The work of conversion has been carried on among this people, in a quiet manner, without any confusion and without those ungovernable agitations of mind, or convulsions of the body, or shrieking, or fainting which have often accompanied a general awakening in other places. One young woman was so much moved in church, in March 1799, that she wept bitterly, and her friends thought it prudent to convey her out a little before the end of the service. For five or six days she was unfit to go about her usual work. That June, at the time of our sacrament, she felt for a few days such emotions of joy as to lose, in a great measure, interest in temporal objects. Spiritual affections were unusually strong in her, and spiritual objects appeared visible and near, but her sentiments were quite correct and scriptural. A few days afterwards, when her emotions had subsided, she told me that she was at the time conscious that her mind was somewhat unsettled, but that she found comfort in recollecting Paul’s words, “If we are beside ourselves, it is to God”. This was exactly her case.
She continues a humble, lively Christian and, except these two short intervals, she has regularly performed her ordinary work as a maidservant to the satisfaction of her master and mistress, in whose service she still remains. Another woman, a mother, was so much moved last April, when listening to a sermon, that of her own accord she left the church. Except for these two instances, I know of no one whose emotions, under the preaching of the Word, could be discerned in any other manner than by silent tears.
Having lately noted those of our congregation whom, to the best of my judgement, I trust I can reckon truly enlightened with the saving knowledge of Christ, I find their number about 70. The greater part of these are under 30 years of age. Several are above 40, six or seven above 50, one 56 and one about 70. Of children under 12 or 14, a good many seem to have a liking to religion, but we find it difficult to form a decided opinion of their case. Of persons who have died within these 12 months, we are persuaded that three, and we hope two or three others, have slept in Jesus.
A very considerable number are friendly to religion; they favour and defend the truth, even while they do not as yet appear to live under its power. A few among us did, for a while, jeer and deride the godly, but they are left in so very small a minority that they have ceased to be troublesome. The Scriptures too are so generally read and referred to that the truth itself serves to stop the mouth of scoffers. We are sometimes told that the sentiments and language of our people are much misrepresented and are the object of much wonder, ridicule and invective in other places. But we only hear of such things; they are hardly permitted to come near us.
The chief opposition arises from those who are better educated and better acquainted with the Scriptures. They contend that there can be nothing substantial in that experimental knowledge which illiterate persons may pretend to have attained, and that it is mere arrogance in them to imagine that they can have a larger share of saving knowledge than men who have more education and are better versed in the Scriptures. “Are we blind also?” has ever been the indignant language of carnal wisdom, of literary pride, and of self-righteous presumption.
It is evident that the Scriptures represent all mankind as divided into two classes. These are distinguished from each other in the most explicit manner, and the distinction is marked by the strongest language and the most significant comparisons. They are distinguished as the children of God and the children of the devil (1 Jn 3:10), the children of the kingdom and the children of the wicked one (Mt 13:38), the just and wicked (Mt 13:49), they who are dead in trespasses and sins and they who are quickened together with Christ (Eph 2:1,5). They are compared to wheat and tares (Mt 13:25); to good and bad fish (Mt 13:47,48), to sheep and goats (Mt 25:32). In the general tenor of my preaching, especially in discussing the important doctrine of regeneration, I have endeavoured to keep in view this distinction and to exhibit it clearly to the notice of my hearers.
Many have been not a little offended at such discrimination, have found fault with the preacher, have complained of uncharitable judgment, pleading that it was God’s prerogative to judge the heart. They hoped their heart was good, though they did not make such a parading profession of religion etc. The truth has prevailed, however, and some have confessed to me that their first serious thoughts about the state of their souls arose from the surprise and resentment they felt on being classed under the character of unbelievers, along with murderers and idolaters (Rev 21:8). But in giving such offensive, though necessary, warnings I had much need of the spirit of Christ, to repress all asperity of language and manner, to awaken tender compassion for those whom I addressed, and to enable me to speak the truth in love.
I observe among our young converts a considerable variety of feelings, but a striking uniformity of character. They are dejected or elevated according as their mind is more fixed on their own deficiencies and corruptions, or on the glorious sufficiency of Christ. But all of them are characterised by lowliness of mind, by a warm attachment to each other and to all who love the Lord Jesus, and by their affections being set on things above. I know no one among them who trusts for comfort or direction to dreams or visions, impulses or impressions, and hardly an instance of seeking comfort from external signs, arbitrarily assumed by the enquirer, after the example of Abraham’s servant (Gen 24:14) and of Gideon (Jdg 6:36,40).
We have not yet to lament any great falling off in those who appeared to have once undergone a saving change. There may be some who for a time were enquiring, with some apparent earnestness, and afterwards fell back to their former unconcern. I have reason to suspect that there may be several in this situation, though I do not know the exact state of their minds. May the Lord discover it to themselves in time! But all, so far as I know, who seemed to have been once truly humbled for their sins and made to feel in their hearts the grace of God in the gospel, continue thus far to maintain a humble, spiritual, conscientious walk. They have a constant appetite for the sincere milk of the Word and for Christian fellowship with one another. The younger sort have lost their former levity of speech and behaviour, and have become devout and sober-minded; those more advanced in life have laid aside their selfishness and worldly-mindedness and have grown humble, contented and thankful.
The external effects of a general concern about religion have even appeared in the behaviour of those who do not seem to have experienced a change of heart. While the younger people attended a Sabbath school, those who were grown up used to spend the evening of that day sauntering about the fields and woods and gossiping, or visiting their acquaintances at a distance – not using their time in any profitable way. Now there is hardly a lounger to be seen, nor anyone walking about except to go to some house or meeting where he may hear the Scriptures read. Swearing, profane talking, foolish and indecent jesting have in a great measure ceased. At late wakes, where people assemble to watch by the body of a deceased neighbour, the whole night used to be spent in childish, noisy sports and pastimes. Even the room where the corpse lay was the scene of their revelry. This unnatural custom, which is still pretty general over a great part of the Highlands, is almost wholly discontinued in this part of the country. They still assemble on such occasions, but they pass the time in reading the Bible or some religious book, and in sober conversation.
In reply to your request to relate a few of the more remarkable cases of conversion which have occurred among this people, I must say that I have little uncommon to communicate. I have mentioned already that almost all our converts have been brought to serious concern and enquiry in a quiet, gradual manner. To an intelligent observer, the change in the conversation, temper, deportment and the very countenance of individuals is striking. The change too in the general behaviour of the people is conspicuous. The effect is thus, on the whole, obvious; yet there are few particulars in the case of each person which, taken singly, will appear worthy of being detailed separately.
We have no instances of persons remarkable for a profligate life or profane speech who have been reclaimed from such sins, because there was none of that description in our district. The change has been from ignorance, indifference and disrelish of divine things, to knowledge and concern and spiritual enjoyment. Neither are there examples of persons suddenly impressed by some alarming event or unusual interposition of providence. The Word of truth proclaimed in public, or spoken in private, has been almost the only outward means of producing conviction of sin and confidence in the Saviour. In every single case, the power of God is visible in the effect produced, but there is little “diversity of operation”. Instead of endeavouring to paint the beauties of holiness in the scene around me, I rather wish to prevail with you and other friends who know how to enjoy such a spectacle to “come and see”.
I have thus endeavoured to give a concise view of the prosperous state of religion in this congregation for the last two or three years. We still have the happiness to find, from week to week, that the same concern and awakening is spreading around and extending to some neighbouring congregations. Within these few weeks, persons from six and seven miles away have called here on a Sabbath morning under evident concern about their souls. On a succeeding Sabbath the same persons have called again, introducing a relation or fellow servant in a similar concern. All of these, so far as can be judged from present appearances, are in a hopeful way. Such is the manifold grace and loving-kindness with which it has pleased the Lord to visit this corner of His vineyard. I trust that all our Christian brethren who may receive the joyful intelligence will join us in praying that God may continue to water, with showers of blessings, “the vineyard which [His] right hand hath planted”, and that no boar from the wood may be allowed to waste it, nor worm at the root to cause it to wither.
1Reprinted, with editing, from The Free Presbyterian Magazine for 1913. It was written in 1800 in the form of a letter to David Black of Edinburgh. Stewart was then the parish minister of Moulin in Perthshire. The previous section, printed last month, described the beginnings of the awakening.
I more fear what is within me than what comes from without.
If I felt that my salvation depended on my own freedom of choice, I should be as one that beats the air. But since God has taken my salvation into His own hands, I am certain of His faithfulness and His promise. What an anxious life it would be if we could only comfort ourselves with the assurance of grace when we had fulfilled the law – for who does that?
Martin Luther