And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein.
~ Isaiah 35:8
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.
~ Malachi 3:1
And many of the children of Israel shall he turn to the Lord their God.
17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
~ Luke 1:16-17
Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert.
~ Isaiah 43:19
And I will make all my mountains a way, and my highways shall be exalted.
~ Isaiah 49:11
Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert.
~ Isaiah 43:19
Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.
~ John 6:29
Some Thoughts Concerning the Present Revival of Religion in New England, and the Way in Which It Ought to be Acknowledged and Promoted, Humble Offered to the Public, In a Treatise On That Subject, by Jonathan Edwards. 1742.
The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.
— Isaiah 40:3
SHOWING THE EXTRAORDINARY WORK WHICH HAS OFLATE BEEN GOING ON IN THIS LAND, IS A GLORIOUS WORK OF GOD
The error of those who have had ill thoughts of the great religious operation on the minds of men, which has been carried on of late in New England, (so far as the ground of such an error has been in the understanding, and not in the disposition,) seems fundamentally to lie in three things: First, In judging of this work a priori. Secondly, In not taking the Holy Scriptures as a whole rule whereby to judge of such operations. Thirdly, In not justly separating and distinguishing the good from the bad.
Works of Jonathan Edwards, Vol.
We should not judge of this work by the supposed causes, but by the effects.
They have greatly erred in the way in which they have gone about to try this work, whether it be a work of the Spirit of God or no, viz. In judging of it a priori, from the way that it began, the instruments that have been employed, the means that have been used, and the methods that have been taken and succeeded, in carrying it on. Whereas, if we duly consider the matter, it will evidently appear that such a work is not to be judged of a priori, but a posteriori. We are to observe the effect wrought; and if, upon examination of that, it be found to be agreeable to the word of God, we are bound to rest in it as God’s work; and be like to be rebuked for our arrogance, if we refuse so to do till God shall explain to us how he has brought this effect to pass, or why he has made use of such and such means in doing it. These texts are enough to cause us, with trembling, to forbear such a way of proceeding in judging of a work of God’s Spirit: “Who hath directed the Spirit of the Lord, or being his counselor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding?” “The wind bloweth where is listeth, and thou hearest the sound thereof; but canst not tell whence it cometh, and whither it goeth.” We hear the sound, we perceive the effect, and from thence we judge that the wind does indeed blow; without waiting, before we pass this judgment, first to be satisfied what should be the cause of the wind’s blowing from such a part of the heavens, and how it should come to pass that it should blow in such a manner, at such a time. To judge a priori, is a wrong way of judging of any of the works of God. We are not to resolve that we will first be satisfied how God brought this or the other effect to pass, and why he hath made it thus, or why it has pleased him to take such a course, and to use such and such means, before we will acknowledge his work, and give him the glory of it. This is too much for the clay to take upon it with respect to the potter. “God gives not account of his matters: His judgements are a great deep: He hath his way in the sea, and his path in the great waters, and his footsteps are not known; and who shall teach God knowledge, or enjoin him his way, or say unto him, What dost thou? We know not the works of God who maketh all.” No wonder therefore if those that go this forbidden way to work, in judging of the present wonderful operation, are perplexed and confounded. We ought to take heed that we do not expose ourselves to the calamity of those who pried into the ark of God, when God mercifully returned it to Israel, after it had departed from them.
Indeed God has not taken that course, nor made use of those means, to begin and carry on this great work, which men in their wisdom would have thought most advisable, if he had asked their counsel; but quite the contrary. But it appears to me that the great God has wrought like himself, in the manner of his carrying on this work; so as very much to show his own glory, exalt his own sovereignty, power, and all-sufficiency. He has poured contempt on all that human strength, wisdom, prudence, and sufficiency which men have been wont to trust, and to glory in; so as greatly to cross, rebuke, and chastise the pride and other corruptions of men; Isa. ii. 17.
“And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low, and the Lord alone shall be exalted in that day.” God doth thus, in intermingling in his providence so many stumbling-blocks with this work; in suffering so much of human weakness and infirmity to appear; and in ordering so many things that are mysterious to men’s wisdom; in pouring out his Spirit chiefly on the common people, and bestowing his greatest and highest favours upon them, admitting them nearer to himself than the great, the honourable, the rich, and the learned; agreeable to that prophecy, “The Lord also shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitants of Jerusalem, do not magnify themselves against Judah.” Those who dwelt in the tents of Judah were the common people, who dwelt in the country, and were of inferior rank. The inhabitants of Jerusalem were their citizens, their men of wealth and figure; and Jerusalem also was the chief place of the habitation or resort of their priests and Levites, and their officers and judges; there sat the great Sanhedrin. The house of David was the highest rank of all, the royal family, and the great men about the king—It is evident by the context, that this prophecy has respect to something further than saving the people out of the Babylonian captivity.
God in this work has begun at the lower end, and he has made use of the weak and foolish things of the world to carry it on. Some of the ministers chiefly employed, have been mere babes in age and standing; and some of them not so high in reputation among their brethren as many others; and God has suffered their infirmities to appear in the sight of others, so as much to displease them; and at the same time it has pleased God greatly to succeed them, while he has not so succeeded others who are generally reputed vastly their superiors. Yea, there is reason to think that it has pleased God to make use of the infirmities of some, particularly their imprudent zeal, and censorious spirit, to chastise the deadness, negligence, earthly-mindedness, and vanity found among ministers in the late times of declension and deadness, wherein wise virgins and foolish, ministers and people, have sunk into a deep sleep. These things in ministers of the gospel, that go forth as the ambassadors of Christ, and have the care of immortal souls, are extremely abominable to God, vastly more hateful in his sight than all the imprudence and intemperate heats, wildness and distraction (as some call it) of these zealous preachers. A supine carelessness, and a vain, carnal, worldly spirit in a minister of the gospel, is the worst madness and distraction in the sight of God. God may also make use at this day of the unchristian censoriousness of some preachers, the more to humble and purify some of his children and true servants that have been wrongfully censured, to fit them for more eminent service and future honour.
We should judge by the rule of Scripture.
Another foundation-error of those who do not acknowledge the divinity of this work is, not taking the Holy Scriptures as whole, and in itself a sufficient rule to judge of such things by. They who have one certain consistent rule to judge by, are like to come to some clear determination; but they who have a dozen different rules, instead of justly and clearly determining, do but perplex and darken themselves and others. They who would learn the true measure of any thing, and will have many different measures to try it by, have a task that they will not accomplish.—Those of whom I am speaking will indeed make some use of Scripture, so far as they think it serves their turn, but do not make use of it alone as a rule sufficient by itself, but make as much and a great deal more use of other things, diverse and wide from it, by which to judge of this work. For,
1. Some make philosophy, instead of the Holy Scriptures, their rule of judging of this work; particularly the philosophical notions they entertain of the nature of the soul, its faculties and affections. Some are ready to say, “There is but little sober solid religion in this work; it is little else but flash and noise. Religion now all runs out into transports and high flights of the passions and affections.” In their philosophy, the affections of the soul are something diverse from the will, and not appertaining to the noblest part of the soul. They are ranked among the meanest principles that belong to men as partaking of animal nature, and what he has in common with the brute creation, rather than any thing whereby he is conformed to angels and pure spirits. And though they acknowledge that a good use may be made of the affections in religion, yet they suppose that the substantial part of religion does not consist in them, but that they are something adventitious and accidental in Christianity.
But these gentlemen, I cannot but think, labour under great mistakes, both in their philosophy and divinity. It is true; distinction must be made in the affections or passions. There is a great deal of difference in high and raised affections, which must be distinguished by the skill of the observer. Some are much more solid than others. There are many exercises of the affections that are very flashy, and little to be depended on; and oftentimes a great deal appertains to them, or rather is the effect of them, that has its seat in animal nature, and is very much owing to the constitution and frame of the body; and that which sometimes more especially obtains the name of passion, is nothing solid or substantial. But it is false philosophy to suppose this to be the case with all exercises of affection in the soul, or with all great and high affections; and false divinity to suppose that religious affections do not appertain to the substance and essence of Christianity. On the contrary, it seems to me that the very life and soul of all true religion consists in them.
I humbly conceive that the affections of the soul are not properly distinguished from the will, as though they were two faculties. All Acts of the affections are in some sense acts of the will, and all the acts of the will are acts of the affections. All Exercises of the will are, in some degree or other, exercises of the soul’s appetition or aversion; or which is the same thing, of its love or hatred. The soul wills one thing rather than another, or chooses one thing rather than another, no otherwise than as it loves one thing more than another; but love and hatred are affections of the soul. Therefore all acts of the will are truly acts of the affections; though the exercises of the will do not obtain the name of passions, unless the will either in its aversion or opposition, be exercised in a high degree, or in a vigorous and lively manner—All will allow that true virtue or holiness has its seat chiefly in the heart, rather than in the head. It therefore follows, from what has been said already, that it consists chiefly in holy affections. The things of religion take place in men’s hearts, no further than they are affected with them. The informing of the understanding is all vain, any farther than it affects the heart, or, which is the same thing, has influence on the affections.
Those gentlemen, who make light of these raised affections in religion, will doubtless allow that true religion and holiness, as it has its seat in the heart, is capable of very high degrees, and high exercises in the soul. For instance, they will probably allow, that the holiness of the heart or will is capable of being raised to a hundred times as great a degree of strength as it is in the most eminent saint on earth, or to be exerted in a hundred times so vigorous exercises of the heart; and yet be true religion or holiness still. Now therefore I would ask them, by what name they will call these high and vigorous exercises of the will or heart? Are they not high affections? What can they consist in, but in high acts of love; strong and vigorous exercises of benevolence and complacence; high, exalting, and admiring thoughts of God and his perfections; strong desires after God, &c.?—And now, what are we come to but high and raised affections? Yea, those very affections that before they objected against, as worthy of little regard?
All will allow that there is nothing but solid religion in heaven; but there, holiness is raised to an exceeding great height, to strong, high, exalted exercises of heart. Now, what other strong and high exercises, or of holiness as it has its seat in their hearts, can we devise for them, but holy affections, high degrees of actings of love to God, rejoicing in God, admiration of God, &c.?—Therefore these things in the saints and angels in heaven are not to be despised and cashiered by the name of great heats and transports of the passions.—And it will doubtless be yet further allowed, that the more eminent the saints are on earth, the stronger their grace, and the higher its exercises are, the more they are like the saints in heaven, i. e. (by what has been just now observed,) the more they have of high or raised affections in religion.
Though there are false affections in religion, and in some respects raised high; yet undoubtedly there are also true, holy, and solid affections; and the higher these are raised, the better. And, when they are raised to an exceeding great height, they are not to be suspected merely because of their degree, but on the contrary to be esteemed. Charity, or divine love, is in Scripture represented as the sum of all the religion of the heart; but this is only a holy affection. And therefore, in proportion as this is firmly fixed in the soul, and raised to a great height, the more eminent a person is in holiness. Divine love or charity is represented as the sum of all the religion of heaven, and that wherein mainly the religion of the church in its more perfect state on earth shall consist, when knowledge, and tongues, and prophesyings shall cease; and therefore the higher this holy affection is raised in the church of God, or in a gracious soul, the more excellent and perfect is the state of the church, or a particular soul.
If we take the Scriptures for our rule, then the greater and higher our exercises of love to God, delight and complacency in him, desires and longings after him, delight in his children, love to mankind, brokenness of heart, abhorrence of sin, and self-abhorrence for it; the more we have of the peace of God which passeth all understanding, and joy in the Holy Ghost, unspeakable and full of glory; the higher our admiring thoughts of God, exulting and glorying in him; so much the higher is Christ’s religion, or that virtue which he and his apostles taught, raised in the soul.
It is a stumbling to some, that religious affections should seem to be so powerful, or that they should be so violent, (as they express it,) in some persons. They are therefore ready to doubt the operation of an evil spirit. But why should such a doubt arise? What is represented in Scripture as more powerful in its effects than the Spirit of God? Which is therefore called “the power of the Highest,” Luke i. 35. and its saving effect in the soul is called “the power of godliness.” So we read of the “demonstration of the Spirit and of power,” 1 Cor. ii. 4. And it is said to operate in the minds of men with the “exceeding greatness of divine power,” and “according to the working of God’s mighty power,” Eph. i. 19. So we read of “the effectual working of his power, ” Eph. iii. 7“. “the power that worketh in Christians, ” Eph. iii. 20. the glorious power of God in the operations of the Spirit, Col. i. 11. In 2 Tim. i. 7. the Spirit of God is called 2 Tim. i. 7. “the Spirit of power, and of love, and of a sound mind.”—So the Spirit is represented by a mighty wind, and by fire, things most powerful in their operation. Many are guilty of not taking the Holy Scriptures as a sufficient and whole rule, whereby to judge of this work. They judge by those things which the Scripture does not give as any signs or marks whereby to judge one way or the other, viz. the effects that religious exercises and affections of mind have upon the body. Scripture-rules respect the state of the mind, moral conduct, and voluntary behaviour, and not the physical state of the body. The design of the Scripture is to teach us divinity, and not physic and anatomy. Ministers are made the watchmen of men’s souls, and not their bodies; and therefore the great rule which God has committed into their hands, is to make them divines, and not physicians.—Christ knew what instructions and rules his church would stand in need of, better than we do; and, if he had seen it needful in order to the church’s safety, he doubtless would have given to ministers rules for judging of bodily effects. He would have told them how the pulse should beat under such and such religious exercises of mind; when men should look pale, and when they should shed tears; when they should tremble, and whether or no they should ever be put into convulsions. He probably would have put some book into their hands, that should have tended to make them excellent anatomists and physicians. But he has not done it, because he did not see it to be needful.—He judged, that if ministers thoroughly did their duty as watchmen and overseers of the state and frame of men’s souls, and of their voluntary conduct, according to the rules he had given, his church would be well provided for as to its safety in these matters. And therefore those ministers of Christ, and overseers of souls, who are full of concern about the involuntary motions of the fluids and solids of men’s bodies, and who from thence are full of doubts and suspicions of the cause—when nothing appears but that the state and frame of their minds, and their voluntary behaviour, is good, and agreeable to God’s word—go out of the place that Christ has set them in, and leave their proper business, as much as if they should undertake to tell who are under the influence of the Spirit by their looks, or their gait. I cannot see which way we are in danger, or how the devil is like to get any notable advantage against us, if we do but thoroughly do our duty with respect to those two things, viz. the state of persons’ minds, and their moral conduct; seeing to it that they be maintained in an agreeableness to the rules that Christ has given us. If things are but kept right in these respects, our fears and suspicions arising from extraordinary bodily effects seem wholly groundless. The most specious thing alleged against these extraordinary effects on the body, is, That the body is impaired, and that it is hard to think that God, in the merciful influences of his Spirit on men, would their bodies, and impair their health.
But if it were in multiplied instances (which I do not suppose it is) that persons received a lasting wound to their health by extraordinary religious impressions made upon their minds, yet it is too much for us to determine that God shall never bring an outward calamity, in bestowing a vastly greater spiritual and eternal good. Jacob in doing his duty in wrestling with God for the blessing, and even at the same time that he received the blessing from God, suffered a great outward calamity from his hand. God gave him the blessing, but sent him away halting on his thigh, and he went lame all his life after. And yet this is not mentioned as if it were any diminution of the great mercy of God to him, when God blessed him, and he received his name Israel, because as a prince he had power with God, and had prevailed.
But, say some, The operations of the Spirit of God are of a benign nature; nothing is of a more kind influence on human nature than the merciful breathings of God’s own Spirit. But it has been generally supposed and allowed in the church of God, till now, that there is such a thing as being sick of love to Christ, or having the bodily strength weakened by strong and vigorous exercises of love to him. And however kind to human nature the influences of the Spirit of God are, yet nobody doubts but that divine and eternal things, as they may be discovered, would overpower the nature of man in its present weak state; and that therefore the body, in its weakness, is not fitted for the views, and pleasures, and employments of heaven. Were God to discover but a little of that which is seen by saints and angels in heaven, our frail natures would sink under it. Let us rationally consider what we profess to believe of the infinite greatness of divine wrath, divine glory, the divine infinite love and grace in Jesus Christ, and the infinite importance of eternal things; and then how reasonable it is to suppose, that if God a little withdraw the veil, to let light into the soul—and give a view of the great things of another world in their transcendent and infinite greatness—that human nature, which is as the grass, a shaking leaf, a weak withering flower, should totter under such a discovery! Such a bubble is too weak to bear a weight so vast. Alas! What is man that he should support himself under a view of the awful wrath or infinite glory and love of jehovah! No wonder therefore that it is said, Exodus xxi. 20 “No man can see me and live;” and, 1 Corinthians xv. 50. “Flesh and blood cannot inherit the kingdom of God.” That external glory and majesty of Christ which Daniel saw, when “there remained no strength in him, and his comeliness was turned in him into corruption,” Dan. x. 6-8. and which the apostle John saw, when he fell at his feet as dead; was but a shadow of that spiritual majesty of Christ which will be manifested in the souls of the saints in another world, and which is sometimes, in a degree, manifested to the soul in this world. And if beholding the image of this glory did so overpower human nature, is it unreasonable to suppose that a sight of the spiritual glory itself should have as powerful an effect? The prophet Habakkuk, speaking of the awful manifestations God made of his majesty and wrath, at the Red sea, and in the wilderness, and at mount Sinai, where he gave the law; and of the merciful influence and strong impression God caused it to have upon him, to the end that he might be saved from that wrath, and rest in the day of trouble; says, Hab. iii. 16. “When I heard, my belly trembled, my lips quivered at the voice, rottenness entered into my bones. I trembled in myself that I might rest in the day of trouble.”. This is an effect similar to what the discovery of the same majesty and wrath has had upon many in these days; and to the same purposes, viz. to give them rest in the day of trouble, and save them from that wrath. The psalmist also speaks of such an effect as I have often on persons under religious affections of late, Psal. cxix. 131.
God is pleased sometimes, in dealing forth spiritual blessings to his people, in some respects to exceed the capacity of the vessel in its present scantiness; so that he not only fills it, but makes their cup to run over; Psal. xxiii. 5.) and pours out a blessing, sometimes, in such manner and measure that there is not room enough to receive it. (Mal. iii. 10.) He gives them riches more than they can carry away; as he did to Jehoshaphat and his people in a time of great favour, by the word of his prophet Jahaziel in answer to earnest prayer, when the people blessed the Lord in the valley of Berachah, 2 Chron. xx. 25, 26. It has been with the disciples of Christ, for a long season, a time of great emptiness on spiritual accounts. They have gone hungry, and having been toiling in vain, during a dark night with the church of God; as it was with the disciples of old, when they had toiled all night for something to eat, and caught nothing, Luke v. 5. And John xxi. 3. But now, the morning being come, Jesus appears to his disciples, and takes a compassionate notice of their wants, and says to them, Children, have ye any meat? And gives some of them such abundance of food, that they are not able to draw their net; yea, so that their vessel is overloaded, and begins to sink; as it was with the disciples of old, Luke v. 6,7. and John xxi. 6.
We cannot determine that God never shall give any person so much of a discovery of himself, not only as to weaken their bodies, but to take away their lives. It is supposed by very learned and judicious divines, that Moses’ life was taken away after this manner; and this has also been supposed to be the case with some other saints. Yea, I do not see any solid sure grounds any have to determine, that God shall never make strong impressions on the mind by his Spirit, that shall be an occasion of so impairing the frame of the body, that persons shall be deprived of the use of reason. As I said before, it is too much for us to determine that God will not bring an outward calamity in bestowing spiritual and eternal blessings; so it is too much for us to determine how great an outward calamity he will bring. If God gives a great increase of discoveries of himself, and of love to him, the benefit is infinitely greater than the calamity, thought the life should presently after be taken away; yea, though the soul should lie for years in a deep sleep, and then be taken to heaven: or, which is much the same thing, if it be deprived of the use of its faculties, and be as inactive and unserviceable, as if it lay in a deep sleep for some years, and then should pass into glory. We cannot determine how great a calamity distraction is, considered with all its consequences; and all that might have been consequent if the distraction had not happened; nor indeed whether, thus considered, it be any calamity at all, or whether it be not a mercy, by preventing some great sin, &c. It is a great fault in us to limit a sovereign all-wise God, whose judgements are a great deep, and his ways past finding out, where he has not limited himself, and in things concerning which he has not told us what his way shall be. It is remarkable, considering in what multitudes of instances, and to how great a degree, the frame of the body has been overpowered of late, that persons’ lives have, notwithstanding, been preserved. The instances of those who have been deprived of reason, have been very few, and those, perhaps all of them, persons under the peculiar disadvantage of a weak, vaporous habit of body. A merciful and careful divine hand is very manifest in it that the ship, though in so many instances it has begun to sink, yet has been upheld, and has not totally sunk. The instances of such as have been deprived of reason are so few, that certainly they are not enough to cause alarm, as though this work was like to be of baneful influence; unless we are disposed to gather up all that we can to darken it, and set it forth in frightful colours.
There is one particular kind of exercise by which many have been overpowered, that has been especially stumbling to some: and that is, their deep distress for the souls of others. I am sorry that any put us to the trouble of defending such a thing as this. It seems like mere trifling in so plain a case, to enter into a particular debate, in order to determine whether there be any thing in the greatness and importance of the case that will bear a proportion to the greatness of the concern manifested. Men may be allowed, from no higher a principle than common humanity, to be very deeply concerned, and greatly exercised in mind, at seeing others in great danger of, or being burnt up in a house on fire. And it will be allowed to be equally reasonable, if they saw them in danger of a calamity ten times greater, to be still much more concerned; and so much more still, if the calamity was still vastly greater. Why then should it be thought unreasonable, and looked on with a suspicious eye, as if it must come from some bad cause, when persons are extremely concerned at seeing others in a very great danger of suffering the fierceness and wrath of almighty God to all eternity? Besides, it will doubtless be allowed that those who have great degrees of the Spirit of God, which is a Spirit of love, may well be supposed to have vastly more love and compassion to their fellow-creatures, than those who are influenced only by common humanity. Why should it be thought strange that those who are full of the Spirit of Christ should be proportionally, in their love to souls, like to Christ? He had so strong a love and concern for them, as to be willing to drink the dregs of the cup of God’s fury; and, at the same time that he offered up his blood for souls, he offered up also, as their high priest, strong crying and tears, with an extreme agony, wherein the soul of Christ was as it were in travail for the souls of the elect; and therefore, in saving them, he is said to see of the travail of his soul. As such a spirit of love and concern for souls was the spirit of Christ, so it is that of the church. Therefore the church, in desiring and seeking that Christ might be brought forth in the souls of men, is represented, Rev. xii. as a “woman crying, travailing in birth, and pained to be delivered.” The spirit of those who have been in distress for the souls of others, so far as I can discern, seems not to be different from that of the apostle, who travailed for souls, and was ready to wish himself accursed from Christ, for others; and that of the psalmist, Psal. cxix. 53. “Horror hath taken hold upon me, because of the wicked that forsake thy law.” and Psal. cxix 136. “Rivers of waters run down mine eyes, because they keep not thy law.” And that of the prophet Jeremiah, Jer. iv. 19. “My bowels! My bowels! I am pained at my very heart! My heart maketh a noise in me! I cannot hold my peace! Because thou hast heard, O my soul, the sound of the trumpet, the alarm of war!” And so chap. ix. 1. and xiii 17. xiv. 17. and Isa. xvii. 4. We read of Mordecai, when he saw his people in danger of being destroyed with a temporal destruction, that “he rent his clothes, and put on sackcloth with ashes, and went out in the midst of the city, and cried with a loud and bitter cry.” And why then should persons be thought to be distracted, when they cannot forbear crying out, at the consideration of the misery of those who are going to eternal destruction.
III. Another thing that some make their rule to judge of this work by, instead of the Holy Scriptures, is history, or former observation. Herein they err two ways:
First, If there be any thing extraordinary in the circumstances of this work, which was not observed in former times, theirs is a rule to reject this work which God has not given them, and they limit God, where he has not limited himself. And this is especially unreasonable in this case: for whosoever has well weighed the wonderful and mysterious methods of divine wisdom in carrying on the work of redemption, from the first promise of the seed of woman to this time—may easily observe that it has all along been God’s manner to open new scenes, and to bring forth to view things new and wonderful—such as eye had not seen, nor ear heard, nor entered into the heart of man or angels—to the astonishment of heaven and earth, not only in the revelations he makes of his mind and will, but also in the works of his hands. As the old creation was carried on through six days, and appeared all complete, settled in a state of rest, on the seventh; so the new creation, which is immensely the greatest and most glorious work, is carried on in a gradual progress, from the fall of man, to the consummation of all things. And as in the progress of the old creation, there were still new things accomplished; new wonders every day in the sight of the angels, the spectators of that work—while those morning-stars sang together, new scenes were opened, till the whole was finished—so it is in the progress of the new creation. So that that promise, Isa. lxiv. 4. “For since the beginning of the world, men have not heard, nor perceived by the ear, neither hath the eye seen, O God, besides thee, what he hath prepared for him that waiteth for him.” Though it had a glorious fulfillment in the days of Christ and his apostles, as the words are applied, 1 Cor. ii. 9. yet it always remains to be fulfilled, in things that are yet behind, till the new creation is finished, at Christ’s delivering up the kingdom to the Father. And we live in those latter days, wherein we may be especially warranted to expect that things will be accomplished, concerning which it will be said, Who hath heard such a thing? Who hath seen such things?
Besides, those things in this work, which have been chiefly complained of as new, are not so new as has been generally imagined. Though they have been much more frequently lately, in proportion to the uncommon degree, extent, and swiftness, and other extraordinary circumstances, of the work, yet they are not new in their kind; but are of the same nature as have been found, and well approved of, in the church of God before, from time to time.—We have a remarkable instance in Mr. Bolton, that noted minister of the church of England, who after being awakened by the preaching of the famous Mr. Perkins, minister of Christ in the university of Cambridge, was the subject of such terrors as threw him to the ground, and caused him to roar with anguish. The pangs of the new birth in him were such, that he lay pale and without sense, like one dead; as we have an account in the fulfillment of the Scripture, the 5th edition, p. 103, 104. We have an account in the same page of another, whose comforts under the sun-shine of God’s presence were so great, that he could not forbear crying out in a transport, and expressing in exclamations the great sense he had of forgiving mercy and his assurance of God’s love. And we have a remarkable instance, in the life of Mr. George Trosse, written by himself, (who, of a notoriously vicious profligate liver, became an eminent saint and minister of the gospel,) of terrors occasioned by awakenings of conscience, so overpowering the body, as to deprive him, for some time, of the use of reason.
Yea, such extraordinary external effects of inward impressions have not been found merely in here and there a single person, but there have been times wherein many have been thus affected, in some particular parts of the church of God; and such effects have appeared in congregations, in many at once. So it was in the year 1625, in the west of Scotland, on a time of great outpouring of the Spirit of God. It was then a frequent thing for many to be so extraordinarily seized with terror in hearing the word, by the Spirit of God convincing them of sin, that they fell down, and were carried out of the church, and they afterwards proved most solid and lively Christians; as the author of the Fulfilling of the Scripture informs us, p. 185. The same author in the preceding page, informs of many in France that were so wonderfully affected with the preaching of the gospel, in the time of those famous divines Farel and Viret, that for a time they could not follow their secular business: and, p. 186. of many in Ireland, in a time of great outpouring of the Spirit there, in the year 1628, that were so filled with divine comforts, and a sense of God, that they made but little use of either meat, drink, or sleep; and professed that they did not feel the need thereof. The same author gives a similar account of Mrs. Katharine Brettergh, of Lancashire, in England, (p. 391, 392.) After great distress, which very much affected her body, God did so break in upon her mind with light and discoveries of himself, that she was forced to burst out, crying, “O the joys, the joys, the joys that I feel in my soul! O they be wonderful, they be wonderful! The place where I now am is sweet and pleasant! How comfortable is the sweetness I feel, that delights my soul! The taste is precious; do you not feel it? Oh so sweet as it is!” And at other times, “O my sweet Saviour, shall I be one with thee, as thou art one with the Father? And dost thou so love me that am but dust, to make me partaker of glory with Christ? O how wonderful is thy love! And O that my tongue and heart were able to sound forth they praises as I ought!” At another time she burst forth thus; “Yea, Lord, I feel thy mercy, and I am assured of thy love! And so certain am I thereof, as thou art that God of truth; even so certainly do I know myself to be thine, O Lord my God; and this my soul knoweth right well!” Which last words she again doubled. To a grave minister, one Mr. Harrison, then with her, she said, “My soul hath been compassed with the terrors of death, the sorrows of hell were upon me, and a wilderness of woe was in me; but blessed, blessed, blessed be the Lord my God! He hath brought me to a place of rest, even to the sweet running waters of life. The way I now go in is a sweet and easy way, strewed with flowers; he hath brought me into a place more sweet than the Garden of Eden, O the joy, the joy, the delights and joy that I feel! O how wonderful!”
Great outcries under awakenings were more frequently heard of in former times in the country than they have been of late, as some aged persons now living do testify: particularly I think fit here to insert a testimony of my honoured father, of what he remembers formerly to have heard.—“I well remember that one Mr. Alexander Allen, a Scots gentleman of good credit, that dwelt formerly in this town, showed me a letter that came from Scotland, that gave an account of a sermon preached in the city of Edinburgh (as I remember) in the time of the sitting of the general assembly of divines in that kingdom, that so affected the people, that there was a great and loud cry made throughout the assembly. I have also been credibly informed, and how often I cannot now say, that it was a common thing, when the famous Mr. John Rogers of Dedham, in England, was preaching, for some of his hearers to cry out; and, by what I have heard, I conclude that it was usual for many that heard that very awakening and rousing preacher of God’s word, to make a great cry in the congregation.