This was the state of the people when, on a Sabbath in the month of November, it was the sovereign pleasure of a most merciful God, very sensibly to manifest himself in the public assembly. Many abiding impressions were made on minds seemingly the least susceptible, and on several grown old in unbelief. From that memorable day the flame which had been kindling in secret, broke out. By desire of the people, religious conferences were set up in different parts of the town, which continued to be attended by deeply affected crowds; and in which divine presence and power were manifested to a degree which we had never before witnessed. It is not meant that they were marked with out-cries, distortions of body, or any symptoms of intemperate zeal; but only that the power of divine truth made deep impression on the assemblies. You might often see a congregation sit with deep solemnity depicted in their countenances, without observing a tear or sob during the service. This last observation is not made with design to cast odium on such natural expressions of a wounded spirit. But the case was so with us that most of those who were exercised, were often too deeply impressed to weep. Addresses to the passions, now no longer necessary since the attention was engaged, were avoided; and the aim was to come at the conscience. Little terror was preached, except what is implied in the doctrines of the entire depravity of the carnal heart—its enmity against God-its deceitful doublings and attempts to avoid the soul-humbling terms of the gospel, the radical defects of the doings of the unregenerate, and the sovereignty of God in the dispensations of his grace. The more clearly these and other kindred doctrines were displayed and understood, the more were convictions promoted. By convictions is meant those views and feelings which are caused by uncovered truth, and the influences of the Spirit, antecedently to conversion.

The order and progress of these convictions were pretty much as follows: The subjects of them were brought to feel that they were transgressors, yet not that they were totally sinful. As their convictions increased, they were constrained to acknowledge their destitution of love to God; but yet they

thought they had no enmity against him. At length they would come to see that enmity filled their hearts. This was particularly exemplified in a certain house, in which were two persons exercised in mind. One appeared to have a clear sense of this enmity, and wondered how she could have been ignorant of it so long. The other was sensible that she possessed none of that love to God which the law required, but could not believe that she entertained such enmity as filled the other with so much remorse and anguish. A few days afterwards, seeing a friend to whom she had expressed this sentiment, she was anxious to let him know her mistake, and informed him that she had discovered that she "hated God with all her heart."

In the first stages of conviction, it was not easy for the subjects to realize their desert of eternal death. But afterwards, even while they gave decisive evidence of being still as devoid of a right temper as those wretches whose mouths will be stopped by the light of the last day, their conviction of this desert was, in many instances, very clear. Nevertheless, even to the last, their hearts would recoil at the thought of being in God's hands, and would rise against him for having reserved it to himself to decide whether to sanctify and pardon them or not. Though the display of this doctrine had the most powerful tendency to strip them of all hopes from themselves, and to bring them to the feet of sovereign grace; yet as it thus sapped the foundation on which they rested, their feelings were excited against it. There was a man who, having been well indoctrinated, had for many years advocated this truth; who notwithstanding, when he came to be concerned about his salvation and to apply this truth to his own case, was much displeased with it. He was at times quite agitated by a warfare between his understanding and heart; the former assenting to the truth, the latter resisting it. He said it depended on God and not on himself, whether he ever should comply with the gospel; and for God to withhold his influences, and then punish him for not possessing the temper which these influences alone could produce, appeared to him hard. Before conviction

had become deep and powerful, many attempted to exculpate themselves with this plea of inability, and like their ancestor, to cast the blame upon God, by pleading, "The nature which he gave me, beguiled me." This was the enemy's strong hold. All who were a little more thoughtful than common, but not thoroughly convicted, would, upon the first attack, flee to this refuge: "They would be glad to repent, but could not, their nature and heart were so bad;" as though their nature and heart were not they themselves. But the progress of conviction in general soon removed this "refuge of lies," and filled them with a sense of utter inexcusableness; and in every case, as soon as their enmity was slain, this plea wholly vanished, and their language immediately became, "I wonder I ever should ask the question, How can I repent? My only wonder now is that I could hold out so long."

It was not uncommon for the hearts of the convicted, as they rose against God, to rise also against his ministers. Several who had not betrayed their feelings in the season of them, afterwards confessed that such resentments had arisen. In some instances, the emotions were plainly discoverable, and in one, particularly, the subject was so incensed as to break out in bitter expressions, but a few hours before being relieved from the anguish of a deeply troubled spirit. Such things seemed to be satisfying evidence that mere conviction no more meliorates the heart in this, than in the other world; but serves rather to draw out its corruptions into still stronger exercise. It may be suitable to add, that these sallies of resentment were occasioned by the distinguishing doctrines of the gospel, closely and affectionately applied to the conscience.

As soon as the heart of stone was removed and a heart of flesh given, the subjects of this happy change exhibited sentiments and feelings widely different from those above described. They were now wrapt up in admiration of the laws and absolute government of God, which had before been the object of so much cavil and disgust. Notwithstanding the extreme delicacy and danger which attend the detail of individual cases, it may on the whole, it is hoped, be more useful than

injurious to confirm and illustrate the observation just now advanced by some particular relations.

There was a man, who, for a number of years, had entertained hope of his personal interest in the covenant; and being of inoffensive behavior, had given people no other special ground to distrust him than his opposition to divine sovereignty, and disgust (which he now believes arose from a selfrighteous temper,) at the doctrine that God has no regard for the doings of the unregenerate. He thought the impenitent were thus too much discouraged from making their own exertions. Emboldened by a favorable opinion of his state, he offered himself some time ago for communion with the church. And because he could not assent to their confession of faith, he petitioned to have several articles struck out, particularly the one which asserts the doctrine of election. The church did not consent, and he withdrew. But so exquisitely was his sensibility touched, that he had it in serious consideration to dispose of his property, and remove to some place "where he might enjoy gospel ordinances." It pleased God the last winter, to convince him that his "feet stood on slippery places;" and after a scene of distressing conviction, his mind was composed in view of those very truths which had been the objects of his opposition. Since then, he has publicly manifested his belief in the articles adopted by the church, and has been received by them, to the "furtherance" of their "joy of faith" and "comfort of love."

Another might be mentioned who was equally opposed to the essential truths of revelation. Having the care of a school in town, last winter, he was required by the inspectors to subscribe to the belief, "that the general system of doctrines taught in the assembly's catechism, is agreeable to the word of God." He could not comply, on the ground that the catechism asserts, "God hath foreordained whatsoever comes to pass." The inspectors, loth to lose him, endeavored to convince him. But this clause appeared to him so exceptionable that he persisted in declining, and would have left his school rather than comply, had he not at last discovered that the

phrase "general system" would leave him room after subscribing, to withhold his assent to the offensive article. Soon after this, his conscience was seized by the convincing power of truth, a great revolution was produced in his views and feelings, and he has since professed to be filled with admiration of a government planned by eternal wisdom, and administered by unerring rectitude.

It might perhaps not be unsuitable to mention the case of a man upwards of 70 years of age; who, belonging to the lowest class of society, and living in a very retired place, was extremely illiterate, and had little intercourse with the world, yet was possessed of a strong mind and malignant passions. Having conceived a strong disgust at some of the peculiar doctrines of the gospel, he had given his word that he would hear them no more. Because his wife had united with the church, and attended public worship, he rendered her life very uncomfortable. On which subject I went to converse with him last summer, and am certain I never saw a case in which so much deliberate rancor and deadly hatred were expressed against every thing sacred, against the essential truths of revelation, and against the ministers and church of Christ in general. In the expression both of his countenance and lips he approximated the nearest to my ideas of "the spirits in prison" of any person I ever beheld. His enmity was not awakened to sudden rage, (for my treatment aimed at being conciliatory,) but seemed deep-rooted and implacable. His resolution of keeping from public worship he pertinaciously adhered to: nor had he any connection with the conferences during the first period of the awakening. Yet, disconnected as he was from all religious society and the means of grace, it pleased God late in the winter, to take strong hold of his mind. He continued for a while trembling in retirement; but when he could contain no longer, he came out to find the conferences, and to seek some experienced christians to whom he might lay open his distress. Being called out of town about this time, I did not see him in this condition; and when I saw him next, he was, in appearance, ❝clothed and in his right mind." Inqui