shrieking; but in plain and intelligable Words; and this for a good Reason, that they might be instructed in the true Method of obtaining Forgiveness with GOD, of which they had no Notion, but were entirely ignorant even of the first Principles in the Sinner's Reconciliation by JESUS CHRIST.

The next Instance is that of the Jaylor, of whom it is said, that he trembled and fell down before Paul and Silas, enquiring what he must do to be saved. But the Case of this Jaylor was extraordinary; and if such trembled and fell down who were in like Circumstances with him, no one could wonder at it. The Story in short is thus. While Paul and Silas were in Prison, under the Charge of this Jaylor, there suddenly came an EARTHQUAKE, shaking the Foundations of the Prison, and at once opening all the Doors, and loosing all the Bonds of the Prisoners. This happened at Midnight, awaking the Jaylor out of his Sleep to his great Surprise. But what heightned it very much was his beholding the Effects of this Earthquake, its having made Way for the Escape of the Prisoners, by setting open the Prison Doors: This carried him so far beyond himself, as that he drew his Sword in order to make Way with his Life, but that he was prevented by Paul's crying out, We are all here. And now it was that he called for a Light, and sprang in and came trembling, and fell down before Paul and Silas.

The Circumstances of this Man, you see, were very singular. There were many Things concurring to alarm his Fear. There was not only an Earthquake, a terrible (and perhaps miraculous) one; but it happened in the dead of the Night, and at once awoke him out of his Sleep, which could not but exceedingly affright him; especially, when he remembred the certain Hazard his Life was in if the Prisoners had made their Escape, as he concluded they had, when he saw the Prison Doors all open. How could it be, but that a Man under such Circumstances, should be infinitely surprised? What Wonder if the Fright that he was in should affect his Body, and appear in a visible Tremor on him? It is no more than might be expected of any other Man in the like Case.

But it will, perhaps, be said, that this trembling was owing to the Conviction he was under, and proceeded from the SPIRIT of GOD, impressing his Mind with a Fear of Hell and Wrath. This, I know, hath been often asserted with a great deal of Assurance; but the Text says no such Thing: Neither can it be proved from any Thing that is here related of the Jaylor. It is true, he asked, what he must do to be saved. But it is as true, that his trembling was in the Prison, when he sprang in among the Prisoners; but his Question about Salvation after he had brought Paul and Silas out: And he might for any Thing that appears to the contrary, have so far recovered himself as to have done trembling BEFORE he asked this Question; or if when he enquired about Salvation, he was in a trembling Condition, it is more than can be proved, that this trembling did not arise from the Fright that he had been in from the Earthquake, and the Apprehension he had of his Prisoners being gone. To be sure these were Causes sufficient to produce this Effect. They would, in all probability have had a like Influence upon any of us. Why then should this Effect be attributed to the immediate Agency of the divine SPIRIT, when a natural Cause sufficient for its Production may be assigned, and is actually spoke of in the Story it self? And where is the Difficulty in supposing that the divine SPIRIT might take Occasion, from the Fright the Jaylor was in, to convince him of Sin, and put him upon the Enquiry, What he must do to be saved? And in this Light the Matter appears easy and plain. His TREMBLING was owing to his Surprise naturally produced: HIS QUESTION to the Influence of the Holy SPIRIT, now operating on his Mind.

But then it is pleaded, that he not only trembled, but fell down. And if he did really fall down, as being overcome with Fear, the Earthquake that shook the Foundations of the Prison (which was his Charge) and open'd its Doors, would be sufficient to account for it. But it may be this falling down, instead of being the Effect of Fear, was rather a voluntary Act, design'd as a Mark of Respect and Reverence to Paul and Silas, when he now looked upon as Men of God, in a very high and exalted Sense. It is no Objection against this Sense of the words, That the Jaylor's bringing out Paul and Silas intervened between his falling down, and asking them, what he must do to be saved. For he might prostrate himself before them to do them reverence as Men of God; or he might, in this Posture ask them into his House, or make his Acknowledgment unto them for not treating them as became their Character. And there is the more Reason to enterpret the Words in this Sense, as it was common in those Days, in such a Way as this, to address to Persons who were esteemed Prophets sent from God. So Peter Luke 5. 8. Jairius Math. 5. 22. the Syrophenician Woman Mark 7. 25. and some others, fell down at Christ's Feet. So Cornelius fell down at Peter's Feet Acts 10. 25. And this, most probably, was the Case here: To be sure, it cannot be proved that it was not. So that this Instance which has been so much talk'd of, is little to the Purpose.

And the same must be said of that of Saul afterwards Paul. It is true, he is spoken of as falling to the Earth, and as being in a trembling astonished Condition, when he said, Lord, What will thou have me to do? Acts 9. 4. 6. But it is as true, that his Circumstances, at present, were as extraordinary as these Effects upon his Body. He was suddenly, and miraculously encircled with Light shining from Heaven. He was personally and immediately spoken to, with an articulate audible Voice, by the LORD JESUS CHRIST himself; He was struck instantly and totally Blind, and continued so for three Days.—And now what Wonder is it, if he fell down amazed! If when he spoke, it was with Trembling and Astonishment! The hardiest Sinner alive, in like Circumstances, would have been terribly surprised; and if the Surprise he was in, had discovered it self in trembling and falling down, none could have reasonably wondered at it. But what is this to the like bodily Effects, where there is not the like Cause to produce them? Is it any Vindication of the Propriety of tembling and falling down in ordinary Cases, because Paul trembled and lay prostrate when he was addressed to by the SON of GOD himself from Heaven, and miraculously struck blind? There is no Analogy between the Case of Paul and those his Example is brought to vindicate; and therefore no arguing from the one to the other.

But it will, probably, be here said, Paul was now struck with Conviction of his Guilt in persecuting Christ; and this Conviction was the true Cause of his trembling & falling down. In answer to which, I doubt not, but Paul was made thro'ly sensible of his Guilt as a bloody Persecutor. But for any to say, this was the Cause of the Trembling and Amazement he was in, is to give their own and not the Scripture Account of the Matter. As Paul himself tells the Story it was thus. There suddenly shone round about him a Light from Heaven; upon which he fell to the Earth. i. e. this miraculous shining Light had such a powerful Influence on him as to strike him down; and this perhaps it did in so sudden a Manner, as to give him no Time for the Exercise of his Thoughts. And while he lay thus prostrate, he was again surprised with the Voice of the Son of God himself, from the excellent Glory, pointing him out by Name, as a Person who had been injurious to him: And to this it was owing, that he spake trembling and astonished. This is the plain Scripture Account of the Matter. There is no Doubt but Paul had upon his Mind a Sense of Sin and Guilt, was conscious to himself of his ill Treatment of Christ and his Deserts on that Score, but it was not so much the Sense of his Guilt, as the external awful Manner in which he was spoken to, that occasioned the Tremor on his Body. The Amazement Paul was in, and the visible miraculour Appearance, and Address of CHRIST to him, are connected in the History as Causes and Effects: And the Causes are not only sufficient for the Production of the Effects; but the Effects such as naturally follow from them, and might justly be expected. And shall the Surprise of Paul, with its Operation on his Body, under such extraordinary Circumstances be pleaded in Vindication of the like Surprise and Operation of it, where there is no such Cause to produce it? It is unreasonable: Such arguing would not be admitted in any other Case whatever; neither ought it to be in this.

I know it may be said, that GOD can so reveal himself to the Mind and Conscience of the Sinner, as to set him trembling, and cause him to fall down, without any such external visible Appearance. But this was not the Case with Paul: There was something very awful and surprising, that outwardly affected both his Sight and Hearing: And therefore there is no reasoning from this Instance to those where there are no such external Applications to the Senses. Nay, should it be allowed (and I see no Objection against it) that Paul was internally and well as externally wrought upon; yet even this will not make it reasonable to argue from his Case to others, where there is only the internal Operation; because there is something wanting in all such Cases that was in his, and which produced those Effects which were visible on his Body. So that upon the whole I see not that the Case of St. Paul, is of any Service in Vindication of those Effects upon Mens Bodies, that have been of late common.

The last Instance is that of Felix, which is the more willingly mentioned, because it serves to shew, in some Measure, the Usefulness of human Learning, which hath of late been so much despised by some both among the People and Teachers: Tho' to do Mr. Edwards Justice, he is not one of those that despise it.

All the Argument that there is in this Instance lies in these Words of the English Version, Felix trembled: The Words translated trembled, are in the Original, emphobos genomenos; and every one in any Measure acquainted with the Greek, knows that the Effect of Fear in bodily trembling is not the Thing pointed out in this Phrase. When trembling thro' Fear is spoken of in Scripture, another Word properly expressive of the Thing is made use of: Nor do I think that this Word is ever used in this Sense. It properly indeed signifies Fear, and may sometimes be taken to signify great Fear; but trembling thro' Fear is not the Thing intended by it.

But enough has been said to show, That the Texts which have been brought to justify these bodily Effects, are little to the Purpose.

3. Thirdly, We are told, That It is no Argument that an Operation that appears on the Minds of a People, is not a Work of the Spirit of God, That it occasions a great Ado, and a great deal of Noise about Religion.

If the Noise and Ado be such as is agreable with the Nature of christian Religion, and such as hath always appeared in the World when the Spirit of God hath been poured out remarkably upon Men, then indeed it would be no Argument against the present Scene, but rather an Argument for it.

But if this Noise and Ado be of a different and contrary Nature, it is an Argument against it.

Mr. Edwards observes, That true Religion is of a contrary Nature to that of the Pharisees, that was oftentatious, &c. And therefore if the Noise and Stir about Religion, which now appears in the Land is generally ostentatious, then it is an Argument against its being true Religion.—Now what can be called Ostentaion if this be not, for Persons to make a great Noise in Publick about their Conversion, telling how long they have been NewCreatures, running about and inviting Men to come to Christ, and telling them that if they do not now come they will be damned, and that they will bear Witness against them at the last Day; praying in the Churches, and the like.—And who can deny but that there have been such Things very common in all Quarters of the Country?

Again, If the Operation that is upon Person's Minds, makes them noisy and boisterous: If it produces a wrangling Spirit, and expresses itself with great Vehemence and Bitterness against all such as they are pleased to call Opposers; this is an Evidence against the Work's being divine; And that because this Noise and Ado is directly contrary to that Gentleness and Meekness, which are the genuine Effects of the Spirit of God.

It is very reasonable to suppose, that when there is an extraordinary Operation upon the Minds of Men from the Spirit of God, that there will be much Talk about Religion; but it does not appear very probable that when Persons Minds are under the Operation, that their Mouths should be filled with Railing and Bitterness.—And how much of this Language hath been heard among us, from the Mouths of such as have made no low Pretensions to Grace? What gross Names have they called such as could not see like them, nor speak in the same lofty Expressions in Favour of the Work?—Carnal Wretches, Hypocrites, Fighters against God, Children of the Devil, cursed Pharisees, with numerous other, have been the Names they have had bestowed upon them by their charitable zealous Neighbours.—And does this sound like the Language of a Christian? Does this look like the Temper of one born from above, or of one under the Convictions of the divine Spirit?—Does it not rather argue a very bad Disposition, an unmortified carnal Heart, puff'd up with Pride and vain Glory?

4. Fourthly, We are told, That it is no Argument that an Operation which appears on the Minds of a People, is not the Work of the Spirit of God, that many that are the Subjects of it, have great Impressions on their Imaginations. Now tho' Persons having Impressions on their Imaginations, does not always prove that they have not the SPIRIT of GOD: Yet when such Impressions are very general, and carried on to an extraordinary Height, in those who are supposed to be under the SPIRIT'S Operation, I think this must be a Stumbling-Block to all judicious Persons. However one might give a philosophical Account of this Phenomenon consistent with the supposition of a divine Impression upon the Mind, yet I think, it is reasonable to Examine, Whether ever such Things have been common among Persons upon whom GOD hath remarkably poured out his Spirit? If not, I think, that barely the Possibility of the Thing proved by philosophical Speculation, will hardly remove the Difficulty. I believe all will allow that these Impressions upon the Imagination, if they arise so high, as Visions and Revelations, are vastly Disserviceable to true Religion, upon several Accounts; and particularly as they tend to take off Men's Attention and Regard to the Word of GOD; and indeed to lessen the Credit of the divine Revelation; and it is something difficult to conceive that GOD should take a Method to carry on a glorious Work of Religion in the World in such a way as would directly tend to the Disparagement of his written Revelation. Indeed if such Instances were rare, it might seem more reasonable, to suppose them accidental Effects of the Spirit's Operation upon the Minds of Men: But the Case is far otherwise, as I suppose every one knows that hath conversed much with People, in such Places as have been said to have most remarkably shared in the Effusions of the SPIRIT.

5. Fifthly, It is a Thing not very favourable to the present Work, that Example hath been made use of in order to carry it on: Not but that Examples are sometimes useful for the promoting of true Religion. A Christian who by a virtuous and good Life, and the Exhibition of a Temper conformed to the great Rules of our holy Religion, and the Image of its divine Author, discovers to the World the Amiableness and Excellency of Religion, may be very serviceable to the Cause of Religion, and strongly recommend it to such as behold his good Conversation in Christ Jesus. But I presume the Work so much talked of, and so highly extolled by some, hath not been promoted by such Examples as this; whilst some particular Appearances of the Work, we know have been multiplyed thro' the Virtue of Example: Thus for Instance, Crying out, Falling down, Visions and Trances, have been very much produced by Examples. If one Person in an Assembly hath cried out, this is said to affect another and another, and presently great Numbers in the Assembly cry out. Now I am of Opinion that we have much less Reason to think that these Cryings out which are thus produced by Examples, are the Effects of the Operation of the Spirit upon the Mind than we should have, if the Persons who thus cry out had not been moved to it by such Examples. For any one tho' but little acquainted with humane Nature, may easily conceive how this may be effected, without supposing any Operation of the Spirit upon the Mind.

And then it may farther be considered, that Enthusiasts have always been observed, by Example, to communicate such Phaenomena or Appearances, as are peculiar to their Sect. Any one that is but a little vers'd in their History, well knows that their Peculiarities (which very much resemble what hath been so frequently and generally among our selves of late) have been very much produced by Example. And all those Christians who have had an ill Opinion of Enthusiasm have supposed it very easy to conceive that such Phoenomena might be produced without the Operation of the divine Spirit upon the Mind: And they have also supposed that it is easier to account for them than it would have been, had they not have been produced by Example.

6. Sixthly, It is said, That it is no Sign that a Work that is wrought amongst a People is not from the Spirit of GOD, That many who seem to be the Subjects of it, are guilty of great Imprudencies and Irregularities in their Conduct. But I must have Liberty to say, That the numerous Imprudencies, gross Irregularities, the uncharitable censorious Spirit, which have appeared among the Subjects of this Work, and in those that have been mainly improved in promoting of it, have a very ill Aspect upon the Work. The Irregularities and Disorders that were once in the Church of Corinth, are indeed produced as an Argument in favour of the present Work. This Consideration, it is supposed is sufficient to prove that the late and present Imprudencies, Irregularities and Disorders among us, may consist with a glorious Work of the SPIRIT of GOD, and are no Reason to suspect whether the Work is divine.

I could wish that our Disorders and Confusions were no worse than those were in the Church of Corinth. But be that as it will, I think it ought to be observed, that so far as the Irregularities in the Church of Corinth prevailed, so far Religion was upon the decline among them. It is true, This Church had been blessed with large Measures of the SPIRIT of GOD: But however, Religion languished as Disorder increased.—Disorders may be supposed to be both Marks and Causes of the Decay of Godliness.

To vindicate this Work (notwithstanding the manifest Imprudences, and even sinful Irregularities of some who are improved as great Instruments to carry it on) the Instance of Peter is mentioned, who was guilty of a great and sinful Error in his Conduct, of which the Apostle Paul speaks in Gal. 2. 11. But this Instance as bad as it is, will by no Means parallel the Errors and sinful Conduct of those Persons who have been accounted the chief Instruments of carrying on the present Work.—I will only instance here in the uncharitable censorious Spririt which they have discovered, and which is said Edwards, Pag. 30. to proceeed from Mistakes they have embraced concerning the Marks by which they are to judge of others Hypocrisy and Carnality, &c. To which I reply, Let it proceed from what it will, it is a very wicked Spirit, and directly contrary to the Spirit and Temper of the Gospel. How far such a Spirit may consist with a State of Grace, it is not to my present Purpose to enquire. But I presume that there can be no Instances given of any remarkable Work of GOD'S Grace carried on, when Men of such a Spirit and Conduct have been chiefly made use of as the Instruments.

It is no Secret, and I think, ought not to be disguised, that those Persons who have been thought to be the main Instruments in promoting the present Work, are Men exceedingly remarkable for a censorious uncharitable Temper: Ever disposed to judge and condemn their fellow Christians, and especially the Ministers of the Gospel. And it is well known that some of the most pious and faithful Ministers in the Country, that is, such as have been accounted so, have been condemned by them as Pharisees and carnal Men. I do not say, that all that appear zealous to promote the present Work discover such a censorious Spirit: But it is notorious, that those that have been most zealous, at least many of them, have discovered too much of it. They have judged and condemned those whom, if they had had the smallest Share of Modesty, they must have thought much better Men than themselves.

And then farther, it seems to me to have an ill Aspect upon the Work, that as it hath been greatly promoted by such censorious Preachers, the same Spirit hath been generally conveyed to such as have been thought to have had these Impressions of the SPIRIT. This, I confess, appears to me, a very melancholy Thing. If this be not the Case in general thro' the Land, I should be glad to be informed of it; but sure I am, it is the Case in general in those Places where I have had Opportunity to make Observation. Those Persons that pretend to have had any remarkable Experience of a Work of the SPIRIT of GOD upon their Hearts discover a very uncharitable censorious Spirit: And that much beyond what they were wont to do before they had such Experiences. This looks very dark.

7. Seventhly, It looks also very dark to me, that there are so many and so great Errors in Judgment, "and so many Delusions of Satan" appearing where this Work is supposed to be carried on in the most glorious Manner.

It cannot indeed be expected that Man in this imperfect State should be perfectly free from Error in Judgment: But if it appears that some very gross Errors which have lately sprung up among us, have been embraced by those who have signalized themselves by their Zeal for the present Work, and by those also that have been supposed to be the Subjects of it, this is a very melancholy Consideration, and looks very suspicious. That there have been Errors is conceeded by Mr. Edwards, and must be by all whose Minds are not loaded with Prejudice: And I am of Opinion, that they are gross Errors.—I will mention one, which to be sure deserves that Character—It is this. Viz. A Person that hath been solemnly set apart to the Work of the Gospel Ministry, and preaches sound Doctrine, and lives a regular and good Life, but is not converted, hath been often said to be, not a Minister of CHRIST JESUS, but one of the Devil's Ministers: And that it is as impossible that such a one should be instrumental in converting a Sinner, as it is for a dead Man to beget a living Child. This I believe all sober Persons will look upon as an Error. But in my Opinion the Error of those Persons who have with much Zeal preached after this Manner is much greater than at first it may appear to be; for ALL Persons with them are unconverted, who have not experienced the Work of GOD upon their Hearts just according to their particular Scheme: Nay farther than this, all those who are not very forward to relate their Experiences, and make an open and publick Declaration of the Work of GOD'S SPIRIT upon their Hearts in their Conversion—By this Means, as was observed before, many worthy and faithful Ministers have been pronounced unconverted; and this hath alienated the Affections of many of their People from them. And I think it is worthy of Observation, that the Work in such Places generally goes on most among those that are disaffected to their Ministers.—Which I confess makes it look very suspicious whether this Work which is so much talked of, especially in such Places as have been now described, is not the Effect of a party Spirit, a Spirit of Opposition.

Another Error that hath been preached with great Zeal and Fervor, and imbibed with greediness is, That Persons ought not to pray to GOD, until they are converted; That to tell an unconverted Person that he must real God's Word, and meditate and pray, is as bad Advice as the Devil himself could give.

Again, there are many that embrace this Notion, That Persons are not to pass a Judgment upon their State from any Thing that they find in themselves upon Self Examination. If Persons examine their own Hearts, and compare them with the Word of GOD, and then make a Judgment upon themselves according as they find their Hearts to agree or disagree with the Rules of GOD's Word; this is a certain Mark of a Hypocrite; for every true Christian hath another sort of Evidence, viz. The immediate Suggestions of the SPIRIT who witnesseth to them that they are the Childen of GOD: This, they say, comes like a Flash. And I have observed that such Persons are exceeding confident of their good Estate, and are very forward to let every Body know their Confidence. How far such Persons may be deluded by Satan I pretend not to determine. But Mr. Edwards supposes that "some Delusions of Satan may be intermix'd with the Work". I hope none will be so severe upon him for this, as he and his Prefacer are upon those that do not fall in with their Sentiments about the present Work, viz. to suspect whether in this he may not be guilty of the unpardonable Sin against the Holy Ghost. I shall take particular notice of these hard Speeches hereafter.

And here I agree with Mr. Edwards, that it looks probable that there are some Delusions of Satan, in some that make great Pretensions to be the Subjects of the present Work. Sure I am, that when Persons run into such enthusiastick Notions as I have mentioned, and others that might be mentioned, they give Satan a great Advantage against them. It is easy to see that Satan may, if he be permitted, lead them into strange and pernicious Delusions.

But Mr. Edwards observes under this Head, that the same Persons may be the Subjects of much of the Influences of the SPIRIT of GOD, and yet in some Things be led away by the Delusions of the Devil, adding the remarkable Passage to illustrate it, viz. And this be no more of a Paradox than many other Things that are true of real Saints, in the present State, where Grace dwells with so much Corruption, and the new Man and the old Man subsist together in the same Person, and the Kingdom of GOD and the Kingdom of the Devil remain for a while together in the same Heart. This I confess, is to me a very great Paradox indeed, that the Kingdom of GOD and the Kingdom of the Devil should remain together in the same Heart. That Grace dwells with much Corruption, I suppose, every one will acknowledge; but when the Kingdom of GOD is set up in a Person's Heart, Satan's Kingdom is at an End. However, Satan may tempt and afflict the Children of GOD, his Kingdom in them is demolished. This I think, CHRIST plainly teaches us, Matt. 6. 24. No Man can serve two Masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other; ye cannot serve God and Mammon. But according to Mr. Edwards, a Man may be a Servant of the Devil, and led away by his Delusions, and yet be a good Man. This certainly savours of ANTINOMIANISM, to say no worse of it. I should think that if a Person should give never so plausible an Account of his Conversion, and afterwards should appear a Servant of the Devil, we should have no Reason to think such an one converted. But I know there are many at this Day, that are not of my Mind in this.

How far a good Man may be led away with Satan's Delusions is not much to the Purpose to determine; but I think, it may be safely concluded, that that which leads Men to expose themselves to Satan's Temptations is not from GOD. And I look upon it a very melancholy Thing, that there are so many who pretend to have experienced much of the Influences of the SPIRIT of GOD, who by their professed Principles, (and such Principles too as they are very tenacious of) lay themselves open to the Delusions of the Devil.

But notwithstanding all this, Mr. Edwards supposes that the Work in general may be the Work of the SPIRIT of GOD. I do not well understand what Mr. Edwards means by the Work in general. If he means the extraordinary Appearances in those that are supposed to be the Subjects of this Work, such as their crying out, falling down, bodily Agitations and convulsive Motions, Swoons, Trances and Visions: If he means that these in general are the Work of GOD, I confess, I can see no Evidence of it, These Things seem to me in the general to proceed from some other Causes. And yet, I think, Mr. Edwards must by the Work in general, mean these Things, or what amounts to much the same, those Impressions upon the Mind from whence those Appearances proceed; for I believe these extraordinary Appearances are the only, or at least, the main Things, from whence Mr. Edwards, and many others, are so very confident, that there is such a glorious Work going on in the Land.

8. Eightly, It hath a very dark Aspect upon the Work, that there are so many that are thought to be the Subjects of it that fall away into gross Errors and Scandalous Practices.

Mr. Edwards says, p. 34. That there are some Counterfeits is no Argument that nothing is true: Such Things are always expected in a Time of Reformation. What Mr. Edwards means by Counterfeits and Apostates, (for he also uses this Word under this Head) we may learn from the Instances which he gives. Some eminent Persons in the Christian Church; some that GOD had endowed with miraculous Gifts of the Holy Ghost, referred to in Heb. 6. beginning. An Instance of these, he says, was Judas. Another Instance he mentions is that of Nicolas. So in the Time of the Reformation from Popery, how great was the Number of those that for a while seemed to join with the Reformers, that fell away into the grossest and most absurd Errors, and abominable Practices. p. 36. And it is particularly observable, that in Times of great pouring out of the Spirit to revive Religion in the World, a Number of those that for a while seemed to partake in it, have fallen off into whimsical and extravagant Errors, and gross Enthusiasm, boasting of high Degrees of Spirituality and Perfection, censuring and condemning others as carnal. Those therefore according to Mr. Edwards, are to be accounted Counterfeits and Apostates, who maintain gross and absurd Errors, fall into abominable Practices, whimsical Errors, gross Enthusiasm, boasting of their own Spirituality, censuring and condemning others as carnal. I agree with Mr. Edwards, that such as these may well be looked upon as Counterfeits and Apostates. And then I think, that besides these, there is another Class, that may come into the Reckoning, viz. all such as pretend to have had great Convictions and Discoveries and yet do not live better Lives than they did before. If they do not fall into any scandalous Practices, yet if there is no Alteration in their Conduct, but they live just as they formerly did, I think they must come into the Number of Counterfeits. For it must be supposed that if they had been really wrought upon, and their Convictions and Discoveries were genuine, there would be a Change appearing in their Conversation; especially if before it were something loose and unguarded. The Effect of this mighty Work, one would think, would in some Measure appear; and the Fruits of the SPIRIT not be altogether concealed.

Again, if those that pretend to these Convictions and Discoveries are such as before led a vicious Life; and do now abstain from those particular Vices to which they had been addicted, and yet give into others as bad or worse, such Persons are to be accounted Counterfeits. And I very much fear that the greater Part of those that have pretended to have been the Subjects of the present Work, come under one or the other of these Classes; and if so, it cannot be said, that the Work in general is of GOD. If it could be made to appear otherwise, I should heartily rejoyce.

9. Ninthly, Another Thing which seems to have a dark Aspect upon the Work is, that it seems to have had its Rise and to have been very much carried on by such Kind of Preaching as does not well agree with the Preaching of CHRIST and his Apostles.

Mr. Edwards asserts, That it is no Argument that a Work is not from the SPIRIT of GOD, that it seems to be promoted by Ministers insisting very much on the Terrors of GOD's holy Law, and that with a great deal of Pathos and Earnestness.

In order to settle this Point, I think, we need do no more than look into the Method of Preaching of CHRIST and his Apostles; and compare this Preaching which hath produced these wonderful Effects, with the Sermons we have recorded in the New Testament.

NOW CHRIST and his Apostles usually in their Preaching addressed themselves to the Reason and Understanding of their Hearers: They laid Matter for Conviction before them in a calm and rational Manner; and thus they treated their Hearers as rational Creatures; not beginning at first to Work upon their Passions and Affections. They used very much Gentleness and Mildness in their Preaching. Thus when CHRIST preached his Hearers wondered at the gracious Words which proceeded out of his Mouth. So the Evangelist John says, The Law was given by Moses, but GRACE and Truth came by JESUS CHRIST. And thus it is said of such as enjoy the Gospel Dispensation, Ye are not come unto the Mount that burned with Fire, nor unto Blackness and Darkness and Tempest, and the Sound of a Trumpet, and the Voice of Words, which Voice they that heard intreated that the Word should not be spoken to them any more.—And so terrible was the Sight, that Moses said, I exceedingly fear and QUAKE: But ye are come to Mount Zion.—Heb. 12. 18.

If this be a Description of the terrible Manner of the giving of the Law; and of the mild and gentle Manner of the Dispensation of the Gospel, as I conclude all Expositors judge; it appears to me that those Preachers who have had the greatest Hand in promoting this Work, come nearer to the Example of the giving the Law from Mount Sinai, than to that of the first Promulgation of the Gospel.

But it will be said, Did not CHRIST preach the Terrors of the Law, and the Damnation of Hell? In answer to that, this I say, That CHRIST expressed himself with a great deal of Severity against the Seribes and Pharisees, denounced many Woes against them, but then it is to be considered that they were professed Enemies to CHRIST and his Religion, and therefore he did not use that Mildness, when he addressed himself to them, which generally appeared in his Preaching.

It is farther to be observed, that a great Part of CHRIST'S preaching was taken up in explaining Morality, and showing Men their Obligations to it. This hath, I believe, been wholly neglected by many of those Preachers who have been supposed greatly successful in carrying on the present Work. Some of them have been so far from this that they have not spared to speak contemptuously of Morality and GoodWorks, in their Sermons: And they have filled them with Declamations against unconverted Ministers, and Letter-learned Pharisees; as if they thought that the Example of CHRIST in expressing himself with Severity against those that were his professed and malicious Enemies, would justify them herein.

And I will appeal to any one who hath had Opportunity to be acquainted with these Things, whether those Preachers that have been thought to be most successful in the present Work, have not mainly, (if not wholly) addressed the Passions of their Hearers, and neglected to address their Reason and Understanding. If so, not only the Example of CHRIST and his Apostles, but also the Reason and Nature of Things is against them. It hath always been the Method of false Teachers, thus to work upon the Passions of Men, while they have artfully avoided addressing their Reason; because their Doctrine and their Designs would not bear the Examination of unbiassed Reason. I would not be thought to charge these Gentlemen with any ill Design; but I think it is abundantly evident, that their Conduct, in this Instance, hath very much resembled that of false Teachers, who have always been very shy of close Reasoning, chusing rather to have their Scheme admitted by the Affections.

Now that this is an Argument against the Work let any one judge that observes a Remark which Mr. Edwards makes, p. 76. It is chiefly young Persons that have been the Subjects of it, (that is of the Work he is speaking of) who have less Steadiness and Experiences, and are in the Heat of Youth. Can it be wondered at, if such Persons, when they have had their Passions violently attacked by these Preachers, and by their Imitators the Lay Exhorters, I say, can it be wondered at, that they should cry out, and discover such violent Emotions of Affection, as have been common; and yet remain in the same State that they were in before. I cannot see here how the crying out, &c. is any Argument of the Operation of the SPIRIT of GOD upon them. If Persons should cry out thus when they heard a Minister preach in a Calm and rational Manner (following the Example of CHRIST,) I should think it looked much more likely that such Persons were under the Influence of the DIVINE SPIRIT.

It is undoubtedly a decent and beautiful Thing for Ministers to preach in such a Manner as to shew that they are in earnest in what they say. They should feel the Weight of the Truths they deliver. And this I take may be done generally in a mild and calm Manner, or at least without the Boisterousness and violent Emotions of Passion, which appear in those Ministers who have been thought the most successful.

When Ministers particularly address themselves to Children and young Persons it looks very improper to discover violent Emotions of Passions. I know no Example in Scripture that can justify this. And it seems most consonant to the Reason and Nature of Things, that young Persons, and especially Children, whose Affections are tender, and whose Understandings are very weak, should be addressed with much Meekness and Gentleness, and the Ministers first Care should be to inform the Judgment, and let Light into the Understanding. But, sure I am, this is very different from the Method that hath been taken by those Preachers and Exhorters that I have been speaking of.

Thus I have briefly touched upon Mr.Edwards's negative Instances. I proceed to say something concerning what he says positively, when he undertakes to shew, What are the sure, distinguishing Scripture Evidences and Marks of a Work of the SPIRIT of GOD, by which we may proceed in judging of any Operation we find in our selves, or see among a People, without Danger of being misled.

And here I acknowledge, that the Rules and Marks he mentions are good; but cannot join with him in his explaining those Rules, and applying them as he does.

Particularly, When that Spirit which is at work among a People operates after such a Manner, as to raise their Esteem of that Jesus that was born of the Virgin, and was crucified without the Gates of Jerusalem; and confirms and establishes their Minds in the Truth of what the Gospel declares to us of his being the Son of GOD, and the Saviour of Men; it is a sure Sign that Spirit is a SPIRIT of GOD. Yet his Way of expressing this Rule and explaining of it might lead one to make a wrong Application of it. Thus—When that Spirit that is at work among a People is observed to operate, &c. and seems more to confirm and establish their Minds, &c. it is a sure Sign, &c. p. 42—So in the next Page, If the Spirit that is at work among a People—seems to beget in them higher and more honourable Thoughts of CHRIST than they used to have, and to incline their Affections more to him, it is a sure Sign, &c.

When I consider that there may be much Shew and Appearance of Esteem and Affection for CHRIST, where there is no Reality, I doubt not but that Multitudes of Persons have seemed to have a high Thought of CHRIST, and very ardent Love to him, who have been wholly under the Influence of an Enthusiastick Spirit.

So under his 2d Rule concerning the SPIRIT'S operating against the Interest of Satan's Kingdom. p. 45. he explains himself thus, p. 46. So that we may safely determine from what the Apostle says, 1 John ii. 15, 16. that the Spirit that is at work amongst a People that is observed to work after such a Manner as to lessen Men's Esteem of the Pleasures, Profits and Honours of the World, &c. must needs be the SPIRIT of GOD.

Here I would enquire, Whether it hath not always been observed, that when a Spirit of Enthusiasim hath prevailed, there hath not been at first a great Appearance of what Mr. Edwards here speaks of? Have not Enthusiasts seemed to be very much weaned from the World, and very eagerly pursuing after Heaven?

Mr. Edwards goes on to speak of the Convictions and Awakening of Conscience that Persons are under; and endeavours to prove that these could not be from Satan. What do those Men do with their Reason that suppose, that the Spirit that operates thus is the Spirit of the Devil? I fear, Mr. Edwards is not fully acquainted with the Wiles of the Devil, nor considers how far Satan may be Transformed into an Angel of Light. He lays down this Rule p. 47. The Man that hath an awakened Conscience is the least likely to be deceived of any Man in the World. If by the Man that hath an awakened Conscience, he means one whose Mind hath been greatly terrified by a boisierous Preacher or Exhorter, who hath addressed only his Passions, not his Understanding; been heaping Terror upon him, without giving him any clear and distinct Account of the Way to Salvation. Such a Person, thus addressed, is I think very likely to be deceived: He is prepared to receive a false Comfort, and a false Joy. If ever Satan hath Power to give a false Joy to a Sinner, one would think he might more easily do it when the Mind is under violent Perturbation, and the Understanding and rational Powers are in a Manner dorment.

And besides, if we do not suppose Satan to have any Hand in deceiving and deluding such Persons, I see not why it may not be supposed that such Persons are more likely than others to be deluded by the working of their own Imaginations. And if Mr. Edwards doubts of this, let him consult his venerable Predecessor, who expresses himself thus, STODDARD'S Safety of appearing in the Righteousness of CHRIST. p. 196. Convinced Sinners, hearing that they shall certainly be ruined that do not believe in CHRIST, and that they that do believe shall be saved, set themselves in their own Strength to work their Hearts to this Duty, and after a while imagine that they have got the Victory, and have prevailed over their Unbelief, and wrought their Hearts to a Closure with CHRIST. This Faith is not right.

There is a Principle that very much prevails among those that pretend to have been the Subjects of this Work, which I am sure exposes Persons to be deceived both by Satan and their own Imaginations: It is this, That Christians are not to judge of their Experiences by the Word of GOD. That Christians are not to examine into the Grounds of their Hope and Joy by the Word of GOD, because there is the immediate Witness of the Spirit, which is more certain to them than the Word of GOD can be. Now let any one judge, whether this Principle does not very much expose a Person to Delusion; and especially a Person that is in great Terror of Mind.

Indeed, If the Convictions of Sin which Persons are under are followed with a true Conversion and thorough Reformation, all must acknowledge that this is the true Spirit. But Mr. Edwards will determine the Case before this can be judged of, as we shall see by and by.

I will not now make any particular Remarks upon what Mr. Edwards says under his three following Rules; but consider how he applys these Rules in the Inferences he draws.

His first Inference is this, viz. That that extraordinary Influence that hath lately appeared on the Minds of the People abroad in this Land, causing in them an uncommon Concern and Eagerness of Mind about the Things of Religion, is undouhtedly, in the General, from the SPIRIT of GOD.

I cannot but observe, That this Inference is expressed very cautiously. That extraordinary Influence that hath of late appeared, is, in the General, from the Spirit of God. I would fain know how it is evident that this Influence is in the General from the SPIRIT of GOD, and not universally so. I suppose those Scripture Rules which he makes the Ground of this Inference are universally true. What need then of this Caution? unless he be doubtful with Respect to Facts. If the Doubt lies here, I suppose that it must arise from hence, That we are not fully certain that what appears to be an extraordinary Influence upon Persons Minds, is so in Reality. It may be counterfeit, or it may be a Delusion. And I believe no Man in his right Mind can doubt but that this is the Case. Well then, How shall we certainly determine how much of it is real and how much of it is counterfeit or delusive? If some Part of it may be so, How can we certainly know that it is in the General from the SPIRIT of GOD? Perhaps, it may be but a smaller Part from the SPIRIT of GOD, and the Influence in general may be from another Cause. For we cannot look into the Hearts of Persons that appear to have these Influences upon their Minds, and we cannot judge wholly from what is external: And besides we may not wait to see what the Issue of Things will be, and what Fruit those that are the Subjects of this Work will bring forth in their Lives and Conversations.

But is it not rash to draw such an Inference, or positively to conclude that this Influence in the General is from the SPIRIT of GOD, when our Judgment in this Matter must depend upon that which is uncertain. And methinks this Consideration might serve to shew the Rashness and Absurdity of such a Conclusion, This which is propagated by Example. One Person in an Assembly seems to have a strange Influence upon his Mind, crys out, &c. This uncommon Appearance strikes another,—and another, &c. Now I believe that any Man acquainted with humane Nature can easily account for this Out-cry, without supposing that it proceeds in the General from the SPIRIT of GOD. But whether we can well account for it or not, yet we know that Enthusiasm hath generally been propagated after this Manner, and therefore I am at a Loss how we shall certainly determine that this is in general from the SPIRIT of GOD, and not Enthusiasm, if we are not allowed to wait the Issue of Things. I am very sure that there are now among us many Things which much resemble Enthusiasm. The Temper and Conduct and Principles of many Persons that pretend to be the Subjects of this Work exactly correspond with their's whom we used to call Enthusiasts.

Mr. Edwards pretends to mention Facts to justify him in drawing this Inference. Thus he says, p. 62. It is notorious that the Spirit that is at work, takes off Persons Minds from the Vanities of the World. It is to me very evident, that when this Work first began in the Country, there was a great Appearance of this. Persons seemed to have their Minds much taken off from the World, and ran into an Extream this Way; neglecting the proper Business of their Callings; Multitudes not taking that Care which they ought to have done for the Support of themselves and their Families; but spent their Time from Day to Day in running after strange Teachers and Lay-Exhorters. I think the Expression of St. Paul is applicable to the Case, They shall heap to themselves Teachers having itching Ears. It would be well if the Conduct of Persons in this Case could be accounted for no other Way than as Mr. Edwards supposes, and I would charitably hope concerning some of them, that they had a real Concern about 〈◊〉 Souls. But I believe Mr. Edwards might have passed a better Judgment in this Case if he had waited a little Longer. before he had drawn his Inference.

He goes on, It is notorious that it puts Persons upon a more diligent Improvement of the Means of Grace which GOD hath appointed. How far this was true when Mr. Edwards deliver'd and publish'd this Discourse, I do not say. But this I say, That it is now notorious that it puts a Multitude of Persons upon contemning the Ministers which GOD hath set over them. It puts them upon reproaching and slandering the faithful Ministers of CHRIST; it puts many upon withdrawing from the slated Ministry they were under, and setting up seperate Meetings; it puts them upon shewing a greater Esteem for private Meetings of their own setting up, than for the public Ordinances of CHRIST; it puts them upon discovering a greater Esteem for ignorant Exhorters than for the most able Ministers. These are Facts that cannot be hid from any, unless it be from some that have been very much out of the Way of hearing and reading indeed.

Mr. Edwards goes on with his Facts, It is also notorious, That in general, it works in Persons a greater Regard to the Word of GOD, and Desire of hearing and reading of it. Here again Mr. Edwards expresses himself with his usual Caution,—in the General—Perhaps he observed that this Influence had a different Effect upon some, and I believe others have observed that it hath a very different Effect upon a great many at this Day. Instead of Persons having a greater Regard for the Scripture, it is notorious that their Esteem hath been drawn off from the Scripture, and they have substituted the extraordinary Influences of the SPIRIT, which they have supposed themselves to be under, in the Room of the Scripture. And some have been led to a wild, extravagant, and mystical Interpretation of Scripture, which they say the SPIRIT of GOD reveals to them; and this they pretend to be as confident of as of their own Existence. These extravagant Notions vastly lead of Men's Minds from the Word of GOD.

Mr. Edwards goes on, p. 63.—I was furthermore notorious, That the Spirit that is at work makes Persons more sensible of the Value of that JESUS that was crucified.—What their inward Sentiments are concerning CHRIST, and their Desires after him, I suppose are not notorious to any one. The only Way, that I know of, whereby we may form a Judgment concerning these Things, is, by hearing Men's Profession, and by observing their Conversation. The former of itself is not sufficient, for we know Men may pretend a great Love to CHRIST, and Desire to have an Interest in him, when yet they have no Love to him. CHRIST says, If ye love me, keep my Commandments. And we may assure ourselves. That is Men have not a conscientious Regard to the Laws of CHRIST, but live in an open Violation of them, all the pretended Regard to CHRIST is vain. It is abundantly evident that those Persons who have made the greatest Pretences to the Influence which Mr. Edwards speaks of have greatly failed in Regard to the Duties of Morality. Yes, and many of them have openly spoken contemptuously of them. They do not place their Religion in Obedience to the Laws of CHRIST, it is a more spiritual Religion that they pretend to. Their Religion consists very much in Impulses, Visions, and Revelations. They have the immediate Witness of the SPIRIT, the SPIRIT assuring them that they are the Children of GOD. To judge of their State by any Rules of Scripture, would be placing too much in their own Righteousness. They are emptied of themselves, extreamly humble, and yet are extreamly prone to proclaim their own Goodness to the World. Their Religion is a Mixture of Enthusiasm and Antinomianism. They are mighty apt to censure and condemn all that differ from them.—These Things are notorious, "It can't be but that these Things should be apparent."

Mr. Edwards supposes it a very easy Thing to determine p. 65. What Kind of Influence the Operation they are under has upon People's Minds; whether it seems to confirm them in a Belief of the Scriptures, or to lead them to Deism. And I believe so too,—for I think nothing will more naturally lead Men to Deism than to give heed to Impulses and particular Revelations,—than to pretend to the extraordinary Influences of the SPIRIT; for if Persons really had such Influences from the SPIRIT of GOD, as many pretend to, the Scriptures, would be in a great Measure useless to them: When therefore they are very confident of their Visions and Revelations, we find their Regard to the written Word of GOD very much abated; for tho' they pretend a great Veneration for the Scripture, yet it must be according as the Spirit reveals the mystical Sense of it to them; and thus, by Degrees, the Scripture is to them, as they stile it, a dead Letter. I believe all will acknowledge that Enthusiasm hath a Tendency to introduce Deism. Observation and History sufficiently confirm this. And that there is Abundance of Enthusiasm among those who pretend to be the Subjects of this Work, I presume none will deny.

Mr. Edwards observes, p. 66. Whether Persons Convictions and the Alteration in their Dispositions and Affections, be in a Degree and Manner that is saving, is beside the present Question.—Scripture Rules serve to distinguish the common Influences of the SPIRIT of GOD, as well as those that are saving from the Influence of other Causes. Here then I would enquire, Whether there be any Rule of Scripture that would determine that to be a common Influence of the SPIRIT of GOD, that leads Men farther off from true Religion than they were before? That this hath been the Case with Respect to Multitudes that have had this extraordinary Influence he speaks of, is beyond any Dispute. That Pride and Ostentation, that Censoriousness, Enthusiasm, Antinomianism that have appeared in Multitudes that have made great Pretences as the Subjects of this glorious Work, have most certainly led them farther from true Religion than they were before. They have the greatest Confidence imaginable that they are in a State of Favour with GOD, and yet make it evident by their Conduct, that they belong to the Kingdom of Darkness. They shew themselves to be worse Men than they were before they made any such Pretences; and by Reason of their Confidence about their good Estate, they have removed themselves out of the Reach of Convictions.

But here perhaps it will be objected, that what I have mentioned is only the Case of a few, compared with the Multitudes that have been the Subjects of this glorious Work. To which I answer, That if this be the Case of any of them, then Mr. Edwards hath no certain Rule to judge by in this Case, unless he will take Time to observe the Event and Issue of Things. If his Rule fails with Regard to one Person, how does he know but it may with Regard to another, &c.

But here I must remark, that Mr. Edwards is speaking of the EXTRAORDINARY Influence that hath lately appeared on the Minds of People. In what Respects the Influence is extraordinary he does not plainly tell us. I suppose that the Work of GOD'S SPIRIT upon the Minds of Men, in convincing and converting them, is the same that it always hath been. I cannot therefore conceive why he calls it an extraordinary Influence, unless it be, because there are some extraordinary Appearances attending of it, which he supposes to be Effects of this Influence; such as falling down and crying out in the Time of Worship, Faintings, Swoonings, Twitchings, Trances, Visions, &c. Were it not for these extraordinary Things, I suppose Mr. Edwards would not have taken such Notice of an extraordinary Influence. And the Reason that I think so is, because wherever these Extraordinaries have appeared most, there the glorious Work hath been said to be carried on in a remarkable Manner: On such Places, it is said, GOD hath in a wonderful Manner poured out his SPIRIT! Now I think it proper here to consider whether the State of Religion in those Places that have been most remarkable for these Extraordinaries is better than it was before these Things appeared among them. I presume that Mr. Edwards well knows that many Places where these Things have most prevailed are at this Day in the utmost Confusion; and that those Persons in them that made the greatest Pretensions to the extraordinary Influence of the SPIRIT, have run into the greatest Disorders and Extravagancies. From whence I cannot but judge that the extraordinary Influence which hath been made on the Minds of People hath not had a Tendency to make them better, but worse. I do not deny that there have been any Persons truly converted in Places where these Extraordinaries have appeared: Nor do I deny but that GOD might make use of some of these extraordinary Things to awaken Persons, and put them upon serious Consideration. But this is beside the Question. The Point to be proved is that those particular Persons who have been the Subjects 〈◊◊〉 extraordinary Influence are, in the General, better Men; or, at least, in a fair Way to become so. Which, according to the Observation that I have been able to make, is far from being true. This extraordinary Influence produces these Effects in them; it fills them with Pride and Vanity, which they discover in boasting of their Humility and other Excellencies. They take all Opportunities to talk of their own Goodness, and the Assurance they have of the Favour of God. And as they are relating, (as they call it) what God hath done for their Souls, they do not fail of adding a Word of Exhortation. They discover the greatest Forwardness to intrude themselves into the Work of the Ministry, and to make way for themselves, they are very much disposed to vilify and reproach the Ministers of CHRIST, representing them as unworthy of their Office. Thus their Pride leads them to censure their Fellow-Christians, and especially the Ministers of CHRIST; and if any one reproves them in the most mild and gentle Manner, they will discover the greatest Resentment, and will not fail of calling the Reprovers Hypocrites, Pharisees, &c. unless they are Persons Whose Reputation they may think would be Proof against their Slanders. This Influence prompts them to break thro' the Bounds of Modesty, Decency and all Order. It runs them into numerous Errors both in Conduct and Doctrine. They generally have a Tincture of Enthusiasm and Antinomianism: And these Principles will serve to solve the Difficulties which are made Objections against them and their Brethren, with Respect to their moral Conduct.

These are some of the Things which I have observed very common, and which others could not have but have observed, for they were not done in a Corner. And I think, it is fully evident that these Things have been the Effects of that uncommon Influence that Persons have been under. And indeed if we separate these extraordinary Things from the Work, what is there remaining that may determine it extraordinary. Let us only consider this Work strip't of these remarkable Appearances,—such as crying out,—falling down,—Twitchings and convulsive Motions—Foamings and Frothings,— 〈◊◊〉 and Revelations—Exhorters,—Censoriousness,—Pharisaism, &c. and I demand where its Extraordinariness is—If these Things were deducted from the Religion of the present Day, what would there be in our Religion that would make it appear different from what it used to be. And yet Mr. Edwards will not pretend that any or all of these Things are sure Evidences of a Work of GOD. And yet these are the Extraordinaries that appear among us, and it is upon the Account of these Things, at least many of them, that it is so confidently affirmed, That there is a glorious Work of GOD going on in the Land.

I make no doubt but there is and always hath been a glorious Work of GOD's Grace among us. But if we pretend to distinguish the Work of GOD that is going on at this Day, from the Work of GOD that has been carried on from Time to Time among us, the Distinction must arise from the Extraordinaries, when yet, not one of them, no, nor all together, are Evidences of the Influences of GOD'S SPIRIT; but, in the General, we may assure our selves they proceed from other Causes.

I shall here particularly take Notice of Mr. Edwards's Caution respecting the Sin against the Holy Ghost.

P. 87. If there be any that will still resolutely go on to speak contemptibly of these Things, I would beg of them to take Heed that they be not guilty of the unpardonable Sin against the Holy Ghost.—A little after, he says, If the Work goes on, it is well, if among the many that shew an Enmity against it, and reproach it, some be not guilty of this Sin, if none have been already.

I believe Mr. COOPER thought this would sound something harsh to some Persons, and therefore when he, in his Preface to Mr. Edwards's Discourse, expresseth something like it, he adds, P. 15. I hope these Words have dropt from my Pen, not in an untemperate Zeal, but with due Caution, and some suitable Solemnity of Spirit. As to the Solemnity of Spirit in him or in Mr. Edwards when they wrote as they did about the unpardonable Sin against the Holy Ghost, I judge not; but, I think, their Zeal appears to be somewhat untemperate, and not according to Knowledge.

When Mr. Edwards says, If there are any that will still resolutely go on to speak contemptibly of these Things &c.—I suppose by these Things he means the Extraordinaries, such as crying out, falling down, &c. those uncommon external Appearances which the Work hath been attended with. If Persons had a serious Thoughtfulness about Religion, and should discover their Concern for Souls in such a Way as Persons have usually done, it cannot be imagined that Mr. Edwards would think that those Persons whom he thus Cautions, would speak contemptibly of these Things, i. e. of the Appearances of Religion in those Persons. For it is evident, that in his Caution he hath a particular Reference to his Brethren in the Ministry, p. 88. I believe the Ministers in this Country never were won't to speak contemptibly of a Disposition to Piety that they could discover in their People. Therefore I conclude he here means the uncommon external Appearances that attend the Work; and why should it be thought an unpardonable Sin to speak contemptibly of these Things. Mr. Edwards seems to suppose it may be lawful to contemn the Peculiarities of Enthusiasts, p. 55. There is a Counterfeit of Love, that often appears amongst those that are led by a Spirit of Delusion: There is commonly in the wildest Enthusiasts a Kind of Union and Affection that appears in them one towards another, arising from Self-Love, occasioned by their agreeing one with another in those Things wherein they greatly differ from all others, and for which they are the Objects of the Ridicule of all the Rest of Mankind; which naturally will cause them so much the more to prize the Esteem they observe in each other of those Peculiarities, that make them the Objects of others Contempt.—Now it appears very evident to me that most if not all the uncommon external Appearances which have attended this Work are the VERY THINGS for which Enthusiasts have been the Objects of the Ridicule of Mankind. They are, (at least some of them) the Peculiarities which make them the Objects of others Contempt. Mr. Edwards does not here censure all Mankind for contemning Enthusiasts upon the Account of these Peculiarities; and yet it is an unperdonable Sin against the Holy Ghost to speak contemptibly of these very Things, when they are found among our own People. This to me looks like Partiality.

Let us a little consider what are the Peculierities for which Enthusiasts are contemned and ridiculed by the rest of Mankind. Are not these some of them, viz. Violent Agitations of Body, falling down, heaving of the Breast, pretending to extraordinary Communications from the Spirit of God.—The Light within, Revelations, Trances, depreciating the Word of God, and setting up the Light within, or some other Rule above it. These are some of their Peculiarities; and all these Things are among the uncommon Appearances that attend this Work, as every one must know that hath been much conversant where it hath been carried on. Now I cannot see the Odds between speaking contemptibly of these Things in these who are called Quakers, and in those who have not yet had that Term of Reproach cast upon them; since we are not allowed to suspend our Judgment, and wait to see the Issue and Consequence of Things, for at first, to be sure, they appear just alike. Those that are waiting to see the Issue of the Work (says Mr. Edwards) think that they shall be better able to determine by and by: But they are probably, many of them, mistaken. p. 85.

He goes on to run a Parallel between those Persons and the Jews who saw the Miracles of CHRIST, but waited to see better Evidences of his being the Messiah. I hope he does not imagine that the uncommon Appearances which he speaks of are as full a Proof of an extraordinary Influence upon the Hearts of Men by the Spirit of GOD, as the Miracles of CHRIST were of his being the true Messiah; and yet I cannot well see the Force of his Reasoning without this Supposition.

Mr. COOPER in his Preface seems to go upon this Supposition, where he says, p. 15. Those (he is speaking of Opposers) if they had Opportunity to be rightly informed, I am ready to think, would have been Disbelievers, and Opposers of the Miracles and Mission of our Saviour, had they lived in his Days. What can be meant by being rightly informed but having a just and true Account of the uncommon Appearances that attend this Work? If so then he must suppose that these Things (however the Generality of sober Men look upon them to be Stumbling-blocks) are as full a Proof of a glorious Work of the SPIRIT of GOD in the Land, as CHRIST'S Miracles were of his divine Mission.

And indeed I see not how Mr. Edwards can reasonably say as he does about the unpardonable Sin against the Holy Ghost without supposing this. But it seems very wonderful to me, that any Person should think that there is such full Evidence of an extraordinary Work of GOD'S Grace going on in the Land, as there was that CHRIST was the true Messiah. For these very Things which are the main (if not the only) Proofs that can be pretended, are such Things as are Stumbling-blocks; to the greater Part of thinking Men. Now tho' it be granted that there were many Stumblingblocks in the Way of the Jews, which prevented their believing on CHRIST; yet those Things were not the Evidences of his being the true Messiah, or at least the main Evidences which were appeal'd to.

But suppose the Evidences which accompany this Work were as full Proof of its being what Mr. Edwards supposes it to be, as the Miracles of CHRIST, and all other Evidences in Conjunction, were of his being the Son of GOD, (which is infinitely remote from Truth) yet should I think it rash in any one to conclude from hence, that those Persons who reject this Evidence are guilty of the Sin against the HOLY GHOST. For it does not appear to me that any Person was guilty of this Sin while CHRIST was upon Earth.

Those Persons that blasphemed the Miracles of CHRIST in casting out Devils, saving, that he did them by the Help of Beelzebub the Prince of Devils, are supposed by some to have been guilty of the unpardonable Sin against the HOLY GHOST: But there is no Evidence of this. CHRIST does indeed Caution against this Sin, but in his Caution intimates to them that they had not yet been guilty of the unpardonable Sin. Whosoever speaketh a Word against the Son of Man, it shall be forgiven: But whosoever speaketh against the Holy Ghost it shall not be forgiven him, Mat. 12. 32. They had hitherto only spoken against the Son of Man: But he cautions them against speaking against the HOLY GHOST, i. e. rejecting the Evidence that should be given for establishing the christian Institution, when the HOLY GHOST should come according to his Promise. It was now the Ministry of the Son of Man. But soon after his Resurrection from the Dead, the Dispensation of the HOLY GHOST succeeded. And CHRIST here admonishes them of their Danger, if they should blaspheme the HOLY GHOST as they had done him. And that those Persons were not guilty of the unpardonable Sin in the Days of CHRIST'S Ministry, appears very evident from hence, that the Offers of Salvation were made to them by CHRIST'S Apostles after the HOLY GHOST was given. Altho' they had rejected and blasphemed CHRIST, and had withstood all the Evidence he gave of his divine Mission, yet GOD was pleased to grant them a farther Trial, and give them farther Evidence of the Truth of the christian Institution by the Resurrection of CHRIST from the Dead, and miraculous Gifts of the SPIRIT.

Thus, as I conceive, it doth not appear from the Scriptures, that any Persons were ever guilty of the unpardonable Sin, but those that rejected & blasphemed the miraculous Gifts of the HOLY GHOST. And this I think is sufficient to shew the Rashness of charging any Person in our Day, with being guilty of this Sin in speaking against the present Work, unless there had been the same Miracles wrought to confirm it, that were wrought in the Apostles Days, or were other Proof equal to it; but his, I presume, no Man, in his right Mind, will assert.

Mr. Edwards, under his last Head, does, in the General, speak well, and I wish that he and his zealous Friends may follow the good Advice he there gives.