duly distinguishing the good from the bad; and very unjustly judging
These people who thus make their own experiences their rule of judgment, instead of bowing to the wisdom of God, and yielding to His word as an infallible rule, are guilty of casting a great reflection upon the understanding of the Most High.
3. Another foundational error by those who reject this work, is not duly distinguishing the good from the bad; and very unjustly judging the whole by a part. And so they reject the work in general, or in the main substance of it, for the sake of some things that are incidental to it, which are evil. They look for more in men who are divinely influenced, because they are subject to the operations of a good spirit, than is justly to be expected from them in an imperfect state and dark world, where so much blindness and corruption remain in the best of us. When any profess to have received light, and influence, and comforts from heaven, and to have had tangible communion with God, many expect that now they should appear like angels, and not still appear like poor, feeble, blind, and sinful worms of the dust. It is indeed a mysterious thing, that there is so much corruption left in the hearts of God's own children, and that it prevails as it sometimes does, and was always a stumbling-block to the world. But this won't be so wondered at by those who are well versed in, and duly mindful of two things: first, the word of God, which teaches us about the state of true Christians in this world; and secondly, their own hearts, at least if they have any grace, and have experienced its conflicts with corruption. Those who are true saints are most inexcusable in thinking it is a difficulty that there is a great deal of blindness and many sinful errors in those who profess godliness. If all our conduct were known, both open and secret, and our hearts were laid open to the world, how ready we would be to flee from the light of the sun, and to hide ourselves from the view of mankind! What great allowances would others need to make for us? Perhaps much greater than we are willing to make for them.
The great weakness of most of mankind, in any affair that is new and uncommon, appears in not distinguishing the parts, but either approving or condemning the whole lump. Those who highly approve of the affair in general, cannot bear to find fault with
anything at all. On the other hand, those who fasten their eyes on some things in the affair that are amiss, and appear very disagreeable to them, at once reject the whole. Both these errors oftentimes arise from people's lack of a due acquaintance with themselves. It is rash and unjust when we proceed to thus judge either a particular person, or a people, or such an affair as the present wonderful influence on the minds of the people of this land. Many, if they see anything blameworthy in a particular person, whether a minister or a private professor, they will at once brand him as a hypocrite And if there are two or three in a group or society who behave themselves very irregularly, the whole must bear the blame. And if there are a few, even if not more than one in a hundred, who professed and had a show of being the happy partakers of what are called the saving benefits of this work, that proves nothing, they say; it gives the world just grounds to suspect them. The whole work must be rejected on their account. And those in general, who make a similar profession of faith, must be condemned for their sakes.
So cautious are some people, lest this work be defended, that now they will hardly admit that the influences of the Spirit of God on the heart can so much as indirectly and incidentally be the occasion for the exercise of corruption, and the commission of sin. Thus far it is true, that the influence of the Spirit of God in His saving operations, will not be an occasion for the increase of the corruption of the heart in general; on the contrary, it will be an occasion for the weakening of it. Yet there is nothing unreasonable in supposing that at the same time that it weakens corruption in general, it may be an occasion for turning what is left into a new channel, and of there being more of some certain kinds of corruption than there was before. That which tends to hinder and stop up the course of a stream, if it doesn't do it entirely, it may give a new course to whatever water gets past the obstacle. The influences of the Spirit, for instance, may be an occasion of new ways for the exercise of Pride; this has been acknowledged by orthodox divines in general. It wasn't usually doubted that spiritual revelations and comforts may, through the corruption of the heart, be an occasion for the exercises of spiritual
pride — not until now, when it is found useful to maintain the war against this work.
Those who would hardly allow that a work of the Spirit of God can be a remote occasion of any sinful behavior or unchristian conduct, I suppose will allow that the truly gracious influences of the Spirit of God, even a high degree of love to God, is consistent with these two things: namely, a considerable degree of remaining corruption, and also many errors in judgment in matters of religion and practice. And this is all that needs to be allowed in order to be most demonstratively evident, that a high degree of love to God may accidentally move a person to do what is very wrong, and contrary to the mind and will of God. For a high degree of love to God will strongly move a person to do what he believes to be agreeable to God's will. Therefore, if he is mistaken, and is persuaded that it is agreeable to the will of God, then his love will incidentally, but strongly, incline him to do what is indeed very contrary to the will of God.
Those who study logic, have learned that the nature of the cause is not to be judged by the nature of the effect, nor the nature of the effect from the nature of the cause, when the cause is not causa sine qua non, but only an occasional cause.17 Indeed, in such a case, the nature of the effect is oftentimes quite contrary to the nature of the cause.
True disciples of Christ may have a great deal of false zeal, such as the disciples of old had when they would have called fire down from heaven on the Samaritans, because they did not receive them (Luk 9.54). Even so eminently holy, and great, and divine a saint as Moses, who conversed with God from time to time as a man speaks with his friend, and concerning whom God gives His testimony, that he was very meek, more than any man on the face of the earth — even he may be rash and sinful in his zeal. His spirit was so stirred by the hard-heartedness and opposition of others, that he spoke illadvisedly with his lips, and greatly offended God. He was shut out from possessing the good things that God was about to accomplish
for his church on earth. Moses was excluded from Canaan, even though he had brought the people out of Egypt, Psa 106.32-33. Even in the very things in which men are influenced by a truly pious principle, they may yet, through error and lack of due consideration and caution, be very rash in their zeal. It was a truly good spirit that animated that excellent generation of Israel in Joshua's time, in that affair described in the 22nd chapter of Joshua. Yet they were rash and heady in their zeal, gathering all Israel together to go up to furiously war with their brethren of the two and a half tribes, about their building the altar Ed, without first inquiring into the matter, or so much as sending a messenger to be informed about it.
So the Christians of the circumcision, with heat and contention, condemned Peter for receiving Cornelius, as we have an account in Acts 11. Their heat and censure was unjust, and Peter was wronged in it. But it is apparent from the story, that they acted entirely from a real zeal and concern for the will and honor of God. So the primitive Christians, from their zeal for and against unclean meats, censured and condemned one another. This had a bad effect, and yet the apostle bears witness, or at least he expresses his charity towards them, that both sides acted from a good principle, and with true regard for the Lord, Rom 14.6. The zeal of the Corinthians regarding the incestuous man, though the apostle highly commends it, yet at the same time, he saw that they needed a caution lest they carry it too far, with undue severity, and thus fail to show Christian meekness and forgiveness. See 2 Cor 2.6-11, and chap. 7.11 to the end. Luther, that great reformer, had a great deal of bitterness with his zeal.
It surely cannot be wondered at by considerate people, that at a time when multitudes all over the land have their affections greatly moved, that great numbers of them should run into many errors and mistakes with respect to their duty — and consequently, into many acts and practices that are imprudent and irregular. I question whether there is a man in New England, of the strongest reason and greatest learning, who would not be put to the test, to keep master of himself, thoroughly weigh his words, and consider all the
consequences of his behavior, so as to behave himself prudently in all respects — if he were as strongly impressed with a sense of divine and eternal things, and his affections were so exceedingly moved, as we have frequently seen of late among the common people. How little some consider human nature when looking at this as an insuperable stumbling-block; when all kinds of capacities, natural tempers, levels of education, customs and manners of life, are so greatly and variously affected, that imprudent and irregular conduct abounds. Especially in a state of things that is so uncommon, when the degree, extent, swiftness and power of the operation is so very extraordinary and so new, that there hasn't been time and experience enough to give birth to rules for people's conduct. It was so unusual in times past, that the writings of divines do not provide rules to direct us in such a state of things.
A great deal of noise and tumult, confusion and uproar, darkness mixed with light, and evil with good, is always to be expected in the beginning of something very extraordinary, and very glorious in the state of things in human society, or in the church of God. After nature has long been shut up in a cold dead state, as in winter, and the sun returns in the spring with an increase of light and heat, there is very dirty and tempestuous weather before all is settled again, calm and serene, and all nature rejoices in its bloom and beauty. It is in the new creation as it was in the old: the Spirit of God first moved upon the face of the waters, which was an occasion of great uproar and tumult. And then things were gradually brought to a settled state, until at length all stood out in that beautiful, peaceful order, when the heavens and the earth were finished, and God saw everything that He had made, and behold, it was very good. (Gen 1.31) When God is about to bring to pass something great and glorious in the world, nature is in a ferment and struggle, and the world is, as it were, in travail. When God was about to introduce the Messiah into the world, and that new and glorious dispensation that He setup, He shook the heavens and the earth, and shook all the nations. (Heb 12.26) There is nothing in Scripture, that the church of God is more frequently represented by, than vegetation — such as a
tree, a vine, corn, etc., which gradually bring forth their fruit, and are first green before they are ripe. A great revival of religion is expressly compared to this gradual production of vegetables, Isa 61.11: "As the earth brings forth her bud, and as the garden causes the things that are sown in it to spring forth, so the Lord God will cause righteousness and praise to spring forth before all the nations." The church, in a special way, is compared to a palm tree: Song 7.7-8, Exo 15.27, 1Kng 6.29, Psa 92.12. This peculiar thing is observed about this tree: that its fruit is very sweet and good when it is ripe; but before it has had time to ripen, it has a mixture of poison in it.
The weakness of human nature has always appeared in times of great revival of religion, by a disposition to run to extremes and get into confusion, especially in these three things: enthusiasm, superstition, and intemperate zeal. So it very remarkably appeared during the Reformation, and also in the days of the apostles. Many were exceedingly disposed to lend weight to those things that were imaginary and fanciful, giving heed to tales and fantasies, as in 1Tim 1.4, 4.7; 2Tim 2.16, 23; Tit 1.14 and 3.9. Many, as ecclesiastical history informs us, fell into the wildest enthusiasm, and extravagant notions of spirituality, and extraordinary illumination from heaven, far beyond others. Many were prone to superstition, will-worship, and false humility; giving heed to the commandments of men; being fond of unprofitable bodily exercise, as it appears in many passages in the apostles' writings. What proneness then appeared among professors, to swerve from the path of duty and the spirit of the gospel, in exercises of a rash and indiscreet zeal, censuring and condemning ministers and people. One saying, I am of Paul, another I am of Apollos, another I am of Cephas; judging one another for differences of opinion about smaller matters, unclean meats, holy days and holy places, and their different opinions and practices respecting civil intercourse and communication with their heathen neighbors. How much vain discord and disputes and confusion prevailed through undue heated spirits, under the name of religious zeal? See 1Tim 6.4-5, 2Tim 2.16, and Tit 3.9. And what a task the apostles had to keep them within bounds, and maintain good order
in the churches! How often they mentioned their irregularities! Such a prevailing of similar disorder, seems to have been the special occasion of writing many of their Epistles.
The church in that great effusion of the Spirit which occurred then, and the strong impressions God's people were under then, was under the care of infallible guides who watched over them day and night. And yet they were so prone to step out of the way, through the weakness and corruption of human nature, that irregularity and confusion arose in some churches where there was an extraordinary outpouring of the Spirit to a very great height —even in the apostles' lifetime, and under their eye. Though some of the apostles lived long enough to settle the state of things, yet soon after they were dead, the Christian church ran into many superstitions and childish notions and practices; and in some respects, into great severity in their zeal. Let any wise person who has gone beyond calm consideration in the midst of our present dispute, impartially consider to what lengths we may reasonably suppose many of the primitive Christians would soon have gone in their heated zeal, and under their extraordinary impressions, if they had no inspired guides. Then consider whether it isn't probable that the church of Corinth in particular, by an increase of their irregularities and contentions, would not shortly have broken to pieces, and dissolved in a state of utmost confusion? Yet this would have been no evidence that there hadn't been a most glorious and remarkable outpouring of the Spirit in that ancient city. As for us, we have no infallible apostle to guide us, to rectify disorders and reclaim us when we are wandering; but everyone does what is right in his own eyes. Those who err in judgment, and have gotten onto a wrong path, will continue to wander till experience of the mischievous result convinces them of their error.
If we look over this affair, and seriously weigh it in its circumstances, it will appear a matter of no great difficulty to account for the errors that have occurred, supposing the work in general to be from a very great outpouring of the Spirit of God. It may easily be accounted for, why many have run into great errors, and into just those errors they have. It is known that some who have been employed as great
instruments to promote this work, have been very young. They are themselves newly awakened out of sleep, and brought out of that state of darkness, insensibility, and spiritual death which they had been in since they were born. They have a new and wonderful scene opened to them; they have in view the reality, vastness, infinite importance, and nearness of spiritual and eternal things. It is natural for them, at the same time , to be surprised to see the world asleep around them. They don't have the advantage of age and experience, and they've had little opportunity to study divinity, or to converse with aged and experienced Christians and divines. I say, how natural it is for them to fall into many errors with respect to the state of mankind which so surprised them, and with respect to the means and methods of their relief. Is it any wonder they haven't at once learned how to make all the allowances that are to be made; and that they don't at once discover that method of dealing with the world, that is adapted to the mysterious state and nature of mankind? Is it any wonder that they cannot at once foresee what the consequences of things will be, and what evils are to be guarded against, and what difficulties are likely to arise, that need to be provided for?
We have long been in a strange stupor. The influences of the Spirit of God on the heart have been little felt, and the nature of them little taught. So that, they are in many respects new to great numbers of those who have lately fallen under them. Is it any wonder that those who never before experienced the supernatural influence of the divine Spirit on their souls, and were never instructed in the nature of these influences, don't know how to distinguish one extraordinary new impression from another, and so (imperceptibly to themselves) they run into enthusiasm, taking every strong impulse or impression to be divine? How natural is it to suppose that among the multitudes of illiterate people (most of whom are in their youth), who find themselves so wonderfully changed, and brought into such new and (to them) almost unheard of circumstances — that many should make wrong and very strange judgments about both the people and the things around them? They now behold them in such a new light, that in their surprise, they go further than they should from the
judgment they used to make about them. In their great change of sentiments, they pass from one extreme to another. Why should it be thought strange that those who scarcely ever heard of any such thing as an outpouring of the Spirit of God before (or if they did, they had no concept of it), don't know how to behave themselves in such a new and strange state of things? Is it any wonder that they are ready to listen to those who have instructed them, who have been the means of delivering them from such a state of death and misery as they were in before, or have a reputation for being the happy instruments of promoting the same work among others? Is it inexplicable that people in these circumstances are ready to receive everything these people say, and to drink down error as well as truth from them? Why should there be all indignation and no compassion towards those who are thus misled?
These people are extraordinarily affected with a new sense, and a recent revelation they have received, of the greatness and excellency of the divine Being, the certainty and infinite importance of eternal things, the preciousness of souls, and the dreadful danger and madness of mankind, together with a great sense of God's distinguishing kindness and love toward them. It is no wonder that now they think they must exert themselves, and do something extraordinary for the honor of God, and for the good of the souls of their fellow creatures; or that they don't know how to sit still, and forbear speaking and acting with uncommon earnestness and vigor. In these circumstances, if they are not people of more than common steadiness and discretion, or if they don't have some person of wisdom to direct them, it is a wonder if they don't proceed without due caution, and do things that are irregular, and as a result, will do much more hurt than good.
Censuring others is the worst disease with which this affair has been attended. Yet such a time as this is indeed a time of great temptation to this sinful error. When there has been such a time of great and long-continued deadness, and many are brought out of a state of nature into a state of grace in so extraordinary a manner, and filled with such uncommon degrees of light, it is natural for them to form
their notions of a state of grace entirely from what they experience. Many of them know no other way; for they have never been taught much about a state of grace, and the different degrees of grace, and the degrees of darkness and corruption that grace is consistent with, nor concerning the manner of the influences of the Spirit in converting a soul, and the variety of the manner of His operations. Therefore they form their idea of a state of grace only by their own experience. No wonder it appears an insuperable difficulty to them to reconcile such a state, about which they have this idea, with what they observe in the professors around them. It is indeed in itself, a very great mystery, that grace should be consistent with so much and so many kinds of corruption as sometimes prevail in the truly godly. And no wonder that it especially appears this way to uninstructed new converts, who have been converted in an extraordinary manner.
Though censoriousness is a very sinful thing, and most commonly found in hypocrites and people of a pharisaical spirit, yet it is not as inconsistent with true godliness as some imagine. We have remarkable instances of it in those holy men we have an account of in the book of Job. Job's three friends, who seem to have been eminently holy men, were guilty of it in very unreasonably censuring the best man on earth. They positively determined that he was an unconverted man. But even Job himself, who was not only a man of true piety, but excelled all men in piety, and who particularly excelled in a humble, meek, and patient spirit, was guilty of bitterly censuring his three friends as wicked, vile hypocrites.
"He tears me in his wrath and hates me. He gnashes at me with his teeth. My enemy sharpens his eyes upon me. They have gaped at me with their mouth. God has delivered me to the ungodly, and turned me over to the hands of the wicked." Job 16.9-11
So in the next chapter he is very positive that they are hypocrites and will be miserably destroyed as such. Job 17.2-4,
"Aren't there mockers with me? And doesn't my eye dwell on their provocation? Lay down a pledge for me now as my surety. Who will
strike hands with me? For you have hidden their heart from understanding. Therefore, do not exalt them."
And again, verses 8-10:
"Upright men will be astonished at this, and the innocent will stir himself against the hypocrite. Yet the righteous will hold to his way, and he who has clean hands will be stronger and stronger. But as for you all, return and come now. For I cannot find one wise man (i.e., one good man) among you."
Thus I think the errors and irregularities that attend this work may be accounted for, from the consideration of the infirmity, weakness, and common corruption of mankind, together with the circumstances of the work, even if we suppose it to be the work of God. It would not be just, for anyone to object that if these powerful impressions and great affections are from the Spirit of God, then why doesn't the same Spirit give strength of understanding and capacity, in proportion to those people who are the subjects of them, so that strong affections may not, through their error, drive them to irregular and sinful conduct? For I don't know that God has anywhere obliged himself to do that. The purpose of the influences of God's Spirit, is to make men spiritually knowing, wise unto salvation, which is the most excellent wisdom. And He has also appointed means for our gaining those degrees of other knowledge that we need to conduct ourselves regularly; those means should be carefully used. But the purpose of the influence of the Spirit of God is not to increase men's natural capacities; nor has God obliged himself to immediately increase civil prudence in proportion to our degrees of spiritual light.
If we consider the errors that attend this work, not only from man and his infirmity, but also from God, and by His permission and disposal, they are not strange — not if we suppose that its substance is a work of God. If God intends this great revival of religion to be the dawning, or forerunner of a happy state of His church on earth, then it may be an instance of the divine wisdom to allow so many irregularities and errors in conduct at its beginning. He knew that men were most exposed to this in their present weak state, under
great religious affections, and when animated by great zeal. For it will very likely be of excellent benefit to His church in the continuance and progress of the work afterwards. Their experience in first setting out the mischievous consequences of these errors, and smarting from them at the start, may be a happy defence for them afterwards, for many generations. For they might otherwise be exposed to these errors continually: as when David and all Israel went to bring back the ark into the midst of the land, after it had long been absent, first in the land of the Philistines, and then in Kiriath Jearim, in the utmost borders of the land. At first, they didn't seek the Lord in due order; and so they smarted for their error. But this set them to studying the law, and more thoroughly acquainting themselves with the mind and will of God, and seeking and serving Him with greater circumspection. The consequence was glorious: namely, they sought God in such a manner that it was accepted by Him. And the ark of God ascended into the heights of Zion, with those great and extraordinary rejoicings of the king and all the people, without any frown or rebuke from God. God dwelled in the midst of the people from then on, to those glorious purposes that are expressed in the 68th Psalm.
It is very analogous to the manner of God's dealing with his people, to permit a great deal of error, and to let the infirmity of his people greatly appear in the beginning of a glorious work of His grace for their felicity. It is to teach them what they are; to humble and fit them for that glorious prosperity that He is about to advance them to; and to secure for Himself more of the honor for such a glorious work. For man's exceeding weakness appearing at the start, it is evident that God does not lay the foundation of it in man's strength or wisdom.
We need not wonder at the errors that attend this work, if we look at the hand of men who are guilty of them, and the hand of God who permits them. So too, there is no cause to wonder if we consider the hand that Satan had in them. The work being much greater than any other outpouring of the Spirit in New England, it is no wonder that the devil is more alarmed and enraged, exerts himself more
vigorously against it, and more powerfully endeavors to tempt and mislead those who are its subjects or promoters.
Whatever imprudence; whatever sinful irregularities; whatever vehemence of passions and heats of the imagination; whatever transports and ecstasies; whatever error in judgment and indiscreet zeal; and whatever outcries, faintings, and agitations of body there have been — it is yet manifest and noteworthy that of late there has been a very uncommon influence upon the minds of a very great part of the inhabitants of New England. It has occurred from one end of the land to the other, and it is attended with the following effects:
a great increase of a spirit of seriousness; a sober consideration of the things of the eternal world; a disposition to listen with attention and affection to anything said about such things; a disposition to treat matters of religion with solemnity, as matters of great importance; a disposition to make these things the subject of conversation; a great disposition to hear the word of God preached, and take all opportunities for it; attending to the public worship of God, and to all external duties of religion, in a more solemn and decent manner;
So that there is a remarkable and general alteration in the face of New England in these respects:
multitudes of vain, thoughtless, careless people, in all parts of the land, are quite changed, and have become serious and considerate; there is a vast increase in concern for the salvation of the precious soul, and about that inquiry, What shall I do to be saved? the hearts of multitudes have been greatly taken off the things of the world — its profits, pleasures and honors; there has been a great increase of sensibleness and tender consciences;
multitudes in all parts have had their consciences awakened; they have been made sensible of the pernicious nature and consequences of sin, and what a dreadful thing it is to lie under guilt and the displeasure of God, and to live without peace and reconciliation with Him; they have been awakened to a sense of the shortness and uncertainty of life, the reality of another world and future judgment, and the necessity of having an interest in Christ; they are more afraid of sin, more careful and inquisitive to know what is contrary to the mind and will of God, that they may avoid it; and to know what He requires of them, that they may do it; they are more careful to guard against temptations, and more watchful over their own hearts; they earnestly desire to be informed of the means that God has directed them to for their salvation, and diligent in the use of the means that God has appointed in his word.
Many dull, senseless sinners, and people of a vain mind, have been greatly awakened. There is a strange alteration over almost all of New England among young people. By a powerful, invisible influence on their mind, they have been brought at once to generally forsake those things they were extremely fond of, and greatly addicted to — things they seemed to place the happiness of their lives in; things that nothing before could induce them to forsake — things such as their frolicking, vain company-keeping, night-walking, 18 their mirth and jollity, their impure language and lewd songs. In vain, ministers preached against those things before; in vain, laws were made to restrain them; and in vain was all the vigilance of magistrates and civil officers. But now they have, almost everywhere, dropped them as it were, by themselves.
And there is a great alteration among old and young as to drinking, tavern haunting, profane speaking, and extravagant apparel. Many notoriously vicious people have been reformed, and have externally become quite new creatures. Some are wealthy, of a fashionable and
frivolous education; some are great beaus and fine ladies who seemed to have their minds swallowed up with nothing but the vain shows and pleasures of the world. They have all been wonderfully altered. They have relinquished these vanities, and have become serious, mortified, and humble in their conduct. It is astonishing to see the alteration that occurred in some towns, where before there was but little appearance of religion, or anything but vice and vanity. So remote was all that was to be seen or heard among them, from anything that savored of vital piety or serious religion, or had any relation to it, that one would have thought, if they judged only by what appeared in them, that they had been some other species from the serious and religious. They previously had no concern with another world; their natures were not made capable of those things that pertain to Christian experience and pious conversation. It was especially so among young people.
But now they are transformed into another sort of people. Their former vain, worldly, and vicious conversation and dispositions seem to be forsaken, and they have, as it were, gone over to a new world. Their thoughts, their talk, and their concern, affections, and inquiries, are now about the favor of God, an interest in Christ, a renewed, sanctified heart, a spiritual blessedness, and acceptance and happiness in a future world. And through the greater part of New England, the Holy Bible is held in much greater esteem and is used more than it used to be. The great things that are contained in it are much more regarded as things of the greatest consequence, and they are much more the subjects of meditation and conversation. Other books of piety that have long had an established reputation as the most excellent, and tending most to promote true godliness, have been abundantly more in use. The Lord's day is more religiously observed. Lately, there has been an abundance of reconciling differences, and confessing faults to one another, and making restitution — probably more in these two years than was done in the thirty years preceding. Undoubtedly, it has been so in many places. The power of that spirit that has been poured out on the land, has been surprising in many instances, to destroy old grudges, and repair
long-continued breaches, and to bring those who seemed to be in a confirmed and irreconcilable alienation, to embrace each other in a sincere and complete amity.
Great numbers under this influence have been brought to a deep sense of their own sinfulness and vileness — the sinfulness of their lives, the heinousness of their disregard for the authority of the great God, and the heinousness of their living in contempt of a Saviour. They have lamented their former negligence of their souls, and neglecting and losing precious time. Their sins of life have been extraordinarily set before them. They have also had a great sense of their sins of heart; of their hardness of heart, and enmity against that which is good; of their proneness to all kinds of evil; and also of the worthlessness of their own religious performances — how unworthy their prayers, praises, and all that they did in religion, was to be regarded by God. It has been a common thing that people have had such a sense of their own sinfulness, that they thought themselves to be the worst of all, and that none was ever so vile as themselves. Many seem to have been greatly convinced that they were utterly unworthy of any mercy at the hands of God — however miserable they were, and though they stood in extreme need of mercy — and that they deserved nothing but eternal burnings. They have been sensible that God would be altogether just and righteous in inflicting endless damnation upon them, at the same time they had an exceedingly affecting sense of the dreadfulness of such endless torments, and apprehended themselves to be in great danger of them. Many have been deeply affected with a sense of their own ignorance and blindness, and exceeding helplessness, and so too of their extreme need for divine pity and help.
So far as we are worthy to be credited by one another in what we say,19 multitudes in New England have lately been brought to a new and great conviction of the truth and certainty of the things of the gospel; to a firm persuasion that Christ Jesus is the Son of God, and the great and only Saviour of the world; and that the great doctrines of the gospel touching reconciliation by his blood, and acceptance in his righteousness, and eternal life and salvation through him, are
matters of undoubted truth. This is combined with a most affecting sense of the excellency and sufficiency of this Saviour; and the glorious wisdom and grace of God shining in this way of salvation; and of the wonders of Christ's dying love; and the sincerity of Christ in the invitations of the gospel. There is a consequent affiance 20 and sweet rest of soul in Christ, as a glorious Saviour, a strong rock and high tower. This is accompanied with an admiring and exalting apprehension of the glory of the divine perfections, of God's majesty, holiness, sovereign grace, etc., with a sensible, strong and sweet love to God, and delight in him, far surpassing all temporal delights, or earthly pleasures. The soul rests in Him as a portion, and the fountain of all good, attended with an abhorrence of sin, and selfloathing for it, and earnest longings of soul for more holiness and conformity to God, with a sense of the great need of God's help in order for holiness of life. This is together with a dearest love for all who are supposed to be the children of God, and a love for mankind in general, and a most sensible and tender compassion for the souls of sinners, and earnest desires for the advancement of Christ's kingdom in the world.
And these things have appeared to be in many of them — abiding now for many months, indeed for more than a year and a half — with an abiding concern to live a holy life. And there are great complaints about remaining corruption, longing to be freer from the body of sin and death. Not only do these effects appear in new converts, but great numbers of those who were formerly esteemed the most sober and pious people. Under the influence of this work, they have been greatly quickened, and their hearts renewed with greater degrees of light, renewed repentance and humiliation, and livelier exercises of faith, love, and joy in the Lord. Many, as I well know, have lately been remarkably engaged to watch, and strive, and fight against sin, and cast out every idol, and sell all for Christ, and give themselves up entirely to God, and make a sacrifice of every worldly and carnal thing to the welfare and prosperity of their souls. And there has lately appeared in some places an unusual disposition to bind themselves to it in a solemn covenant with God. Now, instead of meetings at
taverns and drinking houses, and meetings of young people in frolics and vain company, the country is full of meetings of all sorts and ages of people, young and old, men, women and little children, to read and pray, and sing praises, and to converse about the things of God and another world.
In very many places, the main conversation in all companies turns on religion, and things of a spiritual nature. Instead of vain mirth among young people, there is now either mourning under a sense of the guilt of sin, or holy rejoicing in Christ Jesus. And instead of their lewd songs, songs of praises to God are now to be heard from them, and of the Lamb that was slain to redeem them by his blood. There has been this alteration abiding on multitudes all over the land, for a year and a half, without any appearance of a disposition to return to former vice and vanity. Under the influences of this work, have been many of the remains of those wretched people and dregs of mankind, the poor Indians, who seemed to be next to a state of brutality, and with whom, up to now, it seemed to be to little more purpose to endeavor to instruct and awaken them, than with the beasts. Their minds have now been strangely opened to receive instruction. They have been deeply affected with the concerns of their precious souls, and have reformed their lives, and forsaken their former stupid, barbarous, and brutish way of living — and particularly that sin to which they have been so exceedingly addicted, their drunkenness. They have become devout and serious people; many of them apparently are brought truly and greatly to delight in the things of God, and to have their souls very much engaged and entertained with the great things of the gospel.21 Many of the poor negroes also have in like manner been wrought upon and changed. The souls of very many little children have been remarkably enlightened, and their hearts wonderfully affected and enlarged, and their mouths opened. They express themselves in a manner far beyond their years, to the just astonishment of those who have heard them. Some of them from time to time, for many months, have been greatly and delightfully affected with the glory of divine things, and the excellency and love of the Redeemer. Their hearts are greatly filled with love to Him, and
joy in Him, and they have continued to be serious and pious in their behavior.
The divine power of this work has marvellously appeared in some instances that I have been acquainted with, in supporting and fortifying the heart under great trials — such as the death of children, and extreme pain of body — wonderfully maintaining the serenity, calmness and joy of the soul, in an immovable rest in God, and sweet resignation to him. There have also been instances of some who have been the subjects of this work, that under the blessed influences of it, they have in such a calm, bright, and joyful frame of mind, been carried through the valley of the shadow of death.
And now let us consider — isn't it strange that in a Christian, orthodox country, and such a land of light as this, there should be so many at a loss to know whose work this is, whether it is the work of God, or the work of the devil? Isn't it a shame to New England, that such a work should be so doubted here? Need we look over the histories of all past times, to see if there aren't some circumstances and external appearances that attend this work, that have been formerly found among enthusiasts? Whether the Montanists 22
didn't have great transports of joy, and whether the French Prophets didn't have agitations of body? Blessed be God! He doesn't put us to the toil of such inquiries. We need not ask, Who shall ascend into heaven, to bring us down something by which to judge this work? Nor does God send us beyond the seas, nor into past ages, to obtain a rule that will determine and satisfy us. But we have a rule near at hand, a sacred book that God himself has put into our hands, with clear and infallible marks, sufficient to resolve all things of this nature. If we reject such a work that has now been described, as not being the work of God, then I think we must reject this book, not only in some particular passages, but in its substance. The whole tenor of the gospel proves it; all the notion of religion that the Scripture gives us confirms it.
I suppose there is scarcely a minister in this land, who has not from Sabbath to Sabbath prayed that God would pour out his Spirit, and
work a reformation and revival of religion in the country, and turn us from our intemperance, profaneness, uncleanness, worldliness and other sins. And we have kept from year to year days of public fasting and prayer to God, to acknowledge our backslidings, and humble ourselves for our sins, and to seek forgiveness and reformation from God. And now, when so great and extensive a reformation is so suddenly and wonderfully accomplished, in those very things that we have sought from God, will we not acknowledge it? Or when we do, will we do it with great coldness, caution, and reserve, and scarcely take any notice of it in our public prayers and praises; or mention it except slightly and cursorily, and in such a manner that it carries the appearance that we would contrive to say as little about it as we could, and would be glad to pass on from it? And will we do this because (even though there is indeed a work that is attended with all these glorious effects) the work is attended with a mixture of error, imprudence, darkness, and sin; because some people are carried away with impressions, and are indiscreet, and too censorious with their zeal; because there are high transports of religious affection; and because of some effects on people's bodies that we don't understand the reason for?
I have been particularly acquainted with many people who have been the subjects of the high and extraordinary transports of the present day — the highest transports of any of the instances that I have been acquainted with, where the affections of admiration, love, and joy, so far as another could judge, have been raised to a higher pitch than in any other instances I have observed or been informed of. And yet the following things have been united: namely, frequent dwelling, for a considerable length of time, in such views of the glory of the divine perfections, and of Christ's excellencies, that the soul in the meantime has been, as it were, perfectly overwhelmed and swallowed up with light and love, and a sweet solace, rest and joy of soul, that was altogether unspeakable.
[For one person in particular,] 23 more than once, this has continued for five or six hours at a time, without any interruption, in that clear and lively view or sense of the infinite beauty and amiableness of
Christ's person, and the heavenly sweetness of his excellent and transcendent love. So that (to use the person's own expressions), the soul remained in a kind of heavenly Elysium,24 and it swam, as it were, in the rays of Christ's love, like a little speck swimming in the beams of the sun, or streams of His light coming through a window. The heart was swallowed up in a kind of glow of Christ's love coming down from Christ's heart in heaven, as a constant stream of sweet light. And at the same time, the soul was all flowing out in love to him, so that there seemed to be a constant flowing and reflowing from heart to heart. The soul dwelt on high, and was lost in God, and seemed almost to leave the body — dwelling in a pure delight that fed and satisfied the soul; enjoying pleasure without the least sting or interruption; a sweetness that the soul was lost in. So that (as far as the judgment and word of a person of discretion may be taken, speaking from the most deliberate consideration), what was enjoyed in each single minute of the whole space — which was many hours — was undoubtedly worth more than all the outward comfort and pleasure of the whole life put together. And this was without being in any trance, or being at all deprived of the exercise of the bodily senses.
The same heavenly delight and unspeakable joy of soul was enjoyed from time to time, for years at a time — though not frequently so long together, nor to such a height. Extraordinary views of divine things, and religious affections, were frequently attended with very great effects on the body. Nature often sank under the weight of divine revelations; the strength of the body was taken away, so as to deprive the person of all ability to stand or speak; sometimes the hands clenched, and the flesh grew cold, but the senses still remained. Of late, the animal nature is often in great emotion and agitation, and the soul is often so overcome with great admiration and a kind of omnipotent joy, that it caused the person (wholly unavoidably) to leap with all his might, with joy and mighty exultation of soul. At the same time, the soul was so strongly drawn towards God and Christ in heaven, that it seemed to the person as
though soul and body would, as if by themselves and of necessity, mount up and leave the earth and ascend there.
These effects on the body did not begin now, in this wonderful season, as if owing to the influence of the example of the times, but about seven years ago.25 And they began in a much higher degree, and with greater frequency, nearly three years ago, when there was no such enthusiastic season, as many consider this to be. Rather, it was a very dead time throughout the land. They arose from no aberration caught from Mr. Whitefield or Mr. Tennent,26 because these things began before either of them came into the country. They began, as I said, nearly three years ago, in great increase, upon an extraordinary self-dedication and renunciation of the world, and a resignation of all to God, made in a great view of God's excellency, high exercise of love to Him, and rest and joy in Him. Since that time, they have been very frequent. They began in a still higher degree, with greater frequency, about a year and a half ago, upon another new resignation of all to God, and with a still greater fervency and delight of soul. Since that time, the body has very often fainted with the love of Christ. It began in a much higher degree still, last winter, upon another resignation and acceptance of God as the only portion and happiness of the soul. The whole world, with the dearest enjoyments in it, were renounced as dirt and dung. All that is pleasant and glorious, and all that is terrible in this world, seemed to perfectly vanish into nothing; and nothing was left but God, in whom the soul was perfectly swallowed up, as in an infinite ocean of blessedness. Since that time there have often been great agitations of body, and an unavoidable leaping for joy, as if the soul were dwelling, almost without interruption, in a kind of paradise.
Being in high transports, this person was very often disposed to speak of those great and glorious things of God and Christ, and of the eternal world that are in view, to others who are present. This is done in a most earnest manner and with a loud voice, so that it is next to impossible to avoid it. These effects on the body did not arise from any bodily distemper or weakness, because the greatest of all have been in a good state of health. This great rejoicing has been a
rejoicing with trembling, i.e., attended with a deep and lively sense of the greatness and majesty of God, and the person's own exceeding littleness and vileness. Spiritual joys in this person were never attended, either formerly or recently, with the least appearance of laughter, or lightness in countenance or manner of speaking. Rather, there was a peculiar abhorrence of such appearances in spiritual rejoicings, especially since joys have been greatest of all. Once these high transports have passed, they left abiding effects on the soul, in the increase of sweetness, rest, and humility; and a new eagerness of heart to live to God's honor, and to watch for and fight against sin.
And these things were not found in someone who is in the giddy age of youth, nor in a new convert or inexperienced Christian, but in someone who was converted over twenty-seven years ago. He was neither converted nor educated in that enthusiastical town of Northampton (as some are ready to call it), but in a town and family that none I know of suspected of enthusiasm. This is a Christian who, in an uncommon way, has long been growing in grace, rising by very sensible degrees to higher love to God, weaned from the world, and gaining mastery over sin and temptation through great trials and conflicts, who has long continued struggling and fighting with sin, earnest and constant in prayer, laboring in religion, and eagerminded in the use of all means, attended with a great exactness of life. This existing growth has been attended not only with a great increase of religious affections, but with a wonderful alteration of outward behavior in many things, visible to those who are most intimately acquainted with him. So that, as of late, the individual seems to have become a new person. This is particularly apparent in living so much more above the world: in a greater degree of steadfastness; strength in the way of duty and self-denial; maintaining the Christian conflict against temptations; conquering from time to time under great trials; persisting in an unmoved, untouched calm and rest, under the changes and incidentals of time.
Previously, the person had, in lower degrees of grace, been subject to unsteadiness, with many ups and downs in the frame of mind. He had been under great disadvantages through a nervous habit of body,
often subject to melancholy, and at times almost overborne with it. This has been true even from early youth. But strength of grace and divine light has, for a long time, wholly conquered these disadvantages, and carried the mind in a constant manner, quite above all such effects of depression. Since that resignation spoken of before, made nearly three years ago, everything of that nature seems to be overcome and crushed by the power of faith and trust in God, and resignation to Him. The person has remained in a constant uninterrupted rest, and humble joy in God, and assurance of His favor, without one hour's melancholy or darkness, from that day to this. Nerves 27 have had great effects on the body, as they used to have before, but the soul has always been out of their reach. And this steadfastness and constancy has remained through great outward changes and trials, such as times of the most extreme pain, and apparent risk of immediate death. What has been felt in recent great transports, is known to be nothing new in kind, but of the same nature as what was felt formerly, when a little child of about five or six years of age; but now, in a vastly higher degree. These transporting views and rapturous affections are not attended with any enthusiastic disposition to follow impulses, nor any supposed prophetical revelations. Nor have they been observed to be attended with any appearance of spiritual pride, but very much a contrary disposition: with an increased spirit of humility and meekness, and a disposition to honor and prefer others.
This was at a time remarkably distinguished from all others, in which revelations and holy affections were evidently at the greatest height ever. The greatness and clearness of divine light was overwhelming, and the strength and sweetness of divine love was altogether overpowering. It began early in the morning of the holy Sabbath, and lasted for days together, melting everyone down in the deepest humility and poverty of spirit, in reverence and resignation, and the sweetest meekness and universal benevolence. It is worthy to be observed that two things were felt in a remarkable manner at that time:
(1) A peculiar and sensible aversion to judging others who were professing Christians of good standing in the visible church, that they were not converted, or with respect to their degrees of grace. They would not at all intermeddle with that matter, not even so much as to determine against and condemn others in the thoughts of their own heart. This was because it appeared hateful to them, and not agreeing with that lamblike humility, meekness, gentleness, and charity which their soul then, above other times, saw the beauty of and felt a disposition toward. The disposition then felt was, on the contrary, to prefer others to self, and to hope they saw more of God, and loved Him better — though before, under smaller revelations, and feebler exercises of divine affection, they felt a disposition to censure and condemn others.
(2) Another thing that was felt at that time, was a very great sense of the importance of moral social duties, and how great a part of religion lay in them. There was such a new sense and conviction of this, beyond what had been before, that it seemed to be a clear revelation then made to the soul. But in general, there has been a very great increase of a sense of these two things, as divine views and divine love have increased.
The things already mentioned have also been attended with the following sense of things:
— an extraordinary sense of the awful majesty and greatness of
God, so as to oftentimes take away bodily strength; — a sense of the holiness of God, like an infinitely pure and bright
flame, which sometimes overwhelms soul and body; — a sense of the piercing all-seeing eye of God, which sometimes
takes away bodily strength; — an extraordinary view of the infinite terribleness of the wrath of
God, which has frequently been strongly impressed on the mind, together with a crushing sense of the ineffable misery of sinners who are exposed to this wrath; — sometimes the exceeding pollution of the person's own heart is
seen as a sink of all manner of abomination, and a nest of vipers;
— the dreadfulness of an eternal hell of God's wrath is opened to
view, together with a clear view of the deservedness of that misery; without the least degree of divine pity; — the pollution of our best duties, especially by the pollution,
irreverence, and lack of humility that once attended speaking of the holy name of God, even if done in the best manner that could ever be done; — the strength of the body is very often taken away with a deep
mourning for sin, as committed against so holy and good a God; — sometimes this conviction is with an affecting sense of actual
sin; sometimes especially indwelling sin; sometimes the consideration of the sin of the heart as it appears in a particular thing — for instance, that there was no greater eagerness and readiness for self-denial for God and Christ, who had so denied himself for us; — sometimes the consideration of sin in saying only one word
concerning the infinitely great and holy God, has been so affecting as to overcome the strength of nature; — a very great sense of the certain truth of the great things
revealed in the gospel; — an overwhelming sense of the glory of the work of redemption,
and the way of salvation by Jesus Christ; — the glorious harmony of the divine attributes appearing in this,
in which mercy and truth have met together, and righteousness and peace have kissed each other; — a sight of the fulness and glorious sufficiency of Christ, that has
been so affecting as to overcome the body; — a constant immovable trust in God through Christ, with a great
sense of his strength and faithfulness, the sureness of his covenant, and the immutability of his promises, so that the everlasting mountains and perpetual hills appear like mere shadows compared to these things; — the sufficiency and faithfulness of God as the covenant God of
his people, appearing in the words, I AM THAT I AM, is so affecting as to overcome the body;
— a sense of the glorious, unsearchable, unerring wisdom of God
in his works, both of creation and providence, so as to swallow up the soul, and overcome the body's strength; — a sweet rejoicing of soul at thoughts of God's being infinitely
and unchangeably happy, and an exulting gladness of heart that God is self-sufficient, and infinitely above all dependence, reigns over all, and does His will with absolute and uncontrollable power and sovereignty; — a sense of the glory of the Holy Spirit, as the great comforter, so
as to overwhelm both soul and body; — only mentioning the word Comforter, has immediately taken
away all strength; that word, as the person expressed it, seemed great enough to fill heaven and earth: — a most vehement and passionate desire for the honor and glory
of God's name; a sensible, clear and constant preference for it, not only as to the person's own temporal interest, but for spiritual comfort in this world; — a willingness to suffer God hiding his face, and to live and die in
darkness and horror if God's honor required it; and to have no other reward for it but that God's name should be glorified, even though so much of the sweetness of the light of God's countenance had been experienced; — a great lamenting of ingratitude, and the lowness of the degree
of love to God, so as to deprive of bodily strength; — vehement longings and faintings for more love to Christ, and
greater conformity to him; — especially longing for these two things: to be more perfect in
humility, and in adoration; — the flesh and heart often seem to cry out for lying low before
God, and adoring him with greater love and humility; — thoughts of the perfect humility with which the saints in heaven
worship God, and fall down before his throne, have often overcome the body, and set it into great agitation; — great delight in singing praises to God and Jesus Christ, and
longing that this present life may be, as it were, one continued song of praise to God;
— longing, as one person expressed it, to sit and sing this life
away; and an overcoming pleasure in thoughts of spending an eternity in that exercise; — living by faith to a great degree; — constant and extraordinary distrust of our own strength and
wisdom; — great dependence on God for his help in order to perform
anything acceptable to God; — being restrained from the most horrid sins, and running to
God, even upon his neck, and the thick bosses of his bucklers; (Job 15.26) — such a sense of the black ingratitude of true saints' coldness
and deadness in religion, and of setting their hearts on the things of this world, as to overcome the bodily frame; — a great longing that all the children of God might be lively in
religion, fervent in their love, and active in the service of God; and when there have been appearances of it in others, so rejoicing in beholding the pleasing sight, that the joy of the soul has been too great for the body; — taking pleasure in thoughts of watching and striving against
sin, and fighting through the way to heaven, and filling up this life with hard labor, and bearing the cross for Christ, as an opportunity to give God honor; — not desiring to rest from labors till arrived in heaven, but
abhorring the thought of it, and seeming astonished that God's own children should be backward to strive and deny themselves for God; — earnest longings that all God's people might be clothed with
humility and meekness, like the Lamb of God, and feel nothing in their hearts but love and compassion for all mankind; — great grief when anything to the contrary seems to appear in
any of the children of God, such as any bitterness or fierce zeal, or censoriousness, or reflecting uncharitably upon others, or disputing with any appearance of a heated spirit; — a deep concern for the good of others' souls; — a melting compassion for those who looked at themselves as
being in a state of nature, and to saints under darkness, so as to cause the body to faint; — universal benevolence to mankind, with a longing to embrace
the whole world in the arms of pity and love; — ideas of suffering the utmost conceivable rage and cruelty from
their enemies, with a disposition to feel fervent love and pity for them, so far as it could be realized in thought; — fainting with pity for the world that lies in ignorance and
wickedness; — sometimes a disposition is felt for a life given up to mourning
alone in a wilderness over a lost and miserable world; with compassion towards them often being to that degree, that would allow no support or rest, except in going to God, and pouring out the soul in prayer for them; — earnest desires that the work of God now occurring in the land,
may be carried on with greater purity, and freedom from all bitter zeal, censoriousness, spiritual pride, hot disputes, etc. — a vehement and constant desire for setting up Christ's kingdom
throughout the earth, as a kingdom of holiness, purity, love, peace and happiness to mankind; — the soul often entertained with unspeakable delight, and bodily
strength overcome by thoughts of heaven as a world of love, where love will be the saints' eternal food, and they will dwell in the light of love, and swim in an ocean of love, where the very air and breath will be nothing but love; — love for the people of God, or God's true saints, as those who
have the image of Christ, and as those who will, in a very short time, shine in his perfect image; this has been attended with that endearment and oneness of heart, and that sweetness and ravishment of soul, that has been altogether inexpressible; — the strength is very often taken away with longings that others
might love God more, and serve God better, and have more of his comfortable presence than the person longing for it; — desiring to follow the whole world to heaven, or that everyone
should go before, and be higher in grace and happiness — not by this person's diminution, but by others' increase;
— a delight in conversing about things of religion, and in seeing
Christians together, talking about the most spiritual and heavenly things in religion, in a lively and feeling manner, and very frequently overcome with the pleasure of such conversation; — a great sense often expressed, of the importance of the duty of
charity to the poor, and how most Christians come far short in the practice of it; — a great sense of the need that God's ministers have for much of
the Spirit of God, especially in this day; — most earnest longings and wrestlings with God for them, so as
to take away bodily strength; — the greatest, fullest, longest continued, and most constant
assurance of the favor of God, and of a title to future glory, that I ever saw appear in any person, especially enjoying of late (to use the person's own expression), the riches of full assurance; — formerly longing to die somewhat impatiently; but lately —
since that resignation mentioned about three years ago — an uninterrupted entire resignation to God with respect to life or death, sickness or health, ease or pain, has remained unchanged and unshaken when actually under extreme and violent pains, and when immediate death threatened; but though there is this patience and submission, yet thoughts of death and the day of judgment are always exceedingly sweet to the soul; — this resignation is also attended with a constant resignation of
the lives of dearest earthly friends, and sometimes when some of their lives have been imminently threatened; — often expressing the sweetness of the liberty of having wholly
left the world, and renounced all for God, and having nothing but God, in whom there is an infinite fulness. — these things have been attended with a constant sweet peace
and calm and serenity of soul, without any cloud to interrupt it; — continual rejoicing in all the works of God's hands, the works of
nature, and God's daily works of providence, all appearing with a sweet smile upon them;
— wonderful access to God by prayer, as it were, seeing him, and
sensibly conversing with him directly, oftentimes as much (to use the person's own expressions) as if Christ were here on earth, sitting on a visible throne, to be approached and conversed with; — frequent, plain, tangible and immediate answers to prayer; — all tears wiped away; all former troubles and sorrows of life
forgotten, and all sorrow and sighing fled away, except grief for past sins and remaining corruption; — that Christ is not loved more, and God is not more honored in
the world; and a compassionate grief towards fellow creatures; — a daily sensible doing and suffering everything for God, for a
long time past — eating for God, and working for God, and sleeping for God, and bearing pain and trouble for God, and doing all as the service of love, and so doing it with a continual uninterrupted cheerfulness, peace and joy. Oh how good it is, the person once said, to work for God in the day time, and at night to lie down under His smiles! High experiences and religious affections in this person have not been attended with any disposition at all to neglect the necessary business of a secular calling, in order to spend time in reading and prayer and other exercises of devotion; but worldly business has been attended with great alacrity, as part of the service of God. The person declared that it being done this way, it is found to be as good as prayer. These things have been accompanied with an exceeding concern and zeal for moral duties, and that all professors might adorn the doctrine of God their Saviour with them;
— an uncommon care to perform relative and social duties, and a
noted eminence in them; — a great inoffensiveness of life and conversation in the sight of
others; — a great meekness, gentleness, and benevolence of spirit and
behavior; — a great alteration in those things that formerly used to be the
person's failings; — seeming to be overcome and swallowed up by the recent great
increase of grace, as observed by those who are most conversant and intimately acquainted with them; — in times of the brightest light, and highest flights of love and
joy, finding no disposition to any opinion that we are now perfectly free from sin (a notion of the Wesleys and their followers, and some other high pretenders to spirituality in these days), but exceedingly to the contrary; — at such times especially, seeing how loathsome and polluted the
soul is — soul and body and every act and word appearing like rottenness and corruption in that pure and holy light of God's glory; — not slighting instruction nor means of grace anymore, for
having had great revelations; on the contrary, never more sensible of the need for instruction than now. And one thing more may be added: namely, that these things have been attended with a particular dislike for placing religion in an elaborate garb; for spending much zeal on matters of indifference; for affecting a show of humility and devotion by a plain habit, or a demure and melancholy countenance; or for anything singular and superstitious.
_______________
Now, if such things are enthusiasm, and the fruits of a distempered brain, then let my brain be evermore possessed by that happy distemper! If this is distraction, then I pray to God that the world of mankind may all be seized with this benign, meek, beneficent, beatific, glorious distraction! If agitations of the body were found in the French prophets, and ten thousand prophets more, it is to little purpose to bring it as an objection against a work such as this, unless the purpose is to disprove the whole of the Christian religion. The great affections and high transports that others have been under lately, are of the same kind in general as those in the instance given, though not to so high a degree; and many of those others were not so pure and unmixed, nor so well regulated.
I have had opportunity to observe many instances here and elsewhere. Though there are some instances of great affections in
which there has been a great mixture of nature with grace, and in some, a sad degenerating of religious affections, there is still an observable uniformity that is easily seen. In general, it is the same spirit from which the work in all parts of the land has originated. What notions do those have of religion, who reject what has been described, as not being true religion? What will we find corresponding to these expressions in Scripture:
The peace of God that surpasses all understanding: rejoicing with joy unspeakable and full of glory, in believing in and loving an unseen Saviour; all joy and peace in believing; God's shining into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ; with open face, beholding as in a mirror, the glory of the Lord, and being changed into the same image, from glory to glory, even as by the Spirit of the Lord; having the love of God shed abroad in our hearts, by the Holy Ghost given to us; having the Spirit of God, and of glory, rest upon us; being called out of darkness into marvellous light; and having the day star arise in our hearts.
I say, if those things that have been mentioned, don't correspond to these expressions, then what else can we discover that does? Those who don't think such things as these are the fruits of the true Spirit, would do well to consider what kind of spirit they are waiting and praying for, and what sort of fruits they expect Him to produce when he comes. I suppose it will generally be allowed that there is such a thing as a glorious outpouring of the Spirit of God to be expected, to introduce very joyful and glorious times on religious accounts — times in which holy love and joy will be raised to a great height in true Christians. But if those things that have been mentioned are rejected, then what is left that we can find, with which to patch together a notion or form an idea of the high, blessed, joyful religion of these times? What is it that any have a notion of, which is very sweet, excellent, joyful, and of a religious nature, that has an entirely different nature from these things?
Those who are waiting for the fruits, in order to determine whether this is the work of God or not, would do well to consider two things: