been, in his early years at least, unusually attractive. Trumbull says, he was "a gentleman of a comely figure, of a mild and winning aspect, his voice smooth and harmonious, the best, by far, that I ever heard. He had the entire command of it. His gesture was natural but not redundant. His preaching and addresses were close and pungent, and yet winning beyond almost all comparison, so that his audience would be melted even into tears before they were aware of it."

We find no marked manifestation of religious revival in Wheelock's congregation till toward the close of 1739. The work had already been going forward for some time in Pennsylvania and the Jerseys, and Whitefield had been laboring in the same field, as also in New York, but in the latter place with only moderate success. At different places in New England, more than usual religious interest had been manifested, although the general state of the churches was lamentably worldly. But, on January 3, 1740, Wheelock writes to Stephen Williams:

"There is an evident revival of religion among my people. There has been more appearance of conviction and conversion work here within these six weeks than there has before in three years, put all together; and one very remarkable instance of the death-bed conversion of a young woman, the account of which is now too long to write."

From this date the work of revival began to spread widely in all directions. It was very powerful at Southold, under the ministry of James Davenport, the brother-in-law both of Williams and Wheelock. To the latter Williams writes (March 16, 1740):

"I want to hear from Long Island. I lately heard that a New York man that came from the Island (said) that they were got distracted again at Southold about religion. By this I would hope religion has got a revival. great concern at Deerfield."

A

Wheelock, more deeply interested than Williams, determined to visit Davenport at Southold, and in April or May executed his purpose. On his return he writes to Williams (May 22, 1740):

"The report that you have had that he (Davenport) is delirious, I believe is not true. I was with him almost a fortnight and perceived nothing of it. I heard him preach an extempore sermon 2 hours long. There were several ministers present. I did not hear them observe any mark of distraction,

nor did I

take notice of any myself, unless it were the length of the sermon, and the fervour and vehemence with which he delivered it. The matter that he delivered I tho't to be, in the main, good sense. He told the people he should be glad

to die in the desk, if by that means their souls might be blessed. Mr. Pomeroy and I advised him to ride, and he went with us to New York, where we saw and heard and conversed with the Rev. Mr. Whitefield and there I left my Br. D., designing for the Jerseys to see Mr. Tennent, and then designed to return to Stamford and then home. There are many reports about him and Mr. Barber which have no truth in them. Others there are which have some foundations, but much misrepresented. I don't know that I have heard one story, upon the main, (except from a Long Island man before I went) that has been represented in any measure right. . . I believe that Mr. Dickinson of Elizabethtown, and Mr. Pemberton of New York, have as just and clear an understanding of the case as any that have been personally acquainted with brother."

Wheelock closes his letter with the wish that he and his correspondent may have more of what the world calls enthusiasm and distraction. In a letter of two weeks later date, (June 6, 1740,) he says, recurring to their common relative: "Br. Davenport of the Island was much out of health when I left him. The extraordinary impressions he has had upon his mind has sometimes almost took away his life. He has sometimes been so weak that he could scarce go alone, and his discourse and his preaching has been in a way somewhat proportionable to it. . . . . I left him at New York, designing for the Jerseys."

Wheelock's defense of what "the world calls enthusiasm and distraction," did not exactly suit the taste of his more conservative and cautious correspondent, and it seems to have brought back an answer which Wheelock regarded as a criticism on his own course. To this he replies (June 9, 1740):

ness.

"You speak concerning intemperate zeal. I acknowledge there is such a thing as being over zealous, and carried on with too much fierceness and eagerBut let me tell you with all humility that I think your zeal is generally intemperate; by yours I mean not only yours, but the common zeal of the country is very intemperate, and that in regard of its coldness. It is so cold that it does little or no good. I think that a zeal of God that arises from a work of God's Spirit and grace in the heart, from divine light and teaching, though it may be overheated, and carrying men on with too much eagerness and engagedness for a while, is vastly less hurtful to religion and less dangerous than yours that moves you to do nothing upon any occasion out of your old path. I think that the zeal that many cry out of as intemperate is in a much better temper than their cold zeal is who cry out of it. Yea, I believe there is vastly less hurt by some degrees of enthusiasm, where there is a fervent love to God and souls, than there is by the lukewarmness and coldness that does so generally obtain among ministers. If God's remarkable owning such men and such zeal be an evidence of it, then it is so. Witness Br. Daven

port's extraordinary success since his intemperate zeal; also the success of the Tennents and others in the Jerseys, not to speak of Mr. Whitefield, etc."

But Wheelock's correspondent was not prepared to assent to all these views. In a letter of July 18, 1740, he remarks, "it is a small thing that I should be judged of you or of man's judgment," but declining to enter into any controversy, that shall look like censuring, blaming, or tending to exasperate, he sets forth very concisely his views of Christian experience, and closes with the following queries:

"1. Whether when the affection of Christians and ministers are lively and vigorous they are not in some special danger. 2. Whether rapturous joys are so good an evidence of grace as humility and lowly mindedness. 3. Whether we need not be very careful as to our pronouncing the state of others good or bad. 4. Whether it is a fault in those who are concerned for the welfare of Zion, and that tremble for the ark of God, to be afraid that the zeal of God's own children may hurt Christ's kingdom. 5. Whether we havn't reason to hope that there is the truth and sincerity of grace in many humble Christians that think meanly of themselves, and dare not venture to show themselves forward, etc. 6. Whether the wisdom of God is not very obvious in the different tempers and gifts of his children, etc. 7. Whether Christians and ministers are not too ready to make their own experience the rule for others. 8. Whether this abundance of revelations (or in receiving favors from God not common to others) we are not in danger of being exalted above, etc. 9. Whether there is not like much hurt to accrue to the interest of real religion by blasting the reputation of those ministers that are of sound principles, of good lives and conversations, tho' they have not been favored with that light, etc., that some have had. 10. Whether we must certainly conclude that those ministers are cold and lukewarm (or that they don't go out of their old paths) to whom God does not grant remarkable success."

Davenport himself, who had not yet attained to that height of enthusiastic extravagance for which he subsequently became so notorious, next appears as Wheelock's correspondent. His letter is as follows:

"SOUTHOLD, Oct. 5, 1740.

REV. AND DEAR BROTHER: I thank you for yours, and rejoice to hear of the revival of religion with you, and of some conversions. May the Lord proceed and grant abundant effusions of his Spirit upon your place and others. The concern among us I fear is much abated. O, join in earnest prayer, though at a distance, that the Lord would revive his own work. I have had lately bodily weakness and indisposition, and not preached for four or five Sabbaths before this day. I have had some refreshing seasons for a little while, but most of the time for two or three months I have been much exercised with inward trials-been led more into myself than ever-never before knew so much what desertion meant. After such light and success there was need of a thorn, etc. The Lord is infinitely wise and good-has been humbling and purifying of me,

fitting me to deal with some souls. I would leave my soul wholly with him, and live by faith on him. Let him do with me as seemeth him good. He allows me at present some taste of his goodness. This I would be thankful for, but not live upon the streams. This day I was able to preach, and this afternoon the Lord opened my mouth so that I scarcely knew how to shut it, till some were wrought upon, wounded at least. I hope the Lord granted some effect. I would hope (I can't but long) that the Lord would visit us again with his salvation.

As I am somewhat particular in the account of God's dealing with me, though I can but hint at some things, I trust you will be as particular in your secret addresses to the Lord on my account, and I should be glad to know more of your state, as you may think proper.

O my dear Brother, let us through grace be faithful to our glorious Master, and to the souls committed to our char_e. Tho' the difficulties of the work are great (the thought of them has sometimes in this late season almost overwhelmed me; the Lord forgive my unbelief), yet the grace of God is sufficient to carry us through all. O let us be faithful to the death and we shall receive a crown of life. Your dear Friend and Brother,

DAVENPORT."

In the midst of his revival labors, which at the solicitation of even distant towns were soon to become quite extended, his attention was called to the system of church government which he had introduced, or at least favored, among his own people. It had occasioned some dissatisfaction, on the plea that it allowed the church less freedom of action than was enjoyed elsewhere. To this matter he refers in the following letter, the opening lines of which seem to intimate at once his trials and his comforts. It is without direction, but from its allusions we infer that it was addressed to Solomon Williams:

"REV'D AND HON'D SIR:

How great is the privilege of having God our hiding place when trouble comes, and when men take counsel together against us; or, rather, against Christ, and are making themselves stronger and stronger, then to have a God and Father to commit our cause to, and have peace and quiet within ourselves. I think, through grace, I have known the benefit and comfort of it in some measure. Then I have courage. I fear none of the devices of the crafty. I have a calm within, though they make a storm without. I can love them while they hate me, and bless them while they curse me, and earnestly pray and long for their conversion and salvation. . .

I rejoice that there is a day of judgment coming when all things shall be set right, and truth will appear in such a light that none can darken it, and we shall see who is in the right and who in the wrong; and, sometimes, I have longed to see my Redeemer coming. The tho't of it has made my heart glad. But, alas, at another time the case is altered with me. I am like Samson without his hair. My courage fails; my heart sinks. I seem to be alone because

he is gone. I feel weak. Enemies and opposition look great and terrible. My breast is disquieted, all things seem out of joint till I find my resting and hiding place again, and then I bless the Lord for the troubles that draw me there. But this is not what I designed to write when I sat down.

I have often observed, when there seems to be any revival of religion, and things begin to appear with a better face, there is something hatched to knock it all in the head. This is now the case with my people. There are some that have of late expressed much uneasiness and dissatisfaction with our form of Church Government, viz., by a Church Council. They say it is not like yours. The Council have more authority than yours have, etc., and they have taken much pains to make a party, and have made a considerable one, and some of your people, and such, too, (as I am informed) as we might expect better from, have contributed not a little to it. When I tell them that we are, as to the substance, the same with yours, and prove it to them from your practices in such instances as I have been knowing to, yet they won't believe me, because Captain Marsh and Justice Woodward and others (who know your Constitution) assert that it is not so. I will therefore give you the copy of the Church vote, and some account of my practice upon it.

At a meeting of the Brethren of the Church of Christ in Lebanon, North Parish. The Church then voted that they would chuse a competent number of the most judicious, prudent and skillful of the Brethren of the church, and set them apart for, and commit to them the management of all affairs in the church government, in all ordinary cases, and appoint them to examine, try and judge of the same in their name and behalf, under the conduct of their minister or pastor, and to advise, assist and help him in any matters wherein he shall desire or require their help and assistance.

Pursuant to the vote, the Church made choice of these brethren, in the order following: Deacon John Newcomb, Deacon Joseph Clark, etc.

My practice is to call the Committee together and cite the offenders and evidences to appear. When met, we hear the evidences and the offender's pleas; and when we have got all the light we can, we are in private, and there make up a judgment. If he is convicted, and refuses to comply with it, after a suitable time waiting upon him, and he remaining obstinate, before a further proceeding, I propose to lay it before the Church and take their concurrence (though we have never had such an instance yet). In the case of Ez. Fuller, the Church Council were unanimous in it that he ought to be admonished publicly, and he consented to submit to it. Notwithstanding, I tho't it proper to take the vote of the Church upon it, and did take their vote for it, before I proceeded. Now, if our Constitution and my practice agrees, in the main, and without any essential difference, with yours, I wish you would signify it to me. in writing. And, also, I desire you would pray those gentlemen of your Councils, in my name, (unless you think of some better way) not to meddle so much with my affairs, and the affairs of the church here, till they know more about them, or can meddle with more prudence. I charitably believe they don't know what mischief they do. I don't justly know what they have said in the case, but so much I believe they have said, as has encouraged the opposite party in their unreasonable opposition and increased their dissatisfaction. I ask your pardon for hindering you so long. Yours,

LEB., Nov. 7, 1740.

ELEAZAR WHEELOCK.