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not adverting sufficiently to the extent and importance of the Apostolic exhortation, “ Let all things be done decently and in order," either encouraged, or did not effectually suppress, outeries, falling down and swooning, in the time of public and social worship, the speaking and praying of women in the church and in mixed assemblies, the meeting of children by themselves for religious worship, and singing and praying aloud in the streets; but far more to the unrestrained zeal of a considerable number of misguided men ;some of them, preachers of the gospel, and others, lay-exhorters ;who, intending to take Mr. Whitefield as their model, travelled from place to place, preaching and exhorting wherever they could collect an audience; pronounced definitively and unhesitatingly with respect to the piety of individuals, both ministers and private christians; and, whenever they judged a minister, or a majority of his church, destitute of piety ;-—which they usually did, not on account of their false principles or their irreligious life, but for their want of an ardour and zeal equal to their own ;-advised, in the one case, the whole church to withdraw from the minister; and, in the other, a minority to separate themselves from the majority, and to form a distinct church and congregation. This indiscreet advice, had, at times, too much influence, and occasioned in some places the sundering of churches and congregations, in others the removal of ministers, and in others the separation of individuals from the communion of their brethren. It thus introduced contentions and quarrels into churches and families, alienated ministers from each other, and from their people, and produced, in the places where these consequences were most discernible, a wide-spread and rivetted prejudice against revivals of religion. It is deserving perhaps of enquiry, Whether the subsequent slumber of the American Church, for nearly seventy years, may not be ascribed, in an important degree, to the fatal re-action of these unhappy measures.
There can be no doubt that on Mr. Whitefield, (although by his multiplied and successful labours he was the means of incalculable good to the churches of America, as well as to those of England and Scotland, these evils are, to a considerable degree, to be charged, as having first led the way in this career of irregularity and disorder. He did not go as far as some of his followers ; but he opened a wide door, and went great lengths in these forbidden paths; and his imitators, having less discretion and experience, ventured, under the cover of his example, even beyond the limits which he himself was afraid to pass. His published journals show, that he was accustomed to decide too authoritatively, whether others, particularly ministers, were converted; as well as to insist that churches ought to remove those, whom they regarded as unconverted ministers; and that individual christians or minorities of churches, where a majority refused to do this, were bound to separate themselves. Mr. Edwards, wholly disapproving of this conVOL. I.
duct, conversed with Mr. Whitefield freely, in the presence of others, about his practice of pronouncing ininisters, and other members of the christian church, unconverted; and declares that he supposed him to be of the opinion, that unconverted ministers ought not to be continued in the ministry; and that he supposed that he endeavoured to propagate this opinion, and a practice agreeable thereto. The same may be said, in substance, of Mr. G. Tennent, Mr. Finley, and Mr. Davenport, all of whom became early convinced of their error, and with christian sincerity openly acknowledged it. At the same time, while these things were to be regretted in themselves, and still more so in their unhappy consequences, the evidence is clear that, in far the greater number of places, these irregularities and disorders, if in any degree prevalent, were never predominant; and that the attention to religion in these places, while it continued, was most obviously a great and powerful work of the Spirit of God. The testimony of the ministers of those places, on these points, is explicit. It is given with great caution, and with the utmost candour; it acknowledges frankly the evils then experienced ; and it details the actual moral change wrought in individuals and in society at large, in such a manner, that no one, who believes in regeneration as the work of the Holy Spirit, can doubt that this change was effected by the finger of God.
Though the attention to religion, at this period, was more powerful and more universal at Northampton, than in almost any
other congregation, there was yet scarcely one in which so few of these evils were experienced. The reason was, that their spiritual guide had already formed, in his own mind, settled principles respecting a genuine Revival of religion—as to its cause, its nature, and in the most important points, as to the manner in which it was to be treated. He regarded it as caused--not by Appeals to the feelings or the passions, but-by the Truth of God bronght home to the mind, in a subordinate sense by the preaching of the Gospel, but in a far higher sense by the immediate agency of the Holy Spirit. He considered such an event, so far as man is concerned, as the simple effect of a practical attention to Truth, on the conscience and the heart. He felt it to be his great, and in a sense his only, duty therefore, to urge Divine Truth on the feelings and consciences of his hearers, with all possible solemnity and power.
How he in fact urged it, his published sermons will show.
Yet even in Northampton, many things occurred, which not only were deviations from decorum and good sense, but were directly calculated, as far as they prevailed, to change that, which, in its commencement, was, to an uncommon degree, a silent and power-, ful work of divine grace, into a scene of confusion and disorder, This was owing chiefly to contagion from without. « The former part of the revival of religion, in 1740 and 1741, seemed to be
much more pure, having less of a corrupt mixture than in that of 1735 and 1736.—But in 1742, it was otherwise : the work continued more pure till we were infected from abroad.
Our people hearing of, and some of them seeing, the work in other places, where there was a greater visible commotion than here, and the outward appearances were more extraordinary, their eyes were dazzled with the high professions and great show that some made, who came in hither from other places. That these people went so far before them in raptures and violent emotions of the affections, and a vehement zeal, and what they called boldness for Christ, our people were ready to think was owing to far greater attainments in grace and intimacy with heaven. These things had a strange inAuence on the people, and gave many of them a deep and unhappy tincture, from which it was a hard and long labour to deliver them, and from which some of them are not fully delivered, to this day."
In many parishes, where the attention to religion commenced in 17 2, it was extensively, if not chiefly, of this unhappy character. This was particularly true in the eastern part of Connecticut, and in the eastern and south eastern part, and some of the more central parishes, of Massachusetts. Churches and congregations were torn asunder, many ministers were dismissed, churches of a separatical character were formed, the peace of society was permanently broken up, and a revival of religion became extensively, in the view of the community, another name for the prevalence of fanaticism, disorder and misrule. This unhappy and surprising change should
prove an everlasting beacon to the Church of God. I HAVE already had occasion to remark, that the “Narrative of Surprising Conversions” was repeatedly published, and extensively circulated, throughout England and Scotland.
The same was true of Mr. Edwards' Five Sermons preached during the revival of religion in 1734–5, and of his Discourse on the Distinguishing Marks of a Work of the Spirit of God.” The effect of these publications, particularly of the first, was in the latter country great and salutary. The eyes both of ministers and christians were extensively opened to the fact, that an effusion of the Spirit, resembling in some good degree those recorded in the Acts of the Apostles, might take place, and might rationally be expected to take place, in modern times, in consequence of the direct and powerful application of similar means. Scotland was at that time favoured with the labours of many clergymen, greatly respected for their piety and talents; among whom were the Rev. WILLIAM M'Culloch of Cambuslang, the Rev. John Robe of Kilsyth, the Rev. John M'LAURIN of Glasgow, the Rev. Thomas GILLESPIE of Carnoch, the Rev. John WILLISON of Dundee, and the Rev. John ERSKINE of Kirkintilloch, afterwards Dr. ERSKINE of Edinburgh. These gentlemen, and many of their associates in the ministry, appear, at the time of which we are speaking, to have preached, not only with great plainness and fervency, but with the strongest confidence of immediate and great success; and, as a natural consequence,
the Church of Scotland soon witnessed a state of things, to which she had long been a stranger.
In February, 1742, a revival of religion began at Cambuslang, the parish of Mr. M'Culloch, four miles from Glasgow, resembling in its power and rapidity, and the number of conversions, that in Northampton, in 1734–5; and in the course of that year, scenes of a similar nature were witnessed in Kilsyth, Glasgow, Dundee, Carnock, Kirkintilloch, Edinburgh, Aberdeen, and upwards of thirty towns and villages, in various parts of that kingdom. Thus the darkness which covers the earth, was dispersed, for a season, from over these two countries, and the clear light of heaven shone down upon them, with no intervening cloud. In such circumstances, it might naturally be expected, that the prominent clergymen in both, feeling a common interest, and being engaged in similar labours, would soon open a mutual correspondence.
The first of Mr. Edwards' correspondents in Scotland, was the Rev. Mr. M’Laurin of Glasgow; but, unfortunately, I have been able to procure none of the letters which passed between them. That gentleman, in the early part of 1743, having informed Mr. Edwards that his friend, Mr. M'Culloch of Cambuslang, had intended to write to him with the view of offering a correspondence, but had failed of the expected opportunity ; Mr. Edwards addressed to the latter the following letter.
“ To the Rev. William M'Culloch, Cambuslang.
“ Northampton, May 12, 1743. “ REV. AND DEAR SIR,
“ Mr. M'Laurin of Glasgow, in a letter he has lately sent me, informs me of your proposing to write a letter to me, and of your being prevented by the failing of the expected opportunity. I thank you, Rev. Sir, that you had such a thing in your heart. We were informed last year, by the printed and well attested narrative, of the glorious work of God in your parish; which we have since understood has spread into many other towns and parishes in that part of Scotland: especially are we informed of this by Mr. Robes Narrative, and I perceive by some papers of the Weekly History, sent me by Mr. M'Laurin of Glasgow, that the work has continued to make glorious progress at Cambuslang, even till it has prevailed to a wonderful degree indeed. God has highly favoured and honoured you, dear Sir, which may justly render your name precious to all that love our Lord Jesus Christ. We live in a day wherein God is doing marvellous things : in that respect, we are distinguished from former generations. God has wrought great things in New-England, which, though exceedingly glorious, have all
along been attended with some threatening clouds; which, from
. I wish that God's ministers and people, every where, would take warning by our errors, and the calamities that are the issue of them. I have mentioned several things, in my letters to Mr. M'Laurin and Mr. Robe; another I might have mentioned, that most evidently proves of ill consequence, that is, we have run from one extreme to another, with respect to talking of experiences; that whereas formerly there was too great a reservedness in this matter, of late many have gone to an unbounded openness, frequency and constancy, in talking of their experiences, declaring almost every thing that passes between God and their own souls, every where, and before every body. Among other ill consequences of such a practice, this is one, that religion runs all into