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over gre Some who on first inquiry, said they knew not what among matter with them, have on being particularly examined possinterrogated, been able to represent their case, though of tegraselves they could not find expressions, and forms of speech from
from, and suppose, that terrors producing such effects, are those whght. But certainly theth them in these affairs, and have longween acque grewith them-that yet it cannot be determined appre kind of influence the operation they are under has upornat people's minds: can it not be determined wheuter it tends to awaken their consciences, or to stupy them; whether it inclines them more to seek their salvation, or neglect it; whether it seems to confirm them in a belief of the scriptures, or to lead them to Deism; whether it makes them have more regard for the great truths of religion or less?
And here it is to be observed, that for persons to profess that they are so convinced of certain divine truths, as to esteem and love them in a saving manner; and for them to profess, that they are more convinced or confirmed in the truth of them, than they used to be, and find that they have a greater regard to them than they had before, are two very different things. Persons of honesty and common sense have much greater right to demand credit to be given to the latter profession than to the former. Indeed in the former, it is less likely that a people in general should be deceived, than some particular persons. But whether persons' convictions, and the alteration in their dispositions and affections, be in a degree and manner that is saving, is beside the present question. If there be such effects on peoples' judgments, dispositions, and affections, as have been spoken of, whether they be in a degree and manner that is saving or no, it is nevertheless a sign of the influence of the Spirit of God. Scripture rules serve to distinguish the common influences of the Spirit of God, as well as those that are saving, from the influence of other causes.
And as by the providence of God, I have for some months past been much amongst those who have been the subjects of the work in question; and particularly, have been in the way of seeing and observing those extraordinary things with which many persons have been offended;-such as persons crying out aloud, shrieking, being put into great agonies of body, &c.—and have seen the manner and issue of such operations, and the fruits of them, for several months together; many of them being persons with whom I have been intimately acquainted in soul concerns, before and since; so I look upon myself called on this occasion to give my testimony, that-so far as the nature and tendency of such a work is capable of falling under the observation of a by-stander, to whom those that have been the subject of it have endeavoured to open
been composed and quiet, in submission to a just and soirticular God; but their bodily strength much spent. Sometimepointed lives, to appearance, were almost gone; and then light, in appeared, and a glorious Redeemer, with his wonderful, earsufficient grace, has been represented to them often, in sweet invitation of scripture. Sometimes the light have been of two sorts; either those adually, filling their so distress from an apprehension of their met.sery ng forose who have been overcome with a sweet sense of urgingreatness, wonderfulness, and excellency of divine things. er he multitude of those of the former sort, that I have had opportunity to observe, these have been very few, but their distress has arisen apparently from real proper conviction, and being in a degree sensible of that which was the truth. And though I do not suppose, when such things were observed to be common, that persons have laid themselves under those violent restraints to avoid outward manifestations of their distress, that perhaps they otherwise would have done; yet there have been very few in whom there has been any appearance-of feigning or affecting such manifestations, and very many for whom it would have been undoubtedly utterly impossible for them to avoid them. Generally, in these agonies they have appeared to be in the perfect exercise of their reason; and those of them who could speak, have been well able to give an account of the circumstances of their mind, and the cause of their distress, at the time, and were able to remember, and give an account of it afterwards. I have known a very few instances of those, who, in their great extremity, have for a short space been deprived in some measure of the use of reason; but among the many hundreds, and it may be thousands, that have lately been brought to such agonies, I never yet knew one, lastingly deprived of their reason. In some that I have known, melancholy has evidently been mixt; and when it is so, the difference is very apparent; their distresses are of another kind, and operate quite after another manner, than when their distress is from mere conviction. It is not truth only that distresses them, but many vain shadows and notions that will not give place either to scripture or reason. Some in their great distress have not been well able to give an account of themselves, or to declare the sense they have of things, or to explain the manner and cause of their trouble to others, that yet I have had no reason to think were not under proper convictions, and in whom there has been manifested a good issue. But this will not be at all wondered at, by those who have had much to do with souls under spiritual difficulties: some things of which they are sensible, are altogether new to them; their ideas and inward sensations are new, and what they therefore know not how to express in
words. Some who on first inquiry, said they knew not what was the matter with them, have on being particularly examined and interrogated, been able to represent their case, though of themselves they could not find expressions, and forms of speech to do it.
Some suppose, that terrors producing such effects, are only a fright. But certainly there ought to be a distinction made between a very great fear, or extreme distress arising from an apprehension of some dreadful truth-a cause fully proportionable to such an effect-and a needless, causeless fright. The latter is of two kinds; either, first when persons are terrified with that which is not the truth; (of which I have seen very few instances unless in case of melancholy;) or, secondly, when they are in a fright from some terrible outward appearance and noise, and a general notion thence arising. These apprehend, that there is something or other terrible, they know not what; without having in their minds any particular truth whatever. Of such a kind of fright I have seen very little appearance, among either old or young.
Those who are in such extremity, commonly express a great sense of their exceeding wickedness, the multitude and aggravations of their actual sins; their dreadful pollution, enmity, and perverseness; their obstinacy and hardness of heart; a sense of their great guilt in the sight of God; and the dreadfulness of the punishment due to sin. Very often they have a lively idea of the horrible pit of eternal misery; and at the same time it appears to them, that the great God who has them in his hands, is exceedingly angry, and his wrath appears amazingly terrible to them. God appears to them so much provoked and his great wrath so increased that they are apprehensive of great danger, and that he will not bear with them any longer; but will now forthwith cut them off, and send them down to the dreadful pit they have in view; at the same time seeing no refuge. They see more and more of the vanity of every thing they used to trust to, and with which they flattered themselves, till they are brought wholly to despair in all, and to see that they are at the disposal of the mere will of that God who is so angry with them. Very many, in the midst of their extremity, have been brought to an extraordinary sense of their fully deserving that wrath, and the destruction which was then before their eyes. They feared every moment, that it would be executed upon them; they have been greatly convinced that this would be altogether just, and that God is indeed absolutely sovereign. Very often, some text of scripture expressing God's sovereignty,has been set home upon their minds, whereby they have been calmed. They have been brought, as it were, to lie at God's feet;and after great agonies,a little before light has arisen, they have
been composed and quiet, in submission to a just and sovereign God; but their bodily strength much spent. Sometimes their lives, to appearance, were almost gone; and then light has appeared, and a glorious Redeemer, with his wonderful, allsufficient grace, has been represented to them often, in some sweet invitation of scripture. Sometimes the light comes in suddenly, sometimes more gradually, filling their souls with love, admiration, joy, and self-abasement: drawing forth their hearts after the excellent lovely Redeemer, and longings to lie in the dust before him; and that others might behold, embrace, and be delivered by him. They had longings to live to his glory; but were sensible that they can do nothing of themselves, appearing vile in their own eyes, and having much jealousy over their own hearts. And all the appearances of a real change of heart have followed; and grace has acted, from time to time, after the same manner that it used to act in those that were converted formerly, with the like difficulties, temptations, buffetings, and comforts; excepting that in many, the light and comfort have been in higher degrees than ordinary.Many very young children have been thus wrought upon. There have been some instances very much like those (Mark i. 26. and Chap. ix. 26.) of whom we read, that "when the devil had cried with a loud voice, and rent them sore, he came out of them." And probably those instances were designed for a type of such things as these. Some have several turns of great agonies, before they are delivered; and others have been in such distress, which has passed off, and no deliverance at all has followed.
Some object against it as great confusion, when there is a number together in such circumstances making a noise; and say, God cannot be the author of it; because he is the God of order, not of confusion. But let it be considered, what is the proper notion of confusion, but the breaking that order of things, whereby they are properly disposed, and duly directed to their end, so that the order and due connexion of means being broken, they fail of their end. Now the conviction of sinners for their conversion is the obtaining of the end of religious means. Not but that I think the persons thus extraordinarily moved, should endeavour to refrain from such outward manifestations, what they well can, and should refrain to their utmost, at the time of their solemn worship. But if God is pleased to convince the consciences of persons, so that they cannot avoid great outward manifestations, even to interrupting, aud breaking off those public means they were attending, I do not think this is confusion, or an unhappy interruption, any more than if a company should meet on the field to pray for rain, and should be broken off from their exercise by a plentiful shower. Would to God that all the
public assemblies in the land were broken off, from their public exercises, with such confusion as this the next Sabbath day! We need not be sorry for breaking the order of means, by He who is obtaining the end to which that order is directed. going to fetch a treasure, need not be sorry that he is stopped, by meeting the treasure in the midst of his journey.
Besides those who are overcome with conviction and distress, I have seen many of late, who have had their bodily strength taken away with a sense of the glorious excellency of the Redeemer, and the wonders of his dying love; with a very uncommon sense of their own littleness and exceeding vileness attending it, with all expressions and appearances of Not the greatest abasement and abhorrence of themselves. only new converts, but many who were, as we hope, formerly converted, have had their love and joy attended with a flood of tears and a great appearance of contrition and humiliation, especially for their having lived no more to God's glory since their conversion. These have had a far greater sight of their vileness, and the evil of their hearts, than ever they had; with an exceeding earnestness of desire to live better for the time to come, but attended with greater self-diffidence than ever: and many have been overcome with pity to the souls of others, and longing for their salvation.-And many other things I might mention, in this extraordinary work, answering to every one of those marks which have been insisted on. So that if the apostle John knew how to give signs of a work of the true spirit, this is such a work.
Providence has cast my lot in a place where the work of God has formerly been carried on. I had the happiness to be settled in that place two years with the venerable STODDARD; and was then acquainted with a number who, during that I have been season, were wrought upon under his ministry. intimately acquainted with the experiences of many others who were wrought upon under his ministry, before that period, in a manner agreeable to the doctrine of all orthodox divines. And of late, a work has been carried on there, with very much of uncommon operations; but it is evidently the same work, that was carried on there, in different periods, though attended with some new circumstances. And certainly we must throw by all talk of conversion and christian experience; and not only so, but we must throw by our Bibles, and give up revealed religion, if this be not in general the work of God. Not that I suppose the degree of the spirit's influence, is to be determined by the degree of effect on men's bodies; or, that those are always the best experiences, which have the greatest influence on the body.
And as to the imprudences, irregularities, and mixture of delusion that has been observed; it is not at all to be won