devour and subdue with sling-stones; and they shall drink, and make a noise, as through wine, and they shall be filled like bowls, and as the corners of the altar and the Lord their God shall save them in that day, as the flock of his people; for they shall be as the stones of a crown, lifted up, as an ensign, upon his land for how great is his goodness! And how great is his beauty Corn shall make the young men cheerful, and new wine the maids." The words are very remarkable: here it is foretold, that at the time when Christ shall set up a universal kingdom upon earth (ver. 20), the children of Zion shall drink, until they are filled like the vessels of the sanctuary and if we would know what they shall be thus filled with, the prophecy does, in effect, explain itself: they shall be filled, as the vessels of the sanctuary that contained the drink offering, which was wine; and yet the words imply, that it shall not literally be wine that they shall drink, and be filled with, because it is said, they shall drink, and make a noise as through wine, as if they had drank wine: which implies that they had not literally done it; and therefore we must understand the words, that they shall drink into that, and be filled with that, which the wine of the drink offering represented, or was a type of, which is the Holy Spirit, as well as the blood of Christ, that new wine that is drunk in our heavenly Father's kingdom: they shall be filled with the Spirit, which the apostle sets in opposition to a being drunk with wine, Eph. v. 18. This is the new wine spoken of, ver. 17. It is the same with that best wine spoken of in Canticles, that goes down su eetly, causing the lips of those that are asleep to speak. It is here foretold, that the children of Zion, in the latter days, should be filled with that which should make them cheerful, and cause them to make a noise as through wine, and by which these joyful happy persons that are thus filled, shall be as the stones of a crown, lifted up as an ensign upon God's land, being made joyful, in the extraordinary manifestations of the beauty and love of Christ as it follows, How great is his goodness! And how great is his beauty! And it is further remarkable that it is here foretold, that it should be thus especially amongst young people: Corn shall make the young men che rfui, and new wine the maids. It would be ridiculous to understand this of literal bread and wine: without doubt, the same spiritual blessings are signified by bread and wine here, which were represented by Melchizedeck's bread and wine, and are signified by the bread and wine in the Lord's supper. One of the marginal readings is, shall make the young men to speak, which is agreeable to that in Canticles, of the best wine's causing the lips of those that are asleep to speak.

We ought not to be, in any measure, like the unbelieving Jews in Christ's time, who were disgusted both with crying out with distress, and with joy.When the poor blind man cried out, before all the multitude, Jesus, thou son of David, have mercy on me, and continued instantly thus doing, the multitude rebuked him, and charged him that he should hold his tongue, Mark x. 46, 47, 48, and Luke xviii. 38, 39. They looked upon it to be a very indecent noise that he made; a thing very ill becoming him to cause his voice to be heard, so much, and so loud, among the multitude. And when Christ made his solemn and triumphant entry into Jerusalem (which, I have before observed, was a type of the glory and triumph of the latter days), the whole multitude of the disciples, of all sorts, especially young people, began to rejoice and praise God with a loud voice, for all the mighty works that they had seen, saying, Blessed be the King that cometh in the name of the Lord! Peace in heaven, and glory in the highest! The Pharisees said to Christ, Master, rebuke thy disciples. They did not understand such great transports of joy; it seemed to them a very unsuitable

and indecent noise and clamor that they made, a confused uproar, many crying out together, as though they were out of their wits; they wondered that Christ would tolerate it. But what says Christ? I tell you, that if these should hold their peace, the stones would immediately cry out. The words seems to intimate as much, as that there was cause enough to constrain those whose hearts were not harder than the very stones, to cry out and make a noise; which is something like that other expression, of causing the lips of those that are asleep to speak

When many under great religious affections, are earnestly speaking together, of divine wonders, in various parts of a company, to those that are next to them; Some attending to what one says, and others to another, there is something very beautiful in it, provided they do not speak so many as to drown each other's voices, that none can hear what any say; there is a greater and more affecting appearance of a joint engagedness of heart, in the love and praises of God. And I had rather see it, than to see one speaking alone, and all attending to what he says; it has more of the appearance of conversation. When a multitude meet on any occasion of temporal rejoicing, freely and cheerfully to converse together, they are not wont to observe the ceremony of but one speaking at a time, while all the rest, in a formal manner, set themselves to attend to what he says; that would spoil all conversation, and turn it into the formality of set speeches, and the solemnity of preaching. It is better for lay persons, when they speak one to another of the things of God, when they meet together, to speak after the manner of Christian conversation, than to observe the formality of but one speaking at a time, the whole multitude silently and solemnly attending to what he says; which would carry in it too much of the air, of the authority and solemnity of preaching. What the apostle says, 1 Cor. xiv. 29, 30, 31," Let the prophets speak, two or three, and let the other judge: if any thing be revealed to another that sitteth by, let the first hold his peace for ye may all prophesy, one by one, that all may learn, and all may be comforted," this does not reach this case; because what the apostle is speaking of is the solemnity of their religious exercises, in public worship, and persons speaking in the church, by immediate inspiration, and in the use of the gift of prophesy, or some gift of inspiration, in the exercise of which they acted as extraordinary ministers of Christ.

I

say,

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

There are many things in Scripture that seem to intimate, that praising God, both in speeches and songs, will be what the church of God will very much abound in, in the approaching glorious day. So on the seventh day of compassing the walls of Jericho, when the priests blew with the trumpets, in an extraordinary manner, the people shouted with a great shout, and the wall of the city fell down flat. So the ark was brought back from its banishment, with extraordinary shouting and singing of the whole congregation of Israel. And the places in the prophecies of Scripture, that signify that the church of God, in that glorious jubilee that is foretold, shall greatly abound in singing and shouting forth the praises of God, are too many to be mentioned. And there will be cause enough for it: I believe it will be a time wherein both heaven and earth will be much more full of joy and praise, than ever they were before. But what is more especially found fault with in the singing that is now practised, is making use of hymns of human composure. And I am far from thinking that the book of Psalms should be thrown by in our public wor ship, but that it should always be used in the Christian church, to the end of the world but I know of no obligation we are under to confine ourselves to it. I can find no command or rule of God's word, that does any more confine us to the words of the Scripture in our singing, than it does in our praying; we speak to God in both and I can see no reason why we should limit ourselves o such particular forms of words, that we find in the Bible, in speaking to him by way of praise, in metre, and with music, than when we speak to him in prose, by way of prayer and supplication. And it is really needful that we should have some other songs besides the psalms of David: it is unreasonable to suppose that the Christian church, should forever, and even in times of her greatest light in her praises of God and the Lamb, be confined only to the words of the Old Testament, wherein all the greatest and most glorious things of the gospel, that are infinitely the greatest subjects of her praise, are spoken of under a vail, and not so much as the name of our glorious Redeemer, ever mentioned, but in some dark figure, or as hid under the name of some type. And as to our making use of the words of others, and not those that are con ceived by ourselves, it is no more than we do in all.our public prayers: the whole worshipping assembly, excepting one only, makes use of the words, that are conceived by him that speaks for the rest.

Another thing that many have disliked, is the religious meetings of children, to read and pray together, and perform religious exercises by themselves. What is objected is children's want of that knowledge and discretion, that is requisite, in order to a decent and profitable management of religious exercises. But it appears to me the objection is not sufficient: children, as they have the nature of men, are inclined to society; and those of them that are capable of society one with another, are capable of the influences of the Spirit of God, in its active fruits; and if they are inclined by a religious disposition, that they have from the Spirit of God, to improve their society one with another, in a religious manner, and to religious purposes, who should forbid them? If they have not discretion to observe method in their religious performances, or to speak sense in all that they say in prayer, they may notwithstanding have a good meaning, and God understands them, and it does not spoil or interrupt their devotion one for another. We that are grown persons, have defects in our prayers, that are a thousand times worse in the sight of God, and are a greater confusion, and more absurd nonsense in his eyes, than their childish indiscretions. There is not so much difference before God, between children and grown persons, as we are ready to imagine; we are all poor, ignorant, foolish babes, in

his sight: our adult age does not bring us so much nearer to God, as we are apt to think. God in this work has shown a remarkable regard to iittle children; never was there such a glorious work amongst persons in their childhood, as has been of late, in New England: he has been pleased in a wonderful manner to perfect praise out of the mouths of babes and sucklings; and many of them have more of that knowledge and wisdom, that pleases him, and renders their religious worship acceptable, than many of the great and learned men of the world; it is they, in the sight of God, are the ignorant and foolish children these are grown men, and a hundred years old, in comparison with them; and it is to be hoped that the days are coming, prophesied of Isa. lxv. 20, when "the child shall die a hundred years old."

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

PART IV.

Showing what things are to be corrected or avoided, in promoting this Work, or in our behavior under it.

HAVING thus observed, in some instances, wherein the conduct of those that have appeared to be the subjects of this work, or have been zealous to promote it, has been objected against, or complained of, without or beyond just cause, I proceed now,

II. To show what things ought to be corrected or avoided.

Many that are zealous for this glorious work of God, are heartily sick of the great noise there is in the country, about imprudences and disorders: they have heard it so often from the mouths of opposers that they are prejudiced against the sound; and they look upon it that that which is called a being prudent and regular, which is so much insisted on, is no other than being asleep, or cold and dead in religion, and that the great imprudence that is so much cried out of, is only a being alive, and engaged in the things of God: and they are therefore rather confirmed in any practice, than brought off from it, by the clamor they

hear against it, as imprudent and irregular. And to tell the truth, the cry of irregularity and imprudence has been much more in the mouths of those that have been enemies to the main of the work than others; for they have watched for the halting of the zealous, and eagerly catched at any thing that has been wrong, and have greatly insisted on it, made the most of it and magnified it; especially have they watched for errors in zealous preachers, that are much in reproving and condemning the wickedness of the times: they would therefore do well to consider that scripture, Isa. xxix. 20, 21: "The scorner is consumed, and all that watch for iniquity, are cut off, that make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought." They have not only too much insisted on, and magnified real errors, but have very injuriously charged them as guilty, in things wherein they have been innocent, and have done their duty. This has so prejudiced the minds of some, that they have been ready to think that all that has been said about errors and imprudences, was injurious and from an ill spirit ; and has confirmed them in it, that there is no such thing as any prevailing impru dences; and it has made them less cautious and suspicious of themselves, lest they should err. Herein the devil has had an advantage put into his hands. and has taken the advantage; and, doubtless, has been too subtle for some of the true friends of religion. That would be a strange thing indeed, if in so great a commotion and revolution, and such a new state of things, wherein so many have been engaged, none have been guilty of any imprudence; it would be such a revival of religion, as never was yet, if among so many men, guided by infallible inspiration, there had not been prevailing a pretty many notable errors in judgment and conduct; our young preachers, and young converts, must in general vastly exceed Luther, the head of the reformation, who was guilty of a great many excesses, in that great affair, in which God made him the chief instrument.

not

If we lock back into the history of the church of God in past ages, we may observe that it has been a common device of the devil, to overset a revival of religion, when he finds he can keep men quiet and secure no longer, then to drive them to excesses and extravagances. He holds them back as long as he can, but when he can do it no longer, then he will push them on, and if possible, run them upon their heads. And it has been by these means chiefly, that he has been successful, in several instances, to overthrow most hopeful and promising beginnings: yea, the principal means by which the devil was successful, by degrees, to overset that grand religious revival of the world, that was in the primitive ages of Christianity, and in a manner, to overthrow the Christian church through the earth, and to make way for, and bring on the great antichristian apostasy, that masterpiece of the devil's work, was to improve the indiscreet zeal of Christians, to drive ti em into those three extremes, of enthusiasm, superstition, and severity towards opposers; which should be enough for an everlasting warning to the Christian church.

Though the devil will do his diligence to stir up the open enemies of religion, yet he knows what is for his interest so well, that in a time of revival of religion, his main strength shall be tried with the friends of it, and he will chiefly exert nin.self in his attempts upon them, to mislead them. One truly zealous person, in the time of such an event, that seems to have a great hand in the affair, and draws the eyes of many upon him, may do more, through Satan's being too subtle for him, to hinder the work, than a hundred great, and strong, and open opposers.

In the time of a great work of Christ, his hands, with which he works, are