less disposed to any thing that is serious; that the frame of their mind is more light, and their hearts less disposed on the things of another world, and more after vanity-these are sinful effects; and therefore if experience shows a custom or practice to be attended with these things, then experience shows that they lead and expose to sin.

5. We may determine whether a thing be of an evil tendency or not, by the effect that an outpouring of the Spirit of God, and a general flourishing of religion, has with respect to it. If this puts a stop to any practice or custom, and roots it out; surely it argues, that that practice or custom is of no good tendency. For if there be no hurt in it, and it tends to no hurt, why should the Spirit of God destroy it? The Spirit of God has no tendency to destroy any thing that is neither sinful nor has any tendency to sin. Why should it? Why should we suppose, that he is an enemy to that which has no hurt in it; nor has any tendency to that which is hurtful?

The flourishing of religion has no tendency to abolish or expel any thing that is no way against religion. That which is not against religion will not appear against. It is a rule that holds in all contraries and opposites: the opposition is equal on both sides. So contrary as light is to darkness, so contrary is darkness to light. So contrary as the flourishing of religion is to any custom, just so contrary is that custom to the flourishing of religion. That custom that religion tends to destroy, that custom, if it prevail, tends also to destroy religion. Therefore, if the flourishing of religion, and the outpouring of the Spirit of God, tends to overthrow any custom, that takes place or prevails, we may surely determine, that that custom is either in itself sinful, or tends and exposes to evil.

6. We may determine, by the effect that a general decay of religion has with respect to them, whether they be things of a sinful tendency or not. If they be things that come with a decay of religion, that creep in as that decays, we may determine they are things of no good tendency. The withdrawing of good, does not let in good, but evil. Evil, not good, comes in, as good gradually ceases. What is it but darkness that comes in, as light withdraws?

Therefore, if there be any decay of religion in the town, or in particular persons, and upon this, any certain customs or practices take place and are allowed, which were wholly abstained from and renounced, when religion was in a more flourishing state; we may safely conclude that such customs and practices are contrary to the nature of true religion; and therefore in themselves sinful, or tending to sin.

7. We may in many things determine, whether any custom be of a good tendency, by considering what the effect would be, if it was openly and universally owned and practised. There

are many things which persons practise somewhat secretly, and which they plead to be not hurtful; but which, if they had suit. able consideration to discern the consequence of every body openly practising the same, would soon show a most woful state of things. If therefore there be any custom, that will not bear universal open practice and profession; we may determine that that custom is of an ill tendency. For if it is neither sinful in itself, nor tends to any thing sinful, then it is no matter how open it is; for we need not be afraid of that custom being too prevalent and universal, that has no ill tendency in it.

SECTION III.

A serious Warning to all, and especially young People.

THUS I have mentioned some general rules, by which to determine and judge, what things are of a bad and sinful tendency. And these things are so plain, that for a person to deny them, would be absurd and ridiculous. I would now, in the name of God, warn all persons to avoid such things as appear by these rules to lead and expose to sin. And particularly, I would take occasion to warn young people, as they would ap prove themselves fearers of God, to avoid all such things in company, that being tried by these rules, will appear to have a tendency to sin. Avoid all such ways of talking and acting as have tendency to this; and follow the example of Joseph. Not only gross acts of uncleanness, but all degrees of lasciviousness, both in talking and acting, are strictly forbidden in scripture; as what should not be so much as once named among saints or Christians. Gal. v. 9. "Now the works of the flesh are manifest, adultery, fornication, uncleanness, lasciviousness." Eph. v. 3, 4, 5." But fornication, and all uncleanness, let it not be once named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting, which are not con venient; for this ye know, that no whoremonger, nor unclean person, hath any inheritance in the kingdom of Christ and of God." We should hate even the garments spotted with the flesh, i. e. should hate and shun all that, in the least degree, approaches to any such thing.

And I desire that certain customs, too common among young people, may be examined by those rules that have been mentioned. That custom in particular, of young people of differ ent sexes reclining together, however little is made of it, and however ready persons may be to laugh at its being condemn. ed if it be examined by the rules that have been mentioned it will appear, past all contradiction, to be one of those things that lead and expose to sin. And I believe experience and fact abundantly bear witness to it. It has been one main

thing that has led to the growth of uncleanness in the land. And there are other customs and liberties, customarily used among young people in company, which they who use them know that they lead to sin. They know that they stir up their lusts; and this is the very end for which they do it, to gratify their lusts in some measure. Little do such persons consider, what a holy God they are soon to be judged by, who abominates the impurities of their hearts.-If therefore they do actually stir up and feed lust, then certainly they tend to further degrees and more gross acts. That which stirs up lust, makes it more violent, and does therefore certainly the more expose persons to be overcome by it. How evident and undeniable are these things; and how strange that any should make a derision of them!

Possibly you may be confident of your own strength; and may think within yourself, that you are not in danger, that there is no temptation in these things, but what you are able easily to overcome. But you should consider that the most selfconfident are most in danger. Peter was very confident, that he should not deny Christ, but how dreadfully otherwise was the event! If others that have fallen into gross sins, should declare how it was with them; doubtless they would say, that they at first thought there was no danger; they were far from the thought that ever they should commit such wickedness; but yet, by venturing further and further, they fell at last into the foulest and grossest transgressions. Persons may long withstand temptation, and be suddenly overcome at last. None so much in danger, as the most bold. They are most safe, who are most sensible of their own weakness; most distrustful of their own hearts; and most sensible of their continual need of rcstraining grace. Young persons, with respect to the sin of uncleanness, are dealt with by the devil just as some give an account of serpents charming birds and other animals down into their mouths. If the serpent takes them with his eyes, thoughthey seem to be affrighted by it, yet they will not flee away, but will keep the serpent in sight, and approach nearer and nearer to him, till they fall a prey.

Another custom that I desire may be examined by the forementioned rules, is that of young people of both sexes getting together in companies for mirth, and spending the time together till late in the night, in their jollity. I desire our young people to suffer their cars to be open to what I have to say upon this point, as I am the messenger of the Lord of Hosts to them; and not determine that they will not hearken, before they have heard what I shall say. I hope there are few persons among us so abandoned, as to determine that they will go on in a practice, whether they are convinced that it is unlawful or not; or though it should be proved to them to be unlawful by VOL. VII.

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undeniable arguments. Let us then examine this custom and practice by what has been said. It has been proved undeniably, that we ought not to go on in a practice that leads and exposes to sin; and rules have been laid down to judge what does thus expose and lead to it, which I think are plain and undeniable. Certainly a Christian will not be unwilling to have his practices examined and tried by the rules of reason and God's word; but will rather rejoice in it. And I desire particularly that the practice may be tried by that sure touchstone of experience. This is one of the rules of trial that have been mentioned; that any custom which the experience and observation of mankind show to be ordinarily attended with sin, may be concluded to be unlawful. And if we look abroad in the country, I doubt not but these two things will be found.

1. That as to those places, where there is most of this carried on among young people, (as there is more of it in some places than others,) it will be found, as a thing that universally holds, that the young people there are commonly a loose, vain, and irreligious generation; little regarding God, heaven, or hell, or any thing but vanity. And that commonly in those towns, where most frolicking is carried on, there are the most frequent breakings out of gross sins; fornication in particular.

2. If we go through the country, we shall, for the most part, find, that those persons who are most addicted to this practice, are the furthest from serious thought, and are the vainest and loosest upon other accounts. And whence should this be, if such a practice was not sinful, or had not a natural tendency to lead persons into sin?

Now, I appeal to those who have made pretences to serious religion and saving piety. You have formerly pretended to keep up religion in your closets, and in your own souls; now, seriously ask yourselves, whether or no you have not found, that this practice has indisposed you to serious religion, and taken off your minds from it? Has it not tended to your neglect of secret prayer? And, if you have not wholly neglected it, have you not found, that you have been abundantly more ready to turn it off in any manner, and glad to have done with it? More backward to reading and serious meditation, and such things? And, that your mind has been exceedingly diverted from religion, and that for some time? I do not send you far off to find out whether this custom be not of bad tendency-not beyond the sea, but your own breast; there let the matter be determined.

Let us now try this custom by the effect which the outpouring of the Spirit of God on a people has with respect to it. This we are under great advantage to do; because there has lately been, in this place, the most remarkable outpouring of the Spirit of God, that has ever been in New England, and,

it may be, in the world, since the apostles' days. And, it is well known, that, before then, the custom did prevail in the town; but after, the custom was altogether laid aside; and was so for several years.-No account can be given, why the Spirit of God, and the flourishing of religion, should abolish such a custom, unless that custom be either in its nature or tendency, an enemy to the Spirit of God, and to religion.The fruits of the Spirit of God are good, and, therefore, it is good that this custom should be removed; for this is plainly one of the effects. And, if so, it is because the custom is bad, either in its nature or tendency; otherwise, there would be no good in its being removed. The Spirit of God abolished this custom for this reason, because, if it had been kept up in the town, it would have had a direct tendency to hinder that work which the Spirit was about to do amongst us. This was, undeniably, the reason.

Supposing such a custom had been begun, and set up, by the young people all over the town, in the midst of the time. of the late outpouring of the Spirit, all of a sudden; would any wise persons, that have truly the cause of religion at heart, rejoiced at it? Would not every one have concluded, without any hesitation, that there was great danger that it would take off people's minds from religion, and make them vain and so put an end to the flourishing of religion? Would not every considerate person have thought thus of it? And if such a custom would have had an ill tendency then, so it will now.

OBJECTION. The town is not in such circumstances now, as it was then it might have done hurt then, by putting an end to the great concern; but, now, it may do no hurt for, there is now no such great concern to be interrupted by it.

ANSWER. Though the town is not in such circumstances now, as it was then, yet there ought to be as much engagedness of mind about religion; as much concern among sinners; and as much engagedness among the godly, as then and it is to our shame that there is not. And, if such a practice would have tended to destroy such a religious concern then, it certainly tends to prevent it now. It is a rule that will hold, that what has a tendency to destroy a thing when it is, tends to prevent when it is not. And, are we not praying from Sabbath to Sabbath, and from day to day, for such a concern again? And do not those who pretend to be converted, and yet have lately set up this custom, pray for the same? Are you a convert, a saint, and yet not desire that there should be any more pouring out of the Spirit of God? The town has cause to be ashamed of such converts, if it has any such. And if ye do, why do you do what tends to prevent it?

Again; Let this practice be tried by the effect that a general decay of religion has with respect to it. Now we have a