The name of Charles Finney is legendary amongst students of Revival. After experiencing a thorough Christian conversion he received a powerful infilling of the Holy Spirit and subsequently became an unusually gifted itinerant evangelist. It is claimed (not by himself) that over half a million people came to Christ through his ministry. He had a keen mind, always preached extemporaneously, often without any preparation, and emphasized man’s responsibility in salvation. His ministry was largely conducted in local revival campaigns in New York State in the years of 1824-1832. They were in small towns by today’s standards, most being less than a thousand in population. The Revival in Rochester in 1842 was the exception. In a population of 10,000 people, around 1,200 were converted, mostly from the educated classes. We have included 5 of the 36 chapters.
IT has pleased God in some measure to connect my name and labours with an extensive movement of the church of Christ, regarded by some as a new era in its progress, especially in relation to revivals of religion. As this movement involved, to a considerable extent, the development of views of Christian doctrine which had not been common, and was brought about by changes in the means of carrying forward the work of evangelisation, it was very natural that some misapprehension should prevail in regard to these modified statements of doctrine, and the use of these measures; and consequently that, to some extent, even good men should call in question the wisdom of these measures and the soundness of these theological statements; and that ungodly men should be irritated, and for a time should strenuously oppose these great movements.
I have spoken of myself as connected with these movements; but only as one of the many ministers and other servants of Christ, who have shared prominently in promoting them. I am aware that by a certain portion of the church I have been considered an innovator, both in regard to doctrine and measures; and that many have looked upon me as rather prominent, especially in assailing some of the old forms of theological thought and expression, and in stating the doctrines of the Gospel in many respects in new language.
I have been particularly importuned, by the friends of those revivals with which my name and labors have been connected, to write a history of them. As so much misapprehension has prevailed respecting them, it is thought that the truth of history demands a statement of the doctrines that were preached, so far as I was concerned; of the measures used, and of the results of preaching those doctrines and the use of those measures.
My mind seems instinctively to recoil from saying so much of myself as I shall be obliged to do, if I speak honestly. For this reason I have declined, up to this time, to undertake such a work. Of late the trustees of Oberlin College have laid the matter before me, and urged me to undertake it. Other friends in this country and in England, have urged that it was due to the cause of Christ, that a better understanding should exist in the church than has hitherto existed, in regard especially to the revivals that occurred in central New York and elsewhere, from 1821 and onward for several years, because those revivals have been most misrepresented and opposed.
I approach the subject, I must say, with reluctance, for many reasons. I have kept no diary, and consequently depend on my memory. It is true, that my memory is naturally very tenacious, and the events that I have witnessed have made a very deep impression on my mind. Everyone who has witnessed powerful revivals of religion is aware that many cases of conviction and conversion are daily occurring, of the greatest. Where all the facts and circumstances are known, a thrilling effect is often produced; and such cases are frequently so numerous that if all the highly interesting facts of even one extended revival, in a single locality, should be narrated, it would fill a large volume.
I do not propose to pursue this course in what I am about to write. I shall only sketch such an outline as will, upon the whole, give a tolerably clear idea of the type which these revivals took on; and shall only relate a few of the particular instances of conversion which occurred in different places.
I shall also endeavour to give such an account of the doctrines which were preached, and of the measures which were used, and shall mention such facts, in general, as will enable the church hereafter, partially at least, to estimate the power and purity of those great works of God.
But I hesitate to write a narrative of those revivals, because I have often been surprised to find how much my own remembrance of facts differs from the recollection of other persons. Of course I must state the facts as I remember them. A great many events have been often referred to by myself in preaching, as illustrative of the truths that I was presenting to the people. I have been so often reminded of them, and have so often referred to them, that I cannot but have strong confidence that I remember them substantially as they occurred. If I shall in any case misstate the facts, or if in any case my recollections shall differ widely from those of others, I trust that the church will believe that my statements are in entire accordance with my present remembrance of those facts.
To give any intelligible account of the part which I was called to act in those scenes, it is necessary that I should give a little history of the manner in which I came to adopt the doctrinal views which I have long held and preached.
I must commence by giving a very brief account of my birth, and early circumstances and education, my conversion to Christ, my study of theology, and my entering upon the work of the ministry. I am not about to write an autobiography, let it be remembered; and shall enter no farther into the details of my own private life than shall seem necessary to give an intelligible account of the manner in which I was led, in relation to great movements of the church.
I was born in Warren, Litchfield county, Connecticut, August 29, 1792. When I was about two years old, my father removed to Oneida county, New York, which was, at that time, to a great extent, a wilderness. No religious privileges were enjoyed by the people. Very few religious books were to be had. The new settlers, being mostly from New England, almost immediately established common schools; but they had among them very little intelligent preaching of the Gospel. I enjoyed the privileges of a common school, summer and winter, until I was fifteen or sixteen years old, and advanced so far as to be supposed capable of teaching a common school myself, as common schools were then conducted.
My parents were neither of them professors of religion, and among our neighbours there were very few religious people. I seldom heard a sermon, unless it was an occasional one from some travelling minister, or some miserable holding forth of an ignorant preacher. The ignorance of the preachers that I heard was such, that the people would return from meeting and spend a considerable time in irrepressible laughter at the strange mistakes which had been made and the absurdities which had been advanced.
In the neighbourhood of my father's residence we had just erected a meeting house and settled a minister when my father was induced to remove again into the wilderness skirting the southern shore of Lake Ontario, a little south of Sackett's Harbor. Here again I lived for several years, enjoying no better religious privileges then I had in Oneida county.
When about twenty years old I returned to Connecticut, and from thence went to New Jersey, near New York city, and engaged in teaching. I taught and studied as best I could; and twice returned to New England and attended a high school for a season. While attending the high school I meditated going to Yale College. My preceptor was a graduate of Yale, but he advised me not to go. He said it would be a loss of time, as I could easily accomplish the whole curriculum pursued at that institution, in two years; whereas it would cost me four years to graduate. He presented such considerations as prevailed with me, and as it resulted, I failed to pursue my school education any farther at that time. Afterward I acquired some knowledge of Latin, Greek, and Hebrew. But I was never a classical scholar, and never possessed so much knowledge of the ancient languages as to think myself capable of independently criticising our English translation of the Bible.
The teacher to whom I have referred, wished me to join him in conducting an academy in one of the Southern States. I was inclined to accept his proposal, with the design of pursuing and completing my studies under his instruction. But when I informed my parents, whom I had not seen for four years, of my contemplated movement south, they both came immediately after me, and prevailed on me to go home with them to Jefferson county, New York. After making them a visit, I concluded to enter, as a student, the law office of Squire W----, at Adams, in that county. This was in 1818.
Up to this time I had never enjoyed what might be called religious privileges. When I was teaching school in New Jersey, the preaching in the neighbourhood was chiefly in German. I do not think I heard half a dozen sermons in English during my whole stay in New Jersey, which was about three years.
Thus when I went to Adams to study law, I was almost as ignorant of religion as a heathen. I had been brought up mostly in the woods. I had very little regard to the Sabbath, and had no definite knowledge of religious truth.
I had never, until this time, lived where I could attend a stated prayer meeting. As one was held by the church near our office every week, I used to attend and listen to the prayers, as often as I could be excused from business at that hour.
In studying elementary law, I found the old authors frequently quoting the Scriptures, and referring especially to the Mosaic Institutes, as authority for many of the great principles of common law. This excited my curiosity so much that I went and purchased a Bible, the first I had ever owned; and whenever I found a reference by the law authors to the Bible, I turned to the passage and consulted it in its connection. This soon led to my taking a new interest in the Bible, and I read and meditated on it much more than I had ever done before in my life. However, much of it I did not understand.
Mr. Gale (the Presbyterian minister) was in the habit of dropping in at our office frequently, and seemed anxious to know what impression his sermons had made on my mind. I used to converse with him freely; and I now think that I sometimes criticised his sermons unmercifully. I raised such objections against his positions as forced themselves upon my attention.
We had a great many interesting conversations; but they seemed rather to stimulate my own mind to inquiry, than to satisfy me in respect to the truth. But as I read my Bible and attended the prayer meetings, heard Mr. Gale preach, and conversed with him, with the elders of the church, and with others from time to time, I became very restless. A little consideration convinced me that I was by no means in a state of mind to go to heaven if I should die. It seemed to me that there must be something in religion that was of infinite importance; and it was soon settled with me, that if the soul was immortal I needed a great change in my inward state to be prepared for happiness in heaven. But still my mind was not made up as to the truth or falsehood of the Gospel and of the Christian religion. The question, however, was of too much importance to allow me to rest in any uncertainty on the subject.
I was particularly struck with the fact that the prayers that I had listened to, from week to week, were not, that I could see, answered. Indeed, I understood from their utterances in prayer, and from other remarks in their meetings, that those who offered them did not regard them as answered.
When I read my Bible I learned what Christ had said in regard to prayer, and answers to prayer. He had said, "Ask, and ye shall receive, seek and ye shall find, knock and it shall he opened unto you. For everyone that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened." I read also what Christ affirms, that God is more willing to give his Holy Spirit to them that ask him, than earthly parents are to give good gifts to their children. I heard them pray continually for the outpouring of the Holy Spirit, and as often confess that they did not receive what they asked for.
They exhorted each other to wake up and be engaged, and to pray earnestly for a revival of religion, asserting that if they did their duty, prayed for the outpouring of the spirit, and were in earnest, that the Spirit of God would be poured out, that they would have a revival of religion, and that the impenitent would be converted. But in their prayer and conference meetings they would continually confess, substantially, that they were making no progress in securing a revival of religion.
This inconsistency, the fact that they prayed so much and were not answered, was a sad stumbling block to me. I knew not what to make of it. It was a question in my mind whether I was to understand that these persons were not truly Christians, and therefore did not prevail with God; or did I misunderstand the promises and teachings of the Bible on this subject, or was I to conclude that the Bible was not true? Here was something inexplicable to me; and it seemed, at one time, that it would almost drive me into scepticism. It seemed to me that the teachings of the Bible did not at all accord with the facts which were before my eyes.
On one occasion, when I was in one of the prayer meetings, I was asked if I did not desire that they should pray for me! I told them, no; because I did not see that God answered their prayers. I said, "I suppose I need to be prayed for, for I am conscious that I am a sinner; but I do not see that it will do any good for you to pray for me; for you are continually asking, but you do not receive. You have been praying for a revival of religion ever since I have been in Adams, and yet you have it not. You have been praying for the Holy Spirit to descend upon yourselves, and yet complaining of your leanness." I recollect having used this expression at that time: "You have prayed enough since I have attended these meetings to have prayed the devil out of Adams, if there is any virtue in your prayers. But here you are praying on, and complaining still." I was quite in earnest in what I said, and not a little irritable, I think, in consequence of my being brought so continually face to face with religious truth; which was a new state of things to me.
But on farther reading of my Bible, it struck me that the reason why their prayers were not answered, was because they did not comply with the revealed conditions upon which God had promised to answer prayer; that they did not pray in faith, in the sense of expecting God to give them the things that they asked for.
This thought, for some time, lay in my mind as a confused questioning, rather than in any definite form that could be stated in words. However, this relieved me, so far as queries about the truth of the Gospel were concerned; and after struggling in that way for two or three years, my mind became quite settled that whatever mystification there might be either in my own or in my pastor's mind, or in the mind of the church, the Bible was, nevertheless, the true word of God.
This being settled, I was brought face to face with the question whether I would accept Christ as presented in the Gospel, or pursue a worldly course of life. At this period, my mind, as I have since known, was so much impressed by the Holy Spirit, that I could not long leave this question unsettled; nor could I long hesitate between the two courses of life presented to me.
On a Sabbath evening in the autumn of 1821, I made up my mind that I would settle the question of my soul's salvation at once, that if it were possible I would make my peace with God. But as I was very busy in the affairs of the office, I knew that without great firmness of purpose, I should never effectually attend to the subject. I therefore, then and there resolved, as far as possible, to avoid all business, and everything that would divert my attention, and to give myself wholly to the work of securing the salvation of my soul. I carried this resolution into execution as sternly and thoroughly as I could. I was, however, obliged to be a good deal in the office. But as the providence of God would have it, I was not much occupied either on Monday or Tuesday; and had opportunity to read my Bible and engage in prayer most of the time.
But I was very proud without knowing it. I had supposed that I had not much regard for the opinions of others, and I had been quite singular in attending prayer meetings, and in the degree of attention that I had paid to religion, while in Adams. In this respect I had been so singular as to lead the church at times to think that I must be an anxious inquirer. But I found, that I was very unwilling to have anyone know that I was seeking salvation. When I prayed I would only whisper my prayer, after having stopped the key-hole to the door, lest someone should discover that I was engaged in prayer. Before that time I had my Bible lying on the table with the law books; and it never had occurred to me to be ashamed of being found reading it, any more than I should be ashamed to be found reading any of my other books.
But after I had addressed myself in earnest to the subject of my own salvation, I kept my Bible, as much as I could, out of sight. If I was reading it when anybody came in, I would throw my law books upon it, to create the impression that I had not had it in my hand. Instead of being outspoken and willing to talk with anybody and everybody on the subject as before, I found myself unwilling to converse with anybody. I did not want to see my minister, because I did not want to let him know how I felt, and I had no confidence that he would understand my case, and give me the direction that I needed. For the same reasons I avoided conversation with the elders of the church, or with any of the Christian people. I was ashamed to let them know how I felt, on the one hand; and on the other, I was afraid they would misdirect me. I felt myself shut up to the Bible.
Just at this point the whole question of Gospel salvation opened to my mind in a manner most marvellous to me at the time. I think I then saw, as clearly as I ever have in my life, the reality and fullness of the atonement of Christ. I saw that his work was a finished work; and that instead of having, or needing, any righteousness of my own to recommend me to God, I had to submit myself to the righteousness of God through Christ. Gospel salvation seemed to me to be an offer of something to be accepted; and that it was full and complete; and that all that was necessary on my part, was to get my own consent to give up my sins, and accept Christ. Salvation, instead of being a thing to be wrought out, by my own works, was a thing to be found entirely in the Lord Jesus Christ, who presented himself before me as my God and my Savior.
Without being distinctly aware of it, I had stopped in the street right where the inward voice seemed to arrest me. How long I remained in that position I cannot say. But after this distinct revelation had stood for some little time before my mind, the question seemed to be put, "Will you accept it now, today?" I replied, "Yes; I will accept it today, or I will die in the attempt."
North of the village, and over a hill, lay a piece of wood, in which I was in the almost daily habit of walking, more or less, when it was pleasant weather. It was now October, and the time was past for my frequent walks. Nevertheless, instead of going to the office, I turned toward the woods, feeling that I must be away from all human eyes and ears, so that I could pour out my prayer to God.
But still my pride must show itself. As I went over the hill, it occurred to me that someone might see me and suppose that I was going away to pray; and so much was I possessed with the fear of man, that I recollect that I skulked along under the fence, till I got so far out of sight that no one from the village could see me. I then penetrated into the woods, went over on the other side of the hill, and found a place where some large trees had fallen across each other, leaving an open place between. There I saw I could make a kind of closet. I crept into this place and knelt down for prayer. As I turned to go up into the woods, I recollect to have said, "I will give my heart to God, or I never will come down from there."
But when I attempted to pray I found that my heart would not pray. I had supposed that if I could only be where I could speak aloud, without being overheard, I could pray freely. But lo! when I came to try, I was dumb; at least I could say but a few words, and those without heart. I would hear a rustling in the leaves, as I thought, and would stop and look up to see if somebody were not coming.
Finally I found myself verging fast to despair. I said to myself, "I cannot pray. My heart is dead to God, and will not pray." I then reproached myself for having promised to give my heart to God before I left the woods. I began to feel deeply that it was too late; that it must be that I was given up of God and was past hope.
Just at this moment I again thought I heard someone approach, and I opened my eyes to see whether it were so. But pride of heart, as the great difficulty in the way, was distinctly shown to me. An overwhelming sense of wickedness in being ashamed to have a human being see me on my knees before God, took such powerful possession of me, that I cried at the top of my voice, and exclaimed that I would not leave that place if all the men on earth and all the devils in hell surrounded me. "What!" I said, "such a degraded sinner as I am, on my knees confessing my sins to the great and holy God; and ashamed to have any human being, and a sinner like myself, find me on my knees endeavouring to make my peace with my offended God!" The sin appeared awful, infinite. It broke me down before the Lord.
Just at that point this passage of Scripture seemed to drop into my mind with a flood of light: "Then shall ye go and pray unto me, and I will hearken unto you. Then shall ye seek me and find me, when ye shall search for me with all your heart." I instantly seized hold of this with my heart. I had intellectually believed the Bible before; but never had the truth been in my mind that faith was a voluntary trust instead of an intellectual state. I was as conscious as I was of my existence, of trusting at that moment in God's veracity. Somehow I knew that that was a passage of Scripture, though I do not think I had ever read it. I knew that it was God's word, and God's voice, as it were, that spoke to me. I cried to Him, "Lord, I take thee at thy word. Now thou knowest that I do search for thee with all my heart, and that I have come here to pray to thee; and thou hast promised to hear me."
That seemed to settle the question that I could then, that day, perform my vow. The Spirit seemed to lay stress upon that idea in the text, "When you search for me with all your heart."
He then gave me many other promises, both from the Old and the New Testament, especially some most precious promises respecting our Lord Jesus Christ. I seized hold of them, appropriated them, and fastened upon them with the grasp of a drowning man.
I continued thus to pray, and to receive and appropriate promises for a long time, I know not how long. I prayed till my mind became so full that, before I was aware of it, I was on my feet and tripping up the ascent toward the road. The question of my being converted, had not so much as arisen to my thought; but as I went up, brushing through the leaves and bushes, I recollect saying with emphasis, "If I am ever converted, I will preach the Gospel."
I soon reached the road and began to reflect upon what had passed; and I found that my mind had become most wonderfully quiet and peaceful. I said, "What is this? I must have grieved the Holy Ghost entirely away. I have lost all my conviction. I have not a particle of concern about my soul; and it must be that the Spirit has left me." "Why!" thought I, "I never was so far from being concerned about my own salvation in my life."
Then I remembered what I had said to God while I was on my knees -- that I had said I would take him at his word; and indeed I recollected a good many things that I had said, and concluded that it was no wonder that the Spirit had left me; that for such a sinner as I was to take hold of God's word in that way, was presumption if not blasphemy. I concluded that in my excitement I had grieved the Holy Spirit, and perhaps committed the unpardonable sin.
I walked quietly toward the village; and so perfectly quiet was my mind that it seemed as if all nature listened. It was on the 10th of October, and a very pleasant day. I had gone into the woods immediately after an early breakfast; and when I returned I found it was dinner time. Yet I had been wholly unconscious of the time that had passed; it appeared to me that I had been gone but a short time.
But how was I to account for the quiet of my mind? I tried to recall my convictions, to get back again the load of sin under which I had been labouring. But all sense of sin, all consciousness of present sin or guilt, had departed from me. I said to myself, "What is this, that I cannot arouse any sense of guilt in my soul, as great a sinner as I am?" I tried in vain to make myself anxious about my present state. I was so quiet and peaceful that I tried to feel concerned about that, lest it should be a result of my having grieved the Spirit away. But take any view of it I would, I could not be anxious at all about my soul, and about my spiritual state. The repose of my mind was unspeakably great. I never can describe it in words. The thought of God was sweet to my mind, and the most profound spiritual tranquillity had taken full possession of me. This was a great mystery; but it did not distress or perplex me.
I went to my dinner, and found I had no appetite to eat. I then went to the office, and found that Squire W---- had gone to dinner. I took down my bass-viol, and, as I was accustomed to do, began to play and sing some pieces of sacred music. After trying in vain to suppress my tears, I put up my instrument and stopped singing.
After dinner we were engaged in removing our books and furniture to another office. We were very busy in this, and had but little conversation all the afternoon. There was a great sweetness and tenderness in my thoughts and feelings. Everything appeared to be going right, and nothing seemed to ruffle or disturb me in the least.
Just before evening the thought took possession of my mind, that as soon as I was left alone in the new office, I would try to pray again -- that I was not going to abandon the subject of religion and give it up, at any rate; and therefore, although I no longer had any concern about my soul, still I would continue to pray.
By evening we got the books and furniture adjusted; and I made up, in an open fireplace, a good fire, hoping to spend the evening alone. Just at dark Squire W----, seeing that everything was adjusted, bade me goodnight and went home. I had accompanied him to the door; and as I closed the door and turned around, my heart seemed to be liquid within me. All my feelings seemed to rise and flow out; and the utterance of my heart was, "I want to pour my whole soul out to God." The rising of my soul was so great that I rushed into the room behind the front office, to pray.
There was no fire, and no light, in the room; nevertheless it appeared to me as if it were perfectly light. As I went in and shut the door after me, it seemed as if I met the Lord Jesus Christ face to face. It did not occur to me that it was wholly a mental state. On the contrary it seemed to me that I saw him as I would see any other man. He said nothing, but looked at me in such a manner as to break me right down at his feet. I have always since regarded this as a most remarkable state of mind; for it seemed that he stood before me, and I fell down at his feet and poured out my soul to him. I wept aloud like a child, and made such confessions as I could with my choked utterance.
I must have continued in this state for a good while; but my mind was too much absorbed with the interview to recollect anything that I said. But I know, as soon as my mind became calm, I returned to the front office, and found that the fire that I had made of large wood was nearly burned out. But as I turned and was about to take a seat by the fire, I received a mighty baptism of the Holy Ghost. Without any expectation of it, without ever having the thought in my mind that there was any such thing for me, without any recollection that I had ever heard the thing mentioned by any person in the world, the Holy Spirit descended upon me in a manner that seemed to go through me, body and soul.
(This parenthesis is in an earlier American edition: I could feel the impression, like a wave of electricity, going through and through me. Indeed it seemed to come in waves and waves of liquid love for I could not express it in any other way. It seemed like the very breath of God. I can recollect distinctly that it seemed to fan me, like immense wings.) No words can express the wonderful love that was shed abroad in my heart. I wept aloud with joy and love; and I do not know but I should say, I literally bellowed out the unutterable gushings of my heart. These waves came over me, and over me, and over me, one after the other, until I recollect I cried out, "I shall die if these waves continue to pass over me." I said, "Lord, I cannot bear any more;" yet I had no fear of death.
How long I continued in this state I do not know. But it was late in the evening when a member of my choir came to see me. He was a member of the church. He found me in this state of loud weeping, and said, "Mr. Finney, what ails you?" I could make him no answer for some time. He then said, "Are you in pain?" I gathered myself up as best I could, and replied, "No, but so happy that I cannot live.
He left the office, and in a few minutes returned with one of the elders of the church, whose shop was nearly across the way from our office. This elder was a very serious man; and in my presence had been very watchful, and I had scarcely ever seen him laugh. He asked me how I felt, and I began to tell him. Instead of saying anything, he fell into a most spasmodic laughter. It seemed as if it was impossible for him to keep from laughing from the very bottom of his heart.
There was a young man in the neighbourhood who was preparing for college, with whom I had been very intimate. Our minister, as I afterward learned, had repeatedly talked with him on the subject of religion, and warned him against being misled by me. He informed him that I was a very careless young man about religion; and he thought that if he associated much with me his mind would be diverted, and he would not be converted.
After I was converted, and this young man was converted, he told me that he had said to Mr. Gale several times, when he had admonished him about associating so much with me, that my conversations had often affected him more, religiously, than his preaching. I had, indeed, let out my feelings a good deal to this young man.
But just at this time when I was giving an account of my feelings to this elder of the church, and to the other member who was with him, this young man came into the office. I was sitting with my back toward the door, and barely observed that he came in. He listened with astonishment to what I was saying, and the first I knew he partly fell upon the floor, and cried out in the greatest agony of mind, "Do pray for me!" The elder of the church and the other member knelt down and began to pray for him; and when they had prayed, I prayed for him myself. Soon after this they all retired and left me alone.
The question then arose in my mind, "Why did Elder B---- laugh so? Did he not think that I was under a delusion, or crazy?" This suggestion brought a kind of darkness over my mind; and I began to query with myself whether it was proper for me -- such a sinner as I had been -- to pray for that young man. A cloud seemed to shut in over me; I had no hold upon anything in which I could rest; and after a little while I retired to bed, not distressed in mind, but still at a loss to know what to make of my present state. Notwithstanding the baptism I had received, this temptation so obscured my view that I went to bed without feeling sure that my peace was made with God.
When I awoke in the morning the sun had risen, and was pouring a clear light into my room. Words cannot express the impression that this sunlight made upon me. Instantly the baptism that I had received the night before, returned upon me in the same manner. I arose upon my knees in the bed and wept aloud with joy, and remained for some time too much overwhelmed with the baptism of the Spirit to do anything but pour out my soul to God. It seemed as if this morning's baptism was accompanied with a gentle reproof, and the Spirit seemed to say to me, "Will you doubt?" "Will you doubt?" I cried, "No! I will not doubt; I cannot doubt." He then cleared the subject up so much to my mind that it was in fact impossible for me to doubt that the Spirit of God had taken possession of my soul.
In this state I was taught the doctrine of justification by faith, as a present experience. That doctrine had never taken any such possession of my mind, that I had ever viewed it distinctly as a fundamental doctrine of the Gospel. Indeed, I did not know at all what it meant in the proper sense. But I could now see and understand what was meant by the passage, "Being justified by faith, we have peace with God through our Lord Jesus Christ." I could see that the moment I believed, while up in the woods all sense of condemnation had entirely dropped out of my mind; and that from that moment I could not feel a sense of guilt or condemnation by any effort that I could make. My sense of guilt was gone; my sins were gone; and I do not think I felt any more sense of guilt than if I never had sinned.
This morning, of which I have just spoken, I went down into the office, and there I was having the renewal of these mighty waves of love and salvation flowing over me, when Squire W---- came into the office. I said a few words to him on the subject of his salvation. He looked at me with astonishment, but made no reply whatever. He dropped his head, and after standing a few minutes left the office. I thought no more of it then, but afterward found that the remark I made pierced him like a sword; and he did not recover from it till he was converted.
Soon after Mr. W---- had left, Deacon B---- came and said to me, "Mr. Finney, do you recollect that my cause is to be tried at ten o'clock this morning? I suppose you are ready?" I had been retained to attend this suit as his attorney. I replied to him, "Deacon B----I have a retainer from the Lord Jesus Christ to plead his cause, and I cannot plead yours." He looked at me with astonishment, and said, "What do you mean?" I told him, in a few words, that I had enlisted in the cause of Christ; and then repeated that I had a retainer from the Lord Jesus Christ to plead his cause, and that he must go and get somebody else to attend his lawsuit; I could not do it. He dropped his head, and without making any reply, went out. A few moments later, in passing the window, I observed that Deacon B---- was standing in the road, seemingly lost in deep meditation. He went away and immediately settled his suit. He then betook himself to prayer, and soon got into a much higher religious state than he had ever been in before.
I soon sallied forth from the office to converse with those whom I should meet about their souls. I had the impression, which has never left my mind, that God wanted me to preach the Gospel, and that I must begin immediately. I seemed to know that the Lord commissioned me to preach the gospel.
When I was first convicted, the thought had occurred that if I was ever converted I should be obliged to leave my profession, of which I was very fond, and preach the Gospel. This at first stumbled me. However, I at last came to the conclusion that I must submit that question to God.
But now after receiving these baptisms of the Spirit I was quite willing to preach the Gospel. Nay, I found that I was unwilling to do anything else. I had no disposition to make money. I had no hungering and thirsting after worldly pleasures and amusements in any direction. My whole mind was taken up with Jesus and his salvation; and the world seemed to me of very little consequence.
I spoke with many persons that day, and I believe the Spirit of God made lasting impressions upon every one of them. I cannot remember one whom I spoke with, who was not soon after converted. Just at evening I called at the house of a friend, where a young man lived who was employed in distilling whiskey. The man of the house and his wife were both professors of religion. But a sister of the lady, who was present, was unconverted and a young man, a distant relative of the family, was a professed Universalist. He was rather outspoken and talkative, and a young man of a good deal of energy of character.
I sat down with them to tea, and they requested me to ask a blessing. It was what I had never done; but I did not hesitate to ask the blessing of God as we sat around the table. I had scarcely more than begun before the state of these young people excited so much compassion that I burst into weeping, and was unable to proceed. Everyone sat speechless for a short time, while I continued to weep. Directly, the young man moved away from the table and rushed out. He fled to his room and locked himself in, and was not seen again till the next morning, when he came expressing a blessed hope in Christ. He has been for many years an able minister of the Gospel.
In the course of the day, a good deal of excitement was created in the village by its being reported what the Lord had done for my soul. At evening, without any appointment having been made, the people were going to the place where they usually held their conference and prayer meetings. I afterward learned that some time before this some members of the church had proposed, in a church meeting, to make me a particular subject of prayer, and that Mr. Gale had discouraged them, saying that he did not believe I would ever be converted; that from conversing with me he had found that I was very much enlightened upon the subject of religion, and very much hardened. And furthermore, he said he was almost discouraged; that I led the choir, and taught the young people sacred music; and that they were so much under my influence that he did not believe that, while I remained in Adams, they would ever be converted.
I found after I was converted, that some of the wicked men in the place had hidden behind me. One man in particular, a Mr. C----, who had a pious wife, had repeatedly said to her, "If religion is true, why don't you convert Finney? If you Christians can convert Finney, I will believe in religion."
An old lawyer by the name of M----, living in Adams, when he heard it rumored that day that I was converted, said that it was all a hoax; that I was simply trying to see what I could make Christian people believe.
However, with one consent the people seemed to rush to the place of worship. No one seemed ready to open the meeting; but the house was packed to its utmost capacity. I did not wait for anybody, but arose and began by saying that I then knew that religion was from God. I went on and told such parts of my experience as it seemed important to tell. Mr. C----, who had promised his wife that if I was converted he would believe in religion, was present. Mr. M----, the old lawyer, was also present. Mr. C---- got up, pressed through the crowd, and went home, leaving his hat. Mr. M---- also left and went home, saying I was crazy. "He is in earnest," said he, "there is no mistake; but he is deranged, that is clear."
As soon as I had done speaking, Mr. Gale, the minister, arose and made a confession. He said he believed he had been in the way of the church; and then confessed that he had discouraged the church when they had proposed to pray for me. He said also that when he had heard that day that I was converted, he had promptly said that he did not believe it. He said he had no faith. He spoke in a very humble manner.
I had never made a prayer in public, but Mr Gale he called on me to pray. We had a wonderful meeting that evening; and, from that day, we had a meeting every evening for a long time. The work spread on every side.
As I had been a leader among the young people, I immediately appointed a meeting for them, which they all attended -- that is, all of the class with which I was acquainted. They were converted one after another, with great rapidity; and the work continued among them until but one of their number was left unconverted.
The work spread among all classes; and extended itself, not only through the village, but out of the village in every direction. My heart was so full that, for more than a week, I did not feel at all inclined to sleep or eat. I went on in this way for a good many days, until I found that I must rest and sleep, or I should become insane. From that point I was more cautious in my labors; and ate regularly, and slept as much as I could.
The word of God had wonderful power; and I was every day surprised to find that the few words, spoken to an individual, would stick in his heart like an arrow.
After a short time I went down to Henderson, where my father lived, and visited him. He was an unconverted man; and only one of the family, my youngest brother, had ever made a profession of religion. My father met me at the gate and said, "How do you do, Charles?" I replied, "I am well, father, body and soul. But, father, you are an old man; all your children are grown up and have left your house; and I never heard a prayer in my father's house." Father dropped his head, and burst into tears, and replied, "I know it, Charles; come in and pray yourself."
We went in and engaged in prayer. My father and mother were greatly moved; and in a very short time thereafter they were both hopefully converted. I do not know but my mother had had a secret hope before; but if so, none of the family, I believe, ever knew it.
I remained in that neighbourhood, I think, for two or three days, and conversed more or less with such people as I could meet with. They had a monthly concert of prayer in that town. There was there a Baptist church that had a minister, and a small Congregational church without a minister. The town was very much of a moral waste, however; and at this time religion was at a very low ebb.
My youngest brother attended this monthly concert of which I have spoken, and afterward gave me an account of it. The Baptists and Congregationalists were in the habit of holding a union monthly concert. But few attended, and therefore it was held at a private house. On this occasion they met, as usual, in the parlor of a private house. A few of the members of the Baptist church, and a few Congregationalists, were present. The deacon of the Congregational church was a spare, feeble old man, of the name of M----. He was quiet in his ways, and had a good reputation for piety; but seldom said much upon the subject. He was a good specimen of a New England deacon. He was present, and they called upon him to lead the meeting. He read a passage of Scripture according to their custom. They then sung a hymn, and Deacon M---- stood up behind his chair, and led in prayer. The other persons present, all of them professors of religion, and younger people, knelt down around the room.
My brother said that Deacon M---- began as usual in his prayer, in a low, feeble voice; but soon began to wax warm and to raise his voice, which became tremulous with emotion.
In the meantime the brethren and sisters that were on their knees, began to groan, and sigh, and weep, and agonise in prayer. From this meeting the work of the Lord spread forth in every direction all over the town. And thus it spread at that time from Adams as a centre, throughout nearly all the towns in the county.
I have spoken of the conviction of Squire W---- in whose office I studied law. Very soon after my conversion, several other cases of conversion occurred that were reported to have taken place under similar circumstances; that is, persons went up into the grove to pray, and there made their peace with God.
When Squire W---- heard their experience in our meetings, he thought that he had a parlour to pray in; and that he was not going up into the woods. To this, it appeared, he strongly committed himself.
I have found a great many cases of this kind; where upon some question a sinner's pride of heart would commit him. In all such cases the dispute must be yielded, or the sinner never will get into the kingdom of God. I have known persons to remain for weeks in great tribulation, pressed by the Spirit; but they could make no progress till the point was yielded. Mr. W---- was the first case of the kind that had ever come to my notice.
After he was converted, he said the question had frequently come up when he was in prayer; and that he had been made to see that it was pride that made him take that stand, and that kept him out of the kingdom of God. But still he was not willing to admit this, even to himself. He tried in every way to make himself believe, and to make God believe, that he was not proud. One night, he said, he prayed all night in his parlor that God would have mercy on him; but in the morning he felt more distressed than ever.
But one afternoon I was sitting in our office, and two of the elders of the church with me; when the young man that I had met at the shoemaker's shop, came hastily into the office, and exclaimed as he came, "Squire W---- is converted!" and proceeded to say: "I went up into the woods to pray, and heard someone over in the valley shouting very loud. I went up to the brow of the hill, where I could look down, and I saw Squire W---- pacing to and fro, and singing as loud as he could sing; and every few moments he would stop and clap his hands with his full strength, and shout, 'I will rejoice in the God of my salvation!' While the young man was telling us this, behold, Squire W---- appeared in sight, coming over the hill. As he came down to the foot of the hill we observed that he met Father T----, as we all called him, an aged Methodist brother. He rushed up to him, and took him right up in his arms. After setting him down, and conversing a moment, he came rapidly toward the office. When he came in, he was in a profuse perspiration and he cried out, "I've got it! I've got it!" He then gave us an account of what had been passing in his mind, and why he had not obtained a hope before. He said as soon as he gave up that point and went into the woods, his mind was relieved; and when he knelt down to pray, the Spirit of God came upon him and filled him with such unspeakable joy that it resulted in the scene which the young man witnessed. Of course from that time Squire W---- took a decided stand for God.
Toward spring the older members of the church began to abate in their zeal. I had been in the habit of rising early in the morning, and spending a season of prayer alone in the meeting house; and I finally succeeded in interesting a considerable number of brethren to meet me there in the morning for a prayer meeting, and we were generally together long before it was light enough to see to read. I persuaded my minister to attend these meetings.
One morning I had been around and called the brethren up, and when I returned to the meeting house few of them had got there. Mr. Gale, my minister, was standing at the door of the church, and as I came up, all at once the glory of God shone round about me, in a manner most marvellous. The day was just beginning to dawn. But all at once a light perfectly ineffable shone in my soul, and almost prostrated me to the ground. In this light it seemed as if I could see that all nature praised and worshipped God except man. It was too intense for the eyes. I recollect breaking into a flood of tears, in view of the fact that mankind did not praise God. I think I knew something then, by actual experience, of that light that prostrated Paul on his way to Damascus. It was surely a light such as I could not have endured long.
When I burst out into loud weeping, Mr. Gale said, "What is the matter, brother Finney?" I could not tell him. I found that he had seen no light; and that he saw no reason why I should be in such a state of mind. I therefore said but little. I merely replied, that I saw the glory of God; and that I could not endure to think of the manner in which he was treated by men. Indeed, it did not seem to me at the time that the vision of his glory which I had, was to be described in words. I wept it out; and the vision, if it may be so called, passed away and left my mind calm.
I used to have, when I was a young Christian, many seasons of communing with God which cannot be described in words. And not unfrequently those reasons would end in an impression on my mind like this: "Go, see that thou tell no man." I did not understand this at the time, and several times I paid no attention to this injunction; but tried to tell my Christian brethren what communications the Lord had made to me, or rather what seasons of communion I had with him. But I soon found that it would not do to tell my brethren what was passing between the Lord and my soul. They could not understand it.
Sometimes I would pursue a wrong course in fasting, and attempt to examine myself according to the ideas of self-examination then entertained by my minister and the church. I would try to look into my own heart, in the sense of examining my feelings; and would turn my attention particularly to my motives, and the state of my mind. When I pursued this course, I found invariably that the day would close without any perceptible advance being made. Afterwards I saw clearly why this was so. Turning my attention, as I did, from the Lord Jesus Christ, and looking into myself, examining my motives and feelings, my feelings all subsided of course. But whenever I fasted, and let the Spirit take his own course with me, and gave myself up to let him lead and instruct me, I universally found it in the highest degree useful. I found I could not live without enjoying the presence of God; and if at any time a cloud came over me, I could not rest, I could not study, I could not attend to anything with the least satisfaction or benefit, until the medium was again cleared between my soul and God.
The Lord taught me, in those early days of Christian experience, many very important truths in regard to the spirit of prayer. Not long after I was converted, a woman with whom I had boarded -- though I did not board with her at this time, was taken very sick. She was not a Christian, but her husband was a professor of religion. He came into our office one evening, being a brother of Squire W----, and said to me, "My wife cannot live through the night." This seemed to plant an arrow, as it were, in my heart. It came upon me in the sense of a burden, but with it came an intense desire to pray for that woman. I left the office almost immediately, and went up to the meeting house. There I struggled, but could not say much.
I stayed a considerable time in the church, in this state of mind, but got no relief. I returned to the office; but I could not sit still. I could only walk the room and agonise. I returned to the meeting house, and went through the same process of struggling. For a long time I tried to get my prayer before the Lord; but somehow words could not express it. I returned to the office again, and still found I was unable to rest; and I returned a third time to the meeting house. At this time the Lord gave me power to prevail. I obtained the assurance that the woman would not die, and indeed that she would never die in her sins.
I returned to the office. My mind was perfectly quiet; and I soon left and retired to rest. Early the next morning the husband of this woman came. I inquired how his wife was. He, smiling said, "She's alive, and to all appearance better this morning." I replied, "Brother W----, she will not die with this sickness; you may rely upon it. And she will never die in her sins.". She did recover, and soon after obtained a hope in Christ.
At first I did not understand what this exercise of mind that I had passed through, was. But shortly after in relating it to a Christian brother he said to me, "Why, that was the travail of your soul." A few minutes' conversation, and pointing me to certain scriptures, gave me to understand what it was.
Another experience which I had soon after this, illustrates the same truth. I have spoken of one young woman as belonging to the class of young people who remained unconverted. This attracted a good deal of attention; and there was considerable conversation among Christians about her case. She was naturally a charming girl, and very much enlightened on the subject of religion, but she remained in her sins.
One of the elders of the church and myself agreed to make her a daily subject of prayer, to continue to present her case at the throne of grace, morning, noon, and evening, until she was either converted, or should die, or we should be unable to keep our covenant. I soon found, however, that the elder who had entered into this arrangement with me, was losing his spirit of prayer. But this did not discourage me. I continued to hold on with increasing importunity. I also availed myself of every opportunity to converse plainly and searchingly with her on the subject of her salvation.
After I had continued in this way for sometime, one evening I called just as the sun was setting. As I came up to the door I heard a shriek and confusion inside; and stood and waited for the confusion to be over. The lady of the house soon came and held in her hand a portion of a book, which had evidently been torn in two. She was pale and very much agitated and said, "Mr. Finney, don't you think my sister has become a Universalist?" The book was a defence of Universalism. Her sister had detected her reading it in a private way. She tried to get it away from her; and it was the struggle to obtain that book which I had heard.
I received this information at the door; whereupon I declined to go in. It struck me very much in the same way as had the announcement that the sick woman, was about to die. As I returned to my room, at some distance from that house, I felt almost as if I should stagger under the burden that was on my mind; and I struggled, and groaned, and agonised, but could not frame to present the case before God in words, but only in groans and tears.
The discovery that young woman, instead of being converted, was becoming a Universalist, so astounded me that I could not break through with my faith, and get hold of God in reference to her case. There seemed to be a darkness banging over the question, as if a cloud had risen up between me and God, in regard to prevailing for her salvation.
However, I was obliged to retire that night without having prevailed. But as soon as it was light I awoke; and the first thought that I had was to beseech the God of grace again for that young woman. No sooner was I upon my knees than the darkness gave way, and the whole subject opened to my mind; and as soon as I pleaded for her God said to me, "Yes! yes!" If he had spoken with an audible voice, it would not have been more distinctly understood than this word spoken within my soul. It instantly relieved all my solicitude. My mind became filled with the greatest peace and joy; and I felt a complete certainty that her salvation was secure.
Soon after I was converted, the man with whom I had been boarding, a magistrate, and one of the principal men in the place, was deeply convicted of sin. He had been elected a member of the legislature of the state. I was praying daily for him, and urging him to give his heart to God. His conviction became very deep; but still, from day to day, he deferred submission, and did not obtain a hope. My solicitude for him increased.
One afternoon several of his political friends had a protracted interview with him. On the evening of the same day I attempted again to carry his case to God. I do not remember ever to have been in more intimate communion with the Lord Jesus than I was at that time. I was bathed in tears of joy, and gratitude, and love; and in this state of mind I attempted to pray for this friend. But the moment I did so, my mouth was shut. The Lord seemed to say to me, "No; I will not hear." An anguish seized upon me; I thought at first it was a temptation.
The next morning I saw him; and as soon as I brought up the question of submission to God, he said to me, "Mr. Finney, I shall have nothing more to do with it until I return from the legislature. I stand committed to my political friends to carry out certain measures in the legislature, that are incompatible with my first becoming a Christian; and I have promised that I will not attend to the subject until after I have returned from Albany."
From the moment of that exercise the evening before, I had no spirit of prayer for him at all. As soon as he told me what he had done, I understood it. I could see that his convictions were all gone, and that the Spirit of God had left him.
When the time arrived he went to the legislature; and in the Spring he returned an almost insane Universalist. I say almost insane, because, instead of having formed his opinions from any evidence or course of argument, he said, "I have come to that conclusion, not because I have found it taught in the Bible, but because such a doctrine is so opposed to the carnal mind. It is a doctrine so generally rejected and spoken against, as to prove that it is distasteful to the carnal, unconverted mind." This was astonishing. But everything else that I could get out of him was as wild and absurd as this. He remained in his sins, finally fell into decay, and died at last, as I have been told, a dilapidated man, and in the full faith of his Universalism.
Soon after I was converted I called on my pastor, and had a long conversation on the atonement. He was a Princeton student, and of course held the limited view -- that it was made for the elect and available to none else. He held that Jesus suffered for the elect the literal penalty of the Divine law; that he suffered just what was due to each of the elect on the score of retributive justice. I objected that this was absurd; as in that case he suffered the equivalent of endless misery multiplied by the whole number of the elect. He insisted that this was true. He affirmed that Jesus literally paid the debt of the elect, and fully satisfied retributive justice. On the contrary it seemed to me that Jesus only satisfied public justice, and that that was all that the government of God could require.
I was however but a child in theology, a novice in religion and in Biblical learning; but I thought he did not sustain his views from the Bible, and told him so. I had read nothing on the subject except my Bible; and what I had there found. I had interpreted as I would have understood the same or like passage in a law book. I thought he had evidently interpreted those texts in conformity with an established theory. I had never heard him preach the views he maintained in that discussion. I was surprised in view of his positions, and withstood them as best I could.
He was alarmed, I dare say, at what appeared to be my obstinacy. I thought that my Bible clearly taught that the atonement was made for all men. He limited it to a part. I could not accept this view, for I could not see that he fairly proved it from the bible. His rules of interpretation did not meet my views. They were much less definite and intelligible than those to which I had been accustomed in my law studies. To the objections which I urged, he could make no satisfactory reply. I asked him if the Bible did not require all who hear the gospel to repent, believe the Gospel, and be saved. He admitted that it did require all to believe, and be saved. But how could they believe and accept a salvation which was not provided for them?
We went over the whole field of debate between the old and new school divines, upon the subject of atonement, as my subsequent theological studies taught me. I do not recollect to have ever read a page upon the subject except what I had found in the Bible. I had never, to my recollection, heard a sermon or any discussion whatever upon the question.
This discussion was often renewed, and continued through my whole course of theological studies under him. He expressed concern lest I should not accept the orthodox faith. I believe he had the strongest conviction that I was truly converted; but he felt the greatest desire to keep me within the strict lines of Princeton theology.
He had it fixed in his mind that I should be a minister; and he took pains to inform me that if I did become a minister, the Lord would not bless my labors, and his Spirit would not bear witness to my preaching, unless I preached the truth. I believed this myself. But this was not to me a very strong argument in favor of his views; for he informed me that he did not know that he had ever been instrumental in converting a sinner.
I had never heard him preach particularly on the subject of the atonement; I think he feared to present his particular views to the people. His church, I am sure, did not embrace his view of a limited atonement.
In the spring of the year the older members of the church began manifestly to decline in their engagedness and zeal for God. This greatly oppressed me, as it did also the young converts generally. About this time I read in a newspaper an article, "A revival revived." The substance of was, that in a certain place there had been a revival during the winter; that in the spring it declined; and that upon earnest prayer being offered for the continued out-pouring of the Spirit, the revival was powerfully revived.
I was at that time boarding with Mr. Gale, and I took the article to him. I was so overcome with a sense of the divine goodness in hearing and answering prayer, and with a felt assurance that he would hear and answer prayer for the revival of his work in Adams, that I went through the house weeping aloud like a child. Mr. Gale seemed surprised at my feelings, and my expressed confidence that God would revive his work. The article made no such impression on him.
At the next meeting of the young people, I proposed that we should observe a closet concert of prayer for the revival of God's work; that we should pray at sunrise, at noon, and at sunset, in our closets, and continue this for one week; when we should come together again and see what further was to be done. No other means were used; but the spirit of prayer was poured out wonderfully upon the young converts. Before the week was out I learned that some of them, when they would attempt to observe this season of prayer, would lose all their strength and be unable to rise to their feet, or even stand upon their knees in their closets; and that some would lie prostrate on the floor, and pray (American edition, not slightly abridged like this version includes: 'with unutterable groanings') for the out-pouring of the Spirit of God.
The Spirit was poured out, and before the week ended all the meetings were thronged; and there was as much interest in religion, as there had been at any time during the revival.
And here a mistake was made, or, perhaps, a sin committed, by some of the older members of the church, which resulted in great evil. As I afterward learnt, a considerable number of the older people resisted this new movement among the young converts. They were jealous of it: and felt that the young converts were getting out of their place, in being so forward and so urgent upon the older members. This state of mind finally grieved the Spirit of God. It was not long before alienations began to arise among these older members, which finally resulted in great evil to those who had allowed themselves to resist this revival.
In the Spring of 1822, I put myself under the care of the Presbytery as a candidate for the Gospel ministry. Some of the ministers urged me to go to Princeton to study theology, but I declined. I told them that my pecuniary circumstances forbade it. This was true; but they said they would see that my expenses were paid. Still I refused to go; and when urged to give my reasons, I plainly told them that I would not put myself under such an influence as they had been under; that I was confident they had been wrongly educated, and they were not ministers that met my ideal of what a minister of Christ should be. They appointed my pastor to superintend my studies; but my studies, so far as he was concerned as my teacher, were little else than controversy. He held to the old school doctrine of original sin, or that the human constitution was morally depraved. He held also, that men were utterly unable to comply with the terms of the Gospel, to repent, to believe, or to do anything that God required them to do; that while they were free to all evil, in the sense of being able to commit any amount of sin, yet they were not free to perform any good; that God had condemned men for their sinful nature; and for this, as well as for their transgressions, they deserved eternal death.
He held also that the influences of the Spirit of God on the minds of men were physical, acting directly upon the substance of the soul; that men were passive in regeneration; and in short he held all those doctrines that logically flow from the fact of a nature sinful in itself. These doctrines I could not receive.
He used to insist that if I would reason on the subject, I should probably land in infidelity. And then he would remind me that some of the students who had been at Princeton had gone away infidels, because they would reason and would not accept the confession of faith, and the teaching of that school. He furthermore warned me repeatedly, and very feelingly, that as a minister I should never be useful unless I embraced the truth, meaning the truth as he believed and taught it.
We used to have many protracted discussions; and I would often come from his study greatly depressed and discouraged, saying to myself, "I cannot embrace these views come what will. I cannot believe they are taught in the Bible." And several times I was on the point of giving up the study for the ministry altogether.
There was but one member of the church to whom I opened my mind freely on this subject; and that was Elder H----, a very godly, man. He held pretty strongly the higher doctrines of Calvinism. Nevertheless, he became satisfied that I was right; and he would call on me frequently to have seasons of prayer with me, to strengthen me in my studies.
Several times he fell in with me when I was in a state of great depression. He would go with me to my room; and sometimes we would continue till a late hour at night crying to God for light and strength, and for faith to accept and do his perfect will. He lived more than three miles from the village; and frequently he has stayed with me till ten or eleven o'clock at night, and then walked home.
After I got into the ministry and great opposition was raised to my preaching, I met Elder H----, and he alluded to the opposition, and said, "Oh! my soul is so burdened that I pray for you day and night. But I am sure that God will help. Go on, go on, brother Finney; the Lord will give you deliverance."
One afternoon Mr. Gale and I had been conversing on the subject of the atonement, and the hour arrived for us to attend the conference meeting. As we were early, and very few persons had arrived, we continued our conversation. The people kept coming in; and they would sit down and listen with the greatest attention to what we were saying. The people became more and more interested and when we proposed to stop and commence our meeting, they earnestly begged us to proceed with our discussion. We did so; and spent the whole evening, very much to the satisfaction of those present, and I trust to their permanent edification.
After I had been studying theology for a few months, and Mr. Gale's health was such that he was unable to preach; a Universalist minister came in and began to promulgate his objectionable doctrines. The impenitent part of the community seemed very much disposed to hear him, and finally people became so interested that there was a large number that seemed to be shaken in their minds, in regard to the commonly received views of the Bible.
Mr. Gale, together with some of the elders, desired me to address the people on the subject, and see if I could not reply to the arguments of the Universalist.
I arose in one of our evening meetings and said, "This Universalist preacher holds forth doctrines that are new to me, and I do not believe they are taught in the Bible. But I am going to examine the subject, and if I cannot show that his views are false, I will become a Universalist myself." I then appointed a meeting the next week, at which time I proposed to deliver a lecture in opposition to his views. The Christian people were startled at my boldness in saying that I would be a Universalist, if I could not prove that his doctrines were false.
When the evening came for my lecture, the house was crowded. I took up the question of the justice of endless punishment, and discussed it through that and the next evening. There was general satisfaction with the presentation.
I then appointed to lecture on the Universalists argument founded on the Gospel. I delivered two lectures upon the atonement. This answered the Universalist, and put a stop to any further proceedings or excitement on that subject. But what was very striking, these lectures secured the conversion of the young woman for whom, as I have said, such earnest and agonising prayer had been offered.
After many such discussions with Mr. Gale in pursuing my theological studies, the presbytery was finally called together at Adams to examine me; and, if they could agree to do so, to license me to preach. This was in March 1824. I expected a severe struggle with them in my examination; but I found them a good deal softened. The manifest blessing that had attended my conversations, and my teaching in prayer and conference meetings, and in these lectures of which I have spoken, rendered them, I think, more cautious than they would otherwise have been in getting into any controversy. In the course of examination they avoided asking any such questions as would naturally bring my views into collision with theirs.
When they had examined me, they voted unanimously to license me to preach. Unexpectedly they asked me if I received the confession of faith of the Presbyterian church. I had not examined it -- that is, the large work containing the catechism and confession. I replied that I received it for substance of doctrine, so far as I understood it. However, I answered honestly. They heard the trial sermons which I had written, on texts which had been given by the presbytery; and went through with all the ordinary details of such an examination.
At this meeting of presbytery I first saw the Rev. Daniel Nash, who is generally known as "Father Nash." He was a member of the presbytery. A large congregation was assembled to hear my examination. I got in a little late, and saw a man standing in the pulpit speaking to the people, as I supposed. He looked at me, I observed, as I came in; and was looking at others as they passed up the aisles.
As soon as I reached my seat and listened, I observed that he was praying. I was surprised to see him looking all over the house, as if he were talking to the people; while in fact he was praying to God. Of course it did not sound to me much like prayer; and he was at that time indeed in a very cold and back-slidden state. I shall have occasion frequently to mention him hereafter.
The next Sabbath after I was licensed, I preached for Mr. Gale. When I came out of the pulpit he said to me. "Mr. Finney, I shall be very much ashamed to have it known, wherever you go, that you studied theology with me." This was much like him, and like what he had repeatedly. I held down my head, and felt discouraged. He afterwards viewed this subject very differently; and told me that he blessed the Lord that in all our discussion, and in all he had said to me, he had not had the least influence to change my views.
At first, being no theologian, my attitude in respect to his peculiar views was rather that of negation or denial, than that of opposing any positive view to his. I said, "Your positions are not proved. They are unsusceptible of proof." But after all, he would insist upon it that I ought to defer to the opinions of the great and good men who, after much consultation and deliberation, had come to those conclusions. He believed that the decisions of the church ought to be respected by a young and that I should surrender my own judgement to that of others of superior wisdom.
But not only were Mr. Gale's theological views such as to cripple his usefulness; his practical views were equally erroneous. Hence he prophesied, with respect to my views, every kind of evil. He assured me, that the Spirit of God would not approve and cooperate with my labors; that if I addressed men as I told him I intended to, they would not hear me; that if they came for a short time, they would soon become offended, and my congregation would all fall off; that unless I wrote my sermons I should immediately become stale and uninteresting, and could not satisfy the people; and that I should divide and scatter instead of building up the congregation, wherever I preached. Indeed I found his views to be almost the reverse of those which I entertained, on all such practical questions relating to my duty as a minister.
(This paragraph was, for some reason, left out of the edited British edition but was in the original American edition. It probably reflects the prevailing conservative British attitude towards the miraculous: I do not wonder, and did not at the time, that he was shocked at my views and and purposes in relation to preaching the gospel. With his education it could not be otherwise. He followed out his views with very little practical result. I pursued mine, and by the blessing of God the results were the opposite of those which he predicted. When this fact came out clearly, it completely upset his theological and practical ideas as a minister. This result, as I shall mention in its place, at first annihilated his hope as a Christian, and finally made him quite another man as a minister. But there was another defect in brother Gale's education, which I regarded as fundamental. If he had ever been converted to Christ, he had failed to receive that divine anointing of the Holy Ghost that would make him a power in the pulpit and in society, for the conversion of souls. He had fallen short of receiving the baptism of the Holy Ghost, which is indispensable to ministerial success. When Christ commissioned his apostles to go and preach, he told them to abide at Jerusalem till they were endued with power from on high. This power, as everyone knows, was the baptism of the Holy Ghost poured out upon them on the day of Pentecost. This was an indispensable qualification for success in their ministry. I did not suppose then, nor do I now, that this Baptism was simply the power to work miracles. The power to work miracles and the gift of tongues were given as signs to attest the reality of their divine commission. But the baptism itself was a divine purifying, an anointing bestowing on them a divine illumination, filling them with faith, and love, with peace and power; so that their words were made sharp in the hearts of God's enemies, quick and powerful, like a two-edged sword. This is an indispensable qualification of a successful ministry; and I have often been surprised and pained that to this day so little stress is laid upon this qualification for preaching Christ to a sinful world. Without the direct teaching of the Holy Spirit, a man will never make much progress in preaching the Gospel. The fact is, unless he can preach the Gospel as an experience, present religion to mankind as a matter of consciousness, his speculations and theories will come far short of preaching the Gospel. I have said that Mr. Gale afterward concluded that he had not been converted. That he was a sincere, good man, in the sense of honestly holding his opinions, I do not doubt. But he was sadly defective in his education, theologically, philosophically and practically; and so far as I could learn, his spiritual state, he had not the peace of the Gospel, when I sat under his ministry.
Let not the reader, from anything that I have said, suppose that I did not love Mr. Gale, and highly respect him. I did both. He and I remained the firmest friends, so far as I know, to the day of his death. I have said what I have in relation to his views, because I think it applicable, I am afraid I must say, to many of the ministers even of the present day. I think that their practical views of preaching the Gospel, whatever their theological views may be, are very defective indeed; and that their want of unction, and of the power of the Holy Ghost, is a radical defect in their preparation for the ministry. I say not this censoriously; but still I would record it as a fact which has long been settled in my mind, and over which I have long had occasion to mourn. And as I have become more and more acquainted with the ministry in this and other countries, I am persuaded that, with all their training, and discipline, and education, there is a lack in practical views of the best way of presenting the Gospel to men, and in adapting means to secure the end; and especially in their want of the power of the Holy Ghost.
When I came to read the Confession of Faith, and saw the passages that were quoted to sustain these peculiar positions, I was absolutely ashamed of it. I could not feel any respect for a document that would undertake to impose on mankind such dogmas as those, sustained, for the most part, by passages of Scripture that were totally irrelevant; and not in a single instance sustained by passages which, in a court of law, would have been considered at all conclusive. But the presbytery, so far as I know, were all of one way of thinking at that time. They subsequently, however, I believe, all gave in; and when Mr. Gale changed his views. I heard no more from any of the members of the presbytery in defence of those views.
HAVING had no regular training for the ministry I did not expect or desire to labour in large towns or cities, or minister to cultivated congregations. I intended to go into the new settlements and preach in schoolhouses, and barns, and groves. Accordingly, soon after being licensed to preach, for the sake of being introduced to the region where I proposed to labour, I took a commission, for six months, from a female missionary society located in Oneida. I went into the northern part of Jefferson county, and began my labours at Evans' Mills, in the town of Le Ray.
At this place I found two churches, a small Congregational church without, and a Baptist church with a minister. I presented my credentials; they were very glad to see me, and I soon began my labours. They had no meeting house; but the two churches worshipped alternately in a school-house, large enough, I believe, to accommodate all the children in the village. The Baptists occupied the house one Sabbath, and the Congregationalists the next; so that I could have the house every other Sabbath, but could use it evenings as often as I pleased. I therefore divided my Sabbaths between Evans' Mills and Antwerp, a village some sixteen or eighteen miles still further north.
I will relate first some facts that occurred at Evans' Mills, during that season; and then give a brief narrative of the occurrences at Antwerp. But as I preached alternately in these two places, these facts were occurring from week to week in one or the other of these localities. I began to preach in the stone schoolhouse at Evans' Mills. The people were very much interested, and thronged the place. They extolled my preaching; and the Congregational church became hopeful that they should be built up, and that there would be a revival. More or less convictions occurred under every sermon but still no general conviction appeared upon the public mind.
I was very much dissatisfied with this state of things; and at one of my evening services, after having preached there two or three Sabbaths, and several evenings in the week, I told the people that I had come there to secure the salvation of their souls; that my preaching, I knew, was highly complimented by them; but that, after all, I did not come there to please them but to bring them to repentance; that it mattered not to me how well they were pleased with my preaching, if after all they rejected my Master; that something was wrong, either in me or in them; that the kind of interest they manifested was doing them no good; and that I could not spend my time with them unless they were going to receive the Gospel. I then, quoting the words of Abraham's servant, said, "Now will you deal kindly and truly with my master? If you will, tell me; and if not, tell me, that I may turn to the right hand or to the left." I turned this question over, and pressed it upon them, and insisted upon it that I must know what course they proposed to pursue. If they did not purpose to become Christians, and enlist in the service of the Savior, I wanted to know that I might not labor with them in vain. I said, "You admit that what I preach is the Gospel. You profess to believe it. Now will you receive it? Do you mean to receive it, or do you intend to reject it? You must have some mind about it. And now I have a right to take it for granted, in as much as you admit that I have preached the truth, that you acknowledge your obligation at once to become Christians. This obligation you do not deny; but will you meet the obligation? Will you discharge it? Will you do what you admit you ought to do? If you will not, tell me; and if you will, tell me, that I may turn to the right hand or to the left."
After turning this over till I saw they understood it well, and looked greatly surprised at my manner, I then said to them, "Now I must know your minds, and I want that you who have made up your minds to become Christians, and will give your pledge to make your peace with God immediately, should rise; but that, on the contrary, those of you who are resolved that you will not become Christians, and wish me so to understand, and wish Christ so to understand, should sit still." After making this plain, so that I knew that they understood, I then said: "You who are now willing to pledge to me and to Christ, that you will immediately make your peace with God, please rise. On the contrary, you that mean that I should understand that you are committed to remain in your present attitude, not to accept Christ -- those of you that are of this mind, may sit still." They looked at one another and at me, and all sat still just as I expected.
After looking around for a few moments, I said, "Then you are committed. You have taken your stand. You have rejected Christ and his Gospel; and ye are witnesses one against the other, and God is witness against you all. This is explicit and you may remember as long as you live, that you have thus publicly committed yourselves against the Saviour, and said, 'We will not have this man, Christ Jesus, to reign over us.'" This is the purport of what I urged upon them, and as nearly in these words as I can recollect.
When I thus pressed them they began to look angry, and arose, en masse, and started for the door. When they began to move, I paused. As soon as I stopped speaking they turned to see why I did not go on. I said, "I am sorry for you; and will preach to you once more, the Lord willing, tomorrow night."
They all left the house except Deacon McC---- who was a deacon of the Baptist church. I saw that the Congregationalists were confounded. They were few in number and very weak in faith. I presume that every member of both churches who was present, except Deacon McC----, was taken aback, and concluded that the matter was all over -- that by my imprudence I had dashed and ruined all hopeful appearances. Deacon McC---- came up and took me by the hand and smiling said, "Brother Finney, you have got them. They cannot rest under this, rely upon it. The brethren are all discouraged," said he; "but I am not. I believe you have done the very thing that needed to be done, and that we shall see the results." I thought so myself, of course. I intended to place them in a position which, upon reflection, would make them tremble in view of what they had done. But for that evening and the next day they were full of wrath. Deacon McC---- and myself agreed upon the spot, to spend the next day in fasting and prayer -- separately in the morning, and together in the afternoon. I learned in the course of the day that the people were threatening me -- to ride me on a rail, to tar and feather me, and to give me a walking paper, as they said. Some of them cursed me; and said that I had put them under oath, and made them swear that they would not serve God; that I had drawn them into a solemn and public pledge to reject Christ and his Gospel. This was no more than I expected. In the afternoon Deacon McC---- and I went into a grove together, and spent the whole afternoon in prayer. Just at evening the Lord gave us great enlargement, and promise of victory. Both of us felt assured that we had prevailed with God; and that, that night, the power of God would be revealed among the people.
As the time came for meeting, we left the woods and went to the village. The people were already thronging to the place of worship; and those that had not already gone, seeing us go through the village turned out of their stores and places of business, or threw down their ball clubs where they were playing upon the green, and packed the house to its utmost capacity.
I had not taken a thought with regard to what I should preach. The Holy Spirit was upon me, and I felt confident that when the time came for action I should know. As soon as I found the house packed, I arose, and, without any formal introduction of singing, opened upon them with these words: "Say ye to the righteous that it shall be well with him; for they shall eat the fruit of their doings. Wo to the wicked! it shall be ill with him; for the reward of his hands shall be given him." The Spirit of God came upon me with such power, that it was like opening a battery upon them. For more than an hour, the word of God came through me to them in a manner that I could see was carrying all before it. It was a fire and a hammer breaking the rock; and as the sword that was piercing to the dividing asunder of soul and spirit. I saw that a general conviction was spreading over the whole congregation.
As the people withdrew, I observed a woman in the arms of some of her friends, who were supporting her, in one part of the house; and I went to see what was the matter, supposing that she was in a fainting fit. But I soon found that she was not fainting, but that she could not speak. There was a look of the greatest anguish in her face. I advised the women to take her home, and pray with her, and see what the Lord would do. They informed me that she was Miss G----, sister of the well-known missionary, and that she was a member of the church in good standing, and had been for several years.
Instead of going to my usual lodgings, I accepted an invitation, and went home with a family where I had not before stopped over night. Early in the morning I found that I had been sent for to the place where I was supposed to be, several times, to visit families where there were persons under awful distress of mind. This led me to sally forth among the people, and everywhere I found a state of wonderful conviction of sin and alarm for their souls.
After lying in a speechless state about sixteen hours, Miss G----'s mouth was opened, and a new song was given her. She was taken from the horrible pit of miry clay, and her feet were set upon a rock; and it was true that many saw it and feared. It occasioned a great searching among the members of the church. She declared that she had been entirely deceived; that for eight years she had been a member of the church, and thought she was a Christian, but, during the sermon the night before, she saw that she had never known the true God; and when his character arose before her mind as it was then presented, her hope "perished like a moth." She said, such a view of the holiness of God was presented, that like a great wave it swept her away from her standing, and annihilated her hope in a moment.
I found a number of deists; some of them men of high standing in the community. One of them was a keeper of a hotel in the village; and others were respectable men, and of more than average intelligence. But they seemed banded together to resist the revival. When I ascertained exactly the ground they took, I preached a sermon to meet their wants; for on the Sabbath they would attend my preaching. I took for my text: "Suffer me a little, and I will show you that I have yet to speak on God's behalf. I will bring my knowledge from afar, and I will ascribe righteousness to my Maker." I went over the whole ground, so far as I understood their position; and God enabled me to sweep it clean. As soon as I had finished and dismissed the meeting, the hotel keeper, who was the leader among them, came up to me, and taking me by the hand, said, "Mr. Finney, I am convinced. You have met and answered all my difficulties. Now I want you to go home with me, for I want to converse with you." I heard no more of their infidelity; and if I remember, that class of men were nearly, or quite, all converted.
There was one old man, who was not only an infidel, but a great railer at religion. He was very angry at the revival. I heard every day of his blaspheming, but took no public notice of it. He refused altogether to attend meeting. But in the midst of his opposition he suddenly fell out of his chair in a fit of apoplexy. A physician was immediately called told him that he could live but a very short time; and that if he had anything to say, he must say it at once. He had just strength and time to stammer out, "Don't let Finney pray over my corpse." This was the last of his.
During that revival my attention was called to a sick woman in the community, who had been a member of a Baptist church, and was well-known; but people had no confidence in her piety. She was fast failing and they begged me to call and see her. I went, and had a long conversation with her. She told me a dream which she had when she was a girl, which made her think that her sins were forgiven. Upon that she had settled down, and no argument could move her. I tried to persuade her, that there was no evidence of conversion, in that dream. I told her plainly that her acquaintances affirmed that she had never lived a Christian life, and had never evinced a Christian temper; and I had come to try to persuade her to give up her false hope, and see if she would not now accept Jesus Christ that she might be saved. I dealt with her as kindly as I could, but did not fail to make her understand what I meant. But she took great offence; and after I went away complained that I tried to get away her hope, and distress her mind; that I was cruel to try to distress a woman as sick as she was, in that way -- to try to disturb the repose of her mind. She died not long afterward.
While at this place, one afternoon, a Christian brother called and wished me to visit his sister, who was fast failing with consumption, and was a Universalist. Her husband, he said, had led her into Universalism. He said he had not asked me to go and see her when her husband was at home, because he feared that he would abuse me; as he was determined that his wife's mind should not be disturbed on the question of universal salvation. I went, and found her not at all at rest in her views of Universalism; and during conversation with her, she gave up these views entirely, and appeared to embrace the Gospel. I believe she held fast to hope in Christ till she died.
At evening her husband returned, and learned from herself what had taken place. Greatly enraged, and swore he would "kill Finney." As I learned afterward, he armed himself with a loaded pistol, and that night went to meeting where I was to preach. Of this, however, I knew nothing at the time. The meeting was in a schoolhouse out of the village. The house was packed. I went on to preach with all my might; and in the midst of my discourse I saw a powerful looking man, in the middle of the house, fall from his seat. As he sunk he groaned, and then cried that he was sinking to hell. He repeated that several times. The people knew who he was, but he was a stranger to me. I think I had never seen him before. Of course this created a great excitement. It broke up my preaching; and so great was his anguish that we spent the rest of our time in praying for him. When the meeting was dismissed his friends helped him home. The next morning I inquired for him; and found that he had spent a sleepless night, in great anguish of mind, and that at the early dawn he had gone forth, they knew not whither. He was not heard of till about ten o'clock in the morning. I was passing up the street, and saw him coming, apparently from a grove at some distance from the village. He was on the opposite side of the street, and coming toward me. When he recognised me, he came across to meet me, when I saw that his countenance was all in a glow. I said to him, "Good morning Mr. C----." "Good morning," he replied. "And," said I, "how do you feel in your mind this morning?" "Oh, I do not know," he replied; "I have had an awfully distressed night. But I could not pray there in the house; and I thought if I could get alone, where I could pour out my voice with my heart, I could pray. In the morning I went into the woods; but when I got there I found I could not pray. I thought I could give myself to God; but I could not. I tried, and tried, till I was discouraged. Finally I saw that it was of no use; and I told the Lord that I found myself condemned and lost; that I had no heart to pray to him, and no heart to repent; that I found I had hardened myself so much that I could not give my heart to him, and therefore I must leave the whole question to him. I was at his disposal, and could not object to his doing with me just as it seemed good in his eyes, for I had no claim to his favour at all. I left the question of my salvation or damnation wholly with the Lord." "Well, what followed?" I inquired. "Why," said he, "I found I had lost all my conviction. I got up and came away, and my mind was so still and quiet that I found the Spirit of God was grieved away, and I had lost my conviction. "But," said he, "when I saw you my heart began to burn and grow hot within me; and instead of feeling as if I wanted to avoid you, I felt so drawn that I came across the street to see you." But I should have said that when he came near me, he leaped, and took me right up in his arms, and turned around once or twice, and then set me down. This preceded the conversation that I have just related. After a little further conversation I left him. He soon came into a state of mind that led him to indulge a hope. We heard no more of his opposition.
At this place I again saw Father Nash, the man who prayed with his eyes open when I was licensed. After he was at presbytery he was taken with inflamed eyes; and for several weeks was shut up in a dark room. He could neither read nor write and gave himself up almost entirely to prayer. He had a terrible overhauling in his whole Christian experience; and as soon as he was able to see, with a double black veil before his face, he sallied forth to labour for souls.
When he came to Evans' Mills he was full of the power of prayer. He was another man from what he had been at any former period. I found that he had "a praying list," of the names of persons whom he made subjects of prayer every day, and sometimes many times a day.
There was a man by the name of D----, who kept a low tavern in the village, the resort of all the opposers of the revival. The bar-room was a place of blasphemy; and he was himself a most profane, abusive man. He went railing about the streets respecting the revival; and would take particular pains to swear and blaspheme whenever he saw a Christian. One of the young converts lived almost across the way; and he told me that he meant to sell and move out of that neighbourhood, because every time he was out of doors and D---- saw him, he would come out and swear, and curse, and say everything he could to wound his feelings. He had not, I think, been at any of our meetings.
Father Nash heard us speak of this Mr. D---- as "a hard case;" and immediately put his name upon his praying list. He remained in town a day or two, and went on his way, having in view another field of labour.
Not many days afterward, as we were holding an evening meeting, a very crowded house, who should come in but this notorious D----? His entrance created a considerable movement in the congregation. People feared that he had come in to make a disturbance. The fear and abhorrence of him had become very general; I believe; so that when he came in, some of the people got up and retired. I knew his countenance, and kept my eye upon him; I very soon became satisfied that he had not come to oppose, and that he was in great anguish of mind. He sat and writhed upon his seat. He soon arose, and tremblingly asked me if he might say a few words. I told him that he might. He then proceeded to make one of the most heart-broken confessions that I ever heard. His confession seemed to cover the whole ground of his treatment of God, and of his treatment of Christians, and of the revival, and of everything good.
This thoroughly broke up the fallow ground in many hearts. It was the most powerful means that could have been used, just then, to give an impetus to the work. D---- soon came out and professed a hope, abolished all the revelry and profanity of his bar-room; and from that time, as long as I stayed there, and I know not how much longer, a prayer meeting was held in his bar-room nearly every night.
Chapter 1.Birth and Early Education
Chapter 2. Conversion to Christ
Chapter 3. Beginning of His Work
Chapter 4. His Doctrinal Education and Other Experiences at Adams
Chapter 5. Preaching as a Missionary
Chapter 6. Revival at Evans' Mills and Its Results
Chapter 7. Remarks upon Ministerial Education
Chapter 8. Revival at Antwerp
Chapter 9. Return to Evans' Mills
Chapter 10. Revival at Gouverneur
Chapter 11. Revival at De Kalb
Chapter 12. Revival at Western
Chapter 13. Revival at Rome
Chapter 14. Revival at Utica, New York
Chapter 15. Revival at Auburn in 1826
Chapter 16. Revival at Troy and at New Lebanon
Chapter 17. Revival in Stephentown
Chapter 18. Revivals at Wilmington and at Philadelphia
Chapter 19. Revival at Reading
Chapter 20. Revivals in Columbia and New York City
Chapter 21. Revival in Rochester, 1830
Chapter 22. Revivals in Auburn, Buffalo, Providence and Boston
Chapter 23. Labours in New York, in 1832 and Onward
Chapter 24. Early Labours in Oberlin
Chapter 25. Labours in Boston and Providence
Chapter 26. The Revival in Rochester in 1842
Chapter 27. Another Winter in Boston
Chapter 28. First Visit to England
Chapter 29. Labours in the Tabernacle, Moorfields, London
Chapter 30. Labours in Hartford and un Syracuse
Chapter 31. Labours in Western and in Rome, 1854-5
Chapter 32. Revival in Rochester in 1855
Chapter 33. Revivals in Boston in 1856, 1857, and 1858
Chapter 34. Second Visit to England
Chapter 35. Labours in Scotland and in England
Chapter 36. Work at Home