CONJECTURES
CONCERNING THE  NATURE
OF
FUTURE HAPPINESS;

Translated from the French of
MONS. BONNET, OF GENEVA.

TO THE READER.

DUBLIN, April 7, 1787.

I AM happy in communicating to men of sense in this kingdom, and at a very low price, one of the most sensible Tracts I ever read.

JOHN WESLEY.

CONJECTURES, &c.

SECTION 1:

            IF a being, whose essence consisted in the union of two substances, were appointed to continue, he would continue as a mixed being, or he would be no longer the same being.

            The doctrine of the resurrection, therefore, is an imme­diate consequence of the nature of man; it is a doctrine perfectly philosophical: those who would refer every thing to the soul, forget the man.

            Man is endowed with memory, and this memory belongs to the brain; it is. the foundation of the personality of man, and the treasury of his knowledge.

If the same person is appointed to continue, he must preserve the memory of things past, and retain a certain fund of acquired ideas.

            It must follow then, that there is in man a seat of person­ality, which is out of the reach of the causes that are destructive of the present life.  Revelation informs us that a spiritual body is- to succeed to the animal body. The opposition of the word spiritual to the word animal, shows sufficiently that the future body will be formed of a very refined substance. And this is proved likewise by the remarkable expressions which the philosophical Apostle has used, All I have said on the resurrection amounts to this, that” flesh and blood can­not possess the kingdom of GOD, neither can corruption inherit incorruption." (1 Cor. 15:)

            The comparison which the same Apostle employs of a grain of corn, indicates also that the resurrection shall be only the development, more or less rapid, of the spiritual body, lodged from the first in the animal body, as the plan in the grain: “ But some one will say, How can the dead rise? And with what body will they come? Thou fool, that which thou sowest is not quickened except it die."

            This spiritual body destined to succeed the animal body, will doubtless differ from it not less by its organization, than by the matter of which it will be formed. In an abode so different, organs very different will be required. All the organs of the animal body, which have relation only to the present life, will doubtless be destroyed. Reason alone leads us to presume this; and revelation here, as in other respects, comes in aid to the efforts of reason. When revelation goes so far as to inform us that the stomach will be destroyed and sex abolished, it indicates to us the great­est changes in the material part of man. For in an organ­ized whole, all the parts of which are so connected, what a prodigious change is supposed by the suppression of the organs of nutrition and generation?

            It is an important question, says an anonymous writer,*’ Those who find fault with revelation for not having made the objects of faith sufficiently clear, do they know that the thing was possible? Are they certain that the objects do not differ so much from terrestrial objects as not to be comprehensible by man? Our present manner of knowing depends on our present constitution, and we know not the relation that this constitution bears to that which is to suc­ceed it. We have no ideas but through the senses: It is by comparing sensible ideas with one another, it is by generalizing, that we acquire notions of different kinds. Our capacity of knowing therefore is limited by our senses; our senses by their structure; and this by the place which we occupy. We know, without doubt, of the life to come all that we can know here below; to give us more light into this future state, it seems it would have been necessary to change the present state. The time is not yet come for this change to take place: “ We walk yet by faith, and not by sight." The dull animal that browzes the herb, abstracts not. It distinguishes a tuft of grass from a clod of earth, and this knowledge is sufficient for its present state. It would acquire knowledge more elevated, it would attain to our sciences and our arts, if the essential conform­ation of its organs were changed; but then it would be no longer the same animal. Would you make the sublime theory of infinitude enter into the brain of a child? This brain contains at present all the fibres necessary to the acquisition of this theory; but you cannot yet put them into action.

             Every thing in the works of nature is done by degrees; a development, more or less slow, conducts all beings to the perfection that properly belongs to them. Our soul is only beginning to unfold itself; but this plant, so weak in its principles, so slow in its progress, will extend its roots and its branches into eternity.

            The silence of revelation concerning the nature of our future state, is certainly a mark of its wisdom. The divine man, who taught mortal men a resurrection, was too good a philosopher to talk of music to the deaf, or colours to the blind.'

I will profit by the judicious advice of this writer: I will not forget that I am blind and deaf: I will not pro­nounce upon colours, nor upon sounds. Shall I, however, forget my present condition, if I hazard upon the nature of future happiness some light conjectures, which I shall deduce from some things which are known to me?

            What this writer says concerning the impossibility of our representing the nature of future happiness, is sound reasoning. The dull animal that crops the grass, does it abstract? By this comparison, he shows us that man can no more conceive the true nature of future happiness, than the animal can conceive the intellectual pleasures of man. The dull animal that crops the grass, can it have any idea of our sciences and our arts? Can the man, who is ignorant of so many things which belong to the world he does inhabit, form any idea of the things which belong to the world he only will inhabit?

            I think, therefore,’ that we know of the life to come, all that we can know here below; and that to give us more light upon the subject of this future state, our present state must, it seems, undergo some change.'  This is very clear that we cannot arrive at the knowledge of objects, to which not only our present faculties bear no proportion, but which certainly suppose new faculties in order to their being apprehended or conceived. The most enlightened and penetrating of men, who should be without hearing, could he conceive the use of a trumpet?

            If, however, a thick cloud conceals this future happiness which our hearts pant after, from our most eager search, we may nevertheless perceive, though faintly, some of the principal sources from whence it will proceed.

SECTION 2:

            MAN possesses three eminent powers, the power of knowing, of loving, and of acting. We conceive very clearly that these powers are capable of indefinite improvement. We observe them in their development, their progress, and their different effects. We contemplate with astonishment the admirable inventions to which they have given birth, and which demonstrate, in so striking a manner, the supreme elevation of man above all terrestial beings.

            It is, it seems, of the nature of goodness, as well as of wisdom, to perfect every thing that is capable of being perfected; but especially to perfect beings, who, possess­ing sentiment and intelligence, can taste the pleasure which accompanies the increase of their perfection.

            But studying with some care the faculties of man, by observing their mutual dependence or that subordination which subjects them to one another, and to the action of their objects, we easily come to discover the natural means by which they unfold and perfect themselves here below. We may conceive, therefore, means analogous and more efficacious which may carry these faculties to a higher degree of perfection.

            The degree of perfection to which men can attain upon earth, has a direct relation to the means of knowing and of acting which are given him; these means themselves have a direct relation to the world which he inhabits.

            A more elevated state, therefore, of human faculties would not have had relation to this world, in which man was to pass his first moments of existence. But these facul­ties are capable of indefinite perfection, and we can easily conceive that some of the natural means which will one day perfect them, may exist in man even at present.

            Thus, since man wat> called to inhabit successively two different worlds, his original constitution must include things relative to these two worlds, the animal body must have a direct relation to the first world, the spiritual body to the second.

SECTION 3:

            Two principal means may perfect, in the world to come, all the faculties of man,

namely, senses more exquisite, and new senses. The senses are the first source of all our knowledge. Our most reflected and most abstract ideas are always derived from our sensible ideas. The mind creates nothing; but it operates incessantly upon the almost infinite multi­tude of different perceptions, which it acquires by the ministry of the senses.

            From these operations of the mind, which always consist in comparisons, combinations, abstractions, proceed, by a natural generation, all the sciences and all the arts. The senses appointed to transmit to the mind the impressions of objects, have a relation to the objects; the e^e has a relation to light, the ear to sound.

            The relations which the senses have with their objects, the more perfect, numerous, and various they are; the more do they discover to the mind the qualities of objects, and the more are its perceptions of these qualities clear, lively, and complete. The more the sensible idea which the mind acquires of an object is lively and complete, the more distinct is the reflex idea which is formed from it. We conceive, without difficulty, that our present senses are susceptible of a degree of perfection much superior to what we know them to have here, and which astonishes us on certain subjects. We can even form to ourselves a pretty distinct idea of this increase of perfection, by the prodigious effects of optical and acoustic instruments.

            Let us suppose ARISTOTLE observing a mite with our microscopes, or contemplating with our telescopes Jupiter and his moons, what surprise and delight would he not have felt! What shall not we too feel, when, clothed in a spiritual body, our senses shall have acquired all the per­fection which they can receive from the beneficent Author of our being?

            We can imagine, if we please, that our eyes will then unite in themselves the qualities of microscopes and tele­scopes, and that they will accommodate themselves exactly to all distances; and how much superior will the glasses of these new perspectives be to those of which art boasts so much?

            One may apply to other senses what I have said of the sight. But perhaps the taste, which has so direct a rela­tion to nutrition, will be suppressed or converted into some other sense of more extensive and elevated use.

How rapid would be the progress of our mathematical sciences, if we were enabled to discover the first principles of bodies, fluid or solid! We should then see by intuition, what we endeavor to foretell by the aid of reasoning and calculation; the more uncertain as our direct know­ledge is more imperfect. What a numberless multitude of relations escape us, only because we cannot perceive the figure, the proportions, the arrangement of those infinitely small particles, upon which, however, depends the whole of the great edifice of nature.'

SECTION 4:

            NEITHER is it very difficult for us to-conceive, that the germ of the spiritual body may contain at present the or­ganic elements of new senses, which will not be unfolded till the resurrection.

            These new senses will then discover to us in bodies the properties which must always remain unknown to us here. How many sensible qualities which we are yet ignorant of, and which we shall discover with astonishment! We know the different powers of nature, ”only by means of their relation to the different senses upon winch they exert their action. How many powers are there of which we do not even suspect the existence, because there is no relation be­tween the ideas which we acquire by our five senses, and those which we shall be able to acquire by other senses? Let us imagine a man who should be born with a perfect palsy upon three or four principal senses, and let us sup­pose natural causes which should give life and motion to these senses, and put them all into a proper state; what a crowd of perceptions, new, various, and unforeseen, would such a man acquire in a little time! What a pro­digious increase of improvement would he gain in all his faculties!

            These new senses, the infinitely small miniatures of which are enclosed in the seat of the soul, have a direct relation to that future world, our true country.

SECTION 5:

            BUT the reason of man penetrates yet further than the planetary worlds: It raises itself to heaven where GOD dwells: It contemplates the august throne of the Ancient of Days: It beholds all the spheres rolling beneath his feet, and obeying the impulse which his powerful hand has given them: It hears the acclamations of all intelligent beings, and mixing its adorations and praises with the songs of these hierarchies, it cries in the deepest sentiments of self-annihilation,” Glory be to GOD in the highest; good will towards man."

            " Good will towards man!" Oh, the depth of the riches of the Divine goodness! It is not content to mani­fest itself to man upon earth in so many different and affecting ways, but will one day introduce him to the hea­venly mansions. In our Father's house are many man­sions; if it had not been so, his Son would not have said it. He is gone to prepare a place for us; He will return and take us with him, that where he shall be, we may be also. Where He shall be! Where the King of men and angels shall be! The Mediator of the new covenant; the Author and Finisher of the faith; He who has opened to us a new road, which leads to life; who has given us the power of entering into the holiest place; who has enabled us to approach the city of the living GOD, of the heavenly Jerusalem, of the heavenly host, of (JOD himself, who is Judge of all.

            If the goodness of GOD has been pleased to adorn so richly the first abode of man; if He has scattered around him such great beauties; bestowed on him so many favors, heaped on him so many blessings; if all the parts of na­ture here below conspire to furnish to man inexhaustible sources of pleasure; what shall I say? If this unspeak­able goodness surrounds and embraces man on all sides, what will be the happiness He will bestow on him in the heavenly Jerusalem? What will, be the beauties, the richness, and the variety of the magnificent spectacle that will be presented to him in the house of GOD, in that other universe where the self-existent Being gives to the celestial hierarchies the most august signs of his adorable presence! It will be in these eternal mansions, in the bosom of light, of perfection, and of happiness, that we shall read the general and particular history of Providence. Initiated then to a certain degree into the profound mysteries of the Divine government, laws and dispensations, we shall see with admiration the secret reasons of so many general and particular events which astonish and confound us, and cast us into doubts which philosophy does not always remove, but with respect to which, religion always gives us confi­dence.

            We should meditate continually on the great Book which contains the destinies of worlds.  Stopping at that page of it, which exhibits those of this little planet, so dear to our infancy, and the first monument of the paternal affections of the Creator in regard to man; we shall ob­serve, not without surprise, the different revolutions which this little globe has undergone before it assumed its present form, and we shall follow it, with our eye, to those which it is destined to undergo in the progress of ages. But what will exhaust our admiration and gratitude, will be the wonders of that great redemption in which are yet so many things above our feeble comprehension, which have been the object of the research and profound meditation of Prophets, and into which the Angels have desired to look. A word in this page will retrace also our own history, and explain to us the reason and mode of those calamities, those trials, which often exercise here below the patience of the just man, purify his soul, heighten his virtues, and shake and cast down the feeble. ‘ Arrived at so superior a degree of knowledge, the origin of physical and moral’ evil will no longer embarrass us; we shall contemplate them early in their cause, and in their most distant effects; and we shall gratefully acknowledge, from conviction, that every thing which GOD had made was good.  On earth we observe only effects, and even these in a very superficial manner; all causes are hid from us: But then we shall see efiects in their causes; consequences, in their principles; the history of individuals in that of the species; the history of the species in the history of the globe: “ Now we see as through a glass darkly, but then we shall see face to face; and we shall know, in some sort, as we have been known." In short, as we shall attain to a knowledge of the work, incomparably more complete and distinct, we shall also attain to a much more profound knowledge of the Maker. And how will this science, the most sublime, the most enlarged, and most desirable, or rather the only science, be continually perfecting itself by an intimate communion with the Eternal Source of all perfection!

SECTION 6:

            OUR powers of affection are in reality very limited here below, imperfect, blind, and grossly interested. How much do all our affections partake of flesh and blood! How narrow all our hearts! How hardly do they enlarge them­selves, and extend to mankind in general. The nature, indeed, of our constitution opposes the purification and enlargement of this faculty of love. With what difficulty does it reach with any strength to the Being supremely good!

            Our wants, perpetually returning, attach us to the ob­jects that are able to satisfy them.  The circle of our affections hardly extends beyond these objects.  It seems that our capacity of love is not sufficient to enable us t& love what has not an immediate relation to us as individuals. Our self-love seeks only self, it sees and feels itself in all that surrounds us.  Every thing that is agreeable renews it, and it is seldom sufficiently elevated to be strongly affected, with the sole pleasure of making others happy. There is always something earthly that mixes itself with our most delicate sentiments, and our most generous ac­tions.  Minds of sensibility, the greatest and most noble, necessarily retain something of the material part of their being. How much of it, especially, enters into that passion, so engaging and so terrible in its effects, which makes its power felt by all, and without which, the species would be no more!

            Such is the nature here on earth of our power of good­will towards others, such are its limits, its imperfections, its blemishes. But this power so excellent, so forcible, so fruitful in various effects, so expansible, encumbered at present with the bonds of the flesh, will one day be disen­gaged from them; and He who has made us to love him, and to love one another, will ennoble, will purify, and exalt all our desires, and make all our affections converge towards their greatest and noblest end.

            When we shall have been clothed with that spiritual and glorious body, which faith expects, our will, perfected in proportion to our knowledge, will have such desires onlv, as arc suited to the high elevation of our new being. It will tend continually to all good, to the true good, to the greatest good. All its determinations will have an object, and the best object. Order will be the immutable rule of its desires: And the Author of order, the centre of all its affections. As it will be calm and deliberate, because our knowledge will be distinct and very extensive, its inclina­tions will be constantly proportioned to the nature of things, and it will exert its love in just proportion to the perfection of every being. Knowledge will assign to every being its just value; it will form an exact scale of relative values; and the will, enlightened by knowledge, will no longer mistake the true worth of things, nor confound apparent with real good.

Delivered for ever from the corruptible part of our nature; clothed with incorruption; united to the light; our senses will no longer degrade our affections; our ima­gination no more corrupt our hearts; the grand and mag­nificent images it will continually offer, will animate and warm all our sentiments; our power of loving will exalt and display itself more and more, and the sphere of its activity will enlarge itself, embrace the intelligences of all orders, and concentre itself in the supremely Beneficent Being.  Our happiness will be increased by the pure and lively perception of the happiness of our fellow-creatures, and of the happiness of all sensible and intelligent beings. It will receive greater increase still, by the conscious and delightful sentiment of the approbation- and love of Him, who will be all in all; our hearts will burn continually with the beautiful fire of charity, of that celestial charity, which, after having scattered a few sparks here on earth, will brighten every part of the abodes of innocence and peace. “ Charity will never fail."

SECTION 7:

            THE force, as well as the capacity of our organs, is very limited here belon.  Wo cannot excercise them for any lonjrlh of time, without the painful feeling of fatigue.  We must encounter a continual resistance to convey ourselves, or rather to creep from one place to another. Our attention, that fine faculty, that decides concerning things in the intellectual life, our attention is wearied by being divided, and exhausted by being concentred.  Our memory retains with difficulty what is committed to it; it suffers daily losses; age and a thousand accidents threaten, injure, and destroy it.  Our reason, the most valuable quality of our nature, depends in the last resort upon a few delicate fibres, which slight causes may, and sometimes Jo disorder. What shall I say more? Our whole machine, so dear to us, and in which such prodigious art appears, is always near sinking under the weight, and by the continued action of its springs. It subsists only by external aid, and by a species of artifice. The principle of life is precisely the principle of death, and that which enables us to live, is in reality that which causes us to die.

            The animal body is formed of very heterogeneous elements, the harmony of which, a multitude of small powers, tend perpetually to disturb. Some external elements must continually unite themselves with the primitive elements, in order to renew what intestine motion and transpiration is continually dissipating; the perpetual action of the vessels, necessary to the replacing of those elements, gradually in­jures the general economy of the machine, hardens the parts, which should continue supple, chokes up the pas­sages, which should continue permeable, changes the respective disposition of the parts, and destroys at length the equilibrium between the weights and the springs.

            The spiritual body, formed probably of elements analo­gous to those of light, will not require these daily repara­tions, which preserve and destroy the animal body. That glorious body which we are to put on, will subsist no doubt by the energy alone of its principles, and of the profound mechanism of its construction. It is probable, that this ethereal body will not be subject to the action of gravity, as the gross bodies are which we are acquainted with. It will obey with an astonishing facility all the volitions of the soul, and we shall transport ourselves from one world to another, with a celerity perhaps equal to that of light. Under this glorious economy we shall exercise all our faculties without fatigue; as the new organs in which the soul will display its motive force will be better proportioned to the energy of this force, and as they will no longer be subject to the influence of the causes which disturb and continually conspire against the present economy. Our,     attention will lay hold at the same time, and with equal force, of a greater number of objects more or less compli­cated; it will penetrate them thoroughly; distinguish all the particular impressions; discern the slightest resem­blances, and differences, and deduce from them, without effort, the most general results. Our genius, then, will be proportioned to our attention; for attention is the parent of genius. What has once taken hold of the memory will never be effaced; because the fibres to which it will be attached in this new economy, will not be exposed to an infinity of little internal impulses, which tend continually in this life to change the respective position of the elements of these delicate organs, and to destroy the directions which the objects have impressed on them. Our memory will enrich itself then without limits: It will incorporate with itself entire worlds, and present to the understanding, without alteration or confusion, the immense nomenclature of these worlds. What do I say? It will not be simply a nomenclature: It will be the natural history general and particular of these worlds, the history of their revolutions, of their population, of their legislation, &c. And as the organs always correspond with the objects whose impressions they are to transmit to the" soul, it is to be presumed that the knowledge of so prodigious a number of objects, and so different in themselves, will depend on a set of organs infinitely superior to that which relates to our present economy. The signs of our ideas will be multiplied., diversified, and combined, in an exact relation to objects, of which they will be the symbolic representations; and the language or languages which we shall then possess, will have an expression, *, a richness., of which the languages we are now acquainted with can give but very faint images. Because we shall see things in a manner incomparably more perfect, therefore we shall also express them in a manner incomparably more perfect. We observe here below, that the perfection of languages corresponds to that of the understanding, and that the more the inind knows, the more it expresses: We observe also that language in its turn perfects knowledge; and the learned language of geometricians, this beautiful language which possesses so high a degree of symbolic expression, may assist us in conceiving the possibility of a language truly universal, which we shall one day possess, and which probably is that of superior intelligences.

            The animal body contains many things which have a direct relation only to the preservation of the individual or to that of the species. The spiritual body will contain things only which are relative to the increase of our per­fection, intellectual and moral. This spiritual body will be in some sort an universal organ of knowledge and sentiment.

            It will also be an universal instrument, by means of which we shall execute an infinity of things, of which we can at present form only very vague and confused ideas.

If the animal and terrestrial body, which death destroys, contains such great teauties; if the least of its parts can exhaust all the understanding and sagacity of the most able anatomist; what will be the beauties of this spiritual and celestial body, which shall succeed the perishable body? What an anatomy that which shall employ itself upon the economy of this glorious body; which shall perceive the mechanism, the energies, and the design of all its parts; which shall perceive the physical relations of the new-economy to the old, and the more numerous and compli­cated relations of the new organs to the objects of the life to come!

SECTION 9:

            THERE is among men here on earth, an almost infinite diversity of gifts, talents, knowledge, inclinations, &c, The scale of humanity rises through innumerable steps from the brute man to the thinking man. This progres­sion will continue no doubt in the life to come, and will preserve the same essential relations: In other words, the progress which we shall make here in knowledge and in virtue will determine the point from whence we shall begin our progress in the other life, or the place we shall there occupy. What a powerful motive to excite us to grow continually in knowledge and in virtue!

            All the moments of our individual existence are indissolubly connected one with another. We do not pass from one state to another state, without a sufficient reason. There are no leaps, properly so called. The subsequent state has always an adequate cause in the state which immediately preceded it. Death is not a break in the chain: It is the link which connects the two lives, or the two parts of the chain together. The judgment which the sovereign Judge shall make concerning us, will have its foundation in the degree of perfection intellectual and moral which we shall acquire upon earth; or, which is the same thing, in the use we shall have made of our faculties and of the talents which shall have been committed to us: “ Of him to whom much has been given, much shall be required; and to him that has shall be given." What is, is. The Divine will does not change the nature of things; and in the plan which is in existence, vice cannot obtain the advantages of virtue.

            It follows from these principles, which are derived from reason, that the degree of acquired perfection will deter­mine, in the life to come, the degree of happiness or of glory which each individual shall enjoy- Revelation also gives its sanction to these philosophical principles. It establishes expressly this gradation of happiness or of glory, which the philosopher is unwearied in contemplating.” There are bodies celestial, and bodies terrestrial, but the glory of the celestial is one, and the glury of the terrestrial is another; there is one glory of the sun, and another glory of the moon, and a different one of the stars, for one star differed) from another star in glory, so also will it be at the resurrection." If it be judged that these remarkable words will not bear the interpretation I have given them, that declaration of Scripture,” that GOD will render to every, one according to his works," will be sufficient to prove that the degrees of future happiness will be as various as the degrees of virtue shall have been. Now how much do the degrees of virtue differ upon earth! How much does the virtue of the same individual increase by new efforts, or by re-iterated acts! Virtue is a habit: It is the habit of goodness.

            There will therefore be a perpetual advance of all the individuals of humanity towards greater perfection or greater happiness; for one degree of acquired perfection will lead of itself to another degree. And because the distance between created beings, and the uncreated Being,, between finite and infinite is infinite, they will tend continu­ally towards supreme perfection, without ever arriving at it.

 

NARRATIVE
OF THE
LATE WORK OF GOD,
AT AND NEAR
NORTHAMPTON, IN NEW-ENGLAND.

EXTRACTED FROM
Mr. EDWARDS' LETTER to Dr. COLEMAN, BY JOHN WESLEY, M.A.

            1. THE Town of Northampton in New-England con­tains about two hundred families.  After a more than ordi­nary licentiousness in the people here, a concern for religion began to revive, in the year 1729: But more observably in 1738; when there was a general reformation of outward disorders, which has continued ever since.

            2. Soon after, a remarkable concern began to appear, in a little village, three miles from the town.  From thence it spread to us in Spring 1734, and increased during the Summer.  In Autumn, I proposed it to the young people, to spend the evenings in social religion; and to that end, to divide themselves into several companies, to meet in various parts of the town: Which was accordingly done, and the example afterwards imitated by elder people.

            3. About this time I began to preach concerning” Justi­fication by faith alone."  This was attended with a very remarkable blessing: The people in general were deeply concerned, and began earnestly to seek acceptance with GOB, and salvation in the way of the Gospel.  And then it was, in December, that the SPIRIT of GOD began wonderfully to work among us. A great and earnest concern about the things of GOD ran through all parts of the town. And the noise among the dry bones waxed louder and louder: All talk but of eternal things was laid aside. The conversation in all companies (unless so far as was necessary for the carrying on of worldly business) was wholly upon religion. The minds of people were strangely taken off from the world: It was treated as a thing of very little import­ance: Men followed their business, only as a part of their duty; the temptation now lying on that hand, to neglect worldly affairs, and to spend too much time in the imme­diate exercises of religion. And this thing was exceedingly misrepresented, by reports spread in distant parts of the land, as though the people here had wholly thrown by all business, and spent all their time in reading, hearing and prayer.

            4. But though people did not ordinarily neglect their business, yet religion was with all sorts the great concern. The thing in their view was the kingdom of heaven, and every one appeared pressing into it. There was scarce a person in the town left unconcerned. The vainest and loosest of all, and those who were used to speak most slightly of inward religion, were now generally in deep convictions. And the work increased daily more: So that from day to day, for many months together, might be seen evident instances of sinners brought” out of darkness into marvelous light."

            5. Hence there soon appeared a glorious alteration: So that in the Spring and Summer following, Anno 1735, the town seemed to be full of the presence of GOD. It never was so full of love, and joy, nor yet of distress, as it was then. There were remarkable tokens of GOD'S presence, almost in every house: Parents rejoicing over their chil­dren as new-born; husbands over their wives, and wives over their husbands.” The goings of GOD were then seen in his sanctuary: “ Our public assemblies were beautiful: The congregation was alive in GOD'S service; every one earnestly intent on the work: Every hearer eager to drink in the word; the assembly in general from time-to time, in tears: Some weeping with sorrow and distress; others, with joy and love; and others, with pity and tender concern for the souls of their  neighbors.

            6. In all companies, on whatever occasions persons met, CHRIST was to be heard of and seen in the midst of them. Our young people, when together, were wont to spend the time, in talking of the dying love of CHRIST, the glorious excellency of his salvation, and his free grace to lost sin­ners.  And even at weddings, there was now no discourse but of religion, and no appearance of any but spiritual mirth.

            7. When this work of GOD began, others round about us seemed not to know what to make of it: And there were many that scoffed at and ridiculed it.  But it was very observable of many who occasionally came among us, that what they saw here, soon cured them of such a temper. Strangers were generally surprised, to find things so much beyond what they had heard, and were wont to tell others, that the state of the town could not be conceived by those that had not seen it.  And most of them went home with wounded hearts, and with such impressions as never wore off.  There were many instances also of persons that came to town, on visits or on business, who had not been here long, before they partook of that shower of blessing and went home rejoicing; till at length the same work began evidently to appear in several other towns in the county.

            8. In the month of March, the people in South-Hadley began to be seized with deep concern about the things of religion; which soon became universal: And the work of GOD has been verv wonderful there; not much, if any thing, short of what it has been here, in proportion to the bigness of the place.  About the same time it began to break forth in the West part of Suffield, and soon spread into all parts of the town.  It next appeared at Sunderland, and soon overspread the town; and I believe was, for a season, not less remarkable than it was here.  About the same time, it began to appear in a part of Deerfield, called Green-River, and afterwards filled the town, ft began also to be manifest, in the South part of Hatfield, in a place called the Hill, and after that the whole town, in the second week in April, seemed to be seized, as it were at once, with concern about the things of GOD. There has been also a very general awakening at West-Springfield, and Long-Meadow; and in Enfield, there was for a time a general concern amongst some that before had been very loose persons. About the same time that this appeared at Enfield, the Rev. MR. BULL of Westfield informed me, that there had been a great alteration there, and that more had been done in one week that in seven years before. Something of this work likewise appeared in the first pre­cinct in Springfield, principally in the North and South extremes of the Parish. And in Hadley old town, there gradually appeared so much of a work of GOB, as at ano­ther time would have been thought worthy of much notice. For a short time there was aJso a very groat and general concern, of the like nature, at Northfield. And wherever this concern appeared, it seemed not to be in vain: But in every place GOB brought saving blessings with him, and his word, attended with his SPIRIT, returned not void. It might well be said at that time in all parts of the county, ”Who are these that fly as a cloud, and as doves to their windows?"

            9. This remarkable ”pouringout of the SPIRIT of GOD," which thus extended from one end to the other of this county, was not confined to it, but many places in Con­necticut have partaken in the same mercy: The first parish in Windsor was thus blessed about the same time, while we had no knowledge of each other's circumstances.  And something considerable of the same work began afterwards in East-Windsor, my honored father's parish, which has in times past been a place favored with mercies of this nature, above any on this side of New-England, except Northampton.

            10. There was also the last Spring and Summer a won­derful work of GOD carried on at Coventry.  I had opportunity to converse with some of Coventry people, who gave me a very remarkable account of the surprising change that appeared in the most rude and vicious persons there. The like was also very great at the same time in a part of Lebanon, called the Crank, and at Durham; and likewise amongst many of the young people in the first pre­cinct in Stratford.

            Something of this work appeared in several other towns in those parts the last Autumn. And we have since been acquainted with something very remarkable of this nature at another parish in Stratford called Ripton, as also at a part of Guilford, at Mansfield, at Tolland, at Hebron, and at Bolton. There was also no small effusion of the SPIRIT of GOD in the North Parish, in Preston, in the congrega­tion of the Rev. MR. LORD, who, with the Rev. MR. OWEN, of Groten, came up hither in May, the las-t year, on purpose to see the work of GOD here; and having heard various and contradictory accounts of it, were careful to inform and satisfy themselves. To that end they particu­larly conversed with many of our people, which they declared to be entirely to their satisfaction, and that the one half had not been told them. MR. LORD told me that, when he got home, he informed his congregation of what he had seen, and that it proved the beginning of the same work amongst them, which prevailed till there was a general awakening, and many persons remarkably converted.

            11. But this shower of Divine blessing has been yet more extensive:  There was no small degree of it in some parts of the Jerseys, as I was informed when I was at New-York, by some people of the Jerseys, whom I saw, espe­cially in a place called the Mountains, under the Ministry of one MR. CROSS, in another place, under the ministry of MR. GILBERT TENNENT, and also at another place, under the ministry of a Dutch Minister, whose name, as I remember, was Mr. EELINGHOUSA.

            12. This seems to have been a very extraordinary dis­pensation of Providence.  GOD has in many respects gone beyond his usual and ordinary way.  The work in this town, and some others about us, has been extraordi­nary on account of the universality of it, affecting all sorts, sober and vicious, high and low, rich and poor wise and unwise; it reached the most considerable families and persons, to all appearance, as much as others. In former stirrings of this nature, the bulk of the young people have been greatly affected; but old men and little children have been so now. Many of the last have, of their own accord, formed themselves into religious societies in different parts of the town. A loose careless person could scarcely find a companion in the whole  neighborhood, and if there was any one that seemed to remain senseless or unconcerned, it was spoken of as a strange thing.

            13. This dispensation has also appeared very extraor­dinary, in the numbers of those on whom we have reason to hope it has had a saving effect. We have now about six hundred and twenty communicants, which include almost all our adult persons. The Church \vas very large before; but persons never thronged into it, as they do at the present time Our Sacraments are eight weeks asunder, and I received into our communion about an hundred before one sacrament, and four-score of them At one time, whose appearance, when they presented themselves together to make an open explicit profession of Christianity, was very affecting to the congregation. I am far from pretending to determine how many have lately been the subject of such mercy; but if I may be allowed to declare what appears probable in a thing of this nature, I hope more than three hundred souls were brought home to CHRIST in this town, in the space of half a year, and about the same number of males as females; which, by what I have heard MR. STODDABD say, has not been usual in years past, for he observed that in his time, many more women were con­verted than men. Those of our young people, that are on other accounts most considerable, are mostly, as I hope, truly pious. Those that were formerly looser, are gene­rally, to all appearance, become true lovers of GOD and CHRIST. And I hope that by far the greater part of persons in this town, above sixteen years of age, have the saving knowledge of JESUS CHRIST; and so, by what I heard, I suppose it is in some other places, particularly at Sunderland and South Hadley.

            14. This has also appeared to be a very extraordinary dispensation, in that the SPIRIT of GOD has extended his influences, both to elderly persons and those that are very young. It has been heretofore rarely heard that any were converted past middle age; but now we have the same. ground to think that many such have been savingly changed, as that others have been so in more early years. I suppose there were upwards of fifty persons in this town above forty years of age, and more than twenty of them above fifty, and about ten of them above sixty, and two of them above seventy years of age.

            It has heretofore been looked on as strange, when they have been savingly wrought upon in their childhood; but now, near thirty were to appearance so wrought upon between ten and fourteen years of age, and two between nine and ten, and one of about four years of age; and because I suppose this last will be most difficultly believed, I will hereafter give a particular account of it. There are several numerous families, in which, we have reason to hope, that all the children are truly pious, and most of them lately become so: And there are very few houses in the whole town into which salvation has not lately come, in one or more instances. There are several negroes, that from what was seen in them then, and what is discernible in them since, appear to have been truly born again in the late remarkable season.

            15. GOD has also seemed to go out of his usual way in the quickness of his work. It is wonderful that persons should be so suddenly, and yet so greatly changed. Many have been taken from a loose and careless' way of living, and seized with strong convictions of their guilt and misery, and in a very little time old things have passed away, and all things have become new with them.

            16. There is a great variety, as to the degree of fear and troubJe that persons are in, before they obtain any comfort­able evidences of pardon and acceptance.  Some are from the beginning carried on with abundantly more hope: Some have had ten times less troubJe of mind than others, in whom yet the issue seems to be the game.  Some have had such a sense of the displeasure of GOD, and the great danger they were in of damnation, that they could not sleep at nights; and many have said that when they laid down, the thoughts of sleeping in such a condition have been frightful to them, and they have scarcely been free from terror while they were asleep, and have awaked with fear and distress still on their spirits: And often the con­cern that has been on their minds, has had a painful influ­ence on their bodies, and given disturbance to animal nature.

            17. The awful apprehensions persons have had of their misery, have for the most part been increasing, as they have approached to deliverance; though they often pass through many changes, in the frame of their mind: Some­times they think themselves wholly senseless, and tear that the SPIRIT of GOD has left them, and that they are given up to a judicial hardness; yet they appear very deeply troubled with that fear, and are in great earnest to obtain convictions again.

            Together with those fears, and that exercise of mind which is rational, and which they have just ground for, they have often suffered many needless distresses of thought, in which SATAN probably has a great hand; and some­times the distemper of melancholy has been evidently mixed: One knows not how to deal with such persons; they turn every thing that is said to them the wrong way; and there is nothing that the Devil seems to make so great a handle of, unless it be the real corruption of the heart.

            18. But it is remarkable, there has been far less of this mixture now than was wont to be in persons under awaken­ings at other times; yea, many that before had been ex­ceedingly involved in such difficulties, seem now strangely to be set at liberty: Some that had for a long time been entangled with peculiar temptations, of one sort or other, and unprofitable and hurtful distresses, were soon helped over them, and convictions have been successfully carried on in the way to life. And thus SATAN seemed to be restrained, till towards the latter end, when GOD'S SPIRIT was about to withdraw.

            Many under great awakenings were concerned, because they thought they were not more awakened, but sleeping upon the brink of hell: And the sense of the need they have to be awakened, grows upon them with their awaken­ings; so that they seem to themselves to be very senseless, when indeed most sensible. There have been some instan­ces of persons that have had as great a sense of their dan-. ger and misery, as their natures could well subsist under, and yet they have expressed themselves much amazed at their own insensibility and sottishness, in such an extraor­dinary time as it then was.

            Persons are frequently brought to the borders of despair a little before the day dawns in their souls: Some there have been who have had such a sense of GOD'S wrath for sin, that they have been overborne, and made to cry out, under an astonishing sense of their guilt, wondering that GOD suffers such guilty wretches to live upon earth, and that he doth not immediately send them to hell. And sometimes their guilt doth so glare them in the face, that they are in exceeding terror for fear that GOD will instantly do it. In others these terrors do not seem to be so sharp, when near comfort, as before; but they are led further in­to their own hearts, to a deeper sense of their own univer­sal depravity and deadness in sin.

            19. The corruption of the heart discovers itself various ways in the time of conviction; sometimes it appears in a great struggle, like something roused by an enemy, and SATAN, the old inhabitant, seems to exert himself, like a serpent disturbed and enraged. Many in such circumstan­ces, have felt great envy towards those that are lately con­verted, and most of all towards their acquaintance and companions: Indeed some have felt many heart-rising's against GOD, and murmurings at his ways of dealing with mankind, and his dealings with themselves in particular. But it has been much insisted on, that persons should have the utmost dread of such thoughts, which tend exceeding­ly to quench the SPIRIT of GOD. And when such a spirit lias much prevailed, and persons have not earnestly strove against it, it has seemed to be exceedingly to the binder-ance of their souls: But in some other instances, where they have been much terrified at the sight of such wicked­ness in their hearts, GOD has brought good out of evil; and made it a means of convincing them of their own des­perate sinfullness, and bringing them off from all self-confidence.

            The drift of the SPIRIT of GOD herein has seemed evi­dently to be, to make way for a conviction of their abso­lute dependance on his sovereign power and grace, and the necessity of a Mediator, by leading them more and more to a sense of their exceeding wickedness, and guiltiness in his sight; and of the pollution, and insufficiency of their own righteousness; to show them thai they can in no wise-help themselves, and that GOB would be wholly just in rejecting them, and all that they do, and in casting them off for ever: Though there be a vast variety, as to the man­ner and distinctness of persons' convictions of these things. As they are more and more convinced of the corruption and wickedness of their hearts, they seem to themselves to grow worse and worse, harder and blinder, And more des­perately wicked, instead of growing better.  Under the sense which the SPIRIT of GOD gives them of their sinful-ness, they often think that they differ from all others; their hearts are ready to sink with the thought, that they are the worst of all, and that none ever obtained mercy that were so wicked as they.

            At first, their consciences are commonly most exercised about their outward vicious course, or other acts of sin; but afterwards, they are more burdened with a sense of heart-sins, the dreadful corruption of their nature, their enmity against GOD, the pride of their hearts, their un. belief, their rejection of CHRIST, the stubbornness and obstinacy of their wills; and the like.  In many, GOD makes much use of their own experience, in the course of their awakenings and endeavors after saving good, to con­vince them of their own vile emptiness and universal depravity.

            20. Very often under the first awakenings, when they are brought to reflect on their past lives, and have a terrifying sense of GOD'S anger, they set themselves to walk more strictly, and confess their sins, and perform many religious duties, with a secret hope of appeasing GOD'S anger and making up for the sins they have committed: And often­times, at first setting out, their affections are moved and they are full of tears in their confessions and prayers, which they are ready to make very much of, as though they were some atonement, and had power to move correspondent affections in GOD too: And hence they are for a while big with expectation of what GOD will do for them; and con­ceive that they grow better a-pace, and chall soon be thoroughly converted.  But these affections are but short­ lived, they quickly find that they fail, and then they think themselves to be grown worse again; they do not find such a prospect of being soon converted as they thought; instead of being nearer, they seem to be farther off; their hearts they think are grown harder, and by this means their fears of perishing greatly increase.  But though they are disappointed, they renew their attempts again and again; and still as their attempts are multiplied, so are their dis­appointments; all fails, they see no token of having in­clined GOD'S heart to them, they do not see that he hears their prayers at all, as they expected he would; and some­times there have been great temptations arising hence to leave off seeking, and to yield up the case.  And as they are still more terrified with fears of perishing, and their hopes of prevailing on GOD in a great measure fail, some­times their religious affections have turned into heart-risings

seemed wholly careless and at ease, and in pursuit of vanity, while they had been bowed down with solicitude about their souls; yea, some had lived licentiously, and so continued till a little before they were converted, and grew up to a holy rejoicing in the infinite blessings GOD had bestowed upon them.

            21. And whatever Minister has a like occasion to deal with souls, in, a flock under such circumstances, he will soon find himself under a necessity greatly to insist upon it with them, that GOD is under no manner of obligation to show them mercy; and that a man can challenge nothing in justice from any thing he does before he has believed on JESUS CHRIST.  It appears to me, that if I had taught those under trouble any other doctrine, I should have taken the direct course to have undone them; I should have directly crossed what was plainly the drift of the SPIRIT of GOD in his influences upon them; for if they had believed what I said, it would either have promoted carelessness, and so put an end to their awakenings; or blocked up their way to that humiliation before the Sove­reign Disposer of life and death, whereby GOD is wont to prepare us for his consolations: And I have found no dis­courses more remarkably blessed, than those in which the doctrine of GOD'S just liberty, with regard to answering the prayers, or succeeding the pains of mere natural men, continuing such, have been insisted on.  I never found so much immediate fruit, of any discourses I have preached, as of some from those words,” That every mouth may be stopped;" (Rom. 3: 19;) endeavoring to show from thence, that it would be just with GOD were he to cast us off for ever.

            22. Commonly the first thing that appears after men have been much awakened, is a conviction of the justice of GOD in their condemnation, in a sense of their own exceed­ing sinfulness, and the vileness of all their performances: In giving an account of this, they expressed themselves very variously; some, that they saw that GOD was a Sove­reign, and might receive others and reject them; some, that they were convinced that GOD might justly bestow mercy on every person in the town, and on every person in the world, and damn themselves to all eternity; some, that they see that GOD may justly have no regard to all the pains they have taken, and all the prayers they have made; some, that they see that if they should seek, and take the utmost pains all their lives, GOD might justly cast them into hell at last, because all their labors, prayers, and tears cannot make an atonement for the least sin, nor merit any blessing at the hands of GOD; some have declared themselves to be in the hands of GOD, that he can, and may dispose of them just as he pleases; some, that GOD may glorify himself in their damnation, and they wonder that GOD has suffered them to live so long, and has not cast them into hell long ago.

            Some are brought to this conviction by a great sense of their sinfulness in general, that they are such vile wicked creatures in heart and life.  Others have the oins of their lives in an extraordinary manner set before them, multi­tudes of them coming just then fresh to their memory, and being set before them with their aggravations.  Some have their minds especially fixed on some particular wicked practice they have indulged; others, on the corruption of their hearts. Some are deeply convinced by a view they have of the horrid ness of some particular exercises of corruption, in the time of their awakening, whereby the enmity of the heart against GOD has been manifested; and others, by a sense of the sin of unbelief, the opposition of their hearts to the way of salvation by CHRIST, and their obstinacy in rejecting him and his grace.

            23. There is a great deal of difference as to persons' dis­tinctness here. Some have not so clear a sight of GOD'S justice in their condemnation; but yet mention things that plainly imply it. They acknowledge GOD to be just in his threatenings, and that they are deserving of nothing: And many times, though they had not a sight of it at the begin­ning, they have very clear discoveries of it afterwards, with great humblings in the dust before GOD.

            Commonly persons' minds immediately before this disco­very of God's justice are exceeding restless, and in a kind of struggle and tumult, and sometimes in mere anguish; but generally, as soon as they have this conviction, it brings their minds to a calm composure. And most frequently, though not always, then the pressing weight upon their spirits is taken away, and a general hope arises that some time or other GOD will be gracious, even before any distinct discoveries of mercy. And often they then come to a con­clusion within themselves, that they will lie at GOD'S feet and wait his time.

            24. In many, the first conviction of the justice of GOD in their condemnation, which they take particular notice of, and probably the first distinct conviction of it that they have does not appear to be forced by mere terrors and convictions; for there is in it a sort of complacency of soul, in the attribute of GOD'S justice, as displayed in his threatenings of eternal damnation to sinners. Sometimes at the discovery of it, they can scarce forbear crying out,’ It is Just! Some express themselves, that they see the glory of GOD would shine bright in their own condemna­tion; and they are ready to think that if they are damned, they could take part with GOD against themselves, and glorify his justice therein. And when it is thus, they com­monly have some evident sense of free and all-sufficient grace, though they give no distinct account of it; but it is manifest, by that degree of hope and encouragement that they then conceive, though they were never so sensible of their own vileness.

            Some, when in such circumstances, have felt that sense of the excellency of GOD'S justice, against such sinfulness as theirs was, and have had such a submission of mind, to­gether with an exceeding loathing of their own unworthi-ness, and a kind of indignation against themselves, that they have called it a willingness to be damned, though it must be owned they had not clear ideas of damnation, nor does any word in the Bible require such self-denial as this. But the truth is, as some have more clearly expressed it, salvation appeared’ too good for them; they were worthy of nothing but condemnation, and they could not tell how to think of salvation's being bestowed upon them, fearing it was inconsistent with the glory of GOD'S majesty, which they had so much contemned and affronted.'

            24. That calm of spirit which some have found after their distress, continued some time before any special manifesta­tion of the favor of GOD. But in others often the com­fortable view of a merciful GOD, and a sufficient Redeemer, immediately followed. And in several, the first sight of their just desert of hell, and of GOD'S love, were so near, they seemed to go together.

            These gracious discoveries are in many respects very various; more frequently CHRIST is distinctly made the object of the mind, in his all-sufficiency and willingness to save sinners: But some have their thoughts more especially fixed on GOD, in some of his glorious attributes manifested in the Gospel, and shining forth in the face of CHRIST. Some view the all-sufficiency of the mercy and grace of GOD; some chiefly the infinite power of GOD, and his ability to save them, and to do all things for them; and some look most at the truth and faithfulness of GOD.  In some, the truth and certainty of the Gospel in general is the first joy­ful discovery they have; in others, the certain truth of some particular promises; in some, the grace and sincerity of GOD in his invitations, very commonly in some particular invitation.  Some are struck with the glory and wonderful-ness of the dying love of CHRIST; and some with the suffi­ciency and preciousness of his blood, as offered to make an atonement for sin; and others with the value and glory of his obedience and righteousness.  In some, the excellency and loveliness of CIIKIST chiefly engages their thoughts; in some, his Divinity, that he is indeed” the SON of the living GOD;" and in others, the excellency of the way of salva­tion by CHRIST, and the suitableness of it to their necessi­ties.

            25. Some are thus convinced of the truth of the Gospel in general, and that the Scriptures are the word of GOB: Others have their minds more especially fixed on the great doctrine of the Gospel, some particular truths that they are meditating on; or are in a special manner convinced of the Divinity of the things they are reading of, in some portion of Scripture. Some have such convictions in a much more remarkable manner than others. - And some that never had a special sense of the certainty of divine things impressed upon them with such inward evidence, have yet very clear exercises of grace, that is, of love to GOD, repentance and holiness. And if they be more particularly examined, they appear plainly to have a firm persuasion of the reality of divine things, such as they had not before. But those that have the most clear discoveries of divine truth, have them not always in the same degree. In a dull frame, things appear dim to what they did before: And though there still remains an habitual strong persuasion, yet not so as to exclude temptations to unbelief, and all possibility of doubting, as before: But then at particular times, by GOD'S help, the sense of things revives, like fire that lay hid in ashes.

            25. I suppose the grounds of such a conviction of the truth of divine things to be just and rational, but yet in some GOD makes use of their own reason much more sen­sibly than in others.  Oftentimes persons have (so far as could be judged) received the first saving conviction from reasoning which they have heard from the pulpit; and often in the course of reasoning, which they are led into in their own meditations.

            The arguments are the same that they have heard hun­dreds of times; but the force of the arguments, and their conviction by them, is altogether new; they come with a new and before unexperienced power: Before they heard it was so, and they allowed it to be so; but now they see it to be so indeed. Things now look exceeding plain to them, and they wonder that they did not see them before.

            They are so greatly taken with their new discovery, and things appear so plain and so rational to them, that they are often at first ready to think they can convince all men, and are apt to engage in talk with every one they meet with, almost to this end; and when they are disappointed, are ready to wonder that their reasonings make no more impression.

            26. They often speak of things of religion as seeming new to them; that preaching is a new thing; that it seems to them they never heard preaching before; that the Bible is a new book:  Because they see them in a new light. Here was a remarkable instance of an aged woman of above seventy years, who reading in the New Testament, con­cerning CHRIST'S sufferings for sinners, seemed to be astonished at what she read, as at a thing that was quite new to her, insomuch that at first, before she had time, to turn her thoughts, she wondered within herself she had never heard of it before; but then immediately recollected that she had often heard of it, and read it, but never till now saw it as a thing real; and then cast in her mind, how wonderful this was, that the SON of GOD should undergo such things for sinners, and how she had spent her time in ungrateful sinning against so good a GOD, and such a Savior; though she was a person, as to what was visible, of a very blameless and inoffensive life. And she was so overcome by those considerations, that her nature was ready to fail. Those that were about her, and knew not what was the matter, were surprised, and thought she was a dying.

            27. Many have spoken much of their hearts being drawn out in love to GOD and CHRIST, and their minds being wrapped up in delightful contemplation of the glory and wonderful grace of GOD, and the excellency and dying love of JESUS CHRIST, and of their souls going forth in desires after Gow and CHRIST. Several of our young children have expressed much of this, and have manifested a willingness to leave father and mother, and all things in the world, to go to be with CHRIST. Some persons have had such desires after CHRIST, as to take away their natural strength. Some have been ^o overcome with a sense of his love to such poor, wretched, and unworthy creatures, as to weaken the body. Several persons have had so great a sense of the glory of GOD, and excellency of CHRIST, that nature and life have seemed almost to sink under it; and in all proba­bility, if GOD had showed them a little more of himself, it would have dissolved their frame. And their sense of their own exceeding littleness and vileness, has been in propor­tion to their light and joy.

            Such persons have commonly appeared with none of the -assuming, and self-conceited, and self-sufficient airs of enthusiasts; but exceedingly the contrary; being eminent for meekness, modesty, self-diffidence, and a low opinion of themselves: None are so sensible of their need of instruction, and so eager to receive it, as some of them; nor so ready to think others better than themselves. And generally they have manifested a longing to lie low, and in the dust before GOD; withal complaining of their not being able to lie low enough.

            They speak much of the inexpressiblenesss of what they experience, how their words fail, so that they can in no wise declare it: Of the superlative excellency of that delight of soul, which they sometimes enjoy; how a little of it is sufficient to pay them for all the pains and trouble they have gone through in seeking salvation: And of the sense which these spiritual views give them of the vanity of earthly enjoyments, how mean and worthless all these things appear to them.

            28. Many, while their minds have been filled with spirit­ual delights, have as it were forgot their food; their bodily appetite has failed, while their minds have been entertained with” meat to eat that others knew not of." And the light and comfort they enjoy, gives a new relish to their common blessings, and cause all things about them to appear beau­tiful, sweet, and pleasant to them. All things abroad, the sun, moon, and stars, the clouds and sky, the heavens and earth, appear as it were with a. cast of divine glory and sweetness upon them. But the supreme attention of their minds is to the glorious excellencies of GOD and CHRIST, which they have in view; a ravishing sense of GOD'S love accompanying a sense of his excellency; and of the faithfulness of GOD'S promises, as they respect the future eternal enjoyment of GOD.

            The joy that many of them speak of, as that to which none is to be paralleled, is that which they find when they are lowest in the dust, emptied most of themselves, and as it were annihilating themselves before GOD, when they are nothing, and GOD is all, are seeing their own unworthiness, depending not at all on themselves, but alone on CHRIST, and ascribing all glory to GOD: Then their souls are most in the enjoyment of satisfying rest; excepting that, at such times, they apprehend themselves to be not sufficiently self-abased; for then above all times do they long to be lower. Some speak much of the exquisite sweetness and rest of soul that is to be found in resignation to GOD, and humble sub­mission to his will. Many express earnest longings to praise GOD  but at the same time complain they cannot praise him as they would do, and they want to have others help them in praising Him: They want to have every one praise-GOD, and are ready to call upon every thing to praise Him. They express a longing desire to live to GOD'S glory, and to do something to his honor; but at the same time cry out of their insufficiency and barrenness, that they are poor im­potent creatures, can do nothing of themselves, and are utterly insufficient to glorify their Creator and Redeemer.

            29. While GOD was so remarkably present amongst us by his SPIRIT, there was no book so delighted in as the Bible; especially the book of Psalms, the Prophecy of Isaiah, and the New Testament.  Some, by reason of their esteem and love to GOD'S Word, have at some times been greatly and won­derfully affected at the sight of a Bible: And then also, there was no time so prized as the LouD's-day, and no place in this world so desired as GOD'S house.  Our converts re­markably appeared united in dear affection to one another, and many have expressed much of that love which they felt to all mankind; and particularly to those that had been least friendly to them.  Never, I believe, was so much done in confessing injuries, and making up differences as the last year.  Persons, after their own conversion, have commonly expressed an exceeding desire for the conversion of others: Some have thought that they should be willing to die for the conversion of any soul, though of one of the meanest of their fellow-creatures, or of their worst enemies; and many have indeed been in great distress with desires and longings for it.  This work of GOD had also a good effect to unite the people's affections to their Minister.

            There are some persons that I have been acquainted with but more especially two, that have been swallowed up ex­ceedingly with a sense of the awful greatness and majesty of GOD; and both of them told me to this purpose, that if they, in the time of it, had the least fear that they were not at peace with this so great a GOD, they should instantly have died.

            30. But there is an endless variety in the particular man­ner and circumstances in which persons are wrought on; and an opportunity of seeing so much of such a work of GOD, will show that GOD is further from confining Himself to certain steps, and a particular method in his work on souls, than some imagine. I believe it has occasioned some amongst us, that were before too ready to make their own experiences a rule to others, to be less censorious, and this is an excellent advantage indeed: That this variety both has displayed the * manifoldness and unsearchableness of the wisdom of GOD, and wrought more charity among his people.

            31. I think the main ground of doubts and fears in per­sons, after their conversion, has been that they have found so much corruption remaining in their hearts.  At first their souls are all alive, their hearts are fixed, and their affections flowing; they live above the world, and meet with but little difficulty in religious exercises.  And they are ready to think it will always be so: Though they are truly abased under a sense of their vileness, by reason of former sin, yet they are not then sufficiently sensible what corruption still remains in their hearts; and therefore are burprised when they find that the}' begin to be dull and dead, to be troubled with wandering thoughts in the time of public and private' worship, and to be utterly unable to keep themselves from them: Also when they find themselves unaffected at sea­sons in which, they think, there is the greatest occasion to be affected; and when they feel worldly dispositions work­ing in them, and it may be pride, envy, or stirrings of revenge; their hearts are almost sunk with the disappoint­ment; and they are ready presently to think that all this they have met with is nothing, and that they are mere hypocrites.

            They are ready to argue, that if GOD had indeed done such great things for them, such ingratitude would be in­consistent with it. They cry out of the hardness and wick­edness of their hearts; and say there is so much corruption, that it seems to them impossible that there should be any goodness there: And many of them seem to be more sensi­ble how corrupt their hearts are, than ever *hey were before they had faith. But in truth, the case is, that now they feel the pain of their own wounds; they have a watchful eye upon their hearts that they did not use to have; they take more notice what sin is there, and sin is now no more bur­densome to them; they strive more against it, and feel more of the strength of it.

            They are surprised that they should find themselves so different from the idea that they generally had entertained of believers; for though faith be indeed of a far more ex­cellent nature than they imagined; yet, those that believe have much more remaining corruption than they thought. They never realized it, that persons were wont to meet with difficulties, after they were once converted.  But on a return of the influences of the SPIRIT of GOD, the light breaks through the cloud, and doubting and darkness vanish away. Persons are often revived by religious conversation: While they are talking of divine things, or ever they are aware, their souls are carried away into holy exercises with abundant pleasure.  And often while they are relating their ptibt experiences, the.same experiences are renewed. Some­times they have scriptures, one after another, coming to their minds, to answer their scruples, and unravel their diffi­culties, exceeding apposite and proper to their circumstances; by which means their darkness is scattered; and often before any new remarkable comforts, especially after a long continued deadness, there are renewed humblings, in a great sense of their own exceeding vileness and unworthiness, as before their first comforts were bestowed.

            32. Many in the country have entertained a mean thought of this great work, from what they have heard of impres­sions made on persons' imaginations.  But there have been exceeding great misrepresentations, and innumerable false reports, concerning that matter.  It is not, that I know of, the opinion of any one person in the town," that any weight is to be laid on any thing seen with the bodily eye: I know the contrary to be a received and established principle amongst us.  I cannot say that there have been no instances of persons that have been ready to give too much heed to useless imagination; but they have been easily corrected, and it will not be wondered at, that a congregation should" need a guide in such cases, to assist them in distinguishing wheat from chaff. But such impressions on the imagina­tion as have been more usual, seem to me to be no other than what is1 to be expected in human nature in such cir­cumstances, and what is the natural result of impressions on the heart.

            I do not suppose that they themselves imagined that they saw any thing with their bodily eyes; but only have had within them ideas strongly impressed, and, as it were, lively pictures in their minds: As for instance, some when in great terrors, through fear of hell, have had lively ideas of a dreadful furnace.  When some were greatly moved with a sense of the excellency of CHRIST, together with a sense-of his glorious spiritual perfections, there has risen in the mind an idea of one of glorious majesty, and of a sweet and gracious aspect:  And some, when greatly affected with CHRIST'S death, had at the same time a lively idea of CHRIST hanging upon the cross, and of his blood running from his wounds; which things will not be wondered at by them that have observed how strong affections about temporal matters will excite lively ideas of different things in the mind.

            There have indeed been some few instances, of impres­sions on persons' imaginations, that have been mysterious to me, and I have been at a loss about them; for though it has been exceeding evident to me by many things that appeared in them, both then (when they related them) and afterwards, that they indeed had a great sense of the spirit­ual excellency of divine things accompanying them; yet I have not been able well to satisfy myself, whether their imaginary ideas have been more than could naturally arise from the spiritual sense of things.  However, I have used the utmost caution in such cases; and great care has been taken both in public and in private to teach persons the difference between what is spiritual and what is imaginary. I have often warned persons not to lay the stress of their hope on any ideas of any outward glory, or any external thing whatsoever, and have met with no opposition in such instructions. But it is not strange if some weaker persons, in giving an account of their experiences, have not so pru­dently distinguished between the spiritual and imaginary part; which those that have not been well affected to reli­gion, might take advantage of.

            33. But to give a clearer idea of the nature and manner of the operations of GOD'S SPIRIT, in this wonderful effusion of it, I would give an account of two particular instances. The first is an adult person, a young woman, whose name was ABIGAIL HUTCHINSON. I pitch upon her especially, because she is now dead, and so it may be more fit to speak freely of her than of living instances; though I am under far greater disadvantages, on other accounts, to give a full and clear narrative of her experiences, nor can any account be given but what has been retained in the memories of her near friends, and some others, of what they have heard her express in her life-time.

            She was of a rational, understanding family; there could be nothing in her education that tended to enthusiasm, but rather to the centraly extreme. She was, before her conver­sion, to the observation of her neighbors, of a sober and inoffensive conversation; and was a still, quiet, reserved, person. She had long been infirm of body; but her infirm­ity had never been observed at all to incline her to be notional or fanciful, or to occasion any thing of religious melancholy. She was under awakenings scarcely a week, before there seemed to be plain evidence of her being savingly changed.

            She was first awakened in the winter, on a Monday, by something she heard her brother say of the necessity of being in good earnest in seeking CHRIST, together with the news of the conversion of another young woman. This news wrought much upon her, and stirred up a spirit of envy in her towards this young woman, whom she thought very unworthy of being distinguished from others by such a mercy; but withal it engaged her in a firm resolution to do her utmost to obtain the same blessing; and considering with herself what course she should take, she thought she had not a sufficient knowledge of the principles of religion: Whereupon she resolved thoroughly to search the Scrip­tures; and accordingly immediately began at the beginning of the Bible, intending to read it through. She continued thus till Thursday; and then there was a sudden alter­ation, by a great increase of her concern, in an extraordi­nary sense of her own sinfulness, particularly the sinfulness of her nature, and wickedness of her heart, which came upon her (as she expressed it) as a flash of lightning, and struck her into an exceeding terror. Upon which she left off reading the Bible in course as she had begun, and turned to the New Testament, to see if she could find some relief for her distressed soul.

            34. Her great terror, she said, was, she had sinned against GOD. Her distress grew more and more for three days; until, as she said, she saw nothing but blackness of dark­ness before her, and her very flesh trembled for fear of GOD'S wrath. She wondered and was astonished at herself, that she had been so concerned for her body, and had applied so often to physicians to heal that, and had neg­lected her soul. Her sinfulness appeared with a very awful aspect to her, especially in three things, namely, Her ori­ginal sin, her sin of murmuring at GOD'S providence, in the weakness she had been under, and in want of duty to her parents, though others had looked upon her to excel in duti-fullness. On Saturday, she was so earnestly engaged in reading the Bible and other books, that she continued in it, searching for something to relieve her, till her eyes were so dim, that she could not know the letters. Whilst she was thus engaged in reading, prayer, and other religious exer­cises, she thought of these words of CHRIST, wherein He warns us not to be” as the Heathen," that” think they shall be heard for their much speaking;" which, she said, led her to see that she had trusted to her own prayers and religious performances, and now she was put to a nonplus, and knew not which way to turn herself, or where to seek relief.

            While her mind was in this posture, her heart, she said, seemed to fly to the Minister for refuge, hoping that he could give her some relief.  She came the same day to her brother, with the countenance of a person in distress, expos­tulating with him, why he had not told her more of her sinfulness, and earnestly inquiring of him what she should do. She seemed that day to feel in herself an enmity against the Bible, which greatly affrighted her.  Her sense of her own exceeding sinfullness continued increasing from Thurs­day till Monday; and she gave this account of it, that it had been an opinion, which till now she had entertained, that she was not guilty of ADAM'S sin; but that now she saw she was guilty of that sin, and all over defiled by it; and that the sin which she brought into the world with her, was alone sufficient to condemn her.

            35. On the Sabbath-day she was so ill that her friends thought it not best that she should go to public worship, of which she seemed very desirous: But when she went to bed on Sabbath-day night, she took up a resolution that she would the next morning go to the Minister. As she awaked on Monday morning, a little before day, she wondered within herself at the calm she felt in her mind, which was of that kind which she never felt before.  As she thought of this, such words as these were in her mind: “ The words  ‘ of the LORD are pure words, health to the soul, and mar­row to the bones: “ And then these words,” To be blood of JESUS CHRIST cleanseth from all sin;” which were accom­panied with a lively sense of the excellency of CHRIST, and his sufficiency to satisfy for the sins of the whole world. She then thought of that expression,” It is a pleasant thing for the eyes to behold the sun;" which words then seemed to her to be very applicable to JESUS CHRIST.  By these things her mind was exceeding full of joy.  She told her brother in the morning that she had seen (that is, by faith) CHRIST the last night, and that she had really thought that she had not knowledge enough to be converted; but, says she, GOD can make it quite easy.'  On Monday she felt all day a constant sweetness in her soul.  She had a repetition of the same discoveries of CHRIST three mornings together, that she had oh Monday morning, and much in the same manner, at each time, waking a little before day; but brighter and brighter every time.

            36. At the last time on Wednesday morning, while in the enjoyment of a spiritual view of CHRIST'S glory and fullness, her soul was filled with distress for unbelievers, to consider what a miserable condition they were in: And she felt in herself a strong inclination immediately to go forth to warn sinners; and proposed it the next day to her brother to assist her in going from house to house; but her brother restrained her, telling her of the unsuitableness of such a method. She told one of her sisters that day, that she loved all mankind, but especially the people of GOD. Her sister asked her, why she loved all mankind?  She replied,’ Be­cause GOD had made them.'  After this, there happened to come into the shop where she was at work, three persons that were thought to be lately converted.  Her seeing them as they stepped in, so drew forth her love to them, that it overcame her, and he almost fainted: And when they began to talk of the things of religion, it was more than she could bear; they were obliged to cease on that account. It was a very frequent thing with her to be overcome with a flow of affection to them that she thought godly, in conver­sation with them, and sometimes only at the sight of them. 48. She had many extraordinary discoveries of the glory of GOD and CHRIST; sometimes in some particular attri­butes, and sometimes in many.  She gave an account that once, as those four words passed through her mind, Wis­dom, Justice, Goodness, and Truth, her soul was filled with a sense of the glory of each of these Divine attri­butes, but especially the last; ‘ Truth (said she) sunk the deepest.' And therefore, as these words passed, this was repeated, Truth, Truth!  Her mind was so swallowed up with a sense of the glory of GOD'S truth, and other per­fections, that she said, it seemed as though her life was going; and that she saw it was easy with GOD to take away her life by discoveries of himself. Soon after this she went to a private religious meeting, and her mind was full of a sense and view of the glory of GOD all the time; and when the exercise was ended, some asked her concerning what she had experienced: And she began to give them an account; but as she was relating it, she received such a sense of the same things, that her strength failed, and they were obliged to take her, and lay her upon the bed. After­wards she was greatly affected, and rejoiced with these words,” Worthy is the Lamb that was slain."

            37. She had several days together a sweet sense of the loveliness of CHRIST in his meekness, which disposed her continually to be repeating over these words,” Meek and lowly in heart; meek and lowly in heart."  She once ex­pressed herself to one of her sisters, to this purpose, that she had continued” whole days and whole nights," in a constant ravishing view of the glory of GOD and CHRIST, having enjoyed as much as her life could bear.  Once, as her brother was speaking of the dying love of CHRIST, she told him that she had such a sense of it, that the mere men­tioning it was ready to overcome her.

            Once, when she came lo me, she told how at such, that, the thought she saw as much of GOD, and had as much joy and pleasure as was possible in this life, and that yet afterwards GOD discovered himself far more abun­dantly, and she saw the same things more clearly, and in another and far more excellent and delightful manner, and was filled with a more exceeding sweetness.  She likewise gave me such an account of the sense she once had from day to day of the glory of CHKIST, and of GOD, in his various attributes, that it seemed to me she dwelt for days together in a kind of beatific vision of Goo; and seemed to have an immediate intercourse with him, as a child with a father: And at the same time, she appeared most remote from any high thought of herself, and of her own suffici­ency; but was like a little child, and expressed a great desire to be instructed, telling them that she longed very often to come to me for instruction, and wanted to live at my house, that I might tell her her duty. 50. She often expressed a sense of the glory of GOD appearing in the trees, and growth of the fields, and other works of GOD'S hands.  She told her sister that lived near the heart of the town, that she once thought it a pleasant thing to live in the middle of the town,’ But now (says she) I think it much more pleasant to sit and see the wind blowing the trees, and to behold in the country what GOD has made.1  She had sometimes the powerful breathings of the SPIRIT of GOD on her soul, while reading the Scripture, and would express a sense that she had of the certain truth and Divinity thereof.  She sometimes would appear with a pleasant smile on her countenance; and when her sister took notice of it, and asked why she smiled, she replied,’ I am brim-full of a sweet feeling within!' She often used to express how good and sweet it was to lie low before GOD, and the lower (says she) the better: And that it was pleasant to think of lying in the dust, all the days of her life, mourning for sin.  She was wont to manifest a great sense of her own meanness and dependance.  She often expressed an exceeding companion, and pitiful love, which she found in her heart towards persons that knew not CHRIST; which was sometimes so strong, that as she was passing by such in the streets, or those that she feared were such, she would be overcome by the sight of them. She once said, that she longed to have the world saved, she wanted, as it were, to pull them all to her; she could not bear to have one lost.

            38. She had great longings to die, that she might be with CHRIST; which increased till she thought she did not know how to be patient to wait till GOD'S time should come. But once, when she felt those longings, she thought with herself, If I long to die, why do I go to Physicians? Whence she concluded that her longings for death were not well regulated. After this she often put it to herself, Which she should choose, whether to live or to die, to be sick or to be well; and she found she could not tell, till at last, she found herself disposed to say these words, «I am quite willing to live, and quite willing to die; quite willing to be sick, and quite willing to be well; and quite willing for any thing that GOD will bring upon me!' And then, said she, I felt myself perfectly easy, in a full submission to the will of GOD. She then lamented much, that she had been so eager in her longings for death, as it argued want of resignation to GOD. She seemed henceforward to continue in this resigned frame till death.      

            After this her illness increased upon her: And once, after she had spent the greater part of the night in extreme pain, she awaked out of a little sleep with these words in her heart and mouth;’ I am willing to suffer for CHRIST'S sake, I am willing to spend and be spent for CHRIST'S sake, I am willing to spend my life, even my very life for CHRIST'S sake!' And though she had an extraordinary resignation, with respect to life or death, yet the thoughts of death were exceeding sweet to her. At a time when her brother was reading in JOB, concerning worms feeding on the dead body, she appeared with a pleasant smile, and being inquired of about it, she said, it was sweet to her to think of her being in such circumstances. At another time, when her brother mentioned the danger there seemed to be that the illness she then labored under, might be an occasion of her death, it filled her with joy that almost overcame her. At another time, when she met a company following a corpse to the grave, she said, it was sweet to her to think, that they would in a little time follow her in like manner.

            39. Her illness in the latter part of it was seated much in her throat; and swelling inwardly, filled up the pipe, so that she could swallow nothing but what was perfectly liquid, and but very little of that, and with great and long stragglings and stranglings, that which she took in, flying out at her nostrils, till she at last could swallow nothing at all. She had a raging appetite to food, so that she told her sister, when talking with her about her circumstances, that the worst bit she threw to her swine would be sweet to her; but when she saw that she could not swallow it, she seemed to be as perfectly contented without it, as if she had no appetite to it. Others were greatly moved to see what she underwent, and were filled with admiration at her unexampled patience. At a time when she was striving ill vain to get down a little food, something liquid, and was very much spent with it, she looked upon her sister with a smile, saying,’ O sister, this is for my good P At another time, when her sister was speaking of what she underwent, she told her, that she lived an heaven upon earth for all that. She used sometimes to say to her sister, under her extreme sufferings,’ It is good to be so.' Her sister once asked her, why she said so:’ Why (says she) because GOD would have it so: It is best that things should be as GOD would have them: It looks best to me.' After her con­finement, as they were leading her from the bed to the door, she seemed overcome by the sight of things abroad, as showing forth the glory of the Being that made them. As she lay on her death-bed, she would often say these words,’ GOD is my Friend f And once looking upon her sister with a smile, said,’ O sister, how good it is! How sweet and comfortable it is to consider, and think of hea­venly things.

            She expressed, on her death-bed, an exceeding longing, both for persons in a natural state, that they might be con­verted, and for believers that they might see and know more of GOD. And when those that looked on themselves as unbelievers came to see her, she would be greatly moved with compassionate affection. The same week that she died, when she was in distressing circumstances as to her body, some of the  neighbors that came to see her, asked if she was willing to die? She replied, that she was quite willing either to live or die; she was willing to be in pain, she was willing to be so always as she was then, if that was the will of GOD: She willed what GOD willed. They asked her, whether she was willing to die that night? She answered, ‘Yes, if it be GOD'S will.' And seemed to speak all with that perfect composure of spirit, and with such a cheerful and pleasant countenance, that it filled them with admiration.

            40. She was very weak a considerable time before she died, having pined away with famine and thirst, so that her flesh seemed to be dried upon her bones; and therefore could say but little, and manifested her mind very much by signs. She said she had matter enough to fill up all her time with talk, if she had but strength. A few days before her death, some asked her, Whether she was afraid to die; she answered to this purpose,’ That she had not the least degree of fear of death." They asked her why she would be so confident? She answered,’ If I should say other­wise, I should speak contrary to what I know. There is,' says she,’ indeed a dark entry, that looks something dark, but on the other side there appears such a bright shining light, that I cannot be afraid f She said, not long before she died, that she used to be afraid how she should grapple with death;’ but,' says she, GOD has showed me that he can make it easy in great pain.' Several days before she died, she could scarcely say any but just Yes or No, to questions that were asked her, for she seemed to be dying for three days together; but seemed to continue in a sweet composure of soul, without interruption, to the last, and died as a person that went to sleep, without any struggling, about noon, on Friday, June 27, 1743.

I proceed to the other instance. Her name is PHEBE BARTLET, daughter of WILLIAM BARTLET. I shall give the account as I took it from the mouths of her parents, whose veracity none that know them doubt of.

            She was born in March, in the year 1731. About the latter end of 4pnl, or beginning of May, 1735, she was greatly affected by the talk of her brother, who had been converted a little before, at about eleven years of age, and then seriously talked to her about the great things of reli­gion. Her parents did not know of it at that time, and were not wont, in the counsels they gave to their chil­dren, particularly to direct themselves to her, by reason of her being so young, and as they supposed, not capable of understanding. But after her brother had talked to her, they observed her very earnestly to listen to the advice they gave to the other children: And she was observed very constantly to retire, several times in a day, for secret prayer. She grew more and more engaged in religion, and was more frequent in her closet; till at last she was wont to visit it five or six times in a day; and was so engaged in' it, that nothing would at any time divert her, either by putting it out of her thoughts, or otherwise engaging her inclinations.

            40. She once of her own accord spake of her unsuccessfullness, in that she could not find GOD. But on Thurs­day, the last day of July, about the middle of the day, the child being in the closet, where she used to retire, her mother heard her speaking aloud; which was unusual, and never had been observed before; and her voice seemed to be as of one exceeding importunate; but her mother could distinctly hear only these words, (spoken in her childish manner, but with extraordinary earnestness,)’ Pray, blessed LORD, give me salvation.' I pray, beg, pardon all my sins!' When the child had done prayer, she came out of the closet, and came and sat down by her mother, and cried out aloud. Her mother earnestly asked her several times, what the matter was, before she would make any answer; but she continued exceedingly crying, and writh­ing her body to and fro, like one in anguish of spirit. Her mother then asked her whether she was afraid that GOD would not give her salvation. She then answered,’ Yes, I am afraid I shall go to hell!' Her mother then endeavored to quiet her, and told her she would not have her cry, she must be a good girl and pray every day, and she hoped GOD would give her salvation. But this did not quiet her at all; but she continued thus earnestly crying, and began to smile, and presently said with a smiling coun­tenance,’ Mother, the kingdom of heaven is come to me!' Her mother was surprised at the sudden alteration, and at the speech; and knew not what to make of it, but at first said nothing to her. The child presently spake again, and said,’ There is another come to me, and there is another, there are three;' and being asked what she meant, she answered,’ One is, Thy will be done, and there is another, Enjoy him for ever;' by which it seems that when the child said’ There are three come to me,' she meant three passages of the Catechism that came to her mind.

            41. After the child had said this, she retired again into her closet; and her mother went over to her brother's, who was next  neighbor; and when she came back, the child, being come out of the closet, meets her mother with this cheerful speech,’ I can find GOD now." referring to what she had before complained of, that she could not find GOD. Then the child spoke again, and said,’ I love GOD!' her mother asked her, how well she loved GOD, whether she loved GOD better than her little sister RACHEL.  She answered,’ Yes, better than any thing!'  Then her eldest sister, referring to her saying’ she could find GOD now/ asked her where she could filid GOD?  She answered, ‘ In heaven.'  Why, said she, have you been in heaven?’ No,' said the child.  By this it seems not to have been any imagination of any thing seen with bodily eyes, that she called GOD, when she said, ‘ I can find GOD now.' Her mother asked her whether she ivas afraid of going to hell, and that had made her cry.  She answered,’ Yes, I was; but now I shall not.'  Her mother asked her whether she thought that GOD had given her salvation:  She answered, ‘ Yes.'  Her mother asked her when?  She answered, ‘ To-day.'  She appeared all that afternoon exceeding joyful.  One of the  neighbors asked her, how she felt herself?  She answered,’ I feel better than ever I did.' The  neighbor asked her, what made her feel better: She answered,’ GOD makes me.'  That evening as she lay a-bed, she called one of her little cousins that was present in the room, as having something to say to him; and when he came, sh