#### CHAPTER XXV.

LABORS IN BOSTON AND PROVIDENCE.

#### BEFORE I return to my revival record, in order to give some idea of the relation of things, I must dwell a little more upon the progress of the anti-slavery, or abolition movement, not only at Oberlin, but elsewhere, as connected with my own labors. I have spoken of the state of public feeling, on this subject, all around us, and have mentioned that even the legislature of the state, at that time democratic, endeavored to find some pretext for repealing our charter, because of our anti-slavery sentiments and action. It was at first reported on every side of us, that we intended to encourage marriage between colored and white students, and even to compel them to intermarry; and that our object was to introduce a universal system of miscegenation. A little fact will illustrate the feeling that existed among many people in the neighborhood. I had occasion to ride out a few miles, soon after we came, and called upon a farmer on some errand. He looked very sullen and suspicious, when he found who I was, and from whence I came; and intimated to me that he did not want to have anything to do with the people of Oberlin; that our object was to introduce amalgamation of the races, and compel the white and colored students to intermarry; that we also intended to bring about the union of church and state, and that our ideas and projects were altogether revolutionary and abominable. He was quite in earnest about this. But the thing was so ridiculous, that I knew that if I attempted a serious answer, I should laugh him in the face.

We had reason, at an early day, for apprehension that a mob from a neighboring town would come and destroy our buildings. But we had not been here long, before circumstances occurred that created a reaction in the public mind. This place became one of the points on the underground railroad, as it has since been called, where escaped slaves, on their way to Canada, would take refuge for a day or two, until the way was open for them to proceed. Several cases occurred in which these fugitives were pursued by slave holders; and a hue and cry was raised, not only in this neighborhood, but in the neighboring towns, by their attempting to carry the slaves back into slavery. Slave catchers found no practical sympathy among the people; and scenes like these soon aroused public feeling in the towns around about, and began to produce a reaction. It set the farmers and people around us, to study more particularly into our aims and views, and our school soon became known and appreciated; and it has resulted in a state of universal confidence and good feeling, between Oberlin and the surrounding region.

#### In the meantime, the excitement on the subject of slavery was greatly agitating the Eastern cities, as well as the West and the South. Our friend, Mr. Willard Sears, of Boston, was braving a tempest of opposition there. And in order to open the way for a free discussion on that subject in Boston, and for the establishment of religious worship, where a pulpit should be open to the free discussion of all great questions of reform, he had purchased the Marlborough hotel on Washington street, and had connected with it a large chapel for public worship, and for reform meetings, that could not find an entrance anywhere else. This he had done at great expense. In 1842, I was strongly urged to go and occupy the Marlborough chapel, and preach for a few months. I went and began my labors, and preached with all my might for two months. The Spirit of the Lord was immediately poured out, and there was a general agitation among the dry bones. I was visited at my room almost constantly, during every day of the week, by inquirers from all parts of the city, and many were obtaining hopes from day to day.

#### At this time Elder Knapp, the well known Baptist revivalist, was laboring in Providence, but under much opposition. He was invited by the Baptist brethren at Boston to come and labor there. He therefore left Providence and came to Boston. At the same time, Mr. Josiah Chapin and many others, were insisting very strongly upon my coming and holding meetings in Providence. I felt very much indebted to Mr. Chapin for what he had done for Oberlin, and for myself personally. It was a great trial for me to leave Boston, at this time. However, after seeing brother Knapp and informing him of the state of things, I left and went to Providence. This was the time of the great revival in Boston. It prevailed wonderfully, especially among the Baptists, and more or less throughout the city. The Baptist ministers took hold with Brother Knapp, and many Congregational brethren were greatly blessed, and the work was very extensive.

In the meantime, I commenced my labors in Providence. The work began almost immediately, and the interest visibly increased from day to day. There were many striking cases of conversion; among them was an elderly gentleman whose name I do not recollect. His father had been a Judge of the supreme court in Massachusetts, if I mistake not, many years before. This old gentleman lived not far from the church where I was holding my meetings, in High street. After the work had gone on for some time, I observed a very venerable looking gentleman come into meeting, who paid very strict attention to the preaching. My friend, Mr. Chapin, immediately noticed him; and informed me who he was, and what his religious views were. He said he had never been in the habit of attending religious meetings; and he expressed a very great interest in the man, and in the fact that he had been drawn out to meeting. I observed that he continued, night after night, to come; and could easily perceive, as I thought, that his mind was very much agitated, and deeply interested on the question of religion.

One evening as I came to the close of my sermon, this venerable looking man rose up, and asked if he might address a few words to the people. I replied in the affirmative. He then spoke in substance as follows: "My friends and neighbors, you are probably surprised to see me attend these meetings. You have known my skeptical views, and that I have not been in the habit of attending religious meetings, for a long time. But hearing of the state of things in this congregation, I came in here; and I wish to have my friends and neighbors know that I believe that the preaching we are hearing, from night to night, is the Gospel. I have altered my mind," said he. "I believe this is the truth, and the true way of salvation. I say this," he added, "that you may understand my real motive for coming here; that it is not to criticize and find fault, but to attend to the great question of salvation, and to encourage others to attend to it." He said this with much emotion, and sat down.

#### There was a very large Sabbath school room in the basement of the church. The number of inquirers had become too large, and the congregation too much crowded, to call the inquirers forward, as I had done in some places; and I therefore requested them to go down, after the blessing was pronounced, to the lecture room below. The room was nearly as large as the whole audience room of the church, and would seat nearly as many, aside from the gallery. The work increased, and spread in every part of the city, until the number of inquirers became so great, together with the young converts, who were always ready to go below with them, as nearly or quite to fill that large room. From night to night, after preaching, that room would be filled with rejoicing young converts, and trembling, inquiring sinners. This state of things continued for two months. I was then, as I thought, completely tired out; having labored incessantly for four months, two in Boston, and two in Providence. Beside, the time of year had come, or nearly come, for opening of our spring term in Oberlin. I therefore took my leave of Providence, and started for home.

#### There was one circumstance which occurred in Boston, that I think it my duty to relate. A Unitarian woman had been converted in Boston, who was an acquaintance of the Rev. Dr. C. Hearing of her conversion, Dr. C, as she informed me, sent for her to visit him, as he was in feeble health, and could not well call on her. She complied with his request, and he wished her to tell him the exercises of her mind, and her Christian experience, and the circumstances of her conversion. She did so, and the doctor manifested a great interest in her change of mind; and inquired of her if she had anything that I had written and published, that he could read. She told him that she had a little work of mine, which had been published, on the subject of sanctification. He borrowed it, and told her that he would read it; and if she would call again in a week, he should be happy to have farther conversation with her. At the close of the week, she returned for her book, and the doctor said, "I am very much interested in this book, and in the views that are here set forth. I understand," said he, "that the orthodox object to this view of sanctification, as it is presented by Mr. Finney; but I cannot see, if Christ is divine and truly God, why this view should be objected to; nor can I see any inconsistency, in holding this as a part of the orthodox faith. Yet I should like to see Mr. Finney. Cannot you persuade him to call on me? for I cannot go and see him." She called at my lodgings; but I had left Boston for Providence. After an absence of two months, I was again in Boston, and this lady called immediately to see me, and gave me the information which I have related. But he had then gone into the country, on account of his health. I greatly regretted not having an opportunity to see him. But he died shortly after, and of his subsequent religious history I know nothing. Nor can I vouch for the truth of what this lady said. She was manifestly honest in her communication; and I had no doubt that every word she told me was true. But she was a stranger to me, and I cannot recollect her name at this distance of time. The next time I met Dr. Beecher, Dr. C's name was mentioned, and I related to him this fact. The tears started in his eyes, in a moment, and he said with much emotion, "I guess he has gone to heaven!"

#### CHAPTER XXVI.

THE REVIVAL IN ROCHESTER IN 1842.

#### AFTER resting a day or two in Boston, I left for home. Being very weary with labor and travel, I called on a friend at Rochester, to take a day's rest before proceeding farther. As soon as it was known that I was in Rochester, Judge G called on me, and with much earnestness, requested me to stop and preach. Some of the ministers also, insisted upon my stopping, and preaching for them. I informed them that I was worn out, and the time had come for me to be at home. However, they were very urgent, and especially one of the ministers, whose wife was one of my spiritual daughters, the Sarah B, of whom I have spoken, as having been converted in Western. I finally consented to stop, and preach a sermon or two, and did so. But this brought upon me a more importunate invitation, to remain and hold a series of meetings. I decided to remain and, though wearied, went on with the work.

Mr. George S. Boardman was pastor of what was then called, the Bethel, or Washington street church; and Mr. Shaw, of the Second or Brick church. Mr. Shaw was very anxious to unite with Mr. Boardman, and have the meetings at their churches alternately. Mr. Boardman was indisposed to take this course, saying that his congregation was weak, and needed the concentration of my labors at that point. I regretted this; but still I could not overrule it, and went on with my labors at the Bethel, or Washington street church. Soon after, Dr. Shaw secured the labors of Rev. Jedediah Burchard in his church, and undertook a protracted effort there.

#### In the meantime, Judge G had united with other members of the bar, in a written request to me, to preach a course of sermons to lawyers, adapted to their ways of thinking. Judge G was then one of the judges of the court of appeals in the state, and held a very high place in the estimation of the whole profession. I consented to deliver the course of lectures. I was aware of the half-skeptical state of mind in which those members of the bar were, many of them at least, who were still unconverted. There was still left in the city, a goodly number of pious lawyers, who had been converted in the revival of 1830 and 31.

I began my course of lectures to lawyers, by asking this question: Do we know anything? and followed up the inquiry by lecturing, evening after evening. My congregation became very select. Brother Burchard's meetings opened an interesting place for one class of the community, and made more room for the lawyers, and those especially attracted by my course of lectures, in the house where I was preaching. It was completely filled, every night. As I proceeded in my lectures, from night to night, I observed the interest constantly deepening.

#### As Judge G's wife was a particular friend of mine, I had occasion to see him not unfrequently, and was very sure that the Word was getting a strong hold of him. He remarked to me after I had delivered several lectures, "Mr. Finney, you have cleared the ground to my satisfaction, thus far; but when you come to the question of the endless punishment of the wicked, you will slip up; you will fail to convince us on that question." I replied, "Wait and see, Judge." This hint made me the more careful, when I came to that point, to discuss it with all thoroughness. The next day I met him, and he volunteered the remark at once, "Mr. Finney, I am convinced. Your dealing with that subject was a success; nothing can be said against it." The manner in which he said this, indicated that the subject had not merely convinced his intellect, but had deeply impressed him.

I was going on from night to night, but had not thought my somewhat new and select audience yet prepared for me to call for any decision, on the part of inquirers. But I had arrived at a point where I thought it was time to draw the net ashore. I had been carefully laying it around the whole mass of lawyers, and hedging them in, as I supposed, by a train of reasoning that they could not resist. I was aware that lawyers are accustomed to listen to argument, to feel the weight of a logically presented truth; and had no doubt that the great majority of them were thoroughly convinced, as far as I had gone; consequently I had prepared a discourse, which I intended should bring them to the point, and if it appeared to take effect, I intended to call on them to commit themselves.

Judge G, at the time I was there before, when his wife was converted, had opposed the anxious seat. I expected he would do so again, as I knew he had strongly committed himself, in what he had said, against the use of the anxious seat. When I came to preach the sermon of which I have spoken, I observed that Judge G was not in the seat he had usually occupied; and on looking around I could not see him anywhere among the members of the bar or the judges. I felt concerned about this, for I had prepared myself with reference to his case. I knew his influence was great, and that if he would take a decided stand, it would have a very great influence upon all the legal profession in the city. However I soon observed that he had come into the gallery, and had found a seat just at the head of the gallery stairs, where he sat wrapped in his cloak. I went on with my discourse; but near the close of what I designed to say, I observed that Judge G had gone from his seat. I felt distressed, for I concluded that, as it was cold where he sat, and perhaps there was some confusion, it being near the head of the stairs, he had gone home; and hence that the sermon which I had prepared with my eye upon him, had failed of its effect.

From the basement room of the church, there was a narrow stairway into the audience room above, coming up just by the side of, and partly behind, the pulpit. Just as I was drawing my sermon to a close, and with my heart almost sinking with the fear that I was to fail, in what I had hoped to secure that night, I felt someone pulling at the skirt of my coat. I looked around, and there was Judge G. He had gone down through the basement room, and up those narrow stairs, and crept up the pulpit steps, far enough to reach me, and pull me by the coat. When I turned around to him, and beheld him with great surprise, he said to me, "Mr. Finney, won't you pray for me by name and I will take the anxious seat." I had said nothing about an anxious seat at all. The congregation had observed this movement on the part of Judge G, as he came up on the pulpit stairs; and when I announced to them what he said, it produced a wonderful shock. There was a great gush of feeling, in every part of the house. Many held down their heads and wept; others seemed to be engaged in earnest prayer. He crowded around in front of the pulpit, and knelt immediately down. The lawyers arose almost en masse, and crowded into the aisles, and filled the open space in front, wherever they could get a place to kneel. The movement had begun without my requesting it; but I then publicly invited any, who were prepared to renounce their sins, and give their hearts to God, and to accept Christ and His salvation, to come forward, into the aisles, or wherever they could, and kneel down. There was a mighty movement. We prayed, and then I dismissed the meeting.

As I had been preaching every night, and could not give up an evening to a meeting of inquiry, I appointed a meeting for the instruction of inquirers, the next day at two o'clock, in the basement of the church. When I went, I was surprised to find the room nearly full, and that the audience was composed almost exclusively of the more prominent citizens. This meeting I continued from day to day, having an opportunity to converse freely, with great numbers; and they were as teachable as children. I never attended a more interesting and affecting meeting of inquiry, I think, than that. A large number of the lawyers were converted, Judge G, I might say, at their head; as he had taken the lead in coming out on the side of Christ.

#### I remained there, at that time, two months. The revival became wonderfully interesting and powerful, and resulted in the conversion of great numbers. It took a powerful hold in one of the Episcopal churches, St. Luke's, of which Dr. Whitehouse, the present bishop of Illinois, was pastor. When I was in Reading, Pa., several years before, Dr. Whitehouse was preaching to an Episcopal congregation in that city; and, as one of his most intelligent ladies informed me, was greatly blessed in his soul, in that revival. When I came to Rochester, in 1830, he was the pastor of St. Luke's; and, as I was informed, encouraged his people to attend our meetings, and I was told that many of them, were at that time, converted. So also in this revival, in 1842, I was informed that he encouraged his people, and advised them to attend the meetings. He was himself a very successful pastor, and had great influence in Rochester. I have been informed that in this revival, in 1842, not less than seventy, and those almost all among the principal people of his congregation, were converted, and confirmed in his church.

#### One striking incident I must mention. I had insisted much, in my instructions, upon entire consecration to God, giving up all to him, body, and soul, and possessions, and everything, to be forever thereafter used for his glory, as a condition of acceptance with God. As was my custom in revivals, I made this as prominent as I well could. One day as I went into meeting, one of the lawyers with whom I had formed some acquaintance and who had been in deep anxiety of mind, I found waiting at the door of the church. As I went in, he took out of his pocket a paper, and handed me, remarking, "I deliver this to you as the servant of the Lord Jesus Christ." I put it in my pocket until after meeting. On examining it, I found it to be a quit-claim deed, made out in regular order, and executed ready for delivery, in which he quit-claimed to the Lord Jesus Christ, all ownership of himself, and of everything he possessed. The deed was in due form, with all the peculiarities and formalities of such conveyances. I think I have it still among my papers. He appeared to be in solemn earnest, and so far as I could see, was entirely intelligent in what he did. But I must not go farther into particulars.

#### As it regards the means used in this revival, I would say, that the doctrines preached were those that I always preached, everywhere. The moral government of God was made prominent; and the necessity of an unqualified and universal acceptance of God's will, as a rule of life; the acceptance by faith, of the Lord Jesus Christ as the Savior of the world, and in all His official relations and work; and the sanctification of the soul through or by the truth, these and kindred doctrines were dwelt upon as time would permit, and as the necessities of the people seemed to require.

The measures were simply preaching the Gospel, and abundant prayer, in private, in social circles, and in public prayer meetings; much stress being always laid upon prayer as an essential means of promoting the revival. Sinners were not encouraged to expect the Holy Ghost to convert them, while they were passive; and never told to wait God's time, but were taught, unequivocally, that their first and immediate duty was, to submit themselves to God, to renounce their own will, their own way, and themselves, and instantly to deliver up all that they were, and all that they had, to their rightful owner, the Lord Jesus Christ. They were taught here, as everywhere in those revivals, that the only obstacle in the way was their own stubborn will; that God was trying to gain their unqualified consent to give up their sins, and accept the Lord Jesus Christ as their righteousness and salvation. The point was frequently urged upon them to give their consent; and they were told that the only difficulty was, to get their own honest and earnest consent to the terms upon which Christ would save them, and the lowest terms upon which they possibly could be saved.

Meetings of inquiry were held, for the purpose of adapting instruction to those who were in different stages of conviction; and after conversing with them, as long as I had time and strength, I was in the habit of summing up at last, and taking up representative cases, and meeting all their objections, answering all their questions, correcting their errors, and pursuing such a course of remark, as was calculated to strip them of every excuse, and bring them face to face with the great question of present, unqualified, universal acceptance of the will of God in Christ Jesus. Faith in God, and God in Christ, was ever made prominent. They were informed that this faith is not a mere intellectual assent, but is the consent or trust of the heart, a voluntary, intelligent trust in God, as He is revealed in the Lord Jesus Christ.

The doctrine of the justice of endless punishment was fully insisted upon; and not only its justice, but the certainty that sinners will be endlessly punished, if they die in their sins, was strongly held forth. On all these points the Gospel was so presented as to give forth no uncertain sound. This was at least my constant aim, and the aim of all who gave instructions. The nature of the sinner's dependence upon divine influence, was explained, and enforced, and made prominent. Sinners were taught that, without the divine teaching and influence, it is certain, from their depraved state, that they never would be reconciled to God; and yet that their want of reconciliation was simply their own hardness of heart, or the stubbornness of their own wills, so that their dependence upon the Spirit of God is no excuse for their not being Christians at once. These points that I have noticed, and others which logically flow from them, were held forth in every aspect, so far as time would permit.

Sinners were never taught, in those revivals, that they needed to expect conversion, in answer to their own prayers. They were told that if they regarded iniquity in their hearts, the Lord would not hear them; and that while they remained impenitent, they did regard iniquity in their hearts. I do not mean that they were exhorted not to pray. They were informed that God required them to pray, but to pray in faith, to pray in the spirit of repentance; and that when they asked God to forgive them, they were to commit themselves unalterably to His will. They were taught, expressly, that mere impenitent and unbelieving prayer, is an abomination to God; but that if they were truly disposed to offer acceptable prayer to God, they could do it; for that there was nothing but their own obstinacy in the way of their offering acceptable prayer at once. They were never left to think that they could do their duty in any respect, could perform any duty whatever, unless they gave their hearts to God. To repent, to believe, to submit, as inward acts of the mind, were the first duties to be performed; and until these were performed, no outward act whatever was doing their duty. That for them to pray for a new heart, while they did not give themselves up to God, was to tempt God; that to pray for forgiveness until they truly repented, was to insult God, and to ask Him to do what He had no right to do; that to pray in unbelief, was to charge God with lying, instead of doing their duty; and that all their unbelief was nothing but a blasphemous charging of God with lying. In short, pains were taken to shut the sinner up to accepting Christ, His whole will, atonement, official work and official relations, cordially, and with fixed purpose of heart, renouncing all sin, all excuse-making, all unbelief, all hardness of heart, and every wicked thing, in heart, and life, here, and now, and forever.

#### I have always been particularly interested in the salvation of lawyers, and of all men of the legal profession. To that profession I was myself educated. I understood pretty well their habits of reading and thinking, and knew that they were more certainly controlled by argument, by evidence, and by logical statements, than any other class of men. I have always found, wherever I have labored, that when the Gospel was properly presented, they were the most accessible class of men; and I believe it is true that, in proportion to their relative number, in any community, more have been converted, than of any other class. I have been particularly struck with this, in the manner in which a clear presentation of the Law and of the Gospel of God, will carry the intelligence of judges, men who are in the habit of sitting and hearing testimony, and weighing arguments on both sides. I have never, to my recollection, seen a case, in which judges were not convinced of the truth of the Gospel, where they have attended meetings, in the revivals which I have witnessed. I have often been very much affected, in conversing with members of the legal profession, by the manner in which they would consent to propositions, to which persons of ill-disciplined minds would have objected.

#### There was one of the judges of the court of appeals, living in Rochester, who seemed to be possessed of a chronic skepticism. He was a reader and a thinker, a man of great refinement, and of great intellectual honesty. His wife, having experienced religion under my ministry, was a particular friend of mine. I have had very thorough conversation with that man. He always freely confessed to me that the arguments were conclusive, and that his intellect was worried, by the preaching and the conversation. He said to me, "Mr. Finney, you always in your public discourses carry me right along with you; but while I assent to the truth of all that you say, I do not feel right; somehow my heart does not respond." He was one of the loveliest of unconverted men, and it was both a grief and a pleasure to converse with him. His candor and intelligence made conversation with him, on religious subjects, a great pleasure; but his chronic unbelief rendered it exceedingly painful. I have conversed with him more than once, when his whole mind seemed to be agitated to its lowest depths. And yet, so far as I know, he has never been converted. His praying and idolized wife has gone to her grave. His only child, a son, was drowned before his eyes. After these calamities had befallen him, I wrote him a letter, referring to some conversations I had with him, and trying to win him to a source from which he could get consolation. He replied in all kindness; but dwelling upon his loss, he said, there could be no consolation that could meet a case like that. He was truly blind to all the consolation he could find in Christ. He could not conceive how he could ever accept this dispensation, and be happy. He has lived in Rochester, through one great revival after another; and although his mouth was shut, so that he had no excuse to make, and no refuge to which he could betake himself, still so far as I know, he has mysteriously remained in unbelief. I have mentioned his case, as an illustration of the manner in which the intelligence of the legal profession can be carried, by the force of truth. When I come to speak of the next revival in Rochester, in which I had a share, I shall have occasion to mention other instances that will illustrate the same point.

#### Several of the lawyers that were at this time converted in Rochester, gave up their profession and went into the ministry. Among these was one of Chancellor W's sons, at that time a young lawyer in Rochester, and who appeared at the time to be soundly converted. For some reason, with which I am not acquainted, he went to Europe and to Rome, and finally became a Roman Catholic priest. He has been for years laboring zealously to promote revivals of religion among them, holding protracted meetings; and, as he told me himself, when I met him in England, trying to accomplish in the Roman Catholic church what I was endeavoring to accomplish in the Protestant church. Mr. W seems to be an earnest minister of Christ, given up, heart and soul, to the salvation of Roman Catholics. How far he agrees with all their views, I cannot say. When I was in England, he was there, and sought me out, and came very affectionately to see me; and we had just as pleasant an interview, so far as I know, as we should have had, if we had both been Protestants. He said nothing of his peculiar views, but only that he was laboring among the Roman Catholics, to promote revivals of religion. Many ministers have been the fruits of the great revivals in Rochester.

It was a fact that often greatly interested me, when laboring in that city, that lawyers would come to my room, when they were pressed hard, and were on the point of submission, for conversation and light, on some point which they did not clearly apprehend; and I observed, again and again, that when those points were cleared up, they were ready at once to submit. Indeed, as a general thing, they take a more intelligent view of the whole plan of salvation, than any other class of men to whom I have ever preached, or with whom I have ever conversed.

Very many physicians have also been converted, in the great revivals which I have witnessed. I think their studies incline them to skepticism, or to a form of materialism. Yet they are intelligent; and if the Gospel is thoroughly set before them, stripped of those peculiar features which are embodied in hyper-Calvinism, they are easily convinced, and as readily converted, as any other class of the people. Their studies, as a general thing, have not prepared them so readily to apprehend the moral government of God, as those of the legal profession. But still I have found them open to conviction, and by no means a difficult class of persons to deal with, upon the great question of salvation.

I have everywhere found, that the peculiarities of hyper-Calvinism have been a great stumbling block, both of the church and of the world. A nature sinful in itself, a total inability to accept Christ, and to obey God, condemnation to eternal death for the sin of Adam, and for a sinful nature, and all the kindred and resultant dogmas of that peculiar school, have been the stumbling block of believers and the ruin of sinners.

Universalism, Unitarianism, and indeed all forms of fundamental error, have given way and fallen out of sight in the presence of great revivals. I have learned, again and again, that a man needs only to be thoroughly convicted of sin by the Holy Ghost, to give up at once and forever, and gladly give up, Universalism and Unitarianism. When I speak of the next great revival in Rochester, I shall have occasion to speak more fully of the manner in which skeptics, if a right course is taken with them, are sometimes shut up to condemnation, by their own irresistible convictions; so that they will rejoice to find a door of mercy opened through the revelations that are made in the Scriptures. But this I leave to be introduced in the proper order.

#### CHAPTER XXVII.

ANOTHER WINTER IN BOSTON.

#### IN the fall of 1843, I was called again to Boston. At my last visit there, it was the time of the greatest excitement in Boston, on the subject of the second advent of Christ. Mr. Miller, who was at the head of the movement, was there lecturing, and was holding daily Bible classes, in which he was giving instruction, and inculcating his peculiar views; and his teaching led to intense excitement, involving much that was wild and irrational. I attended Mr. Miller's Bible class once or twice; after which I invited him to my room, and tried to convince him that he was in error. I called his attention to the construction which he put on the prophecies; and, as I thought, showed him that he was entirely mistaken, in some of his fundamental views. He replied, that I had adopted a course of investigation that would detect his errors, if he had any. I tried to show him that his fundamental error was already detected.

The last time that I had attended his Bible class, he was inculcating the doctrine that Christ would come personally, and destroy his enemies, in 1843. He gave what he called an exposition of the prophecy of Daniel, on the subject. He said, the stone cut out of the mountain without hands, that rolled down and destroyed the image there spoken of, was Christ. When he came to my room I called his attention to the fact, that the prophet affirmed expressly that the stone was not Christ, but the kingdom of God; and that the prophet there represented the church, or the kingdom of God, as demolishing the image. This was so plain, that Mr. Miller was obliged to acknowledge that was indeed a fact; and that it was not Christ that was going to destroy those nations, but the kingdom of God. I then asked him if he supposed that the kingdom of God would destroy those nations, in the sense in which he taught that they would be destroyed, with the sword, or with making war upon them? He said, no, he could not believe that. I then inquired, "Is it not the overthrow of the governments that is intended, instead of the destruction of the people? And is not this to be done, by the influence of the church of God, in enlightening their minds by the Gospel? And if this is the meaning, where is the foundation for your teaching, that, at a certain time, Christ is coming in person to destroy all the peoples of the earth?" I said to him, "Now this is fundamental to your teaching. This is the great point to which you call attention in your classes; and here is a manifest error, the very words of the prophet teaching the direct opposite to what you teach." But it was vain to reason with him, and his followers, at that time. Believing, as they most certainly did, that the advent of Christ was at hand, it was no wonder that they were too wild with excitement, to be reasoned with to any purpose.

When I arrived there, in the fall of 1843, I found that particular form of excitement had blown over; but many forms of error prevailed among the people. Indeed I have found that to be true of Boston, of which Dr. Beecher assured me, the first winter that I labored there. He said to me, "Mr. Finney, you cannot labor here as you do anywhere else. You have got to pursue a different course of instruction, and begin at the foundation; for Unitarianism is a system of denials, and under its teaching, the foundations of Christianity are fallen away. You cannot take anything for granted; for the Unitarians and the Universalists have destroyed the foundations, and the people are all afloat. The masses have no settled opinions, and every 'lo here,' or 'lo there,' finds a hearing; and almost any conceivable form of error may get a footing."

I have since found this to be true, to a greater extent than in any other field, in which I have ever labored. The mass of the people in Boston, are more unsettled in their religious convictions, than in any other place that I have ever labored in, notwithstanding their intelligence; for they are surely a very intelligent people, on all questions but that of religion. It is extremely difficult to make religious truths lodge in their minds, because the influence of Unitarian teaching has been, to lead them to call in question all the principal doctrines of the Bible. Their system is one of denials. Their theology is negative. They deny almost everything, and affirm almost nothing. In such a field, error finds the ears of the people open; and the most irrational views, on religious subjects, come to be held by a great many people.

#### I began my labors in the Marlborough chapel at this time, and found there a very singular state of things. A church had been formed, composed greatly of radicals; and most of the members held extreme views, on various subjects. They had come out from other orthodox churches, and united in a church of their own, at Marlborough chapel. They were staunch, and many of them consistent, reformers, They were good people; but I cannot say that they were a united people. Their extreme views seemed to be an element of mutual repellence among them. Some of them were extreme non-resistance, and held it to be wrong to use any physical force, or any physical means whatever, even in controlling their own children. Everything must be done by moral suasion. Upon the whole, however, they were a praying, earnest, Christian people. I found no particular difficulty in getting along with them; but at that time the Miller excitement, and various other causes, had been operating to beget a good deal of confusion among them. They were not at all in a prosperous state, as a church.

#### A young man by the name of S had risen up among them, who professed to be a prophet. I had many conversations with him, and tried to convince him that he was all wrong; and I labored with his followers, to try to make them see that he was wrong. However, I found it impossible to do anything with him, or with them, until he finally committed himself on several points, and predicted that certain things would happen, at certain dates. One was that his father would die on a certain day. I then said to him: "Now we shall prove you. Now the truthfulness of your pretensions will be tested. If these things that you predict come to pass, and come to pass, as you say they will, at certain times, then we shall have reason to believe that you are a prophet. But if they do not come to pass, it will prove that you are deceived." This he could not deny. As the good providence of God would have it, these predictions related to events, but a few weeks from the time the predictions were uttered. He had staked his reputation as a prophet, upon the truth of these predictions, and awaited their fulfillment. Of course they every one of them failed, and he failed with them; I never heard anything more of his predictions. But he had confused a good many minds, and really neutralized their efforts; and I am not aware that those who were his followers, ever regained their former influence as Christians.

#### During this winter, the Lord gave my own soul a very thorough overhauling, and a fresh baptism of His Spirit. I boarded at the Marlborough hotel, and my study and bedroom were in one corner of the chapel building. My mind was greatly drawn out in prayer, for a long time; as indeed it always has been, when I have labored in Boston. I have been favored there, uniformly, with a great deal of the spirit of prayer. But this winter, in particular, my mind was exceedingly exercised on the question of personal holiness; and in respect to the state of the church, their want of power with God; the weakness of the orthodox churches in Boston, the weakness of their faith, and their want of power in the midst of such a community. The fact that they were making little or no progress in overcoming the errors of the city, greatly affected my mind.

I gave myself to a great deal of prayer. After my evening services, I would retire as early as I well could; but rose at four o'clock in the morning, because I could sleep no longer, and immediately went to the study, and engaged in prayer. And so deeply was my mind exercised, and so absorbed in prayer, that I frequently continued from the time I arose, at four o'clock, till the gong called to breakfast, at eight o'clock. My days were spent, so far as I could get time, in searching the Scriptures. I read nothing else, all that winter, but my Bible; and a great deal of it seemed new to me. Again the Lord took me, as it were, from Genesis to Revelation. He led me to see the connection of things, the promises, threatenings, the prophecies and their fulfillment; and indeed, the whole Scripture seemed to me all ablaze with light, and not only light, but it seemed as if God's Word was instinct with the very life of God.

After praying in this way for weeks and months, one morning while I was engaged in prayer, the thought occurred to me, what if, after all this divine teaching, my will is not carried, and this teaching takes effect only in my sensibility? May it not be that my sensibility is affected, by these revelations from reading the Bible, and that my heart is not really subdued by them? At this point several passages of scripture occurred to me, much as this: "Line must be upon line, line upon line, precept upon precept, precept upon precept, here a little, and there a little, that they might go and fall backward, and be snared and taken." The thought that I might be deceiving myself, when it first occurred to me, stung me almost like an adder. It created a pang that I cannot describe. The passages of Scripture that occurred to me, in that direction, for a few moments greatly increased my distress. But directly I was enabled to fall back upon the perfect will of God. I said to the Lord, that if He saw it was wise and best, and that His honor demanded that I should be left to be deluded, and go down to hell, I accepted His will, and I said to Him, "Do with me as seemeth Thee good."

#### Just before this occurrence, I had a great struggle to consecrate myself to God, in a higher sense than I had ever before seen to be my duty, or conceived as possible. I had often before, laid my family all upon the altar of God, and left them to be disposed of at His discretion. But at this time that I now speak of, I had had a great struggle about giving up my wife to the will of God. She was in very feeble health, and it was very evident that she could not live long. I had never before seen so clearly, what was implied in laying her, and all that I possessed, upon the altar of God; and for hours I struggled upon my knees, to give her up unqualifiedly to the will of God. But I found myself unable to do it. I was so shocked and surprised at this, that I perspired profusely with agony. I struggled and prayed until I was exhausted, and found myself entirely unable to give her altogether up to God's will, in such a way as to make no objection to His disposing of her just as He pleased.

This troubled me much. I wrote to my wife, telling her what a struggle I had, and the concern that I had felt at not being willing to commit her, without reserve, to the perfect will of God. This was but a very short time before I had this temptation, as it now seems to me to have been, of which I have spoken, when those passages of Scripture came up distressingly to my mind, and when the bitterness, almost of death seemed, for a few moments, to possess me, at the thought that my religion might be of the sensibility only, and that God's teaching might have taken effect only in my feeling. But as I said, I was enabled, after struggling for a few moments with this discouragement and bitterness, which I have since attributed to a fiery dart of Satan, to fall back, in a deeper sense than I had ever done before upon the infinitely blessed and perfect will of God. I then told the Lord that I had such confidence in Him, that I felt perfectly willing, to give myself, my wife and my family, all to be disposed of according to His own wisdom.

I then had a deeper view of what was implied in consecration to God, than ever before. I spent a long time upon my knees, in considering the matter all over, and giving up everything to the will of God; the interests of the church, the progress of religion, the conversion of the world, and the salvation or damnation of my own soul, as the will of God might decide. Indeed I recollect, that I went so far as to say to the Lord, with all my heart, that He might do anything with me or mine, to which His blessed will could consent; that I had such perfect confidence in His goodness and love, as to believe that He could consent to do nothing, to which I could object. I felt a kind of holy boldness, in telling Him to do with me just as seemed to Him good; that He could not do anything that was not perfectly wise and good; and therefore, I had the best of grounds for accepting whatever He could consel it to, in respect to me and mine. So deep and perfect a resting in the will of God, I had never before known.

What has appeared strange to me is this, that I could not get hold of my former hope; nor could I recollect, with any freshness, any of the former seasons of communion and divine assurance that I had experienced. I may say that I gave up my hope, and rested everything upon a new foundation. I mean, I gave up my hope from any past experience, and recollect telling the Lord, that I did not know whether He intended to save me or not. Nor did I feel concerned to know. I was willing to abide the event. I said that if I found that He kept me, and worked in me by His Spirit, and was preparing me for heaven, working holiness and eternal life in my soul, I should take it for granted that He intended to save me; that if, on the other hand, I found myself empty of divine strength and light and love, I should conclude that He saw it wise and expedient to send me to hell; and that in either event I would accept His will. My mind settled into a perfect stillness.

This was early in the morning; and through the whole of that day, I seemed to be in a state of perfect rest, body and soul. The question frequently arose in my mind, during the day, "Do you still adhere to your consecration, and abide in the will of God?" I said without hesitation, "Yes, I take nothing back. I have no reason for taking anything back; I went no farther in pledges and professions than was reasonable. I have no reason for taking anything back; I do not want to take anything back." The thought that I might be lost, did not distress me. Indeed, think as I might, during that whole day, I could not find in my mind the least fear, the least disturbing emotion. Nothing troubled me. I was neither elated nor depressed; I was neither, as I could see, joyful or sorrowful. My confidence in God was perfect, my acceptance of His will was perfect, and my mind was as calm as heaven.

Just at evening, the question arose in my mind, "What if God should send me to hell, what then?" "Why, I would not object to it." "But can He send a person to hell," was the next inquiry, "who accepts His will, in the sense in which you do?" This inquiry was no sooner raised in my mind than settled. I said, "No, it is impossible. Hell could be no hell to me, if I accepted God's perfect will." This sprung a vein of joy in my mind, that kept developing more and more, for weeks and months, and indeed I may say, for years. For years my mind was too fall of joy to feel much exercised with anxiety on any subject. My prayer that had been so fervent, and protracted during so long a period, seemed all to run out into, "Thy will be done." It seemed as if my desires were all met. What I had been praying for, for myself, I had received in a way that I least expected. "Holiness to the Lord" seemed to be inscribed on all the exercises of my mind. I had such strong faith that God would accomplish all His perfect will, that I could not be careful about anything. The great anxieties about which my mind had been exercised, during my seasons of agonizing prayer, seemed to be set aside; so that for a long time, when I went to God, to commune with Him as I did very, very frequently I would fall on my knees, and find it impossible to ask for anything, with any earnestness, except that His will might be done in earth as it is done in heaven. My prayers were swallowed up in that; and I often found myself smiling, as it were, in the face of God, and saying that I did not want anything. I was very sure that He would accomplish all His wise and good pleasure; and with that my soul was entirely satisfied.

Here I lost that great struggle in which I had been engaged, for so long a time, and began to preach to the congregation, in accordance with this, my new and enlarged experience. There was a considerable number in the church, and that attended my preaching, who understood me; and they saw from my preaching what had been, and what was, passing in my mind. I presume the people were more sensible than I was myself, of the great change in my manner of preaching. Of course, my mind was too full of the subject to preach anything except a full and present salvation in the Lord Jesus Christ.

At this time it seemed as if my soul was wedded to Christ, in a sense in which I had never had any thought or conception of before. The language of the Song of Solomon, was as natural to me as my breath. I thought I could understand well the state of mind he was in, when he wrote that song; and concluded then, as I have ever thought since, that song was unwritten by him, after he had been reclaimed from his great backsliding. I not only had all the freshness of my first love, but a vast accession to it. Indeed the Lord lifted me so much above anything that I had experienced before, and taught me so much of the meaning of the Bible, of Christ's relations, and power, and willingness, that I often found myself saying to Him, "I had not known or conceived that any such thing was true." I then realized what is meant by the saying, "that he is able to do exceeding abundantly above all that we ask or think." He did at that time teach me, indefinitely above all that I had ever asked or thought. I had no conception of the length and breadth, and height and depth, and efficiency of his grace.

It seemed then to me that that passage, "My grace is sufficient for thee," meant so much, that it was wonderful I had never understood it before. I found myself exclaiming, "Wonderful! Wonderful! Wonderful!" as these revelations were made to me. I could understand then what was meant by the prophet when he said, "His name shall be called Wonderful, Counselor, the mighty God, the everlasting Father, the Prince of peace." I spent nearly all the remaining part of the winter, till I was obliged to return home, in instructing the people in regard to the fullness there is in Christ. But I found that I preached over the heads of the majority of the people. They did not understand me. There was, indeed, a goodly number that did; and they were wonderfully blessed in their souls, and made more progress in the divine life, as I have reason to believe, than in all their lives before.

But the little church that was formed there was not composed of materials that could, to any considerable extent, work healthfully and efficiently together. The outside opposition to them was great. The mass even of professors of religion in the city, did not sympathize with them at all. The people of the churches generally were in no state to receive my views of sanctification; and although there were individuals in nearly all the churches, who were deeply interested and greatly blessed, yet as a general thing, the testimony that I bore was unintelligible to them.

Some of them could see where I was. One evening I recollect that Deacon P and Deacon S, after hearing my preaching, and seeing the effect upon the congregation, came up to me, after I came out of the pulpit, and said, "Why, you are a great way ahead of us in this city, and a great way ahead of our ministers. How can we get our ministers to come and hear these truths?" I replied, "I do not know. But I wish they could see things as I do; for it does seem to me infinitely important that there should be a higher standard of holiness in Boston." They seemed exceedingly anxious to have those truths laid before the people in general. They were good men, as the Boston people well know; but what pains they really took, to get their ministers and people to attend, I cannot say.

I labored that winter mostly for a revival of religion among Christians. The Lord prepared me to do so, by the great work He wrought in my own soul. Although I had much of the divine life working within me; yet, as I said, so far did what I experienced that winter, exceed all that I had before experienced, that at times I could not realize that I had ever before been truly in communion with God.

To be sure I had been, often and for a long time; and this I knew when I reflected upon it, and remembered through what I had so often passed. It appeared to me, that winter, that probably when we get to heaven, our views and joys, and holy exercises, will so far surpass anything that we have ever experienced in this life, that we shall be hardly able to recognize the fact that we had any religion, while in this world. I had in fact oftentimes experienced inexpressible joys, and very deep communion with God; but all this had fallen so into the shade, under my enlarged experience, that frequently I would tell the Lord that I had never before had any conception of the wonderful things revealed in His blessed Gospel, and the wonderful grace there is in Christ Jesus. This language, I knew when I reflected upon it, was comparative; but still all my former experiences, for the time, seemed to be sealed up, and almost lost sight of.

As the great excitement of that season subsided, and my mind became more calm, I saw more clearly the different steps of my Christian experience, and came to recognize the connection of things, as all wrought by God from beginning to end. But since then I have never had those great struggles, and long protracted seasons of agonizing prayer, that I had often experienced. It is quite another thing to prevail with God, in my own experience, from what it was before. I can come to God with more calmness, because with more perfect confidence. He enables me now to rest in Him, and let everything sink into His perfect will, with much more readiness, than ever before the experience of that winter.

I have felt since then a religious freedom, a religious buoyancy and delight in God, and in His Word, a steadiness of faith, a Christian liberty and overflowing love; this I had only experienced, I may say, occasionally before. I do not mean that such exercises had been rare to me before; for they had been frequent and often repeated, but never abiding as they have been since. My bondage seemed to be, at that time, entirely broken; and since then, I have had the freedom of a child with a loving parent. It seems to me that I can find God within me, in such a sense, that I can rest upon Him and be quiet, lay my heart in his Hand, and nestle down in His perfect will, and have no carefulness or anxiety.

#### I speak of these exercises as habitual, since that period, but I cannot affirm that they have been altogether unbroken; for in 1860, during a period of sickness, I had a season of great depression, and wonderful humiliation. But the Lord brought me out of it, into an established peace and rest.

A few years after this season of refreshing, that beloved wife, of whom I have spoken, died. This was to me a great affliction. However, I did not feel any murmuring, or the least resistance to the will of God. I gave her up to God, without any resistance whatever, that I can recollect. But it was to me a great sorrow. The night after she died, I was lying in my room alone, and some Christian friends were sitting up in the parlor, and watching out the night. I had been asleep for a little while, and as I awoke, the thought of my bereavement flashed over my mind with such power! My wife was gone! I should never hear her speak again, nor see her face! Her children were motherless! What should I do? My brain seemed to reel, as if my mind would swing from its pivot. I rose instantly from my bed, exclaiming, I shall be deranged if I cannot rest in God The Lord soon calmed my mind, for that night; but still, at times, seasons of sorrow would come over me, that were almost overwhelming.

One day I was upon my knees, communing with God upon the subject, and all at once he seemed to say to me, "You loved your wife?" "Yes," I said. "Well, did you love her for her own sake, or for your sake? Did you love her, or yourself? If you loved her for her own sake, why do you sorrow that she is with Me? Should not her happiness with Me, make you rejoice instead of mourn, if you loved her for her own sake? Did you love her," He seemed to say to me, "for My sake? If you loved her for My sake, surely you would not grieve that she is with Me. Why do you think of your loss, and lay so much stress upon that, instead of thinking of her gain? Can you be sorrowful, when she is so joyful and happy? If you loved her for her own sake, would you not rejoice in her joy, and be happy in her happiness?"

I can never describe the feelings that came over me, when I seemed to be thus addressed. It produced an instantaneous change in the whole state of my mind. From that moment, sorrow, on account of my loss, was gone forever. I no longer thought of my wife as dead, but as alive, and in the midst of the glories of heaven. My faith was, at this time, so strong and my mind so enlightened, that it seemed as if I could enter into the very state of mind in which she was, in heaven; and if there is any such thing as communing with an absent spirit, or with one who is in heaven, I seemed to commune with her. Not that I ever supposed she was present in such a sense that I communed personally with her. But it seemed as if I knew what her state of mind was there, what profound, unbroken rest, in the perfect will of God. I could see that was heaven; and I experienced it in my own soul. I have never to this day, lost the blessing of these views. They frequently recur to me, as the very state of mind in which the inhabitants of heaven are, and I can see why they are in such a state of blessedness.

My wife had died in a heavenly frame of mind. Her rest in God was so perfect, that it seemed to me that, in leaving this world, she only entered into a fuller apprehension of the love and faithfulness of God, so as to confirm and perfect forever, her trust in God, and her union with His will. These are experiences in which I have lived, a great deal, since that time. But in preaching, I have found that nowhere can I preach those truths, on which my own soul delights to live, and be understood, except it be by a very small number. I have never found that more than a very few, even of my own people, appreciate and receive those views of God and Christ, and the fullness of His free salvation, upon which my own soul still delights to feed. Everywhere, I am obliged to come down to where the people are, in order to make them understand me; and in every place where I have preached, for many years, I have found the churches in so low a state, as to be utterly incapable of apprehending and appreciating, what I regard as the most precious truths of the whole Gospel.

#### When preaching to impenitent sinners, I am obliged, of course, to go back to first principles. In my own experience, I have so long passed these outposts and first principles, that I cannot live upon those truths. I, however, have to preach them to the impenitent, to secure their conversion. When I preach the Gospel, I can preach the atonement, conversion, and many of the prominent views of the Gospel, that are appreciated and accepted, by those who are young in the religious life; and by those also, who have been long in the church of God, and have made very little advancement in the knowledge of Christ. But it is only now and then, that I find it really profitable to the people of God, to pour out to them the fullness that my own soul sees in Christ. In this place, there is a larger number of persons, by far, that understand me, and devour that class of truths, than I have found elsewhere; but even here, the majority of professors of religion, do not understandingly embrace those truths. They do not object, they do not oppose; and so far as they understand, they are convinced. But as a matter of experience, they are ignorant of the power of the highest and most precious truths of the Gospel of salvation, in Christ Jesus.

#### I said that this winter in Boston, was spent mostly in preaching to professed Christians, and that many of them were greatly blessed in their souls. I felt very confident that, unless the foundations could be relayed in some sense, and that unless the Christians in Boston took on a higher type of Christian living, they never could prevail against Unitarianism. I knew that the orthodox ministers had been preaching orthodoxy, as opposed to Unitarianism, for many years; and that all that could be accomplished by discussion, had been accomplished. But I felt that what Unitarians needed, was to see Christians live out the pure Gospel of Christ. They needed to hear them say, and prove what they said by their lives, that Jesus Christ was a divine Savior, and able to save them from all sin. Their professions of faith in Christ, did not accord with their experiences. They could not say that they found Christ in their experience, what they preached Him to be. There is needed the testimony of God's living witnesses, the testimony of experience, to convince the Unitarians; and mere reasonings and arguments, however conclusive, will never overcome their errors and their prejudices.

The orthodox churches there, are too formal; they are in bondage to certain ways; they are afraid of measures, afraid to launch forth in all freedom, in the use of means to save souls. They have always seemed to me, to be in bondage in their prayers, in so much that what I call the spirit of prayer, I have seldom witnessed in Boston. The ministers and deacons of the churches, though good men, are afraid of what the Unitarians will say, if, in their measures to promote religion, they launch out in such a way as to wake the people up. Everything must be done in a certain way. The Holy Spirit is grieved by their yielding to such a bondage.

I have labored in Boston in five powerful revivals of religion; and I must express it as my sincere conviction, that the greatest difficulty in the way of overcoming Unitarianism, and all the forms of error there, is the timidity of Christians and churches. Knowing, as they do, that they are constantly exposed to the criticisms of the Unitarians, they have become over-cautious. Their faith has been depressed. And I do fear that the prevalence of Unitarianism and Universalism there, has kept them back from preaching, and holding forth the danger of the impenitent, as President Edwards presented it. The doctrine of endless punishment, the necessity of entire sanctification, or the giving up of all sin, as a condition of salvation; indeed the doctrines that are calculated to arouse men, are not, I fear, held forth with that frequency and power, that are indispensable to the salvation of that city.

The little church at the Marlborough chapel, were very desirous that I should become their pastor; and I left Boston, and came home, with this question before my mind. Afterward Brother Sears came on, with a formal call in his pocket, to persuade me to go and take up my abode there. But when he arrived in Oberlin, and consulted the brethren here, about the propriety of my going, they so much discouraged him, that he did not lay the question before me at all.

#### CHAPTER XXVIII.

FIRST VISIT TO ENGLAND.

#### HAVING had repeated and urgent invitations to visit England, and labor for the promotion of revivals in that country, I embarked with my wife [Mr. Finney had married, as his second wife, Mrs. Elizabeth F. Atkinson, of Rochester], in the autumn of 1849, and after a stormy passage, we arrived at Southampton, early in November. There we met the pastor of the church in Houghton, a village situated midway between the market towns of Huntington and Saint Ives. A Mr. Potto Brown, a very benevolent man, of whom I shall have occasion to speak frequently, had sent Mr. James Harcourt, his pastor, to meet us at Southhampton.

Mr. Potto Brown was, by parentage and education, a Quaker. He and a partner were engaged in the milling business, and belonged to a congregation of Independents, in Saint Ives. They became greatly affected in view of the state of things in their neighborhood. The Church, as it is called in England, seemed to them to be effecting very little for the salvation of souls. There were no schools, outside of the church schools, for the education of the poor; and the mass of the people were greatly neglected. After much prayer and consultation with each other, they agreed to adopt measures for the education of the children, in the village where they lived, and in the villages around them, and to extend this influence as far as they could. They also agreed to apply their means, to the best advantage, in establishing worship, and in building up churches independent of the Establishment.

Not long after this enterprise was commenced, Mr. Brown's partner died. His wife, I believe, had died before him; and his partner committed his family, consisting of several sons and daughters, to the fraternal care of Mr. Brown, who committed them to the training of a judicious widow lady, in a neighboring village. Mr. Brown's partner, at his death, begged him not to neglect the work which they had projected; but to pursue it with vigor and singleness of eye. Mr. Brown's heart was in the work. His partner left a large property to his children. Mr. Brown himself had but two children, sons. He was a man of simple habits, and expended but little money upon himself, or his family. He employed a school teacher, in the village where he resided, and built a chapel there for public worship. They called a man to labor there as a minister, who held hyper-Calvinistic views; and consequently he labored year after year, with no results, such as met the expectations of Mr. Brown.

Mr. Brown had frequent conversations with his minister, about the want of good results. He was paying his salary, and laying out his money in various ways, to promote religion, by means of Sabbath schools, and teachers, and laborers; but few or none were converted. He laid this matter before his minister so frequently, that he finally replied, "Mr. Brown, am I God, that I can convert souls? I preach to them the Gospel, and God does not convert them; am I to blame?" Mr. Brown replied, "Whether you are God or no God, we must have conversions. The people must be converted." So this minister was dismissed. Rev. James Harcourt was employed. Mr. Harcourt was an open-communion Baptist, a talented man, a rousing preacher, and an earnest laborer for souls. Under his preaching, conversions began to appear, and the word went on hopefully. Their little church increased in numbers and in faith; and the heaven was extending gradually, but perceptibly, on every side.

They soon extended their operations to neighboring villages, with good results. But still they did not know how to promote revivals of religion. The children of his partner, who had been left under his charge, had grown up to be young men and women, and were not converted. There were three daughters and three sons, a fine family, with abundance of property; but they were unconverted. Mr. Brown had a large number of very interesting and influential friends, in that country, for whose salvation he felt a very deep interest. He was also very anxious about the children of his deceased partner, that they might be converted. For the education of his sons he had employed a teacher in his family; and a considerable number of young men, of respectable families, from neighboring towns, had studied with his sons. This little family school, to which the young men who were sons of his friends, in various parts of the county, had been invited, had created a strong bond of interest between Mr. Brown and these families. Mr. Harcourt's labors, for some reason, did not reach these families. He was successful among the poorer and lower classes, was zealous and devoted, and preached the Gospel. As Mr. Brown said, he was a powerful minister of Jesus Christ. But still he wanted experience, to reach the class of persons that Mr. Brown had more particularly on his own heart. These brethren frequently talked the matter over, and inquired how they could reach that class of persons, and draw them to Christ. Mr. Harcourt said that he had done all that he could, and that something else must be done, or he did not see that this class of persons would be reached at all.

#### He had read my revival lectures, and he finally suggested to Mr. Brown, the propriety of writing to me, to see if I could not come and labor with them. This led to my receiving a very earnest request from Mr. Brown, to visit them. He conversed also with many other people, and with some ministers; which lead to my receiving divers letters, of pressing invitations to visit England.

At first, these letters made but little impression upon me, for I did not see how I could go to England. At length the way seemed to open for me to leave home, at least for a season; and as I have said, in the autumn of 1849, my wife and myself went to England. When we arrived there, and had rested a few days, I began my labors in the village chapel. I soon found that Mr. Brown was altogether a remarkable man. Although brought up a Quaker, he was entirely catholic in his views, and was laboring, in an independent way, directly for the salvation of the people around him. He had wealth, and his property was constantly and rapidly increasing. His history has reminded me many times of the proverb: "There is that scattereth and yet increaseth; there is that withholdeth more than is meet, and it tendeth to poverty." For religious purposes, he would spend his money like a prince, and the more he spent, the more he had to spend.

#### While we were there, he threw his house open morning, noon, and evening, and invited his friends, far and near, to come and pay him a visit. They came in great numbers, so that his table was surrounded, at nearly every meal, with divers persons who had been invited in, that I might have conversation with them, and that they might attend our meetings.

A revival immediately commenced, and spread among the people. The children of his partner were soon interested in religion, and converted to Christ. The work spread among those that came from the neighboring villages. They heard and gladly received the Word. And so extensive and thorough was the work, among Mr. Brown's particular friends, whose conversion he had been longing and praying for, that before I left, he said that every one of them was converted, that the Lord had not left one of them out, for whom he had felt anxiety, and for whose conversion he had been praying.

The conversion of this large number of persons, scattered over the country, made a very favorable impression where they were known. The house of worship at Houghton was small, but it was packed at every meeting; and the devotedness and engagedness of Mr. Brown and his wife, were most interesting and affecting. There seemed to be no bounds to their hospitality. Their schoolmaster was a religious man, and would run in every day, and almost every meal, and sit down with us, to enjoy the conversation. Gentlemen would come in, from neighboring towns, from a distance of many miles, early enough to be there at breakfast. The young men who had been educated with his sons, were invited, and came; and I believe every one of them was converted. Thus his largest desires in regard to them, were fulfilled; and very much more among the masses was done, than he had expected. Mr. Harcourt, had at that time several preaching places, beside Houghton, in the neighboring villages. The savor of this work at Houghton, continued for years. Mr. Harcourt informed me, that he preached in a praying atmosphere, and with a meeting state of feeling around him, as long as he remained in Houghton.

#### I did not remain long in Houghton at this time--several weeks, however. Among the brethren who had written, urging me to come to England, was a Mr. Roe, a Baptist minister of Birmingham. As soon as he was informed that I was in England, he came to Houghton, and spent several days, attending the meetings and witnessing the results.

About the middle of December we left Houghton, and went to Birmingham, to labor in the congregation of Mr. Roe. Here, soon after our arrival, we were introduced to Rev. John Angell James, who was the principal dissenting minister in Birmingham. He was a good, and a great man, and wielded a very extensive influence in that city, and indeed throughout England.

When my revival lectures were first published in England, Mr. James wrote an introduction to them, highly commending them. But when I arrived in Birmingham, I was informed that, after Mr. James had publicly recommended them, in meetings of ministers, and by his pen, he had been informed, by men belonging to certain circles on this side of the Atlantic, that those revivals that had occurred, under my ministry especially, had turned out very disastrously; and that to such an extent had these representations been made to him, that he had taken back what he had said publicly, in favor of those revival lectures.

#### However, when he saw me in Birmingham, he called the Independent ministers to a breakfast at his house, and requested me to attend. This is the common way of doing things in England. When we assembled at his house, after breakfast was concluded, he said to his ministerial brethren, that he had been impressed that they were falling greatly short of accomplishing the end of their ministry; that they were too well satisfied to have the people attend meeting, pay the minister's salary, keep up the Sabbath school, and move on with an outward prosperity; while the conversions, in most of the churches, were very few, and after all, the people were going to destruction. I was told by Mr. Roe, with whom I was at that time commencing my labors, that there were, in Mr. James own congregation, not less than fifteen hundred impenitent sinners. At the breakfast at Mr. James, he expressed himself very warmly, and said that something must be done.

#### Finally the ministers agreed upon holding meetings, as soon as I could comply with their request, in the different Independent churches, in succession. But for some weeks, I confined my labors to Mr. Roe's congregation, and there was a powerful revival, such a movement as they had never seen. The revival swept through the congregation with great power, and a very large proportion of the impenitent were turned to Christ. Mr. Roe entered heart and soul into the work. I found him a good and true man. He was not at all sectarian, or prejudiced in his views; but he opened his heart to divine influence, and poured out himself in labors for souls, like a man in earnest. Day after day he would sit in the vestry of his church, and converse with inquirers, as they came to visit him, and direct them to Christ. His time was almost entirely taken up with this work, for many days. His church was, at that time, one of the few close-communion churches in England, as nearly all the Baptists in England were open-communionists.

After the number of conversions had become large, the church began to examine converts for admission. They examined a large number, and were about to hold a communion. I preached in the morning, and they were to hold their communion in the afternoon. When the morning service was closed, Mr. Roe requested the church to remain for a few moments. My wife and myself retired after the morning service, and went to our lodgings at Mr. Roe's, where we were guests. After a little time, Mr. Roe came home, and entered our room with a smile upon his face, saying, "What do you think our church have done?" I could not tell; for really it had not occurred to me to raise the inquiry, what they were going to do, when they were requested to stay. He replied, "They have voted unanimously to invite you and Mrs. Finney to our communion, this afternoon." Their close communion was more than they could sustain, on such an occasion as that. However, on reflection, we concluded that we had better not accept their invitation, lest they had taken the vote under a pressure, that might create some reaction and regret among them afterwards; and as we were really fatigued, we excused ourselves, and remained at home.

As I had to preach again in the evening, I was glad to have the rest. I soon accepted the invitations of the ministers, to labor in their several pulpits. The congregations were everywhere crowded; a great interest was excited; and the numbers that would gather into the vestries after preaching, under an invitation for inquirers, was large. Their largest vestries would be packed with inquirers, whenever a call was made to resort thither for instruction. As to mean, I used the same there that I had done in this country. Preaching, prayer, conversation, and meetings of inquiry, were the means used.

But I soon found that Mr. James was receiving letters from various quarters, warning him against the influence of my labors. He had acquaintances on this side of the Atlantic; and some of them, as I understood him, had written him letters, warning him against my influence. Besides, from various parts of his own county, the same pressure was made upon him. He was very frank with me, and told me how the matter stood; and I was as frank with him. I said to him, "Brother James, your responsibility is great. I am aware that your influence is great; and these letters show both your influence and your responsibility, in regard to these labors. You are led to think that I am heretical in my views. You hear my preaching, whenever I preach; and you know whether I preach the Gospel or not."

I had taken with me my two published volumes of Systematic Theology. I said to him, "Have you heard me preach anything that is not Gospel?" He said, "No, not anything at all." "Well," said I, "Now I have my Systematic Theology, which I teach to my classes at home, and which I everywhere preach; and I want you to read it." He was very earnest to do so. I soon saw that there was a very venerable looking gentleman with him, from evening to evening, at our meetings. They would attend meeting together; and when I called for inquirers, they would go in, and stand where they could get a place, and hear all that was said. Who this venerable gentleman was, I was not aware. For several nights in succession, they came in this way; but Mr. James did not introduce me to the person that was with him, nor come near, to speak with me, at those meetings.

After things had gone on in this way, for a week or two, Mr. James and his venerable friend called at our lodgings. He introduced me to Dr. Redford, informing me, at the same time, that he was one of their most prominent theologians; that he had more confidence in Dr. Redford's theological acumen, than he had in his own; and that he had requested him to visit Birmingham, attend the meetings, and especially to unite with him in reading my Theology. He said they had been reading it, from day to day; and Dr. Redford would like to have some conversation with me, on certain points of theology. We conversed very freely on all the questions to which Dr. Redford wished to call my attention; and Dr. Redford said, very frankly, "Brother James, I see no reason for regarding Mr. Finney, in any respect, as unsound. He has his own way of stating theological propositions; but I cannot see that he differs, on any essential point, from us."

They had with them a little manual, prepared by the Congregational Union of England and Wales, in which was found a brief statement of their theological views. They read to me certain portions of this manual; and in my turn, I questioned them. I heard their explanations, and was satisfied there was a substantial agreement between us.

Dr. Redford remained some time longer at Birmingham. He then went home, and, with my consent, took with him my Systematic Theology; and said he would read it carefully through, and then write to me his views respecting it. I observed that he was indeed at home in theology, was a scholar and a Christian, and a thoroughly educated theologian. I was, therefore, more than willing to have him criticize my theology, that if there was anything that needed to be retracted or amended, he might point it out. I requested him to do so, thoroughly and frankly. He took it home, gave himself up to a thorough examination of it, and read the volumes patiently and critically through. I then received a letter from him, expressing his strong approbation of my theological views, saying there were a few points upon which he would like to make some inquiries; and he wished me, as soon as I could get away from Birmingham, to come and preach for him.

I continued in Birmingham, I think, about three months. There were a great many interesting conversions in that city; and yet the ministers were not then prepared to commit themselves heartily to the use of the necessary means, to spread the revival universally over the city.

There was one case of so interesting a character, that I will call attention to it. I suppose it is generally known in this country, that Unitarianism in England, was first developed and promulgated in Birmingham. That was the home of old Dr. Priestley, who was one of the principal, if not one of the first Unitarian ministers in England. His congregation I found still in existence, in Birmingham. One evening before I left Birmingham, I preached on this text: "Ye stiff- necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost." I dwelt first upon the divinity and personality of the Holy Ghost. I then endeavored to show in how many ways, and on how many points, men resist the divine teaching; that when convinced by the Holy Spirit, they still persist in taking their own course; and that in all such cases they are resisting the Holy Spirit. The Lord gave me liberty that night, to preach a very searching discourse. My object was to show, that while men are pleading their dependence on the Holy Spirit, they are constantly resisting Him.

#### I found in Birmingham, as I did everywhere in England, that the greatest stress was laid upon the influence of the Holy Spirit. But I nowhere found any clear discrimination between a physical influence of the Spirit, exerted directly upon the soul itself, and that moral, persuasive influence, which He in fact exerts over the minds of men. Consequently I found it frequently necessary, to call the attention of the people to the work in which the Holy Spirit is really engaged, to explain to them the express teachings of Christ upon this subject: and thus to lead them to see that they were not to wait for a physical influence, but to give themselves up to His persuasive influence, and obey his teachings. This was the object of my discourse that evening.

After I arrived at our quarters, a lady who was present at the meeting, and who came into the family where we were guests, remarked that she observed a Unitarian minister present in the congregation. I remarked that that must have sounded strangely in the ears of a Unitarian. She replied, she hoped it would do him good. Not long after this, and when I was laboring in London, I received a letter from this minister, giving an account of the great change wrought in his religious experience, by means of that sermon. This letter I give, as follows:

"August 16, 1850. Rev. and dear Sir: Learning, from the Banner, that you are about to take your departure from England, I feel it would be somewhat ungrateful, if I allow you to go, without expressing the obligation I am conscious of being under to you, for the benefit I received from a sermon of yours, preached in Steelhouse Lane, Birmingham. I think it was the last sermon you preached, and was on resisting the Holy Spirit; but I have never been able to find the text. Indeed, in the interest of the points that most concerned me, I thought no more about the text, for two or three days after. In order that you may understand the benefit I received from the sermon, it is necessary that I should recount, briefly, my peculiar position at the time.

I was educated at one of our dissenting colleges, for the ministry among the Independents. I entered upon the ministry, and continued to exercise it about seven years. During that time, I gradually underwent a great change in my theological views. The change was produced, I think, partly by philosophical speculations, and partly in the deterioration that had taken place in my spiritual condition. I would say with deepest sorrow, my piety never recovered the tone it lost in my passage through college. I attribute all my sorrows principally to this. My speculations led me, without ever having read Dr. William's book on divine sovereignty and equity, to adopt fundamentally his views. The reading of his book, fully perfected my system. Sin is a defect, rising out of the necessary defectibility of a creature, when unsupplied with the grace of God. The fall of man, therefore, expresses nothing but the inevitable original imperfection of the human race. The great end of God's moral government, is to correct this imperfection by education, and revelation, and to ultimately perfect man's condition. I had already, and long previously, adopted Dr. Jenkyn's views of spiritual influence.

Under the guidance of such principles, you will understand, without my explaining how, sin became a mere misfortune, temporarily permitted; or rather a necessary evil, to be remedied by infinite wisdom and goodness; how eternal punishment became a cruelty, not for one moment to be thought of, in the dispensation of a good being, and how the atonement became a perfect absurdity, founded upon unphilosophical views of sin. I became thoroughly Unitarian, and in the beginning of the year 1848, I professed my Unitarianism, and became minister of a church. The tendencies of my mind, however, were fortunately too logical, for me long to be able to rest in Unitarianism. I pushed my conclusions to simple deism, and then found they must go still farther. For this I was not prepared. My whole soul started back in horror. I reviewed my principles. A revolution took place in my whole system of philosophy. The doctrine of responsibility was restored to me, in its most strict and literal sense, and with it a deep consciousness of sin. I need not enter into minute details, with reference to my struggles and mental sufferings.

About two weeks before I heard you, I saw clearly I must some day or the other, readopt the evangelical system. I never had doubted it was the system of the Bible. I became Unitarian, upon purely rationalistic grounds. But now I found I must accept the Bible, or perish in darkness. You may imagine the agonies of spirit I had to endure. On the one hand were convictions, becoming stronger every day, the sense of sin, and the need of Christ, obtaining a firmer hold over my heart, and the miserable condition of withholding the truth I knew, from the people looking up to me for instruction. On the other hand, if I professed myself, I instantly, in the sight of all parties, especially with that great majority having no sympathy with such struggles, ruined my character, by my apparent fickleness, and threw myself, my wife and children upon the world. I could not make up my mind to this alternative. I had resolved to wait, gradually to prepare the peoples' minds for the change, and by exercising a more rigid economy, for some months, to make provision for our temporal wants, during the period of transition. In this state of mind I heard your sermon. You will recollect it, and easily comprehend the effect it produced. I felt the truth of your arguments. Your appeals came home irresistibly to my heart, and that night, on my way home, I vowed before God, come what would, I would at once consecrate myself afresh to that Savior, whose blood I had so recently learned to value, and whose value I had done so much to dishonor.

The result is, through the kind influence of Mr. --- , I have lately become the minister of the church in this town. The peace of mind I now enjoy, does indeed surpass all understanding. I never before found such an absorbing pleasure, in the work of the ministry. I enter fully into the significance of what Paul says, "If any man be in Christ he is a new creature." I cannot tell you therefore, with how many feelings of gratitude, your name will be associated in my soul. I bless God for the kind providence that brought me to hear you. It seems to me now, more than probable, had I not heard you, my newly awakened religious life would soon have been destroyed, by continued resistance to my deep convictions. My conscience would again have become hardened, and I should have died in my sins. Through the grace of God, I shall trace up to you, any usefulness God may hereafter crown my labors with, and I feel it would be unjust to withhold from you, the knowledge of this fruit of your labors. May God, of his infinite mercy and grace, grant you a long life of even greater usefulness, than He has yet blessed you with, will be the constant prayer of

Dear Sir, Yours very truly, ---"

When I received this letter, I was laboring with Rev. John Campbell in the old Tabernacle of Whitefield in London. I handed it to him to read. He read it over with manifestly deep emotion, and then exclaimed "There, that is worth coming to England for!"

#### From Birmingham I went to Worcester, I think about the middle of March, to labor with Dr. Redford. I have said that he had read my Systematic Theology, and had written to me that he wished to have some conversation with me, on certain points. I had with me, my replies to the various criticisms which had been published, and these I handed to Dr. Redford. He read them through, and then called on me and said, "Those replies have cleared up all the questions on which I wished to converse; therefore I am fully satisfied that you are right." After that, in no instance, that I recollect, did he make a criticism upon any part of my Theology. Those who have seen the English edition of that work, are aware that he wrote a preface to it, in which he commended it to the Christian public.

At the time I refer to, when he had read through my replies to those revenues, he expressed a strong desire that the work should be immediately published in England; and said that he thought the work was greatly needed there, and would do great good. His opinion had great weight in England, upon theological questions. Dr. Campbell, I remember, affirmed in his newspaper, that Dr. Redford was the greatest theologian in Europe. I remained in Worcester several weeks, and preached for Dr. Redford, and also for a Baptist congregation in that city. There were many very striking conversions; and the work was interesting indeed.

Some wealthy gentlemen in Worcester, laid before me a proposition to this effect. They proposed to erect a movable tabernacle, or house of worship; one that could be taken down and transported from place to place upon the railway, and, at slight expense, set up again, with all its seats, and all the furniture of a house of worship. They proposed to build it, one hundred and fifty feet square, with seats so constructed as to provide for five or six thousand people. They said if I would consent to use it, and preach in it from place to place, as circumstances might demand, for six months, they would be at the expense of building it. But on consulting the ministers at that place, they advised me not to do it. They thought it would be more useful for me to occupy the pulpits, in the already established congregations, in different parts of England, than to go through England preaching in an independent way, such as was proposed by those gentlemen.

As I had reason to believe the ministers generally would disapprove of a course then so novel, I declined to pledge myself to occupy it. I have since thought that I probably made a mistake; for when I came to be acquainted with the congregations, and places of public worship, of the Independent churches, I found them generally so small, so badly ventilated, so situated, so hedged in and circumscribed by the Church--I mean, of course, the Establishment--that it has since appeared to me doubtful whether I was right; as I have been of opinion that I could, upon the whole, have accomplished much greater good in England, by carrying as it were, my own place of worship with me, going where I pleased, and providing for the gathering of the masses, irrespective of denominations. If my strength were now as it was then, I should be strongly inclined to visit England again, and try an experiment of that kind. Dr. Redford was greatly affected by the work in Worcester; and at the May anniversaries in London, he addressed the Congregational union of England and Wales, and gave a very interesting account of this work. I attended those May meetings, being about to commence labor with Dr. John Campbell, in London.

#### Dr. Campbell was a successor of Whitefield, and was pastor of the church at the Tabernacle in Finsbury, London, and also of the Tottenham Court Road chapel. These chapels are both in London, and about three miles apart. They were built for Mr. Whitefield, and occupied by him for years.

Dr. Campbell was also at that time editor of the British Banner, the Christian Witness, and of one or two other periodicals. His voice was such that he did not preach, but gave his time to the editing of those papers. He lived in the parsonage in which Whitefield resided, and used the same library, I believe, that Whitefield had used. Whitefield's portrait hung in his study in the Tabernacle. The savor of his name was still there; yet I must say that the spirit that had been upon him, was not very apparent in the church, at the time I went there. I said that Dr. Campbell did not preach. He still held the pastorate, resided in the parsonage, and drew the salary; but he supplied his pulpit by employing, for a few weeks at a time, the most popular ministers that could be employed, to preach to his people. I began my labors there early in May. Those who are acquainted with the workings of such a constant change in the ministry, as they had at the Tabernacle, would not expect religion in the church, to be in a flourishing condition.

Dr. Campbell's house of worship was large. It was compactly seated, and could accommodate full three thousand persons. A friend of mine took particular pains to ascertain which would hold the greatest number of people, the Tabernacle in Moorfields or Finsbury, or the great Dexter Hall, of which everybody has heard. It was ascertained that the Tabernacle would seat some hundreds more than Exeter Hall.