A
FAITHFUL NARRATIVE
OF THE
SURPRISING WORK OF GOD,
IN
THE
CONVERSION OF MANY HUNDRED SOULS,
IN NORTHAMPTON,
AND THE
NEIGHBOURING TOWNS AND VILLAGES OF NEW HAMPSHIRE, IN NEW ENGLAND;
IN A
LETTER TO THE REV. DR. COLMAN, OF
BOSTON.
PREFACE
BY THE
FIRST EDITORS, DR. ISAAC WATTS, AND DR. JOHN GUYSE.
THE friendly correspondence which we maintain with
our brethren of New England, gives us now and then the pleasure of hearing some
remarkable instances of divine grace in the conversion of sinners, and some
eminent examples of piety in that American part of the world. But never did we
hear or read, since the first ages of Christianity, any event of this kind so
surprising as the present Narrative hath set before us. The Rev, and worthy Dr.
Colman, of Boston, had given us some short intimations of it in his letters;
and upon our request of a more large and particular account, Mr. Edwards, the
happy and successful minister of Northampton, which was one of the chief scenes
of these wonders, drew up this history in an epistle to Dr. Colman.
There were some useful sermons of the venerable and aged Mr. Wm.
Williams, published late in New England, which were preached in that part of
the country during this season of the glorious work of God in the conversion f
men; to which Dr. Colman subjoined a most judicious and accurate abridgment of
this epistle: and a little after, by Mr. Edwards’s request, he sent the
original to our hands, to be communicated to the world under our care here in
London.
We are abundantly satisfied
of the truth of this narrative, not only from the pious character of the
writer, but from the concurrent testimony of many other persons in New England;
for this thing was not done in a corner. There is a spot of ground, as we are here
informed, wherein there are twelve or fourteen towns and villages, chiefly
situate in New Hampshire, near the banks of the river of Connecticut, within
the compass of thirty miles, wherein it pleased God, two years ago, to display
his free and sovereign mercy in the conversion of a great multitude of souls in
a short space of time, turning them from a formal, cold, and careless
profession of Christianity, to the lively exercise of every christian grace,
and the powerful practice of our holy religion. The great God has seemed to act
over again the miracle of Gideon’s fleece, which was plentifully watered with
the dew of heaven, while the rest of the earth round about it was dry, and had
no such remarkable blessing.
There has been a great and
just complaint for many years among the ministers and churches in Old England,
and in New, (except about the time of the late earthquake there,) that the work
of conversion goes on very slowly, that the Spirit of God in his saving
influences is much withdrawn from the ministrations of his word, and there are
few that receive the report of the gospel, with any eminent success upon their
hearts. But as the gospel is the same divine instrument of grace still, as ever
it was in the days of the apostles, so our ascended Saviour now and then takes
a special occasion to manifest the divinity of this gospel by a plentiful
effusion of his Spirit where it is preached: then sinners are turned into
saints in numbers, and there is a new face of things spread over a town or a
country. The wilderness and the solitary places are glad, the desert rejoices
and blossoms as the rose; and surely concerning this instance we may add, that
they have seen the glory of the Lord there, and the excellency of our God; they
have seen. The out-goings of God our King in his sanctuary.
Certainly it becomes us, who profess the religion of Christ, to take
notice of such astonishing exercises of his power and mercy, and give him the
glory which is due, when he begins to accomplish any of his promises concerning
the latter days: and it gives us further encouragement to pray, and wait, and
hope for the like display of his power in the midst of us. The hand of God is
not shortened that it cannot save, but we have reason to fear that our
iniquities, our coldness in religion, and the general carnality of our spirits,
have raised a wall of separation between God and us: and we may add, the pride
and perverse humour of infidelity, degeneracy, and apostacy from the christian
faith, which have of late years broken out amongst us, seem to have provoked
the Spirit of Christ to absent himself much from our nation. “Return, O Lord,
and visit thy churches, and revive thine own work in the midst of us.”
From such blessed instances
of the success of the gospel, as appear in this narrative, we may learn much of
the way of the Spirit of God in his dealing with the souls of men, in order to
convince sinners, and restore them to his favour and his image by Jesus Christ,
his Son. We acknowledge that some particular appearances in the work of
conversion among men may be occasioned by the ministry which they sit under,
whether it be of a more or less evangelical strain, whether it be more severe
and affrighting, or more gentle and persuasive. But wheresoever God works with power
for salvation upon the minds of men, there will be some discoveries of a sense
of sin, of the danger of the wrath of God, and the all-sufficiency of his Son
Jesus, to relieve us under all our spiritual wants and distresses, and a hearty
consent of soul to receive him in the various offices of grace, wherein he is
set forth in the Holy Scriptures. And if our readers had opportunity (as we
have had) to peruse several of the sermons which were preached during this
glorious season, we should find that it is the common plain protestant doctrine
of the Reformation, without stretching towards the antinomians on the one side,
or the Arminians on the other, that the Spirit of Cod has been pleased to
honour with such illustrious success.
We are taught also by this
happy event, how easy it will be for our blessed Lord to make a full
accomplishment of all his predictions concerning his kingdom, and to spread his
dominion from sea to sea, through all the nations of the earth. We see how easy
it is for him with one turn of his hand, with one word of his mouth, to awaken
whole countries of stupid and sleeping sinners, and kindle divine life in their
souls. The heavenly influence shall run from door to door, filling the hearts
and lips of every inhabitant with importunate inquiries, What shall we do to be
saved? And how shall we escape the wrath to come? And the name of Christ the
Saviour shall diffuse itself like a rich and vital per fume to multitudes that
were ready to sink and perish under the painful sense of their own guilt and
danger. Salvation shall spread through all the tribes and ranks of mankind, as
the lightning from heaven in a few moments would communicate a living flame
through ten thousand lamps and torches placed in a proper situation and
neighbourhood. Thus a nation shall be born in a day when our Redeemer please,
and his faithful and obedient subjects shall become as numerous as the spires
of grass in a meadow newly mown, and refreshed with the showers of heaven. But
the plea sure of this agreeable hint bears the mind away from our theme.
Let us return to the present
narrative: It is worthy of our observation, that this great and surprising work
does not seem to have taken its rise from any sudden and distressing calamity
of public terror that might universally impress the minds of a people: here was
no storm, no earthquake, no inundation of water, no desolation by fire, no
pestilence or any other sweeping distemper, nor any cruel invasion by their
Indian neighbours, that might force the inhabitants into a serious
thoughtfulness, and a religious temper, by the fears of approaching death and
judgment. Such scenes as these have sometimes been made happily effectual to
awaken sinners in Zion, and the formal professor and the hypocrite have been
terrified with the thoughts of divine wrath breaking in upon them, Who shall
dwell with everlasting burnings? But in the present case the immediate hand of
God in the work of his Spirit appears much more evident, because there is no
such awful and threatening Providence attending it.
It is worthy also of our
further notice, that when many profane sinners, and formal professors of
religion, have been affrighted out of their present carelessness and stupidity
by some astonishing terrors approaching them, those religious appearances have
not been so durable, nor the real change of heart so thoroughly effected; many
of this sort of sudden converts have dropped their religious concerns in a
great measure when their fears of the threatening calamity were vanished. But
it is a blessed confirmation of the truth of this present work of grace, that
the persons who were divinely wrought upon in this season continue still to
profess serious religion, and to practise it without returning to their former follies.
It may not be amiss in this place to take notice, that a very surprising
and threatening Providence has this last year attended the people of
Northampton, among whom this work of divine grace was so remarkable: which
Providence at first might have been construed by the unthinking world to be a
signal token of God’s displeasure against that town, or a judgment from heaven
upon the people; but soon afterwards, like Paul’s shaking the viper off from
his hand, it discovered the astonishing care and goodness of God expressed
towards a place where such a multitude of young converts were assembled: nor
can we give a better account of it than in the language of this very gentleman,
the Rev. Mr. Edwards, minister of that town, who wrote the following Letter,
which was published in New England
Northampton, March 19, 1737.
“We in this town, were the last Lord’s Day the spectators, and many of
us the subjects, of one of the most amazing instances of divine preservation,
that perhaps was ever known in the land. Our meeting-house is old and decayed,
so that we have been for some time building a new one, which is yet unfinished.
It has been observed of late, that the house we have hitherto met in, has
gradually spread at bottom; the cells and walls giving way, especially in the
fore side, by reason of the weight of timber at top, pressing on the braces
that are inserted into the posts and beams of the house. It has done so more
than ordinarily this spring; which seems to have been occasioned by the heaving
of the ground through the extreme frosts of the winter past, and its now
settling again on that side which is next the sun, by the spring thaws. By this
means, the under-pinning has been considerably disordered; which people were
not sensible of till the ends of the joists which bore up the front gallery,
were drawn off from the girts on which they rested by the walls giving way. So
that in the midst of the public exercise in the forenoon, soon after the
beginning of sermon, the whole gallery full of people, with all the seats and
timber, suddenly and without any warning—sunk, and fell down with the most
amazing noise upon the heads of those that sat under, to the astonishment of
the congregation. The house was filled with dolorous shrieking and crying; and
nothing else was expected than to find many people dead, and dashed to pieces.
“The gallery in falling
seemed to break and sink first in the middle; so that those who were upon it
were thrown together in heaps before the front door. But the whole was so sudden,
that many of them who fell, knew nothing at the time what it was that had
befallen them. Others in the congregation thought it had been an amazing clap
of thunder. The falling gallery seemed to be broken all to pieces before it got
down; so that some who fell with it, as well as those who were under, were
buried in the ruins; and were found pressed under heavy loads of timber, and
could do nothing to help themselves.
But so mysteriously and
wonderfully did it come to pass, that every life was preserved; and though many
were greatly bruised, and their flesh torn, yet there is not, as I can
understand, one bone broken or so much as put out of joint, among them all.
Some who were thought to be almost dead at first, were greatly recovered; and
but one young woman seems yet to remain in dangerous circumstances, by an
inward hurt in her breast: but of late there appears more hope of her recovery.
None can give account, or
conceive, by what means people’s lives and limbs should be thus preserved, when
so great a multitude were thus imminently exposed. It looked as though it was
impossible but that great numbers must instantly be crushed to death, or dashed
in pieces. It seems unreasonable to ascribe it to any thing else but the care
of Providence, in disposing the motions of every piece of timber, and the
precise place of safety where every one should sit, and fall, when none were in
any capacity to care for their own preservation. The preservation seems to be
most wonderful, with respect to the women and children in the middle ally,
under the gallery, where it came down first, and with greatest force, and where
there was nothing to break the force of the falling weight.
“Such an event may be a
sufficient argument of a divine Providence over the lives of men. We thought
ourselves called to set apart a day to be spent in the solemn worship of God,
to humble ourselves under such a rebuke of God upon us in time of public
service in his house by so dangerous and surprising an accident; and to praise
his name for so wonderful, and as it were miraculous, a preservation. The last
Wednesday was kept by us to that end; and a mercy in which the hand of God is
so remarkably evident, may be well worthy to affect the hearts of all who hear
it.”
Thus far the letter.
But it is time to conclude
our Preface. If there should be any thing found in this narrative of the
surprising conversion of such numbers of souls, where the sentiments or the
style of the relater, or his inferences from matters of fact, do not appear so
agreeable to every reader, we hope it will have no unhappy influence to
discourage time belief of this glorious event. We must allow every writer his
own way; and must allow him to choose what particular instances he would select
from the numerous cases which came before him. And though he might have chosen
others perhaps, of more significancy in the eye of the world, than the woman
and the child, whose experiences he relates at large; yet it is evident he
chose that of the woman, because she was dead, and she is thereby incapable of
knowing any honours or reproaches on this account. And as for the child, those
who were present, and saw and heard such a remarkable and lasting change, on
one so very young, must necessarily receive a stronger impression from it, and
a more agreeable surprise, than the mere narration of it can communicate to
others at a distance. Children’s language always loses its striking beauties at
second-hand.
Upon the whole, whatever
defects any reader may find or imagine in this narrative, we are well
satisfied, that such an eminent work of God ought not to be concealed from the
world: and as it was the reverend author’s opinion, so we declare it to be ours
also, that it is very likely that this account of such an extraordinary and
illustrious appearance of divine grace in the conversion of sinners, may, by
the blessing of God, have a happy effect upon the minds of men, towards the
honour and enlargement of the kingdom of Christ, much more than any supposed
imperfection in this re presentation of it can do injury.
May the worthy writer of this
epistle, and all those his reverend brethren in the ministry, who have been
honoured in this excellent and important service, go on to see their labours
crowned with daily and persevering success! May the numerous subjects of this
surprising work hold fast what they have received, and increase in every
Christian grace and blessing! May a plentiful effusion of the blessed Spirit,
also, descend on the British isles, and all their American plantations, to
renew the face of religion there! And we entreat our readers in both Englands,
to join with us in our hearty addresses to the throne of grace, that this
wonderful discovery of the hand of God in saving sinners, may en courage our
faith and hope of the accomplishment of all his words of grace, which are
written in the Old Testament and in the New, concerning the large extent of
this salvation in the latter days of the world. Come, Lord Jesus, come quickly,
and spread thy dominion through all the ends of the earth. Amen.
ISAAC WATTS.
JOHN GUYSE.
London,
Oct. 12, 1737
A FAITHFUL NARRATIVE,
&c.
by
REV.
AND HONOURED SIR,
HAVING seen your letter to my honoured
uncle Williams of Hatfield, of July 20, wherein you inform him of the notice
that has been taken of the late wonderful work of God, in this and some other
towns in this country, by the Rev. Dr. Watts, and Dr. Guyse, of London, and the
congregation to which the last of these preached on a monthly day of solemn
prayer; as also, of your desire to be more perfectly acquainted with it, by
some of us on the spot: and having been since informed by my uncle Williams
that you desire me to undertake it; I would now do it, in as just and faithful
a manner as in me lies.
¾¾¾¾¾¾¾¾¾¾¾¾¾¾¾¾¾¾¾¾
SECT. I.
A general introductory statement.
THE people of
the country, in general, I suppose, are as sober, orderly, and good sort of
people, as in any part of New England; and I believe they have been preserved
the freest by far of any part of the country, from error, and variety of sects
and opinions. Our being so far within the land, at a distance from sea-ports,
and in a corner of the country, has doubtless been one reason why we have not
been so much corrupted with vice, as most other parts. But without question,
the religion and good order of the county, and purity in doctrine, has, under
God, been very much owing to the great abilities, and eminent piety, of my
venerable and honoured grandfather Stoddard. I suppose we have been the freest
of any part of the land from unhappy divisions and quarrels in our
ecclesiastical and religious affairs, till the late lamentable Springfield
contention.1
Being much separated from other parts of
the province, and having comparatively but little intercourse with them, we
have always managed our ecclesiastical affairs within ourselves. It is the way
in which the country, from its infancy, has gone on, by the practical agreement
of all; and the way in which our peace and good order has hitherto been
maintained.
The town of Northampton is of about 82 years standing, and has now about
200 families; which mostly dwell more compactly together than any town of such
a size in these parts of the country. This probably has been an occasion, that
both our corruptions and reformations have been, from time to time, the more
swiftly propagated from one to another through the town. Take the town in
general, and so far as I can judge, they are as rational and intelligent a
people as most I have been acquainted with. Many of them have been noted for
religion; and particularly remarkable for their distinct knowledge in things
that relate to heart religion, and christian experience, and their great
regards thereto.
I am the third minister who has been
settled in the town. The Rev. Mr. Eleazer Mather, who was the first, was
ordained in July, 1669. He was one whose heart was much in his work, and
abundant in labours for the good of precious souls. He had the high esteem and
great love of his people, and was blessed with no small success. The Rev. Mr.
Stoddard who succeeded him, came first to the town the November after his
death; but was not ordained till September 11, 1672, and died February 11,
1728-9. So that he continued in the work of the ministry here, from his first
coming to town, near 60 years. And as he was eminent and renowned for his gifts
and grace; so he was blessed, from the beginning, with extraordinary success in
his ministry, in the conversion of many souls. He had five harvests, as he
called them. The first was about 57 years ago; the second about 53; the third
about 40; the fourth about 24; the fifth and last about 18 years ago. Some of
these times were much more remarkable than others, and the ingathering of souls
more plentiful. Those about 53, and 40, and 24 years ago, were much greater
than either the first or the last: but in each of them, I have heard my
grandfather say, the greater part of the young people in the town, seemed to be
mainly concerned for their eternal salvation.
After the last of these, came a far more
degenerate time, (at least among the young people,) I suppose, than ever
before. Mr. Stoddard, indeed, had the comfort, before he died, of seeing a time
where there were no small appearances of a divine work among some, and a
considerable ingathering of souls, even after I was settled with him in the
ministry, which was about two years before his death; and I have reason to
bless God for the great advantage I had by it. In these two years there were
nearly twenty that Mr. Stoddard hoped to be savingly converted; but there was
nothing of any general awakening. The greater part seemed to be at that time
very insensible of the things of religion, and engaged in other cares and
pursuits. Just after my grandfather’s death, it seemed to be a time of
extraordinary dulness in religion. Licentiousness for some years greatly
prevailed among the youth of the town; they were many of them very much
addicted to night-walking and frequenting the tavern, and lewd practices,
wherein some, by their example, exceedingly corrupted others. It was their
manner very frequently to get together, in conventions of both sexes for mirth
and jollity, which they called frolics; and they would often spend the greater
part of the night in them, without regard to any order in the families they
belonged to: and indeed family government did too much fail in the town. It was
become very customary with many of our young people to be indecent in their
carriage at meeting, which doubtless would not have prevailed in such a degree,
had it not been that my grandfather, through his great age, (though he retained
his powers surprisingly to the last,) was not so able to observe them. There
had also long prevailed in the town a spirit of contention between two parties,
into which they had for many years been divided; by which they maintained a
jealousy one of the other, and were prepared to oppose one another in all
public affairs.
But in two or three years after Mr. Stoddard’s
death, there began to be a sensible amendment of these evils. The young people
showed more of a disposition to hearken to counsel, and by degrees left off
their frolics; they grew observably more decent in their attendance on the
public worship, and there were more who manifested a religious concern than
there used to be.
At the latter end of the year 1733, there
appeared a very unusual flexibleness, and yielding to advice, in our young
people. It had been too long their manner to make the evening after the
sabbath,2 and after our public lecture, to be especially the times
of their mirth, and company-keeping. But a sermon was now preached on the
sabbath before the lecture, to show the evil tendency of the practice, and to
persuade them to reform it; and it was urged on heads of families that it
should be a thing agreed upon among them, to govern their families, and keep
their children at home, at these times. It was also more privately moved, that
they should meet together the next day, in their several neighbourhoods, to
know each other’s minds; which was accordingly done, and the motion complied
with throughout the town. But parents found little or no occasion for the
exercise of government in the case. The young people declared themselves convinced
by what they had heard from the pulpit, and were willing of themselves to
comply with the counsel that had been given: and it was immediately, and, I
suppose, almost universally, complied with; and there was a thorough
reformation of these disorders thenceforward, which has continued ever since.
Presently after this, there began to
appear a remarkable religious concern at a little village belonging to the
congregation called Pascommuck, where a few families were settled, at about
three miles distance from the main body of the town. At this place, a number of
persons seemed to be savingly wrought upon. In the April following, anno 1734,
there happened a very sudden and awful death of a young man in the bloom of his
youth; who being violently seized with a pleurisy, and taken immediately very
delirious, died in about two days; which (together with what was preached
publicly on that occasion) much affected many young people. This was followed
with another death of a young married woman, who had been considerably
exercised in mind, about the salvation of her soul, before she was ill, and was
in great distress in the beginning of her illness; but seemed to have
satisfying evidences of God’s saving mercy to her, before her death; so that
she died very full of comfort, in a most earnest and moving manner warning, and
counselling others. This seemed to contribute to render solemn the spirits of
many young persons; and there began evidently to appear more of a religious
concern on people’s minds.
In the fall of the year I proposed it to
the young people, that they should agree among themselves to spend the evenings
after lectures in social religion, and to that end divide themselves into
several companies to meet in various parts of the town; which was accordingly
done, and those meetings have been since continued, and the example imitated by
elder people. This was followed with the death of an elderly person, which was
attended with many unusual circumstances, by which many were much moved and
affected.
About this time began the great noise, in this part of the
country, about Arminianism, which seemed to appear with a very threatening
aspect upon the interest of religion here. The friends of vital piety trembled for
fear of the issue; but it seemed, contrary to their fear, strongly to be
overruled for the promoting of religion. Many who looked on themselves as in a
Christless condition, seemed to he awakened by it, with fear that God was about
to withdraw from the land, and that we should be given up to heterodoxy and
corrupt principles; and that then their opportunity for obtaining salvation
would be past. Many who were brought a little to doubt about the truth. of the
doctrines they had hitherto been taught, seemed to have a kind of trembling
fear with their doubts, lest they should be led into by-paths, to their eternal
undoing; and they seemed, with much concern and engagedness of mind, to inquire
what was indeed the way in which they must come to be accepted with God. There
were some things said publicly on that occasion, concerning justification by
faith alone.
Although great fault was
found with meddling with the controversy in the pulpit, by such a person, and
at that time—and though it was ridiculed by many elsewhere— yet it proved a
word spoken in season here; and was most evidently attended with a very
remarkable blessing of heaven to the souls of the people in this town. They
received thence a general satisfaction, with respect to the main thing in
question, which they had been in trembling doubts and concern about; and their
minds were engaged the more earnestly to seek that they might come to be
accepted of God, and saved in the way of the gospel, which had been made
evident to them to be the true and only way. And then it was, in the latter
part of December, that the Spirit of God began extraordinarily to set in, and
wonderfully to work amongst us; and there were, very suddenly, one after
another, five or six persons, who were to all appearance savingly converted,
and some of them wrought upon in a very remarkable manner.
Particularly, I was surprised with the
relation of a young woman, who had been one of the greatest company-keepers in
the whole town. When she came to me, I had never heard that she was become in
any wise serious, but by the conversation I then had with her, it appeared to
me, that what she gave an account of, was a glorious work of God’s infinite
power and sovereign grace; and that God had given her a new heart, truly broken
and sanctified. I could not then doubt of it, and have seen much in my
acquaintance with her since to confirm it.
Though the work was glorious, yet I was
filled with concern about the effect it might have upon others. I was ready to
conclude, (though too rashly,) that some would be hardened by it, in
carelessness and looseness of life; and would take occasion from it to open
their mouths in reproaches of religion. But the event was the reverse, to a
wonderful degree. God made it, I suppose, the greatest occasion of awakening to
others, of any thing that ever came to pass in the town. I have had abundant
opportunity to know the effect it had, by my private conversation with many.
The news of it seemed to be almost like a flash of lightning, upon the hearts
of young people, all over the town and upon many others. Those persons amongst
us, who used to be furthest from seriousness, and that I most feared would make
an ill improvement of it, seemed greatly to be awakened with it. Many went to
talk with her, concerning what she had met with: and what appeared in her
seemed to be to the satisfaction of all that did so.
Presently upon this, a great and earnest
concern about the great things of religion, and the eternal world, became
universal in all parts of the town, and among persons of all degrees, and all
ages. The noise amongst the dry bones waxed louder and louder; all other talk
but about spiritual and eternal things, was soon thrown by; all the
conversation, in all companies and upon all occasions, was upon these things
only, unless so much as was necessary for people carrying on their ordinary
secular business. Other discourse than of the things of religion, would
scarcely be tolerated in any company. The minds of people were wonderfully
taken off from the world, it was treated amongst us as a thing of very little
consequence. They seemed to follow their worldly business, more as a part of
their duty, than from any disposition they had to it; the temptation now seemed
to lie on that hand, to neglect worldly affairs too much, and to spend too much
time in the immediate exercise of religion. This was exceedingly misrepresented
by reports that were spread in distant parts of the land, as though the people
here had wholly thrown by all worldly business, and betook themselves entirely
to reading and praying, and such like religious exercises.:
But although people did not ordinarily
neglect their worldly business; yet religion was with all sorts the great
concern, and the world was a thing only by the bye. The only thing in their
view was to get the kingdom of heaven, and every one appeared pressing into it.
The engagedness of their hearts in this great concern could not be hid. It
appeared in their very countenances. It then was a dreadful thing amongst us to
lie out of Christ, in danger every day of dropping into hell; and what persons’
minds were intent upon, was to escape for their lives, and to fly from wrath to
come. All would eagerly lay hold of opportunities for their souls: and were
wont very often to meet together in private houses, for religious purposes: and
such meetings when appointed were greatly thronged.
There was scarcely a single person in the
town, old or young, left unconcerned about the great things of the eternal
world. Those who were wont to be the vainest and loosest, and those who had
been most disposed to think and speak slightly of vital and experimental
religion, were now generally subject to great awakenings. And the work of
conversion was carried on in a most astonishing manner, and increased more and
more; souls did as it were come by flocks to Jesus Christ. From day to day, for
many months together, might be seen evident instances of sinners brought out of
darkness into marvellous light, and delivered out of an horrible pit, and from
the miry clay, and set upon a rock, with a new song of praise to God in their
mouths.
This work of God, as it was carried on,
and the number of true saints multiplied, soon made a glorious alteration in
the town: so that in the spring and summer following, anno 1735, the town
seemed to be full of the presence of God: it never was so full of love, nor of
joy, and yet so full of distress, as it was then. There were remarkable tokens
of God’s presence in almost every house. It was a time of joy in families on
account of salvation being brought unto them; parents rejoicing over their
children as new born, and husbands over their wives, and wives over their
husbands. The goings of God were then seen in his sanctuary God’s day was a
delight, and his tabernacles were amiable. Our public assemblies were then
beautiful: the congregation was alive in God’s service, every one earnestly
intent on the public worship, every hearer eager to drink in the words of the
minister as they came from his mouth; the assembly in general were, from time
to time, in tears while the word was preached; some weeping with sorrow and
distress, others with joy and love, others with pity and concern for the souls
of their neighbours.
Our public praises were then greatly
enlivened; God was then served in our psalmody, in some measure, in the beauty
of holiness. It has been observable, that there has been scarce any part of
divine worship, wherein good men amongst us have had grace so drawn forth, and
their hearts so lifted up in the ways of God, as in singing his praises. Our
congregation excelled all that ever I knew in the external part of the duty
before, the men generally carrying regularly, and well, three parts of music,
and the women a part by themselves; but now they were evidently wont to sing
with unusual elevation of heart and voice, which made the duty pleasant indeed.
In all companies, on other days, on
whatever occasions persons met together, Christ was to be heard of, and seen in
the midst of them. Our young people, when they met, were wont to spend the time
in talking of the excellency and dying love of JESUS CHRIST, the glory of the
way of salvation, the wonderful, free, and sovereign grace of God, his glorious
work in the conversion of a soul, the truth and certainty of the great things
of God’s word, the sweetness of the views of his perfections, &c. And even
at weddings, which formerly were mere occasions of mirth and jollity, there was
now no discourse of any thing but religion, and no appearance of any but
spiritual mirth. Those amongst us who had been formerly converted, were greatly
enlivened, and renewed with fresh and extraordinary incomes of the Spirit of
God; though some much more than others, according to the measure of the gift of
Christ. Many who before had laboured under difficulties about their own state,
had now their doubts removed by more satisfying experience, and more clear
discoveries of God’s love.
When this work first appeared, and was so
extraordinarily carried on amongst us in the winter, others round about us
seemed not to know what to make of it. Many scoffed at and ridiculed it; and
some compared what we called conversion, to certain distempers. But it was very
observable of many, who occasionally came amongst us from abroad with
disregardful hearts, that what they saw here cured them of such a temper of
mind. Strangers were generally surprised to find things so much beyond what
they had heard, and were wont to tell others that the state of the town could
not be conceived of by those who had not seen it. The notice that was taken of
it by the people who came to town on occasion of the court that sat here in the
beginning of March, was very observable. And those who came from the
neighbourhood to our public lectures, were for the most part remarkably
affected. Many who came to town, on one occasion or other, had their
consciences smitten, and awakened; and went home with wounded hearts and with
those impressions that never wore off till they had hopefully a saving issue;
and those who before had serious thoughts, had their awakenings and convictions
greatly increased. There were many instances of persons who came from abroad on
visits, or on business, who had not been long here before, to all appearance,
they were savingly wrought upon; and partook of that shower of divine blessing
which God rained down here, and went home rejoicing; till at length the same
work began evidently to appear and prevail in several other towns in the
county.
In the month of March, the people in
South-Hadley begun to be seized with deep concern about the things of religion;
which very soon became universal. The work of God has been very wonderful
there; not much, if any thing, short of what it has been here, in proportion to
the size of the place. About the same time, it began to break forth in the west
part of Suffield, (where it also has been very great,) and it soon spread into
all parts of the town. It next appeared at Sunderland, and soon overspread the
town: and I believe was, for a season, not less remarkable than it was here.
About the same time it began to appear in a part of Deerfield, called Green
River, and afterwards filled the town, and there has been a glorious work
there. It began also to be manifest, in the south part of Hatfield, in a place
called the Hill, and the whole town, in the second week in April, seemed to be
seized, as it were at once, with concern about the things of religion; and the
work of God has been great there. There has been also a very general awakening
at West-Springfield, and Long Meadow; and in Enfield there was for a time a
pretty general concern amongst some who before had been very loose persons.
About the same time that this appeared at Enfield, the Rev. Mr. Bull, of
Westfield, informed me, that there had been a great alteration there, and that
more had been done in one week, than in seven years before. Something of this
work likewise appeared in the first precinct in Springfield, principally in the
north and south extremes of the parish. And in Hadley old town, there gradually
appeared so much of a work of God on souls, as at another time would have been
thought worthy of much notice. For a short time there was also a very great and
general concern, of the like nature, at Northfield. And wherever this concern
appeared, it seemed not to be in vain: but in every place God brought saving
blessings with him, and his word attended with his Spirit (as we have all
reason to think) returned not void. It might well be said at that time, in all
parts of the county, who are these that fly as a cloud, and as doves to their
windows?
As what other towns heard of and found in
this, was a great means of awakening them; so our hearing of such a swift and
extraordinary propagation, and extent of this work, did doubtless for a time
serve to uphold the work amongst us. The continual news kept alive the talk of
religion, and did greatly quicken and rejoice the hearts of God’s people, and
much awakened those who looked on themselves as still left behind, and made
them the more earnest that they also might share in the great blessings that
others had obtained.
This remarkable pouring out of the Spirit
of God, which thus extended from one end to the other of this county, was not
confined to it, but many places in Connecticut have partaken in the same mercy.
For instance, the first parish in Windsor, under the pastoral care of the Rev.
Mr. Marsh, was thus blest about the same time as we in Northampton, while we
had no knowledge of each other’s circumstances. There has been a very great
ingathering of souls to Christ in that place, and something considerable of the
same work begun afterwards in East Windsor, my honoured father’s parish, which
has in times past been a place favoured with mercies of this nature, above any
on this western side of New England, excepting Northampton; there having been
four or five seasons of the pouring out of the Spirit to the general awakening
of the people there, since my father’s settlement amongst them.
There was also the last spring and summer
a wonderful work of God carried on at Coventry, under the ministry of the Rev.
Mr. Meacham. I had opportunity to converse with some Coventry people, who gave
me a very remarkable account of the surprising change that appeared in the most
rude and vicious persons there. The like was also very great at the same time
in a part of Lebanon, called the Crank, where the Rev. Mr. Wheelock, a young
gentleman, is lately settled: and there has been much of the same at Durham,
under the ministry of the Rev. Mr. Chauncey; and to appearance no small
ingathering of souls there. Likewise amongst many of the young people in the
first precinct in Stratford, under the ministry of the Rev. Mr. Gould; where
the work was much promoted by the remarkable conversion of a young woman who
had been a great company-keeper, as it was here.
Something of this work appeared in several
other towns in those parts, as I was informed when I was there, the last fall.
And we have since been acquainted with some thing very remarkable of this
nature at another parish in Stratford, called Ripton, under the pastoral care
of the Rev. Mr. Mills. There was a considerable revival of religion last summer
at Newhaven old town, as I was once and again informed by the Rev. Mr. Noyes,
the minister there, and by others: and by a letter which I very lately received
from Mr. Noyes, and also by information we have had other ways. This
flourishing of religion still continues, and has lately much increased. Mr.
Noyes writes, that many this summer have been added to the church, and
particularly mentions several young persons that belong to the principal
families of that town.
There has been a degree of the same work
at a part of Guildford; and very considerable at Mansfield, under the ministry
of the Rev. Mr. Eleazar Williams; and an unusual religious concern at Tolland;
and something of it at Hebron, and Bolton. There was also no small effusion of
the Spirit of God in the north parish in Preston, in the eastern part of
Connecticut, of which I was informed, and saw something, when I was the last
autumn at the house, and in the congregation of the Rev. Mr. Lord, the minister
there; who, with the Rev. Mr. Owen, of Groton, came up hither in May, the last
year, on purpose to see the work of God. Having heard various and contradictory
accounts of it, they were careful when here to satisfy themselves; and to that
end particularly conversed with many of our people; which they declared to be
entirely to their satisfaction; and that the one half had not been told them,
nor could be told them. Mr. Lord told me that, when he got home, he informed
his congregation of what he had seen, and that they were greatly affected with
it; and that it proved the beginning of the same work amongst them, which
prevailed till there was a general awakening, and many instances of persons,
who seemed to be remarkably converted. I also have lately heard that there has
been some thing of the work at Woodbury.
But this shower of divine blessing has
been yet more extensive: there was no small degree of it in some part of the
Jerseys; as I was informed when I was at New York, (in a long journey I took at
that time of the year for my health,) by some people of the Jerseys, whom I
saw. Especially the Rev. William Tennent, a minister who seemed to have such
things much at heart, told me of a very great awakening of many in a place
called the Mountains, under the ministry of one Mr. Cross; and of a very
considerable revival of religion in another place under the ministry of his
brother the Rev. Gilbert Tennent; and also at another place, under the ministry
of a very pious young gentleman, a Dutch minister, whose name as I remember was
Freelinghouse.
This seems to have been a very
extraordinary dispensation of providence; God has in many respects gone out of,
and much beyond, his usual and ordinary way. The work in this town, and some
others about us, has been extraordinary on account of the universality of it,
affecting all sorts, sober and vicious, high and low, rich and poor, wise and
unwise. It reached the most considerable families and persons, to all appearance,
as much as others. In former stirrings of this nature, the bulk of the young
people have been greatly affected; but old men and little children have been so
now. Many of the last have, of their own accord, formed themselves into
religious societies, in different parts of the town. A loose careless person
could scarcely be found in the whole neighbourhood; and if there was any one
that seemed to remain senseless or unconcerned, it would be spoken of as a
strange thing.
This dispensation has also appeared very
extraordinary in the numbers of those on whom we have reason to hope it has had
a saving effect. We have about six hundred and twenty communicants, which
include almost all our adult persons. The church was very large before; but
persons never thronged into it, as they did in the late extraordinary time.—Our
sacraments are eight weeks asunder, and I received into our communion about a
hundred before one sacrament, fourscore of them at one time, whose appearance,
when they presented themselves together to make an open explicit profession of
Christianity, was very affecting to the congregation. I took in near sixty
before the next sacrament day: and I had very sufficient evidence of the
conversion of their souls, through divine grace, though it is not the custom
here, as it is in many other churches in this country, to make a credible
relation of their inward experiences the ground of admission to the Lord’s
supper.
I am far from pretending to be able to
determine how many have lately been the subjects of such mercy; but if I may be
allowed to declare any thing that appears to me probable in a thing of this
nature, I hope that more than 300 souls were savingly brought home to Christ,
in this town, in the space of half a year, and about the same number of males
as females. By what I have heard Mr. Stoddard say, this was far from what has
been usual in years past; for he observed that in his time, many more women
were converted than men. Those of our young people who are on other accounts
most considerable, are mostly, as I hope, truly pious, and leading persons in
the ways of religion. Those who were formerly loose young persons, are
generally, to all appearance, become true lovers of God and Christ, and
spiritual in their dispositions. I hope that by far the greater part of persons
in this town, above sixteen years of age, are such as have the saving knowledge
of Jesus Christ. By what I have heard I suppose it is so in some other places;
particularly at Sunderland and South Hadley.
This has also appeared to be a very
extraordinary dispensation, in that the Spirit of God has so much extended not
only his awakening, but regenerating influences, both to elderly persons, and
also to those who are very young. It has been heretofore rarely heard of, that
any were converted past middle age; but now we have the same ground to think,
that many such have at this time been savingly changed, as that others have
been so in more early years. I suppose there were upwards of fifty persons
converted in this town above forty years of age; more than twenty of them above
fifty; about ten of them above sixty; and two of them above seventy years of
age.
It has heretofore been looked on as a
strange thing, when any have seemed to be savingly wrought upon and remarkably
changed in their childhood. But now, I suppose, near thirty were, to
appearance, savingly wrought upon, between ten and fourteen years of age; two
between nine and ten, and one of about four years of age; and because I suppose
this last will be with most difficulty believed, I will hereafter give a
particular account of it. The influences of God’s Holy Spirit have also been
very remarkable on children in some other places; particularly at Sunderland,
South Hadley, and the west part of Suffield. There are several families in this
town who are all hopefully pious. Yea, there are several numerous families, in
which, I think, we have reason to hope that all the children are truly godly,
and most of them lately become so. There are very few houses in the whole town,
into which salvation has not lately come, in one or more instances. There are
several negroes, who from what was seen in them then, and what is discernible
in them since, appear to have been truly born again in the late remarkable
season.
God has also seemed to have gone out of
his usual way, in the quickness of his work, and the swift progress his Spirit
has made in his operations on the hearts of many. It is wonderful that persons
should be so suddenly, and yet so greatly changed. Many have been taken from a
loose and careless way of living, and seized with strong convictions of their
guilt and misery, and in a very little time old things have passed away, and
all things have become new with them.
God’s work has also appeared very
extraordinary in the degrees of his influences; in the degrees both of
awakening and conviction, and also of saving light, love, and joy, that many
have experienced. It has also been very extraordinary in the extent of it, and
its being so swiftly propagated from town to town. In former times of the
pouring out of the Spirit of God on this town, though in some of them it was
very remarkable, it reached no further then, the neighbouring towns all around
continued unmoved.
This work seemed to be at its greatest
height in this town, in the former part of the spring, in March and April. At
that time, God’s work in the conversion of souls was carried on amongst us in
so wonderful a manner, that, so far as I can judge, it appears to have been at
the rate, at least, of four persons in a day; or near thirty in a week, take
one with another, for five or six weeks together. When God in so remarkable a
manner took the work into his own hands, there was as much done in a day or two
as at ordinary times, with all endeavours that men can use, and with such a
blessing as we commonly have, is done in a year.
I am very sensible, how apt many would be,
if they should see the account I have here given, presently to think with
themselves that I am very fond of making a great many converts, and of
magnifying the matter; and to think that, for want of judgment, I take every
religious pang, and enthusiastic conceit, for saving conversion. I do not much
wonder, if they should be apt to think so; and, for this reason, I have
forborne to publish an account of this great work of God, though I have often
been solicited. But having now a special call to give an account of it, upon
mature consideration I thought it might not be beside my duty to declare this
amazing work, as it appeared to me to be indeed divine, and to conceal no part
of the glory of it; leaving it with God to take care of the credit of his own
work, and running the venture of any censorious thoughts, which might be
entertained of me to my disadvantage. That distant persons may be under as
great advantage as may be to judge for themselves of this matter, I would be a
little more large and particular.
SECT. II.
The manner of conversion various, yet bearing a
great analogy.
I THEREFORE
proceed to give an account of the manner of persons being wrought upon; and
here there is a vast variety, perhaps as manifold as the subjects of the
operation; but yet in many things there is a great analogy in all—Persons are
first awakened with a sense of their miserable condition by nature, the danger
they are in of perishing eternally, and that it is of great importance to them
that they speedily escape and get into a better state. Those who before were
secure and senseless, are made sensible how much they were in the way to ruin,
in their former courses. Some are more suddenly seized with convictions—it may
be, by the news of others’ conversion, or something they hear in public, or in
private conference—their consciences are smitten, as if their hearts were
pierced through with a dart. Others are awakened more gradually, they begin at
first to be something more thoughtful and considerate, so as to come to a
conclusion in their minds, that it is their best and wisest way to delay no
longer, but to improve the present opportunity. They have accordingly set
themselves seriously to meditate on those things that have the most awakening
tendency, on purpose to obtain convictions; and so their awakenings have increased,
till a sense of their misery, by God’s Holy Spirit setting in therewith, has
had fast hold of them. Others who before had been somewhat religious, and
concerned for their salvation, have been awakened in a new manner; and made
sensible that their slack and dull way of seeking, was never like to attain
that purpose.
These awakenings when they have first seized on
persons, have had two effects; one was, that they have brought them immediately
to quit their sinful practices; and the looser sort have been brought to
forsake and dread their former vices and extravagancies. When once the Spirit
of God began to be so wonderfully poured out in a general way through the town,
people had soon done with their oil quarrels, backbitings, and intermeddling
with other men’s matters. The tavern was soon left empty, and persons kept very
much at home; none went abroad unless on necessary business, or on some
religious account, and every day seemed in many respects like a Sabbath-day.
The other effect was, that it put them on earnest application to the means of
salvation, reading, prayer, meditation, the ordinances of God’s house, and
private conference; their cry was, What shall we do to be saved? The place of
resort was now altered, it was no longer the tavern, but the minister’s house
that was thronged far more than ever the tavern had been wont to be.
There is a very great variety, as to the
degree of fear and trouble that persons are exercised with, before they attain
any comfortable evidences of pardon and acceptance with God. Some are from the
beginning carried on with abundantly more encouragement and hope than others.
Some have had ten times less trouble of mind than others, in whom yet the issue
seems to be the same. Some have had such a sense of the displeasure of God, and
the great danger they were in of damnation, that they could not sleep at
nights; and many have said that when they have laid down, the thoughts of
sleeping in such a condition have been frightful to them; they have scarcely
been free from terror while asleep, and they have awakened with fear, heaviness,
and distress, still abiding on their spirits. it has been very common, that the
deep and fixed concern on persons’ minds, has had a painful influence on their
bodies, and given disturbance to animal nature.
The awful apprehensions persons have had
of their misery, have for the most part been increasing, the nearer they have
approached to deliverance; though they often pass through many changes and
alterations in the frame and circumstances of their minds. Sometimes they think
themselves wholly senseless, and fear that the Spirit of God has left them, and
that they are given up to judicial hardness; yet they appear very deeply
exercised about that fear, and are in great earnest to obtain convictions
again.
Together with those fears, and that
exercise of mind which is rational, and which they have just ground for, they
have often suffered many needless distresses of thought, in which Satan
probably has a great hand, to en tangle them, and block up their way. Sometimes
the distemper of melancholy has been evidently mixed; of which, when it
happens, the tempter seems to take great advantage, and puts an unhappy bar in
the way of any good effect. One knows not how to deal with such persons; they
turn every thing that is said to them the wrong way, and most to their own
disadvantage. There is nothing that the devil seems to make so great a handle
of, as a melancholy humour; unless it be the real corruption of the heart.
But it is very remarkable, that there has
been far less of this mixture at this time of extraordinary blessing, than
there was wont to be in persons under awakenings at other times; for it is
evident that many who before had been exceedingly involved in such
difficulties, seemed now strangely to be set at liberty. Some persons who had
be fore, for a long time, been exceedingly entangled with peculiar temptations
of one sort or other, unprofitable and hurtful distresses, were soon helped
over former stumbling-blocks, that hindered their progress towards saving good;
convictions have wrought more kindly, and they have been successfully carried
on in the way to life. And thus Satan seemed to be restrained, till towards the
latter end of this wonderful time, when God’s Holy Spirit was about to
withdraw.
Many times persons under great awakenings
were concerned, because they thought they were not awakened, but miserable,
hard-hearted, senseless, sottish creatures still, and sleeping upon the brink
of hell. The sense of the need they have to be awakened, and of their
comparative hardness, grows upon them with their awakenings; so that they seem
to themselves to be very senseless, when indeed most sensible. There have been
some instances of persons who have had as great a sense of their danger and
misery, as their natures could well subsist under, so that a little more would
probably have destroyed them; and yet they have expressed themselves much
amazed at their own insensibility and sottishness, at such an extraordinary
time.
Persons are sometimes brought to the
borders of despair, and it looks as black as midnight to them a little before
the day dawns in their souls. Some few instances there have been, of persons
who have had such a sense of God’s wrath for sin, that they have been
overborne; and made to cry out under an astonishing sense of their guilt,
wondering that God suffers such guilty wretches to live upon earth, and that he
doth not immediately send them to hell. Sometimes their guilt doth so stare
them in the face, that they are in exceeding terror for fear that God will instantly
do it; but more commonly their distresses under legal awakenings have not been
to such a degree. In some, these terrors do not seem to be so sharp, when near
comfort, as before; their convictions have not seemed to work so much that way,
but to be led further down into their own hearts, to a further sense of their
own universal depravity and deadness in sin.
The corruption of the heart has discovered
itself in various exercises, in the time of legal convictions; sometimes it
appears in a great struggle, like something roused by an enemy, and Satan the
old inhabitant seems to exert him self, like a serpent disturbed and enraged.
Many in such circumstances, have felt a great spirit of envy towards the godly,
especially towards those who are thought to have been lately converted, and
most of all towards acquaintance and companions, when they are thought to be
converted. Indeed, some have felt many heart-risings against God, and
murmurings at his way of dealing with mankind, and his dealings with themselves
in particular. It has been much insisted on, both in public and private, that
persons should have the utmost dread of such envious thoughts; which if allowed
tend exceedingly to quench the Spirit of God, if not to provoke him finally to
forsake them. And when such a spirit has much prevailed, and persons have not
so earnestly strove against it as they ought to have done, it has seemed to be
exceedingly to the hinderance of the good of their souls. But in some other
instances, where persons have been much terrified at the sight of such
wickedness in their hearts, God has brought good to them out of evil; and made
it a means of convincing them of their own desperate sinfulness, and bringing
them off from all self-confidence.
The drift of the Spirit of God in his
legal strivings with persons, have seemed most evidently to be, to bring to a
conviction of their absolute dependence on his sovereign power and grace, and
an universal necessity of a mediator. This has been effected by leading them
more and more to a sense of their exceeding wickedness and guiltiness in his
sight; their pollution, and the insufficiency of their own righteousness; that
they can in no wise help themselves, and that God would be wholly just and
righteous in rejecting them and all that they do, and in casting them off for
ever. There is however, a vast variety, to the manner and distinctness of such
convictions.
As they are gradually more and more
convinced of the corruption and wickedness of their hearts: they seem to
themselves to grow worse and worse, harder and blinder, and more desperately
wicked, instead of growing better. They are ready to be discouraged by it, and
oftentimes never think themselves so far off from good, as when they are
nearest. Under the sense which the Spirit of God gives them of their
sinfulness, they often think that they differ from all others; their hearts are
ready to sink with the thought, that they are the worst of all, and that none
ever obtained mercy who were so wicked as they.
When awakenings first begin, their
consciences are commonly most exercised about their outward vicious course, or
other acts of sin; but afterwards, are much more burdened with a sense of
heart-sins, the dreadful corruption of their nature, their enmity against God,
the pride of their hearts, their unbelief, their rejection of Christ, the
stubbornness and obstinacy of their wills; and the like. In many, God makes
much use of their own experience, in the course of their awakenings and
endeavours after saving good, to convince them of their own vile emptiness and
universal depravity.
Very often under first
awakenings, when they are brought to reflect on the sin of their past lives,
and have something of a terrifying sense of God’s anger, they set themselves to
walk more strictly, and confess their sins, and perform many religious duties,
with a secret hope of appeasing God’s anger, and making up for the sins they
have committed. And oftentimes, at first setting out, their affections are so
moved, that they are full of tears, in their confessions and prayers; which
they are ready to make very much of, as though they were some atonement, and
had power to move correspondent affections in God too. Hence they are for a
while big with expectation of what God will do for them; and conceive they grow
better apace, and shall soon be thoroughly converted. But these affections are
but short-lived: they quickly find that they fail, and then they think
themselves to be grown worse again. They do not find such a prospect of being
soon converted, as they thought: instead of being nearer, they seem to be
farther off; their hearts they think are grown harder, and by this means their
fears of perishing greatly increase. But though they are disappointed, they
renew their attempts again and again; and still as their attempts are
multiplied, so are their disappointments. All fails, they see no token of
having inclined God’s heart to them, they do not see that he hears their
prayers at all, as they expected he would; and sometimes there have been great
temptations arising hence to leave off seeking, and to yield up the case. But
as they are still more terrified with fears of perishing, and their former
hopes of prevailing on God to be merciful to them in a great measure fail;
sometimes their religious affections have turned into heart-risings against
God, because he will not pity them, and seems to have little regard to their
distress, and piteous cries, and to all the pains they take. They think of the
mercy God has shown to others; how soon and how easily others have obtained
comfort, and those too who were worse than they, and have not laboured so much
as they have done; and sometimes they have had even dreadful blasphemous
thoughts, in these circumstances.
But when they reflect on these wicked
workings of heart against God—if their convictions are continued, and the
Spirit of God is not provoked utterly to forsake them—they have more
distressing apprehensions of the anger of God towards those whose hearts work
after such a sinful manner about him; and it may be, have great fears that they
have committed the unpardonable sin, or that God will surely never show mercy
to them who are such vipers; and are often tempted to leave off in despair. But
then perhaps by something they read or hear of the infinite mercy of God, and
all-sufficiency of Christ for the chief of sinners, they have some
encouragement and hope renewed; but think that as yet they are not fit to come
to Christ; they are so wicked that Christ will never accept of them. And then
it may be they set themselves upon a new course of fruitless endeavours, in
their own strength, to make themselves better; and still meet with new
disappointments. They are earnest to inquire, what they shall do? They do not
know but there is something else to be done, in order to their obtaining
converting grace, that they have never done yet. It may be they hope, that they
are something better than they were; but then the pleasing dream all vanishes
again. If they are told, that they trust too much to their own strength and
righteousness, they cannot unlearn this practice all at once, and find not yet
the appearance of any good, but all looks as dark as midnight to them. Thus
they wander about from mountain to hill, seeking rest, and finding none. When
they are beat out of one refuge, they fly to another; till they are as it were
debilitated, broken, and subdued with legal humblings; in which God gives them
a conviction of their own utter helplessness and insufficiency, and discovers
the true remedy in a clearer knowledge of Christ and his gospel.
When they begin to seek salvation, they
are commonly profoundly ignorant of themselves; they are not sensible how blind
they are, and how little they can do towards bringing themselves to see
spiritual things aright, and towards putting forth gracious exercises in their
own souls. They are not sensible how remote they are from love to God, and
other holy dispositions, and how dead they are in sin. When they see unexpected
pollution in their own hearts, they go about to wash away their own
defilements, and make themselves clean; and they weary themselves in vain, till
God shows them that it is in vain, and that their help is not where they have
sought it.
But some persons continue wandering in
such a kind of labyrinth, ten times as long as others, before their own
experience will convince them of their insufficiency; and so it appears not to
be their own experience only, but the convincing influence of God’s Holy Spirit
with their experience, that attains the effect. God has of late abundantly
shown, that he does not need to wait to have men convinced by long and often
repeated fruitless trials; for in multitudes of instances he has made a shorter
work of it. He has so awakened and convinced persons’ con sciences, and made
them so sensible of their exceeding great vileness, and given them such a sense
of his wrath against sin, as has quickly overcome all their vain
self-confidence, and borne them down into the dust before a holy and righteous
God.
There have been some who have not had
great terrors, but have had a very quick work. Some of those who have not had
so deep a conviction of these things before their conversion, have much more of
it afterwards. God has appeared far from limiting himself to any certain method
in his proceedings with sinners under legal convictions. In some instances, it
seems easy for our reasoning powers to discern the methods of divine wisdom, in
his dealings with the soul under awakenings; in others, his footsteps cannot be
traced, and his ways are past finding out. Some who are less distinctly wrought
upon, in what is preparatory to grace, appear no less eminent in gracious
experiences afterwards.
There is in nothing a greater difference,
in different persons, than with respect to the time of their being under
trouble; some but a few days, and others for months or years. There were many
in this town, who had been, before this effusion of the Spirit upon us, for
years, and some for many years, concerned about their salvation. Though
probably they were not thoroughly awakened, yet they were concerned to such a
degree as to be very uneasy, so as to live an uncomfortable disquieted life.
They continued in a way of taking considerable pains about their salvation; but
had never obtained any comfortable evidence of a good state. Several such
persons, in this extraordinary time, have received light; but many of them were
some of the last. They first saw multitudes of others rejoicing, with songs of
deliverance in their mouths, who before had seemed wholly careless and at ease,
and in pursuit of vanity; while they had been bowed down with solicitude about
their souls. Yea, some had lived licentiously, and so continued till a little
before they were converted; and yet soon grew up to a holy rejoicing in the
infinite blessings God had bestowed upon them.
Whatever minister has a like occasion to
deal with souls, in a flock under such circumstances, as this was in the last
year, I cannot but think he will soon find himself under a necessity, greatly
to insist upon it with them, that God is under no manner of obligation to show
mercy to any natural man, whose heart is not turned to God: and that a man can
challenge nothing either in absolute justice, or by free promise, from any thing
he does before he has believed on Jesus Christ, or has true repentance begun in
him. It appears to me, that if I had taught those who came to me under trouble,
any other doctrine, I should have taken a most direct course utterly to undo
them. I should have directly crossed what was plainly the drift of the Spirit
of God in his influences upon them; for if they had believed what I said, it
would either have promoted se!f-flattery and carelessness, and so put an end to
their awakenings; or cherished and established their contention and strife with
God, concerning his dealings with them and others, and blocked up their way to
that humiliation before the Sovereign Disposer of life and death, whereby God
is wont to prepare them for his consolations. And yet those who have been under
awakenings have often times plainly stood in need of being encouraged, by being
told of the infinite and all-sufficient mercy of God in Christ; and that it is
God’s manner to succeed diligence, and to bless his own means, that so awakenings
and encouragements, fear and hope, may be duly mixed, and proportioned to
preserve their minds in a just medium between the two extremes of self-flattery
and despondence, both which tend to slackness and negligence, and in the end to
security. I think I have found that no discourses have been more remarkably
blessed, than those in which the doctrine of God’s absolute sovereignty, with
regard to the salvation of sinners, and his just liberty, with regard to
answering the prayers, or succeeding the pains, of natural men, continuing
such, have been insisted on. I never found so much immediate saving fruit, in
any measure, of any discourses I have offered to my congregation, as some from
these words, Rom. iii. 19. “That every mouth may be stopped;” endeavouring to
show from thence, that it would be just with God for ever to reject and cast
off mere natural men.
As to those in whom awakenings seem to
have a saving issue, commonly the first thing that appears after their legal
troubles, is a conviction of the justice of God in their condemnation,
appearing in a sense of their own exceeding sinfulness, and the vileness of all
their performances. In giving an account of this, they expressed themselves
very variously; some, that they saw God was sovereign, and might receive others
and reject them; some, that they were convinced, God might justly bestow mercy
on every person in the town, in the world, and damn themselves to all eternity;
some, that they see God may justly have no regard to all the pains they have
taken, and all the prayers they have made; some, that if they should seek, and
take the utmost pains all their lives, God might justly cast them into hell at
last, because all their labours, prayers, and tears cannot make an atonement
for the least sin, nor merit any blessing at the hands of God. Some have
declared themselves to be in the hands of God, that he may dispose of them just
as he pleases; some, that God may glorify himself in their damnation, and they
wonder that God has suffered them to live so long, and has not cast them into
hell long ago.
Some are brought to this conviction by a
great sense of their sinfulness, in general, that they are such vile wicked
creatures in heart and life: others have the sins of their lives in an
extraordinary manner set before them, multitudes of them coming just then fresh
to their memory, and being set before them with their aggravations. Some have
their minds especially fixed on some particular wicked practice they have
indulged. Some are especially convinced by a sight of the corruption and
wickedness of their hearts. Some, from a view they have of the horridness of
some particular exercises of corruption, which they have had in the time of
their awakening, whereby the enmity of the heart against God has been
manifested. Some are convinced especially by a sense of the sin of unbelief;
the opposition of their hearts to the way of salvation by Christ, and their
obstinacy in rejecting him and his grace.
There is a great deal of difference as to
distinctness here; some, who have not so clear a sight of God’s justice in
their condemnation, yet mention things that plainly imply it. They find a disposition to acknowledge God
to be just and righteous in his threatenings; and that they are undeserving:
and many times, though they had not so particular a sight of it at the
beginning, they have very clear discoveries of it soon afterwards, with great
humblings in the dust before God.
Commonly persons’ minds immediately before
this discovery of God’s justice are exceedingly restless, in a kind of struggle
and tumult, and sometimes in mere anguish; but generally, as soon as they have
this conviction, it immediately brings their minds to a calm, an unexpected
quietness and composure; and most frequently, though not always, then the
pressing weight upon their spirits is taken away, and a general hope arises,
that some time or other God will be gracious, even before any distinct and
particular discoveries of mercy. Often they then come to a conclusion within
themselves, that they will lie at God’s feet, and wait his time; and they rest
in that, not being sensible that the Spirit of God has now brought them to a
frame whereby they are prepared for mercy. For it is remarkable, that persons
when they first have this sense of the justice of God, rarely, at the time,
think any thing of its being that humiliation they have often heard insisted
on, and that others experience.
In many persons, the first conviction of
the justice of God in their condemnation, which they take particular notice of,
and probably the first distinct conviction of it that they have, is of such a
nature, as seems to be above any thing merely legal. Though it be after legal
humblings, and much of a sense of their own helplessness, and of the insufficiency
of their own duties; yet it does not appear to be forced by mere legal terrors
and convictions; but rather from a high exercise of grace, in saving
repentance, and evangelical humiliation. For there is in it a sort of
complacency of soul, in the attribute of God’s justice, as displayed in his
threatenings of eternal damnation to sinners. Sometimes at the discovery of it,
they can scarcely forbear crying out, IT IS JUST! IT IS JUST! Some express
themselves, that they see the glory of God would shine bright in their own
condemnation; and they are ready to think that if they are damned, they could
take part with God against themselves, and would glorify his justice therein.
And when it is thus, they commonly have some evident sense of free and
all-sufficient grace, though they give no distinct account of it; but it is
manifest, by that great degree of hope and encouragement they then conceive,
though they were never so sensible of their own vileness and ill-deservings as
they are at that time.
Some, when in such circumstances, have
felt that sense of the excellency of God’s justice, appearing in the vindictive
exercises of it, against such sinfulness as theirs was; and have had such a
submission of mind in their idea of this attribute, and of those exercises of
it—together with an exceeding loathing of their own unworthiness, and a kind of
indignation against themselves—that they have some times almost called it a
willingness to be damned; though it must be owned they had not clear and
distinct ideas of damnation, nor does any word in the Bible require such
self-denial as this. But the truth is, as some have more clearly expressed it,
that salvation has appeared too good for them, that they were worthy of nothing
but condemnation, and they could not tell how to think of salvation being
bestowed upon them, fearing it was inconsistent with the glory at God’s
majesty, that they had so much contemned and affronted.
That calm of spirit that some persons have
found after their legal distresses, continues sometime before any special and
delightful manifestation is made to the soul of the grace of God as revealed in
the gospel. But very often some comfortable and sweet view of a merciful God,
of a sufficient Redeemer, or of some great and joyful things of the gospel,
immediately follows, or in a very little time: and in some, the first sight of
their just desert of hell, and God’s sovereignty with respect to their
salvation, and a discovery of all-sufficient grace, are so near, that they seem
to go as it were together.
These gracious discoveries given, whence
the first special comforts are derived, are in many respects very various. More
frequently, Christ is distinctly made the object of the mind, in his
all-sufficiency and willingness to save sinners; but some have their thoughts
more especially fixed on God, in some of his sweet and glorious attributes
manifested in the gospel, and shining forth in the face of Christ. Some view
the all-sufficiency of the mercy and grace of God; some, chiefly the infinite power
of God, and his ability to save them, and to do all things for them; and some
look most at the truth and faithfulness of God. In some, the truth and
certainty of the gospel in general is the first joyful discovery they have; in
others, the certain truth of some particular promises; in some, the grace and
sincerity of Cod in his invitations, very commonly in some particular
invitation in the mind, and it now appears real to them that God does indeed
invite them. Some are struck with the glory and wonderfulness of the dying love
of Christ; and some with the sufficiency and preciousness of his blood, as
offered to make an atonement for sin; and others with the value and glory of
his obedience and righteousness. In some the excellency and loveliness of Christ,
chiefly engages their thoughts; in some his divinity, that he is indeed the Son
of the living God; and in others, the excellency of the way of salvation by
Christ and the suitableness of it to their necessities.
Some have an apprehension of these things
so given, that it seems more natural to them to express it by sight or
discovery; others think what they experience better expressed by the realizing
conviction, or a lively or freeing sense of heart; meaning, as I suppose, no
other difference but what is merely circumstantial or gradual.
There is, often, in the mind, some
particular text of Scripture, holding forth some evangelical ground of
consolation; sometimes a multitude of texts, gracious invitations and promises
flowing in one after another, filling the soul more and more with comfort and
satisfaction. Comfort is first given to some, while reading some portion of
Scripture; but in some it is attended with no particular scripture at all,
either in reading or meditation. In some, many divine things seem to be
discovered to the soul as it were at once; others have their minds especially
fixing on some one thing at first, and afterwards a sense is given of others;
in some with a swifter, and others a slower, succession, and sometimes with
interruptions of much darkness.
The way that grace seems sometimes first
to appear, after legal humiliation, is in earnest longings of soul after God
and Christ: to know God, to love him, to be humble before him, to have
communion with Christ in his benefits; which longings, as they express them,
seem evidently to be of such a nature as can arise from nothing but a sense of
the superlative excellency of divine things, with a spiritual taste and relish
of them, and an esteem of them as their highest happiness and best portion.
Such longings as I speak of, are commonly attended with firm resolutions to
pursue this good forever, together with a hoping, waiting disposition. When
persons have begun in such frames, commonly other experiences and discoveries
have soon followed, which have yet more clearly manifested a change of heart.
It must needs be confessed that Christ is
not always distinctly and explicitly thought of in the first sensible act of
grace, (though most commonly he is,) but sometimes he is the object of the mind
only implicitly. Thus some times when persons have seemed evidently to be
stripped of all their own righteousness, and to have stood self-condemned as
guilty of death, they have been comforted with a joyful and satisfying view,
that the mercy and grace of God is sufficient for them—that their sins, though
never so great, shall be no hinderance to their being accepted; that there is
mercy enough in God for the whole world, and the like—when they give no account
of any particular or distinct thought of Christ. But yet, when the account they
give is duly weighed, and they are a little interrogated about it, it appears
that the revelation of mercy in the gospel, is the ground of their
encouragement and hope; and that it is indeed the mercy of God through Christ
that is discovered to them, and that it is depended on in him, and not in any
wise moved by any thing in them.
Sometimes disconsolate souls have been
revived, and brought to rest in God, by a sweet sense of his grace and
faithfulness, in some special invitation or promise; in which nevertheless
there is no particular mention of Christ, nor is it accompanied with any
distinct thought of him in their minds: but yet, it is not received as out of
Christ, but as one of the invitations or promises made of God to poor sinners
through his Son Jesus. And such persons afterwards have had clear and distinct
discoveries of Christ, accompanied with lively and special actings of faith and
love towards him.
Frequently, when persons have first had
the gospel-ground of relief discovered to them, and have been entertaining
their minds with the sweet prospect, they have thought nothing at that time of
their being converted. To see that there is an all-sufficiency in God, and such
plentiful provision made in Christ, after they have been borne down, and sunk
with a sense of their guilt and fears of wrath, exceedingly refreshes them. The
view is joyful to them; as it is in its own nature glorious, gives them quite
new and delightful ideas of God and Christ, greatly encourages them to seek
conversion. This begets in them a strong resolution to devote themselves and
their whole lives to God and his Son, and patiently to wait till God shall see
fit to make all effectual; and very often entertain a strong persuasion, that
he will in his own time do it to them.
There is wrought in them a holy repose of
soul in God through Christ, with a secret disposition to fear and love him, and
to hope for blessings from him in this way. Yet, they have no imagination that
they are now converted, it does not so much as come into their minds: and very
often the reason is, that they do not see that they accept of this sufficiency
of salvation they beheld in Christ, having entertained a wrong notion of
acceptance; not being sensible that the obedient and joyful entertainment which
their hearts give to this discovery of grace, is a real acceptance of it. They
know not that the sweet complacence they feel in the mercy and complete
salvation of God, as it includes pardon and sanctification, and is held forth
to them only through Christ, is a true receiving of this mercy, or a plain
evidence of their receiving it. They expected I know not what kind of act of
soul, and perhaps they had no distinct idea of it themselves.
And indeed it appears very plainly in some
of them, that before their own conversion they had very imperfect ideas what
conversion was. It is all new and strange, and that there was no clear
conception of before. It is most evident, as they themselves acknowledge, that
the expressions used to describe conversion, and the graces of God’s Holy
Spirit—such as a spiritual sight of Christ, faith in Christ, poverty spirit,
trust in God, &c.—did not convey those distinct ideas to their minds, which
they were intended to signify. Perhaps to some of them it was but little more
than the names of colours are to convey the ideas to one that is blind from his
birth.
In this town there has always been a great
deal of talk about conversion and spiritual experiences; and therefore people
in general had formed a notion in their own minds what these things were. But
when they come to be the subjects of them, they find themselves much confounded
in their notions, and overthrown in many of their former conceits. And it has
been very observable, that persons of the greatest understanding, and who had
studied most about things of this nature, have been more confounded than
others. Some such persons declare, that all their former wisdom is brought to
nought, and that they appear to have been mere babes, who knew nothing. It has
appeared, that none have stood more in need of instruction, even of their
fellow-Christians, concerning their own circumstances and difficulties, than
they: and it seems to have been with delight, that they have seen themselves
thus brought down, and become nothing; that free grace and divine power may be
exalted in them.
It was very wonderful to see how persons’
affections were sometimes moved—when God did as it were suddenly open their eyes,
and let into their minds a sense of the greatness of his grace, the fulness of
Christ, and his readiness to save—after having been broken with apprehensions
of divine wrath, and sunk into an abyss, under a sense of guilt which they were
ready to think was beyond the mercy of God. Their joyful surprise has caused
their hearts as it were to leap, so that they have been ready to break forth
into laughter, tears often at the same time issuing like a flood, and
intermingling a loud weeping. Sometimes they have not been able to forbear
crying out with a loud voice, expressing their great admiration. In some, even
the view of the glory of God’s sovereignty, in the exercises of his grace, has
surprised the soul with such sweetness, as to produce the same effects. I
remember an instance of one, who, reading something concerning God’s sovereign
way of saving sinners, as being self-moved—having no regard to men’s own
righteousness as the motive of his grace, but as magnifying himself and abasing
man, or to that purpose—felt such a sudden rapture of joy and delight in the
consideration of it: and yet then he suspected himself to be in a Christless
condition, and had been long in great distress for fear that God would not have
mercy on him.
Many continue a long time in a course of
gracious exercises and experiences, and do not think themselves to be
converted, but conclude otherwise; and none knows how long they would continue
so, were they not helped by particular instructions. There are undoubted
instances of some who have lived in this way for many years together; and these
circumstances had various consequences, with various persons, and with the same
persons, at various times. Some continue in great encouragement and hope, that
they shall obtain mercy in a stedfast resolution to persevere in seeking it,
and in an humble waiting in it before God. But very often, when the lively
sense of the sufficiency of Christ and the riches of divine grace, begins to
vanish, upon a withdrawment of divine influences, they return to greater
distress than ever. For they have now a far greater sense of the misery of a
natural condition than before, being in a new manner sensible of the reality of
eternal things, the greatness of God, his excellency, and how dreadful it is to
be separated from him, and to be subject to his wrath; so that they are
sometimes swallowed up with darkness and amazement. Satan has a vast advantage
in such cases to ply them with various temptations, which he is not wont to
neglect: in such a case, persons very much need a guide to lead them to an
understanding of what we are taught in the word of God concerning the nature of
grace, and to help them to apply it to themselves.
I have been much blamed and censured by
many, that I should make it my practice, when I have been satisfied concerning
persons’ good estate, to signify it to them. This has been greatly
misrepresented abroad, as innumerable other things concerning us, to prejudice
the country against the whole affair. But let it be noted, that what I have
undertaken to judge of, has rather been qualifications, and declared
experiences, than persons. Not but that I have thought it my duty, as a pastor,
to assist and instruct persons in applying scripture-rules and characters to
their own case; (in which, I think, many greatly need a guide;) and I have,
where the case appeared plain, used freedom in signifying my hope of them to
others. But I have been far from doing this concerning all that I have had some
hopes of; and I believe have used much more caution than many have supposed.
Yet I should account it a great calamity to be deprived of the comfort of
rejoicing with those of my flock, who have been in great distress, whose
circumstances I have been acquainted with, when there seems to be good evidence
that those who were dead are alive, and that those who were lost are found. I
am sensible the practice would have been safer in the hands of one of a riper
judgment and greater experience: but yet, there seemed to be an absolute
necessity of it on the fore-mentioned accounts; and it has been found what God
has most remarkably owned and blessed amongst us, both to the persons
themselves, and to others.
Grace in many persons, through this
ignorance of their state, and their looking on themselves still as the objects
of God’s displeasure, has been like the trees in winter, or like seed in the
spring suppressed under a hard clod of earth. Many in such cases have laboured
to their utmost to divert their minds from the pleasing and joyful views they
have had, and to suppress those consolations and gracious affections that arose
thereupon. And when it has once come into their minds to inquire, whether or no
this was not true grace, they have been much afraid lest they should be
deceived with common illuminations and flashes of affection, and eternally
undone with a false hope. But when they have been better instructed, and so
brought to allow of hope, this has awakened the gracious disposition of their
hearts into life and vigour, as the warm beams of the sun in the spring have
quickened the seeds and productions of the earth. Grace being now at liberty,
and cherished with hope, has soon flowed out to their abundant satisfaction and
increase.
There is no one thing that I know of which
God has made such a means of promoting his work amongst us, as the news of
others’ conversion. This has been owned in awakening sinners, engaging them
earnestly to seek the same blessing, and in quickening saints. Though I have
thought that a minister declaring his judgment about particular persons’
experiences, might from these things be justified; yet I often signify to my
people, how unable man is to know another’s heart, and how unsafe it is to
depend merely on the judgment of others. I have abundantly insisted, that a
manifestation of sincerity in fruits brought forth, is better than any
manifestation they can make of it in words alone: and that without this, all
pretences to spiritual experiences are vain. This all my congregation can
witness. And the people in general have manifested an extraordinary dread of
being deceived; being exceeding tearful lest they should build wrong. Some of
them have been backward to receive hope, even to a great extreme, which has
occasioned me to dwell longer on this part of the narrative.
Conversion is a great and glorious work of
God’s power, at once changing the heart, and infusing life into the dead soul;
though the grace then implanted more gradually displays itself in some than in
others. But as to fixing on the precise time when they put forth the very first
act of grace, there is a great deal of difference in different persons; in some
it seems to be very discernible when the very time was; but others are more at
a loss. In this respect, there are very many who do not know, even when they
have it, that it is the grace of conversion, and sometimes do not think it to
be so till a long time after. Many, even when they come to entertain great
hopes that they are converted, if they remember what they experienced in the
first exercises of grace, they are at a loss whether it was any more than a
common illumination; or whether some other more clear and remarkable experience
which they had afterwards, was not the first of a saving nature. The manner of
God’s work on the soul, sometimes especially, is very mysterious; and it is
with the kingdom of God as to its manifestation in the heart of a convert, as
is said, Mark iv. 26, 27, 28. “So is the kingdom of God, as if a man should
cast seed into the ground, and should sleep, and rise, night and day, and the
seed should spring, and grow up, he knoweth not how; for the earth bringeth
forth of herself; first the blade, then the ear, then the full corn in the
ear.”
In some, converting light is like a
glorious brightness suddenly shining upon a person, and all around him: they
are in a remarkable manner brought out of darkness into marvellous light. In
many others it has been like the dawning of the day, when at first but a little
light appears, and it may be is presently hid with a cloud; and then it appears
again, and shines a little brighter, and gradually increases, with intervening
darkness, till at length it breaks forth more clearly from behind the clouds.
And many are, doubtless, ready to date their conversion wrong, throwing by
those lesser degrees of light that appeared at first dawning, and calling some
more remarkable experience they had afterwards, their conversion. This often,
in a great measure, arises from a wrong understanding of what they have always
been taught, that conversion is a great change, wherein old things are done
away, and all things become new, or at least from a false inference from that
doctrine.
Persons commonly at first conversion, and
afterwards, have had many texts of Scripture brought to their minds, which are
exceeding suitable to their circumstances, often come with great power, as the
word of God or of Christ indeed; and many have a multitude of sweet
invitations, promises, and doxologies flowing in one after another, bringing
great light and comfort with them, filling the soul brimful, enlarging the
heart, and opening the mouth in religion. And it seems to me necessary to
suppose, that there is an immediate influence of the Spirit of God, oftentimes,
in bringing texts of Scripture to the mind. Not that I suppose it is done in a
way of immediate revelation, without any use of the memory; but yet there seems
plainly to be an immediate and extraordinary influence, in leading their
thoughts to such and such passages of Scripture, and exciting them in the
memory. Indeed in some, God seems to bring texts of scripture to their minds no
otherwise than by leading them into such frames and meditations, as harmonize
with those scriptures; but in many persons there seems to be something more
than this.
Those who, while under legal convictions,
have had the greatest terrors, have not always obtained the greatest light and
comfort; nor have they always light most suddenly communicated; but yet, I
think, the time of conversion has generally been most sensible in such persons.
Often times, the first sensible change after the extremity of terrors, is a
calmness, and then the light gradually comes in; small glimpses at first, after
their midnight darkness, and a word or two of comfort, as it were softly spoken
to them. They have a little taste of the sweetness of divine grace, and the
love of’ a Saviour; when terror and distress of conscience begin to be turned
into a humble, meek sense of their own unworthiness before God. There is felt,
inwardly, sometimes a disposition to praise God; and after a little while the
light comes in more clearly and powerfully. But yet, I think, more frequently,
great terrors have been followed with more sudden and great light and comfort;
when the sinner seems to be as it were subdued and brought to a calm, from a
kind of tumult of mind, then God lets in an extraordinary sense of his great
mercy through a Redeemer.
Converting influences very commonly bring
an extraordinary conviction of the reality and certainty of the great things of
religion; though in some this is much greater sometime after conversion, than
at first. They have that sight and taste of the divine excellency there is in
the gospel, which is more effectual to convince them, than reading many volumes
of arguments without it. It seems to me, that in many instances, when the glory
of christian truths has been set before persons, and they have at the same time
as it were seen, and tasted, and felt the divinity of them, they have been as
far from doubting their truth, as they are from doubting whether there be a
sun, when their eyes are open in the midst of a clear hemisphere, and the
strong blaze of his light overcomes all objections. And yet, many of them, if
we should ask them why they believed those things to be true, would not be able
well to express or communicate a sufficient reason to satisfy the inquirer; and
perhaps would make no other answer but that they see them to be true. But a
person might soon be satisfied, by a particular conversation with them, that
what they mean by such an answer is, that they have intuitively beheld, and
immediately felt, most illustrious and powerful evidence of divinity in them.
Some are thus convinced of the truth of
the gospel in general, and that the Scriptures are the word of God: others have
their minds more especially fixed on some particular great doctrine of the
gospel, some particular truths that they are meditating on, or reading of, in
some portion of Scripture. Some have such convictions in a much more remarkable
manner than others: and there are some who never had such a special sense of
the certainty of divine things impressed upon them, with such inward evidence
and strength, have yet very clear exercises of grace; i.e. of love to God,
repentance, and holiness. And if they be more particularly examined, they
appear plainly to have an inward firm persuasion of the reality of divine
things, such as they did not use to have before their conversion. And those who
have the most clear discoveries of divine truth, in the manner that has been mentioned,
cannot have this always in view. When the sense and relish of the divine
excellency of these things fades, on a withdrawment of the Spirit of God, they
have not the medium of the conviction of their truth at command. In a dull
frame, they cannot recall the idea and inward sense they had, perfectly to
mind; things appear very dim to what they did before. And though there still
remains an habitual strong persuasion; yet not so as to exclude temptations to
unbelief, and all possibility of doubting. But then, at particular times, by
God’s help, the same sense of things revives again, like fire that lay hid in
ashes. I suppose the grounds of such a conviction of the truth of divine things
to be just and rational; but yet, in some, God makes use of their own reason
much more sensibly than in others. Oftentimes persons have (so far as could be
judged) received the first saving conviction from reasoning which they have
heard from the pulpit; and often in the course of reasoning they are led into
in their own meditations.
The arguments are the same that they have
heard hundreds of times; but the force of the arguments, and their conviction
by them, is altogether new; they come with a new and before unexperienced
power. Before, they heard it was so, and they allowed it to be so; but now they
see it to be so indeed. Things now look exceeding plain to them, and they
wonder they did not see them before.
They are so greatly taken with their new
discover, and things appear so plain and so rational to them, that they are
often at first ready to think they can convince others, and are apt to engage
in talk with every one they meet with, almost to this end; and when they are
disappointed, are ready to wonder that their reasonings seem to make no more
impression.
Many fall under such a mistake as to be
ready to doubt of their good estate, because there was so much use made of
their own reason in the convictions they have received; they are afraid that
they have no illumination above the natural force of’ their own faculties: and
many make that an objection against the spirituality of their convictions, that
it is so easy to see things as they now see them. They have often heard, that
conversion is a work of mighty power, manifesting to the soul what neither man
nor angel can give such a conviction of; but it seems to them that these things
are so plain and easy, and rational, that anybody can see them. If they are
asked, why they never saw thus before; they say, it seems to them it was
because they never thought of it. But very often these difficulties are soon
removed by those of another nature; for when God withdraws, they find
themselves as it were blind again, they for the present lose their realizing
sense of those things that looked so plain to them, and, by all they can do,
they cannot recover it, till God renews the influences of his Spirit.
Persons after their conversion often speak
of religious things as seeming new to them; that preaching is a new thing; that
it seems to them they never heard preaching before; that the Bible is a new
book: they find there new chapters, new psalms, new histories, because they see
them in a new light. Here was a remarkable instance of an aged woman, of above
seventy years, who had spent most of her days under Mr. Stoddard’s powerful
ministry. Reading in the New Testament concerning Christ’s sufferings for
sinners, she seemed to be astonished at what she read, as what was real and
very wonderful, but quite new to her. At first, before she had time to turn her
thoughts, she wondered within herself, that she had never heard of it before;
but then immediately recollected herself, and thought she had often heard of
it, and read it, but never till now saw it as real. She then cast in her mind,
how wonderful this was, that the Son of God should undergo such things for
sinners, and how she had spent her time in ungratefully sinning against so good
a God, and such a Saviour; though she was a person, apparently, of a very
blameless and inoffensive life. And she was so overcome by those
considerations, that her nature was ready to fail under them: those who were
about her, and knew not what was the matter, were surprised, and thought she
was a dying.
Many have spoken much of their hearts
being drawn out in love to God and Christ; and of their minds being wrapt up in
delightful contemplation of the glory and wonderful grace of God, the
excellency and dying love of Jews Christ; and of their souls going forth in
longing desires after God and Christ, Several of our young children have
expressed much of this; and have manifested a willingness to leave father and
mother and all things in the world, to go and be with Christ. Some persons
having had such longing desires after Christ, or which have risen to such
degree, as to take away their natural strength. Some have been so overcome with
a sense of the dying love of Christ, to such poor, wretched, and unworthy
creatures, as to weaken the body. Several persons have had so great a sense of
the glory of God, and excellency of Christ, that nature and life seemed almost
to sink under it; and in all probability, if God had showed them a little more
of himself, it would have dissolved their frame. I have seen some, and
conversed with them in such frames, who have certainly been perfectly sober, and
very remote from anything like enthusiastic wildness. And they have talked,
when able to speak, of the glory of God’s perfections, the wonderfulness of his
grace in Christ, and their own unworthiness, in such a manner as cannot be
perfectly expressed after them. Their sense of their exceeding littleness and
vileness, and their disposition to abase themselves before God, has appeared to
be great in proportion to their light and joy.
Such persons amongst us as have been thus
distinguished with the most extraordinary discoveries, have commonly nowise
appeared with the assuming, self-conceited, and self-sufficient airs of
enthusiasts; but exceedingly the contrary. They are eminent for a spirit of
meekness, modesty, self-diffidence, and a low opinion of themselves. No persons
appear so sensible of their need of instruction, and so eager to receive it, as
some of them; nor so ready to think others better than themselves. Those that
have been considered as converted amongst us, have generally manifested a longing
to lie low, and in the dust before God; withal complaining of their not being
able to lie low enough.
They speak much of their sense of
excellency in the way of salvation by free and sovereign grace, through the
righteousness of Christ alone; and how it is with delight that they renounce
their own righteousness, and rejoice in having no account made of it. Many have
expressed themselves to this purpose, that it would lessen the satisfaction
they hope for in heaven to have it by their own righteousness, or in any other
way than as bestowed by free grace, and for Christ’s sake alone. They speak
much of the inexpressibleness of what they experience, how their words fail, so
that they cannot declare it. And particularly they speak with exceeding admiration
of the superlative excellency of that pleasure and delight which they sometimes
enjoy; how a little of it is sufficient to pay them for all the pains and
trouble they have gone through in seeking salvation; and how far it exceeds all
earthly pleasures. Some express much of the sense which these spiritual views
give them of the sanity of earthly enjoyments, how mean and worthless all these
things appear to them.
Many, while their minds have been filled
with spiritual delights, have as it were forgot their food; their bodily
appetite has failed, while their minds have been entertained with meat to eat
that others knew not of. The light and comfort which some of them enjoy, give a
new relish to their common blessings, and cause all things about them to appear
as it were beautiful, sweet, and pleasant. All things abroad, the sun, moon,
and stars, the clouds and sky, the heavens and earth, appear as it were with a
cast of divine glory and sweetness upon them. Though this joy include in it a
delightful sense of the safety of their own state, yet frequently, in times of
their highest spiritual entertainment, this seems not to be the chief object of
their fixed thought and meditation. The supreme attention of their minds is to
the glorious excellencies of God and Christ; and there is very often a
ravishing sense of God’s love accompanying a sense of his excellency. They
rejoice in a sense of the faithfulness of God’s promises, as they respect the
future, eternal enjoyment of him.
The unparalleled joy that many of them
speak of, is what they find when they are lowest in the dust, emptied most of
themselves, and as it were annihilating themselves before God; when they are
nothing, and God is all; seeing their own unworthiness, depending not at all on
themselves, but alone on Christ, and ascribing all glory to God. Then their
souls are most in the enjoyment of satisfying rest; excepting that, at such
times, they apprehend themselves to be not sufficiently self-abased; for then
above all times do they long to be lower. Some speak much of the exquisite
sweetness, and rest of soul, that is to be found in the exercise of resignation
to God, and humble submission to his will. Many express earnest longings of
soul to praise God; but at the same time complain that they cannot praise him
as they would, and they want to have others help them in praising him. They
want to have everyone praise God, and are ready to call upon every thing to
praise him. They express a longing desire to live to God’s glory, and to do
something to his honour; but at the same time complain of their insufficiency
and barrenness; that they are poor and impotent creatures, can do nothing of
themselves, and are utterly insufficient to glorify their Creator and Redeemer.
While God was so remarkably present
amongst us by his Spirit, there was no book so delightful as the Bible;
especially the Book of Psalms, the Prophecy of Isaiah, and the New Testament.
Some, by reason of their love to God’s word, at times, have been wonderfully
delighted and affected at the sight of a Bible; and then, also, there was no
time so prized as the Lord’s day, and no place in this world so desired as
God’s house. Our converts then remarkably appeared united in dear affection to
one another, and many have expressed much of that spirit of love which they
felt toward all mankind; and particularly to those who had been least friendly
to them. Never, I believe, was so much done in confessing injuries, and making
up differences, as the last year. Persons, after their own conversion, have
commonly expressed an exceeding great desire for the conversion of others. Some
have thought that they should be willing to die for the conversion of any soul,
though of one of the meanest of their fellow-creatures, or of their worst
enemies; and many have, indeed, been in great distress with desires and
longings for it. This work of God had also a good effect to unite the people’s
affections much to their minister.
There are some persons whom I have been
acquainted with, but more especially two, that belong to other towns, who have
been swallowed up exceedingly with a sense of the awful greatness and majesty
of God; and both of them told me to this purpose, that if at the time, they had
entertained the least fear that they were not at peace with this so great a
God, they should certainly have died.
It is worthy to be remarked, that some
persons, by their conversion, seem to be greatly helped as to their doctrinal
notions of religion. It was particularly remarkable in one, who, having been taken
captive in his childhood, was trained up in Canada, in the popish religion.
Some years since he returned to this his native place, and was in a measure
brought off from popery; but seemed very awkward and dull in receiving any
clear notion of the protestant scheme, till he was converted; and then he was
remarkably altered in this respect.
There is a vast difference, as observed,
in the degree, and also in the particular manner, of persons’ experiences, both
at and after conversion; some have grace working more sensibly in one way,
others in another. Some speak more fully of a conviction of the justice of God
in their condemnation; others, more of their consenting to the way of salvation
by Christ; and some, more of the actings of love to God and Christ. Some more
of acts of affiance, in a sweet and assured conviction of the truth and
faithfulness of God in his promises; others, more of their choosing and resting
in God, as their whole and everlasting portion; and of their ardent and longing
desire after God, to have communion with him; and others, more of their
abhorrence to themselves for their past sins, and earnest longings to live to
God’s glory for the time to come. But it seems evidently to be the same work,
the same habitual change wrought in the heart, it all tends the same way, and
to the same end; and it is plainly the same spirit that breathes and acts in
various persons. There is an endless variety in the particular manner and
circumstances in which persons are wrought on; and an opportunity of seeing so
much will show, that God is further from confining himself to a particular
method in his work on souls, than some imagine. I believe it has occasioned
some good people amongst us, who were before too ready to make their own
experience a rule to others, to be less censorious and more extended in their
charity; and this is an excellent advantage indeed. The work of God has been
glorious in its variety; it has the more displayed the manifold and
unsearchable wisdom of God, and wrought more charity among his people.
There is a great difference among those
who are converted, as to the degree of hope and satisfaction they have
concerning their own state. Some have a high degree of satisfaction in this
matter almost constantly; and yet it is rare that any enjoy so full an
assurance of their interest in Christ, that self-examination should seem
needless to them; unless it be at particular seasons, while in the actual
enjoyment of some great discovery God gives of his glory and rich grace in
Christ, to the drawing forth of extraordinary acts of grace. But the greater
part, as they sometimes fall into dead frames of spirit, are frequently
exercised with scruples and fears concerning their condition.
They generally have an awful apprehension
of the dreadful nature of a false hope; and there has been observable in most a
great caution, lest in giving an account of their experiences, they should say
too much, and use too strong terms. Many, after they have related their
experiences, have been greatly afflicted with fears, lest they have played the
hypocrite, and used stronger terms than their case would fairly allow of; and
yet could not find how they could correct themselves.
I think the main ground of the doubts and
fears, that persons after their conversion have been exercised with, about
their own state, has been, that they have found so much corruption remaining in
their hearts. At first, their souls seem to be all alive, their hearts are
fixed, and their affections flowing; they seem to live quite above the world,
and meet with but little difficulty in religious exercises; and they are ready
to think it will always be so. Though they are truly abased under a sense of
their vileness, by reason of former acts of sin; yet they are not then sufficiently
sensible, what corruption still remains in their hearts; and therefore, are
surprised when they find that they begin to be in dull and dead frames,
troubled with wandering thoughts at the time of public and private worship, and
utterly unable to keep themselves from them. When they find themselves
unaffected, while yet there is the greatest occasion to be affected; and when
they feel worldly dispositions working in them—pride, envy, stirrings of
revenge, or some ill spirit towards some person that has injured them, as well
as other workings of indwelling sin—their hearts are almost sunk with the
disappointment; and they are ready presently to think that they are mere
hypocrites.
They are ready to argue, If God had, indeed,
done such great things for them, as they hoped, such ingratitude would be
inconsistent with it. They complain of the hardness and wickedness of their
hearts; and say there is so much corruption, that it seems to them impossible
there should be any goodness there. Many of them seem to be much more sensible
how corrupt their hearts are, than before they were converted; and some have
been too ready to be impressed with fear, that instead of becoming better, they
are grown much worse, and make it an argument against the goodness of their
state. But in truth, the case seems plainly to be, that now they feel the pain
of their own wound; they have a watchful eye upon their hearts, that they did
not use to have. They take more notice of what sin is there, which is now more
burdensome to them; they strive more against it, and feel more of its strength.
They are somewhat surprised that they
should in this respect find themselves so different from the idea they
generally had entertained of godly persons. For, though grace be indeed of a
far more excellent nature than they imagined; yet, those who are godly have
much less of it, and much more remaining corruption, than they thought. They
never realized it, that persons were wont to meet with such difficulties, after
they were once converted. When they are thus exercised with doubts about their
state, through the deadness of their frames; as long as these frames last, they
are commonly unable to satisfy themselves of the truth of their grace, by all
their self-examination. When they hear of the signs of grace laid down for them
to try themselves by, they are often so clouded, that they do not know how to
apply them. They hardly know whether they have such and such things or no, and
whether they have experienced them or not. That which was the sweetest, best,
and most distinguishing in their experiences, they cannot recover a sense of.
But on a return of the influences of the Spirit of God, to revive the lively
actings of grace, the light breaks through the cloud, and doubting and darkness
soon vanish away.
Persons are often revived out of their
dead and dark frames, by religious conversation: while they are talking of
divine things, or ever they are aware, their souls are carried away into holy
exercises with abundant pleasure. And oftentimes, while relating their past
experiences to their christian brethren, they have a sense of them revived, and
the same experiences in a degree again renewed. Sometimes, while persons are
exercised in mind with several objections against the goodness of their state,
they have scriptures one after another coming to their minds, to answer their
scruples, and unravel their difficulties, exceedingly apposite and proper to
their circumstances. By these means, their darkness is scattered; and often,
before the bestowment of any new remarkable comforts, especially after
long-continued deadness and ill frames, there are renewed humblings, in a great
sense of their own exceeding vileness and unworthiness, as before their first
comforts were bestowed.
Many in the country have entertained a
mean thought of this great work, from what they have heard of impressions made
on persons’ imaginations. But there have been exceeding great
misrepresentations, and innumerable false reports, concerning that matter. It
is not, that I know of, the profession or opinion of any one person in the
town, that any weight is to be laid on anything seen with the bodily eyes. I
know the contrary to be a received and established principle amongst us. I
cannot say that there have been no instances of persons who have been ready to
give too much heed to vain and useless imaginations; but they have been easily
corrected, and I conclude it will not be wondered at, that a congregation
should need a guide in such cases, to assist them in distinguishing wheat from
chaff. But such impressions on the imaginations as have been more usual, seem
to me to be plainly no other than what is to be expected in human nature in
such circumstances, and what is the natural result of the strong exercise of
the mind, and impressions on the heart.
I do not suppose, that they themselves
imagined they saw anything with their bodily eyes; but only have had within
them ideas strongly impressed, and as it were lively pictures in their minds.
For instance, some when in great terrors, through fear of hell, have had lively
ideas of a dreadful furnace. Some, when their hearts have been strongly
impressed, and their affections greatly moved with a sense of the beauty and
excellency of Christ, have had their imaginations so wrought upon, that,
together with a sense of his glorious spiritual perfections, there has arisen
in the mind an idea of one of glorious majesty, and of a sweet and gracious
aspect. Some, when they have been greatly affected with Christ’s death, have at
the same time a lively idea of Christ hanging upon the cross, and his blood
running from his wounds. Surely such things will not be wondered at by them who
have observed, how any strong affections about temporal matters will excite
lively ideas and pictures of different things in the mind.
The vigorous exercises of the mind,
doubtless, more strongly impress it with imaginary ideas in some than others,
which probably may arise from the difference of constitution, and seems evidently
in some, partly to arise from their peculiar circumstances. When persons have
been exercised with extreme terrors, and there is a sudden change to light and
joy, the imagination seems more susceptive of strong ideas; the inferior
powers, and even the frame of the body, are much more affected, than when the
same persons have as great spiritual light and joy afterwards; of which it
might, perhaps, be easy to give a reason. The forementioned Reverend Messrs.
Lord and Owen—who, I believe, are esteemed persons of learning and discretion
where they are best known—declared, that they found these impressions on
persons’ imaginations quite different things from what fame had before
represented to them, and that they were what none need to wonder at—or to that
purpose.
There have indeed been some few instances
of impressions on persons’ imaginations, which have been somewhat mysterious to
me, and I have been at a loss about them. For, though it has been exceeding
evident to me, by many things that appeared both then and afterwards, that they
indeed had a greater sense of the spiritual excellency of divine things
accompanying them; yet I have not been able well to satisfy myself, whether
their imaginary ideas have been more than could naturally arise from their spiritual
sense of things. However, I have used the utmost caution in such cases; great
care has been taken both in public and in private to teach persons the
difference between what is spiritual and what is merely imaginary. I have often
warned persons not to lay the stress of their hope on any ideas of any outward
glory, or any external thing whatsoever, and have met with no opposition in
such instructions. But it is not strange if some weaker persons, in giving an
account of their experiences, have not so prudently distinguished between the
spiritual and imaginary part; of which some who have not been well affected to
religion might take advantage.
There has been much talk in many parts of
the country, as though the people have symbolized with the quakers, and the
quakers themselves have been moved with such reports; and some came here, once
and again, hoping to find good waters to fish in; but without the least
success, and have left off coming. There have also been reports spread about
the country, as though the first occasion of so remarkable a concern was an
apprehension that the world was near to an end; which was altogether a false
report. Indeed, after this concern became so general and extraordinary, as
related, the minds of some were filled with speculation, what so great a
dispensation of Divine Providence might forebode; and some reports were heard
from abroad, as though certain divines and others thought the conflagration was
nigh; but such reports were never generally looked upon worthy of notice.
The work which has now been wrought on
souls, is evidently the same that was wrought in my venerable predecessor’s
days; as I have had abundant opportunity to know, having been in the ministry
here two years with him, and so conversed with a considerable number whom my
grandfather thought to be savingly converted at that time; and having been
particularly acquainted with the experiences of many who were converted under
his ministry before. And I know no one of them, who in the least doubts of its being
the same spirit and the same work. Persons have now no otherwise been subject
to impressions on their imaginations than formerly: the work is of the same
nature, and has not been attended with any extraordinary circumstances,
excepting such as are analogous to the extraordinary degree of it before
described. And God’s people who were formerly converted, have now partaken of
the same shower of divine blessing—in the renewing, strengthening, edifying
influences of the Spirit of God—that others have in his converting influences;
and the work here has also been plainly the same with that of other places
which have been mentioned, as partaking of the same blessing. I have
particularly conversed with persons, about their experiences, who belong to all
parts of the country, and in various parts of Connecticut, where a religious
concern has lately appeared: and have been informed of the experiences of many
others by their own pastors.
It is easily perceived by the foregoing
account, that it is very much the practice of the people here, to converse
freely one with another about their spiritual experiences; which many have been
disgusted at. But however our people may have, in some respects, gone to
extremes in it, it is, doubtless, a practice that the circumstances of this
town, and neighbouring towns, have naturally led them into. Whatsoever people
have their minds engaged to such a degree in the same affair, that it is ever
uppermost in their thoughts, they will naturally make it the subject of
conversation when they get together, in which they will grow more and more
free. Restraints will soon vanish; and they will not conceal from one another
what they meet with. And it has been a practice which, in the general, has been
attended with many good effects, and what God has greatly blessed amongst us:
but it must be confessed, there may have been some ill consequences of it;
which yet are rather to be laid to the indiscreet management of it than to the
practice itself; and none can wonder, if among such a multitude some fail of
exercising so much prudence in choosing the time, manner, and occasion of such
discourse, as is desirable.
SECT. III.
This work further illustrated in particular
instances.
BUT to give a
clear idea of the nature and manner of the operation of God’s Spirit, in this
wonderful effusion of it, I would give an account of two particular instances.
The first is an adult person, a young woman whose name was ABIGAIL HUTCHINSON.
I fix upon her especially, because she is now dead, and so it may be more fit
to speak freely of her than of living instances: though I am under far greater
disadvantages, on other accounts, to give a full and clear narrative of her
experiences, than I might of some others; nor can any account be given but what
has been retained in the memories of her friends, of what they have heard her
express in her lifetime.
She was of an intelligent family: there could be
nothing in her education that tended to enthusiasm, but rather to the contrary
extreme. It is in nowise the temper of the family to be ostentatious of
experiences, and it was far from being her temper. She was before her
conversion, to the observation of her neighbours, of a sober and inoffensive
conversation; and was a still, quiet, reserved person. She had long been infirm
of body, but her infirmity had never been observed at all to incline her to be
notional or fanciful, or to occasion any thing of religious melancholy. She was
under awakenings scarcely a week, before there seemed to be plain evidence of
her being savingly converted.
She was first awakened in the winter
season, one day, by something she heard her brother say of the necessity of
being in good earnest in seeking regenerating grace, together with the news of
the conversion of the young woman before mentioned, whose conversion so
generally affected most of the young people here. This news wrought much upon
her, and stirred up a spirit of envy in her towards this young woman, whom she
thought very unworthy of being distinguished from others by such a mercy; but
withal it engaged her in a firm resolution to do her utmost to obtain the same
blessing. Considering with herself what course she should take, she thought,
that she had not a sufficient knowledge of the principles of religion, to
render her capable of conversion; where upon she resolved thoroughly to search
the Scriptures; and accordingly immediately began at the beginning of the
Bible, intending to read it through. She continued thus till Thursday: and then
there was a sudden alteration, by a great increase of her concern, in an
extraordinary sense of her own sinfulness, particularly the sinfulness of her
nature, and wickedness of her heart. This came upon her, as she expressed it,
as a flash of lightning, and struck her into an exceeding terror. Upon which
she left off reading the Bible, in course, as she had begun; and turned to the
New Testament, to see if she could not find some relief’ there for her
distressed soul.
Her great terror, she said, was, that she
had sinned against God: her distress grew more and more for three days; until
she saw nothing but blackness of darkness before her, and her very flesh
trembled for fear of God’s wrath: she wondered and was astonished at herself;
that she had been so concerned for her body, and had applied so often to
physicians to heal that, and had neglected her soul. Her sinfulness appeared
with a very awful aspect to her, especially in three things; viz. her original
sins, and her sin in murmuring at God’s providence—in the weakness and
afflictions she had been under—and in want of duty to parents, though others
had looked upon her to excel in dutifulness. On Saturday, she was so earnestly
engaged in reading the Bible and other books, that she continued in it,
searching for something to relieve her, till her eyes were so dim, that she
could not know the letters. While she was thus engaged in reading, prayer, and
other religious exercises, she thought of those words of Christ, wherein he
warns us not to be as the heathen, that think they shall be heard for their
much speaking; which, she said, led her to see that she had trusted to her own
prayers and religious performances, and now she was put to a nonplus, and knew
not which way to turn herself, or where to seek relief.
While her mind was in this posture, her
heart, she said, seemed to fly to the minister for refuge, hoping, that he
could give her some relief. She came the same day to her brother, with the
countenance of a person in distress, expostulating with him, why he had not
told her more of her sinfulness, and earnestly inquiring of him what she should
do. She seemed that day to feel in herself an enmity against the Bible, which
greatly affrighted her. Her sense of her own exceeding sinfulness continued
increasing from Thursday till Monday and she gave this account of it. That it
had been her opinion, till now, she was not guilty of Adam’s sin, nor any way
concerned in it, because she was not active in it; but that now she saw she was
guilty of that sin, and all over defiled by it; and the sin which she brought
into the world with her, was alone sufficient to condemn her.
On the Sabbath-day she was so ill, that
her friends thought it not best that she should go to public worship, of which
she seemed very desirous: but when she went to bed on the Sabbath’s night, she
took up a resolution, that she would the next morning go to the minister,
hoping to find some relief there. As she awaked on Monday morning, a little
before day, she wondered within herself at the easiness and calmness she felt in
her mind, which was of that kind she never felt before. As she thought of this,
such words as these were in her mind: The words of the Lord are pure words,
health to the soul, and marrow to the bones: and then these words, The blood of
Christ cleanses from all sin; which were accompanied with a lively sense of the
excellency of Christ, and his sufficiency to satisfy for the sins of the whole
world. She then thought of that expression, It is a pleasant thing for the eyes
to behold the sun; which words then seemed to her to be very applicable to
Jesus Christ. By these things her mind was led into such contemplations and
views of Christ, as filled her exceeding full of joy. She told her brother, in
the morning, that she had seen (i.e. in realizing views by faith) Christ the
last night, and that she had really thought that she had not knowledge enough
to be converted; but, says she, God can make it quite easy! On Monday she felt
all day a constant sweetness in her soul. She had a repetition of the same
discoveries of Christ three mornings together, and much in the same manner, at
each time, waking a little before day; but brighter and brighter every day.
At the last time, on Wednesday morning,
while in the enjoyment of a spiritual view of Christ’s glory and fulness, her
soul was filled with distress for Christless persons, to consider what a
miserable condition they were in. She felt a strong inclination immediately to
go forth to warn sinners; and proposed it the next day to her brother to assist
her in going from house to house; but her brother restrained her, by telling
her of the unsuitableness of such a method. She told one of her sisters that
day, that she loved all mankind, but especially the people of God. Her sister
asked her, Why she loved all mankind? She replied, Because God had made them.
After this, there happened to come into the shop where she was at work, three
persons who were thought to have been lately converted: her seeing of them, as
they stepped in one after another, so affected her, and so drew forth her love
to them, that it overcame her, and she almost fainted. When they began to talk
of the things of religion, it was more than she could bear; they were obliged
to cease on that account. It was a very frequent thing with her to be overcome
with a flow of affection to them whom she thought godly, in conversation with
them, and sometimes only at the sight of them.
She had many extraordinary discoveries of
the glory of God and Christ; sometimes, in some particular attributes, and
sometimes in many. She gave an account, that once, as those four words passed
through her mind, WISDOM, JUSTICE, GOODNESS, and TRUTH, her soul was filled
with a sense of the glory of each of these divine attributes, but especially
the last. Truth, said she, sunk the deepest ! And, therefore, as these words
passed, this was repeated, TRUTH, TRUTH! Her mind was so swallowed up with a
sense of the glory of God’s truth and other perfections, that she said, it
seemed as though her life was going, and that she saw it was easy with God to
take away her life by discoveries of himself. Soon after this she went to a
private religious meeting, and her mind was full of a sense and view of the
glory of God all the time. When the exercise was ended, some asked her
concerning what she had experienced; and she began to give an account, but as
she was relating it, it revived such a sense of the same things, that her
strength failed; and they were obliged to take her and lay her upon the bed.
Afterwards she was greatly affected, and rejoiced with these words, Worthy is
the Lamb that was slain!
She had several days together a sweet
sense of the excellency and loveliness of Christ in his meekness, which
disposed her continually to be repeating over these words, which were sweet to her,
MEEK AND LOWLY IN HEART, MEEK AND LOWLY IN HEART. She once expressed herself to
one of her sisters to this purpose, that she had continued whole days and whole
nights, in a constant ravishing view of the glory of God and Christ, having
enjoyed as much as her life could bear. Once, as her brother was speaking of
the dying love of Christ, she told him, she had such a sense of it, that the
mere mentioning of it was ready to overcome her.
Once, when she came to me, she said, that
at such and such a time, she thought she saw as much of God, and had as much
joy and pleasure, as was possible in this life; and that yet, afterwards, God
discovered himself far more abundantly. She saw the same things as before, yet
more clearly, and in a far more excellent and delightful manner; and was filled
with a more exceeding sweetness. She likewise gave me such an account of the
sense she once had, from day to day, of the glory of Christ, and of God, in his
various attributes, that it seemed to me she dwelt for days together in a kind
of beatific vision of God; and seemed to have, as I thought, as immediate an
intercourse with him, as a child with a father. At the same time, she appeared
most remote from any high thought of herself, and of her own sufficiency; but
was like a little child, and expressed a great desire to be instructed, telling
me that she longed very often to come to me for instruction, and wanted to live
at my house, that I might tell her what was her duty.
She often expressed a sense of the glory
of God appearing in the trees, the growth of the fields, and other works of
God’s hands. She told her sister who lived near the heart of the town, that she
once thought it a pleasant thing to live in the middle of the town, but now,
says she, I think it much, more pleasant to sit and see the wind blowing the
trees, and to behold in the country what GOD has made. She had sometimes the
powerful breathings of the Spirit of God on her soul, while reading the
Scripture; and would express her sense of the certain truth and divinity
thereof. She sometimes would appear with a pleasant smile on her countenance;
and once, when her sister took notice of it, and asked why she smiled, she
replied, I am brim-full a sweet feeling within! She often used to express how
good and sweet it was to lie low bet ore God, and the lower (says she) the
better! and that it was pleasant to think of lying in the dust, all the days of
her life , mourning for sin. She was wont to manifest a great sense of her own
meanness and dependence. She often expressed an exceeding compassion, and
pitiful love, which she found in her heart towards persons in a Christless
condition. This was sometimes so strong, that, as she was passing by such in
the streets, or those that she feared were such, she would be overcome by the
sight of them. She once said, that she longed to have the whole world saved,
she wanted, as it were, to pull them all to her; she could not bear to have one
lost.
She had great longings to die, that she
might be with Christ: which increased until she thought she did not know how to
be patient to wait till God’s time. But once, when she felt those longings, she
thought with herself, If I long to die, why do I go to physicians? Whence she
concluded that her longings for death were not well regulated. After this she
often put it to herself, which she should choose, whether to live or to die, to
be sick or to be well; and she found she could not tell, till at last she found
herself disposed to say these words; I am quite willing to live, and quite
willing to die; quite willing to be sick, and quite willing to be well; and
quite willing for anything that God will bring upon me! And then, said she, I
felt myself perfectly easy, in a full submission to the will of God. She then
lamented much, that she had been so eager in her longings for death, as it
argued want of such a resignation to God as ought to be. She seemed
henceforward to continue in this resigned frame till death.
After this, her illness increased upon
her: and once after she had before spent the greater part of the night in
extreme pain, she waked out of a little sleep with these words in her heart and
mouth; I am willing to suffer for Christ's sake, I am willing to spend and be
spent for Christ’s sake; I am willing to spend my life, even my very life, for
Christ’s sake! And though she had an extraordinary resignation, with respect to
life or death, yet the thoughts of dying were exceeding sweet to her. At a time
when her brother was reading in Job, concerning worms feeding on the dead body,
she appeared with a pleasant smile; and being asked about it, she said, It was
sweet to her to think of her being in such circumstances. At another time, when
her brother mentioned the danger there seemed to be, that the illness she
laboured under, might be an occasion of her death, it filled her with joy that
almost overcame her. At another time, when she met a company following a corpse
to the grave, she said, it was sweet to her to think, that they would in a
little time follow her in like manner.
Her illness, in the latter part of it, was
seated much in her throat; and an inward swelling filled up the pipe, so that
she could swallow nothing but what was perfectly liquid, and but very little of
that, with great and long strugglings. That which she took in fled out at her
nostrils, till at last she could swallow nothing at all. She had a raging
appetite for food; so that she told her sister, when talking with her about her
circumstances, that the worst bit would be sweet to her; but yet, when she saw
that she could not swallow it, she seemed to be as perfectly contented without
it, as if she had no appetite. Others were greatly moved to see what she
underwent, and were filled with admiration at her unexampled patience. At a
time when she was striving in vain to get down a little of something liquid,
and was very much spent with it; she looked upon her sister with a smile,
saying, O sister, this is for my good! At another time, when her sister was
speaking of what she underwent, she told her, that she lived a heaven upon
earth for all that. She used sometimes to say to her sister, under her extreme
sufferings, It is good to be so! Her sister once asked her, why she said so;
why, says she, because God would have it so: it is best that things should be
as God would have them: it looks best to me. After her confinement, as they
were leading her from the bed to the door, she seemed overcome by the sight of
things abroad, as showing forth the glory of the Being who had made them. As
she lay on her death-bed, she would often say these words, God is my friend!
And once looking upon her sister, with a smile, said, O sister, How good it is!
How sweet and comfortable it is to consider, and think of heavenly things! and
used this argument to persuade her sister to be much in such meditations.
She expressed, on her death-bed, an
exceeding longing, both for persons in a natural state, that they might be
converted; and for the godly, that they might see and know more of God. And
when those who looked on themselves as in a Christless state came to see her,
she would be greatly moved with compassionate affection. One in particular, who
seemed to be in great distress about the state of her soul, and had come to see
her from time to time, she desired her sister to persuade not to come any more,
because the sight of her so wrought on her compassions, that it overcame her
nature. The same week that she died, when she was in distressing circumstances
as to her body, some of the neighbours who came to see her, asked if she was
willing to die? She replied, that she was quite willing either to live or die;
she was willing to be in pain; she was willing to be so always as she was then,
if that was the will of God. She willed what God willed. They asked her whether
she was willing to die that night? She answered, Yes, if it be God’s will. And
seemed to speak all with that perfect composure of spirit, and with such a
cheerful and pleasant countenance, that it filled them with admiration.
She was very weak a considerable time
before she died, having pined away with famine and thirst, so that her flesh
seemed to be dried upon her bones; and therefore could say but little, and
manifested her mind very much by signs. She said she had matter enough to fill
up all her time with talk, if she had but strength. A few days before her
death, some asked her, Whether she held her integrity still? Whether she was
not afraid of death? she answered to this purpose, that she had not the least
degree of fear of death. They asked her why she would be so confident? She
answered, If I should say otherwise, I should speak contrary to what I know.
There is, said she, indeed, a dark entry, that looks something dark, but on the
other side there appears such a bright shining light, that I cannot be afraid!
She said not long before she died, that she used to be afraid how she should
grapple with death; But, says she, God has showed me that he can make it easy
in great pain. Several days before she died, she could scarcely say any thing
but just Yes, and No, to questions that were asked her; for she seemed to be
dying for three days together. But seemed to continue in an admirably sweet
composure of soul, without any interruption, to the last; and died as a person
that went to sleep, without any struggling, about noon, on Friday, June 27,
1735.
She had long been infirm, and often had
been exercised with great pain; but she died chiefly of famine. It was,
doubtless, partly owing to her bodily weakness, that her nature was so often
overcome, and ready to sink with gracious affection; but yet the truth was,
that she had more grace, and greater discoveries of God and Christ, than the
present frail state did well consist with. She wanted to be where strong grace
might have more liberty, and be without the clog of a weak body; there she
longed to be, and there she doubtless now is. She was looked upon amongst us,
as a very eminent instance of christian experience; but this is but a very
broken and imperfect account I have given of her: her eminency would much more
appear, if her experiences were fully related, as she was wont to express, and
manifest them, while living. I once read this account to some of her pious
neighbours, who were acquainted with her, who said, to this purpose, that the
picture fell much short of the life; and particularly that it much failed of
duly representing her humility, and that admirable lowliness of heart, that at
all times appeared in her. But there are, blessed be God! many living
instances, of much the like nature, and in some things no less extraordinary.
But I now proceed to the other instance,
that of the little child before mentioned. Her name is Phebe Bartlet,3
daughter of William Bartlet. I shall give the account as I took it from the
mouth of her parents, whose veracity none who know them doubt of.
She was born in March, 1731. About the
latter end of April, or beginning of May, 1735, she was greatly affected by the
talk of her brother, who had been hopefully converted a little before, at about
eleven years of age, and then seriously talked to her about the great things of
religion. Her parents did not know of it at that time, and were not wont, in
the counsels they gave to their children, particularly to direct themselves to
her, being so young, and, as they supposed, not capable of understanding. But
after her brother had talked to her, they observed her very earnestly listen to
the advice they gave to the other children; and she was observed very
constantly to retire, several times in a day, as was concluded, for secret
prayer. She grew more and more engaged in religion, and was more frequent in
her closet; till at last she was wont to visit it five or six times a day: and
was so engaged in it, that nothing would at any time divert her from her stated
closet exercises. Her mother often observed and watched her, when such things
occurred as she thought most likely to divert her, either by putting it out of
her thoughts, or otherwise engaging her inclinations; but never could observe
her to fail. She mentioned some very remarkable instances.
She once of her own accord spake of her
unsuccessfulness, in that she could not find God, or to that purpose. But on
Thursday, the last day of July, about the middle of the day, the child being in
the closet, where it used to retire, its mother heard it speaking aloud; which
was unusual, and never had been observed before. Amid her voice seemed to be as
of one exceedingly importunate and engaged; but her mother could distinctly
hear only these words, spoken in a childish manner, but with extraordinary
earnestness, and out of distress of soul, PRAY, BLESSED LORD, give me
salvation! I PRAY, BEG, pardon all my sins! When the child had done prayer, she
came out of the closet, sat down by her mother, and cried out aloud. Her mother
very earnestly asked her several times, what the matter was, before she would
make any answer; but she continued crying, and writhing her body to and fro,
like one in anguish of spirit. Her mother then asked her, whether she was
afraid that God would not give her salvation. She then answered, Yes, I am
afraid I shall go to hell! Her mother then endeavoured to quiet her, and told
her she would not have her cry, she must be a good girl, and pray every day,
and she hoped God would give her salvation. But this did not quiet her at all;
she continued thus earnestly crying, and taking on for some time, till at
length she suddenly ceased crying, and began to smile, and presently said with
a smiling countenance, Mother, the kingdom of heaven is come to me! Her mother
was surprised at the sudden alteration, and at the speech; and knew not what to
make of it; but at first said nothing to her. The child presently spake again,
and said, there is another come to me, and there is another, there is three;
and being asked what she meant, she answered, one is, Thy will be done, and
there is another, Enjoy him for ever; by which it seems, that when the child
said, there is three come to me; she meant three passages of her catechism that
came to her mind.
After the child had said this, she retired
again into her closet; and her mother went over to her brother’s, who was next
neighbour; and when she came back, the child, being come out of the closet,
meets her mother with this cheerful speech; I can find God now! referring to what
she had before complained of, that she could not find God. Then the child spoke
again and said, I love God! her mother asked her, how well she loved God,
whether she loved God better than her father and mother, she said, Yes. Then
she asked her, whether she loved God better than her little sister Rachel. She
answered, Yes, better than any thing! Then her elder sister, referring to her
saving she could find God now, asked her, where she could find God. She
answered, in heaven. Why, said she, have you been in heaven? No, said the
child. By this it seems not to have been any imagination of anything seen with
bodily eyes, that she called God, when she said, I can find God now. Her mother
asked her, whether she was afraid of going to hell, and if that had made her
cry? She answered, Yes, I was; but now I shan’t. Her mother asked her, whether
she thought that God had given her salvation: she answered, Yes. Her mother
asked her, When? She answered, To-day. She appeared all that afternoon
exceeding cheerful and joyful. One of the neighbours asked her, how she felt
herself? She answered, I feel better than I did. The neighbour asked her, what
made her feel better. She answered, God makes me. That evening, as she lay
a-bed, she called one of her little cousins to her, who was present in the
room, as having something to say to him; and when he came, she told him, that
Heaven was better than earth. The next day, her mother asked her what God made
her for? She answered, To serve him; and added, Everybody should serve God, and
get an interest in Christ.
The same day the elder children, when they
came home from school, seemed much affected with the extraordinary change that
seemed to be made in Phebe. And her sister Abigail standing by, her mother took
occasion to counsel her, now to improve her time, to prepare for another world.
On which Phebe burst out in tears, and cried out, Poor Nabby! Her mother told
her, she would not have her cry, she hoped that God would give Nabby salvation;
but that did not quiet her, she continued earnestly crying for some time. When
she had in a measure ceased, her sister Eunice being by her, she burst out
again, and cried, Poor Eunice! and cried exceedingly; and when she had almost
done, she went into another room, and there looked up on her sister Naomi: and
burst out again, crying, Poor Amy! Her mother was greatly affected at such a
behaviour in a child, and knew not what to say to her. One of the neighbours
coming in a little after, asked her what she had cried for. She seemed at first
backward to tell the reason: her mother told her she might tell that person,
for he had given her an apple: upon which she said, she cried because she was
afraid they would go to hell.
At night, a certain minister, who was
occasionally in the own, was at the house, and talked with her of religious
things. After he was gone, she sat leaning on the table, with tears running
from her eyes; and being asked what made her cry, she said, It was thinking
about God. The next day, being Saturday, she seemed great part of the day to be
in a very affectionate frame, had four turns of crying and seemed to endeavour
to curb herself, and hide her tears, and was very backward to talk of the
occasion. On the Sabbath-day she was asked, whether she believed in God; she answered,
Yes. And being told that Christ was the Son of God, she made ready answer, and
said, I know it.
From this time there appeared a very
remarkable abiding change in the child. She has been very strict upon the
Sabbath; and seems to long for the Sabbath-day before it comes, and will often
in the week time be inquiring how long it is to the Sabbath-day, and must have
the days between particularly counted over, before she will be contented. She
seems to love God’s house, and is very eager to go thither. Her mother once
asked her, why she had such a mind to go? whether it was not to see fine folks.
She said, No, it was to hear Mr. Edwards preach. When she is in the place of
worship, she is very far from spending her time there as children at her age
usually do, but appears with an attention that is very extraordinary for such a
child. She also appears very desirous at all opportunities to go to private
religious meetings; and is very still and attentive at home, during prayer, and
has appeared affected in time of family-prayer. She seems to delight much in
hearing religious conversation. When I once was there with some strangers, and
talked to her something of religion, she seemed more than ordinarily attentive;
and when we were gone, she looked out very wistfully after us, and said, I wish
they would come again! Her mother asked her, why? Says she, I love to hear ‘em
talk.
She seems to have very much of the fear of
God before her eyes, and an extraordinary dread of sinning against him; of
which her mother mentioned the following remarkable instance. Some time in
August, the last year, she went with some bigger children, to get some plums in
a neighbour’s lot, knowing nothing of any harm in what she did; but when she
brought some of the plums into the house, her mother mildly reproved her, and
told her that she must not get plums without leave, because it was sin: God had
commanded her not to steal. The child seemed greatly surprised, and burst out
in tears, and cried out, I wont have these plums! and turning to her sister
Eunice, very earnestly said to her, Why did you ask me to go to that plum-tree?
I should not have gone, if you had not asked me. The other children did not
seem to be much affected or concerned; but there was no pacifying Phebe. Her
mother told her, she might go and ask leave, and then it would not be sin for
her to eat them; and sent one of the children to that end; and, when she
returned, her mother told her, that the owner had given leave, now she might
eat them, and it would not he stealing. This stilled her a little while; but
presently she broke out again into an exceeding fit of crying. Her mother asked
her, what made her cry again? Why she cried now, since they had asked leave?
What it was that troubled her now? And asked her several times very earnestly,
before she made any answer; but at last said, it was because, BECAUSE IT WAS
SIN. She continued a considerable time crying: and said she would not go again
if Eunice asked her an hundred times; and she retained her aversion to that fruit
for a considerable time, under the remembrance of her former sin.
She sometimes appears greatly affected,
and delighted with texts of Scripture that come to her mind. Particularly about
the beginning of November, that text came to her mind, Rev. iii. 20. “Behold, I
stand at the door, and knock: If any man hear my voice, and open the door, I
will come in, and sup with him, and he with me.” She spoke of it to those of
the family, with a great appearance of joy, a smiling countenance, and
elevation of voice; and afterwards she went into another room, where her mother
overheard her talking very earnestly to the children about it; and particularly
heard her say to them, three or four times over, with an air of exceeding joy
and admiration, Why it is to SUP WITH GOD. Some time about the middle of
winter, very late in the night, when all were a-bed, her mother perceived that
she was awake, and heard her, as though she was weeping. She called to her, and
asked her what was the matter. She answered with a low voice, so that her
mother could not hear what she said; but thinking that it might be occasioned
by some spiritual affection, said no more to her: but perceived her to lie
awake, and to continue in the same frame, for a considerable time. The next
morning, she asked her, whether she did not cry the last night. The child
answered, Yes, I did cry a little, for I was thinking about God and Christ, and
they loved me. Her mother asked her, whether to think of God and Christ loving
her made her cry? she answered, Yes, it does sometimes.
She has often manifested a great concern
for the good of others’ souls: and has been wont many times affectionately to
counsel the other children. Once, about the latter end of September, the last
year, when she and some others of the children were in a room by themselves,
husking Indian corn, the child, after a while, came out and sat by the fire.
Her mother took notice that she appeared with a more than ordinary serious and
pensive countenance; but at last she broke silence, and said, I have been
talking to Nabby and Eunice. Her mother asked her, what she had said to them.
Why, said she, I told them they must pray, and prepare to die; that they had
but a little while to live in this world, and they must be always ready. When Nabby
came out, her mother asked her, whether she had said that to them. Yes, said
she, she said that, and a great deal more. At other times, the child took
opportunities to talk to the other children about the great concern of their
souls, so as much to affect them. She was once exceeding importunate with her
mother to go with her sister Naomi to pray: her mother endeavoured to put her
off; but she pulled her by the sleeve, and seemed as if she would by no means
be denied. At last her mother told her, that Amy must go and pray by herself;
but, says the child, she will not go; and persisted earnestly to beg of her
mother to go with her.
She has discovered an uncommon degree of a
spirit of charity, particularly on the following occasion. A poor man that lives
in the woods, had lately lost a cow that the family much depended on; and being
at the house, he was relating his misfortune, and telling of the straits and
difficulties they were reduced to by it. She took much notice of it, and it
wrought exceedingly on her compassion. After she had attentively heard him
awhile, she went away to her father, who was in the shop, and entreated him to
give that man a cow: and told him, that the poor man had no cow! that the
hunters, or something else, had killed his cow! and entreated him to give him
one of theirs. Her father told her, that they could not spare one. Then she
entreated him to let him and his family come and live at his house: and had
much more talk of the same nature, whereby she manifested bowels of compassion
to the poor.
She has manifested great love to her
minister: particularly when I returned from my long journey for my health, the
last fall. When she heard of it, she appeared very joyful at the news, and told
the children of it, with an elevated voice, as the most joyful tidings;
repeating it over and over, Mr. Edwards is come home! Mr. Edwards is come home!
She still continues very constant in secret prayer, so far as can be observed,
for she seems to have no desire that others should observe her when she
retires, being a child of a reserved temper. Every night, before she goes to
bed, she will say her catechism, and will by no means miss. She never forgot it
but once, and then, after she was a-bed, thought of it, and cried out in tears,
I han’t said my catechism! and would not be quieted till her mother asked her
the catechism as she lay in bed. She sometimes appears to be in doubt about the
condition of her soul; and when asked, whether she thinks that she is prepared
for death, speaks something doubtfully about it. At other times she seems to
have no doubt, but when asked, replies, Yes, without hesitation.
In the former part of this great work of
God amongst us, till it got to its height, we seemed to be wonderfully smiled
upon and blessed in all respects. Satan seemed to be unusually restrained;
persons who before had been involved in melancholy, seemed to be as it were
waked up out of it; and those who had been entangled with extra-ordinary
temptations, seemed wonderfully freed. And not only so, but it was the most
remarkable time of health that ever I knew since I have been in the town. We
ordinarily have several bills put up, every sabbath, for sick persons; but now
we had not so much as one for many sabbaths together. But after this it seemed
to be other wise.
When this work of God appeared to be at
its greatest height, a poor weak man who belongs to the town, being in great
spiritual trouble, was hurried with violent temptations to cut his own throat,
and made an attempt, but did not do it effectually. He, after this, continued a
considerable time exceedingly overwhelmed with melancholy; but has now for a
long time been very greatly delivered, by the light of God’s countenance lifted
up upon him, and has expressed a great sense of his sin in so far yielding to
temptation; and there are in him all hopeful evidences of his having been made
a subject of saving mercy.
In the latter part of May, it began to be
very sensible that the Spirit of God was gradually withdrawing from us, and after
this time Satan seemed to be more let loose, and raged in a dreadful manner.
The first instance wherein it appeared, was a person putting an end to his own
life by cutting his throat. He was a gentleman of more than common
understanding, of strict morals, religious in his behaviour, and a useful and
honourable person in the town; but was of a family that are exceedingly prone
to the disease of melancholy, and his mother was killed with it. He had, from
the beginning of this extraordinary time, been exceedingly concerned about the
state of his soul, and there were some things in his experience that appeared
very hopeful; but he durst entertain no hope concerning his own good estate.
Towards the latter part of his time, he grew much discouraged, and melancholy
grew again upon him, till he was wholly overpowered by it, and was in a great
measure past a capacity of receiving advice, or being reasoned with to any
purpose. The devil took the advantage, and drove him into despairing thoughts.
He was kept awake at nights, meditating terror, so that lie had scarce any
sleep at all for a long time together; and it was observed at last, that he was
scarcely well capable of managing his ordinary business, and was judged
delirious by the coroner’s inquest. The news of this extraordinarily affected
the minds of people here, and struck them as it were with astonishment. After
this, multitudes in this and other towns seemed to have it strongly suggested
to them, and pressed upon them, to do as this person had done. And many who
seemed to be under no melancholy, some pious persons who had no special
darkness or doubts about the goodness of their state—nor were under any special
trouble or concern of mind about any thing spiritual or temporal—had it urged
upon them as if somebody had spoke to them, Cut your own throat, now is a good
opportunity. Now ! now! So that they were obliged to fight with all their might
to resist it, and yet no reason suggested to them why they should do it.
About the same time, there were two remarkable
in stances of persons led away with strange enthusiastic delusions; one at
Suffield, and another at South Hadley. That which has made the greatest noise
in the country was the conduct of the man at South Hadley; whose delusion was,
that he thought himself divinely instructed to direct a poor man in melancholy
and despairing circumstances, to say certain words in prayer to God, as
recorded in Psalm. cxvi. 4. for his own relief. The man is esteemed a pious
man; I have seen this error of his; had a particular acquaintance with him; and
I believe none would question his piety who had such acquaintance. He gave me a
particular account of the manner how he was deluded, which is too long to be
here inserted; but, in short, he exceedingly rejoiced, and was elevated with
the extraordinary work carried on in this part of the country; and was
possessed with an opinion, that it was the beginning of the glorious times of
the church spoken of in Scripture. He had read it as the opinion of some
divines, that many in these times should be endued with extraordinary gifts of
the Holy Ghost, and had embraced the notion, though he had at first no
apprehensions that any besides ministers would have such gifts. But he since
exceedingly laments the dishonour he has done to God, and the wound he has
given religion in it, and has lain low before God and man for it.
After these
things, the instances of conversion were rare here in comparison of what they
had before been, though that remarkable instance before noticed of the little
child, was after this. The Spirit of God not long after this time, appeared
very sensibly withdrawing from all parts of the country, though we have heard
of the work going on in some places of Connecticut, and that it continues to be
carried on even to this day. But religion remained here, and I believe in some
other places, the main subject of conversation for several months after. And
there were some turns, wherein God’s work seemed to revive, and we were ready
to hope that all was going to be renewed again; yet, in the main, there was a
gradual decline of that general, engaged, lively spirit in religion, which had
been. Several things have happened since, which have diverted people’s minds,
and turned their conversation more to other affairs; particularly, his
excellency the Governor’s coming up, and the committee of general court, on the
treaty with the Indians.—Afterwards, the Springfield controversy; and since
that, our people in this town have been engaged in the building of a new
meeting-house. Some other occurrences might be mentioned, that have seemed to
have this effect. But as to those who have been thought converted at this time,
they generally seem to have had an abiding change wrought on them. I have had
particular acquaintance with many of them since; and they generally appear to
be persons who have a new sense of things, new apprehensions and views of God,
of the divine attributes of Jesus Christ, and the great things of the gospel.
They have a new sense of their truth, and they affect them in a new manner;
though it is very far from being always alike with them, neither can they
revive a sense of things when they please. Their hearts are often touched, and
sometimes filled, with new sweetnesses and delights; there seems to express an
inward ardour and burning of heart, like to which they never experienced
before; sometimes, perhaps, occasioned only by the mention of Christ’s name, or
some one of the divine perfections. There are new appetites, and a new kind of
breathings and pantings of heart, and groanings that cannot be uttered. There
is a new kind of inward labour and struggle of soul towards heaven and
holiness.
Some who before were very rough in their
temper and manners, seemed to be remarkably softened and sweetened. And some
have had their souls exceedingly filled, and overwhelmed with light, love, and
comfort, long since the work of God has ceased to be so remarkably carried on
in a general way; and some have had much greater experiences of this nature
than they had before. There is still a great deal of religious conversation
continued in the town, amongst young and old; a religious disposition appears
to be still maintained amongst our people, by their holding frequent private
religious meetings; and all sorts are generally worshipping God at such
meetings, on Sabbath-nights, and in the evening after our public lecture. Many
children in the town still keep up such meetings among themselves. I know of no
one young person in the town who has returned to former ways of looseness and extravagance
in any respect; but we still remain a reformed people, and God has evidently
made us a new people.
I cannot say that there has been no
instance of any one person who has conducted himself unworthily; nor am I so vain
as to imagine that we have not been mistaken in our good opinion concerning
any; or that there are none who pass amongst us for sheep, that are indeed
wolves in sheep’s clothing; and who probably may, some time or other, discover
themselves by their fruits. We are not so pure, but that we have great cause to
be humbled and ashamed that we are so impure; nor so religious, but that those
who watch for our halting, may see things in us, whence they may take occasion
to reproach us and religion. But in the main, there has been a great and
marvellous work of conversion and sanctification among the people here; and
they have paid all due respect to those who have been blest of God to be the
instruments of it. Both old and young have shown a forwardness to hearken not
only to my counsels, but even to my reproofs, from the pulpit.
A great part of the country have not
received the most favourable thoughts of this affair; and to this day many
retain a jealousy concerning it, and prejudice against it. I have reason to
think that the meanness and weakness of the instrument, that has been made use
of in this town, has prejudiced many against it; nor does it appear to me
strange that it should be so. But yet the circumstance of this great work of
God, is analogous to other circumstances of it. God has so ordered the manner
of the work in many respects, as very signally and remarkably to show it to be
his own peculiar and immediate work; and to secure the glory of it wholly to
his own almighty power, and sovereign grace. And whatever the circumstances and
means have been, and though we are so unworthy, yet so hath it pleased God to
work! And we are evidently a people blessed of the Lord! For here, in this
corner of the world, God dwells, amid manifests his glory.
Thus, Reverend Sir, I have given a large
and particular account of this remarkable affair; and yet, considering how
manifold God’s works have been amongst us, it is but a very brief one. I should
have sent it much sooner, had I not been greatly hindered by illness in my
family, and also in my own person. It is probably much larger than you
expected, and, it may be, than you would have chosen. I thought that the
extraordinary nature of the thing, and the innumerable misrepresentations which
have gone abroad of it, many of which, doubtless, have reached your ears, made
it necessary that I should be particular. But I would leave it entirely with
your wisdom to make what use of it you think best, to send a part of it to
England, or all, or none, if you think it not worthy; or otherwise to dispose
of it as you may think most for God’s glory and the interest of religion, if
you are pleased to send any thing to the Rev. Dr. Guyse, I should be glad to
have it signified to him, as my humble desire, that since he and the
congregation to which he preached, have been pleased to take so much notice of
us, as they have, that they would also think of us at the throne of grace, and
seek there for us, that God would not forsake us, but enable us to bring forth
fruit answerable to our profession, and our mercies; and that our “light may so
shine before men, that others seeing our good works, may glorify our Father
which is in heaven.”
When I first heard of the notice the Rev.
Dr. Watts and Dr. Guyse took of God’s mercies to us, I took occasion to inform
our congregation of it in a discourse from these words—A city that is set upon
a hill cannot be hid. And having since seen a particular account of the notice
which the Rev. Dr. Guyse and his congregation took of it, in a letter you wrote
to my honoured uncle Williams, I read that part of your letter to the
congregation, and laboured as much as in me lay to enforce their duty from it.
The congregation were very sensibly moved and affected at both times.
I humbly request of you, Reverend Sir,
your prayers for this county, in its present melancholy circumstances, into
which it is brought by the Springfield quarrel; which, doubtless, above all
things that have happened, has tended to put a stop to the glorious work here,
and to prejudice this country against it, and hinder the propagation of it. I
also ask your prayers for this town, and would particularly beg an interest in
them for him who is,
Honoured Sir,
With humble
respect,
Your obedient
Son and Servant,
JONATHAN EDWARDS.
Northampton,
Nov. 6,
1736.
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FOOTNOTES
1 The Springfield Contention relates to the settlement of a minister there,
which occasioned too warm debates between some, both pastors and people, that
were for it, and others that were against it, on account of their different
apprehensions about his principles, and about some steps that were taken to
procure his ordination.
2 It must be noted, that it has never been our manner to observe the
evening that follows the sabbath, but that which precedes it, as part of the
holy time.
3
She was living in March, 1789, and maintained the character of a true convert.
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