That the operation be such upon the will or heart, not on the Imagination,
nor on the speculative understanding or motions of the mind, though they
draw great affections after 'em as the consequence.
That the trouble of mind be reasonable, that the mind be troubled about
those things that it has reason to be troubled about; and that the trouble
seems mainly to operate in such a manner, with such a kind of trouble and
exercise as is reasonable: founded on reasonable, solid consideration; a
solid sense and conviction of truth, as of things as they are indeed.
That it be because their state appears terrible on the account of those
things, wherein its dreadfulness indeed consists; and that their concern
be solid, not operating very much by pangs and sudden passions, freaks and
frights, and a capriciousness of mind.
That under their seeming convictions it be sin indeed; that they are convinced
of their guilt, in offending and affronting so great a God: One that so
hates sin, and is so set against it, to punish it, &c.
That they be convinced both of sins of heart and life: that their pretenses
of sense of sin of heart ben't without reflection on their wicked practice;
and also that they are not only convinced of sin of practice, but sin of
heart. And in both, that what troubles 'em be those things wherein their
wretchedness has really chiefly consisted.
That they are convinced of their spiritual sins, consisting in their sinful
defects, living without love to God, without accepting Christ, gratitude
to Him, &c.
That the convictions they have of the insufficiency and vanity of their
own doings, ben't only from some sense of wanderings of mind, and other
sinful behaviour mixed; but from a conviction of the sinful defects of their
duties, their not being done from a right principle; and so as having no
goodness at all mixed with the bad, but altogether corrupt.
That it is truly conviction of sin that convinces them of the Justice of
God in their damnation, in rejecting their prayers, disregarding their sorrowful
case, and all desires and endeavours after deliverance, &c., and not
merely any imagination or pang, and melting of affection through some real
or supposed instance of Divine Goodness.
That they be so convinced of sin as not in the inward thought and habit
of their minds to excuse themselves, and impliedly quarrel with God, because
of their impotency: for instance, that they don't excuse their slight of
Christ, and want of love to Him, because they can't esteem and love Him.
That they don't evidently themselves look on their convictions [as] great,
and ben't taken with their own humiliation.
That which should be chiefly looked at should be evangelical. If this be
sound, we have no warrant to insist upon it, that there be manifest a remarkable
work, purely legal, wherein was nothing of grace. So with regard to Convictions
and Humiliation; only seeing to it that the mind is indeed convinced of
these things, and sees 'em [sees] that [which] many Divines insisted should
be seen, under a purely legal work. And also seeing to it that the convictions
there are, seem to be deep and fixed, and to have a powerful governing influence
on the temper of the mind, and a very direct respect to practice.
That they have not only pretended convictions of sin; but a proper mourning
for sin. And also, that sin is burdensome to them, and that their hearts
are tender and sensible with respect to it...the object of their care and
dread.
That God and Divine things are admirable on account of the beauty of their
moral perfection.
That there is to be discerned in their sense of the sufficiency of Christ,
a sense of that Divine, supreme, and spiritual excellency of Christ, wherein
this sufficiency fundamentally consists; and that the sight of this excellency
is really the foundation of their satisfaction as to His sufficiency.
That their conviction of the truth of Divine things be discerned to be truly
some way or other primarily built on a sense of their Divine excellency.
That their discoveries and illuminations and experiences in general, are
not superficial pangs, flashes, imagination, freaks, but solid, substantial,
deep, inwrought into the frame and temper of their minds, and discovered
to have respect to practice.
That they long after HOLINESS, and that all their experiences increase their
longing.
Let 'em be inquired of concerning their disposition and willingness to bear
the Cross, sell all for Christ, choosing their portion in heaven, &c.
Whether their experience have a respect to PRACTICE in these ways. That
their behaviour at present seems to be agreeable to such experiences.
Whether it inclines 'em much to think of Practice, and more and more for
past ill practice.
Makes a disposition to ill practices dreadful.
Makes 'em long after perfect freedom from sin, and after those things wherein
Holiness consists; and by fixed and strong resolutions, attended with fear
and jealousy of their own hearts.
Whether, when they tell of their experiences, it is not with such an air
that you as it were feel that they expect to be admired and applauded, and
[whether they] won't be disappointed if they fail of discerning in you something
of that nature; and shocked and displeased if they discover the contrary.
Inquire whether their joy be truly and properly joy in God and in Christ;
joy in Divine Good; or whether it ben't wholly joy in themselves, joy in
their own excellencies or privileges, in their experiences; what God has
done for them, or what He has promised He will do for them; and whether
they ben't affected with their own discoveries and affections."
Please visit our other web sites: The Torments of Hell, The Narrow Way, Heaven and Hell, The Terrors of Hell, Suicide: Gateway to Peace? and The Pilgrim's Progress Primer. To read an account of several modern examples of conversion similar to those described by Jonathan Edwards in A Faithful Narrative, please see Great Awakening Style Conversions.
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