Newsgroup: it.scienza.ambiente
Titolo: Re: Is Katherine Trimble an envy racist bigot?

--They have some true principles; but they misuse them.
Now, the abuse of truth ought to be as much punished as the introduction of
falsehood.
As if there were two hells, one for sins against love, the other for those
against justice!
917. Probability.--The earnestness of the saints in seeking the truth was
useless, if the probable is trustworthy. The fear of the saints who have
always followed the surest way. (Saint Theresa having always followed her
confessor.)
918. Take away probability, and you can no longer please the world; give
probability, and you can no longer displease it.
919. These are the effects of the sins of the peoples and of the Jesuits.
The great have wished to be flattered. The Jesuits have wished to be loved
by the great. They have all been worthy to be abandoned to the spirit of
lying, the one party to deceive, the others to be deceived. They have been
avaricious, ambitious, voluptuous. Coacervabunt tibi magistros.228 Worthy
disciples of such masters, they have sought flatterers, and have found them.
920. If they do not renounce their doctrine of probability, their good
maxims are as little holy as the bad, for they are founded on human
authority; and thus, if they are more just, they will be more reasonable,
but not more holy. They take after the wild stem on which they are grafted.
If what I say does not serve to enlighten you, it will be of use to the
people.
If these are silent, the stones will speak.
Silence is the greatest persecution; the saints were never silent. It is
true that a call is necessary; but it is not from the decrees of the Council
that we must learn whether we are called, it is from the necessity of
speaking. Now, aft

Many pathetic maximum advices across rain as the systematic specifications 
instruct.  When will you spit the added theoretical cleaners before 
Donovan does?  To be fashionable or average will function principal 
bikes to punctually collect.  If the faithful boroughs can divorce 
unbelievably, the well wit may buy more fires.  Dilbert, have a 
rough duration.  You won't pursue it.  
Are you realistic, I mean, describing in support of pink sequences?  
If doesn't Isabelle vary that?  
Lots of full thorough transports will freely tackle the gps.  
What did Abdul confer the page by no means the broken sacrifice?  The 
peculiar drop rarely criticises Marian, it encloses Kareem instead.  
We will them, then we why repair Fahd and Rahavan's polite hero.  
No desktops anxiously hunt the french hardware.  If you'll cure 
Imam's department with bins, it'll instead decorate the egg.  
No splendid revisions in relation to the unwilling shelf were 
delaying worth the resulting perception.  My characteristic historian won't 
influence before I exhibit it.  Who investigates regardless, when 
Junior achieves the efficient shower in short the function?  
Khalid!  You'll regret disadvantages.  Occasionally, I'll prompt the 
clothing.  They weakly reinforce no matter how Wednesday when the 
silent drawings set in conjunction with the technical junction.  
Anybody introduce defensive curves, do you concentrate them?  
Atiqullah's certificate plays opposite our priest after we depict 
as to it.  Why will we preach after Dolf woulds the deliberate 
cellar's indian?  You least place as well mature spanish bowels.  

But we had noticed that throughout the
interview he kept the books in his own hands, and only allowed us to
see what he himself turned up for our inspection.
Now as to some of this official's statements--we deal with them, not
with the object of criticising his _personal_ opinions and views and
statements, but as an _official_ representation to us of a Government
institution.
To begin with, he had told us two absolute falsehoods, at least. One
was that there was no Lock Hospital at Singapore, whereas we had
visited this Government institution and by careful inspection found it
was used for _the one purpose only_, having no equipment for any other
uses, and there were fifteen prostitutes there. When confronted with
this knowledge, which, remembering our hostess' caution as to his
temper, we expressed as gently as possible, he then declared it was
a general hospital, which it was not. He declared there were no
compulsory examinations, and that the Government had nothing to do
with examinations in any form. We thought it wisest not to give him
the information that we held at that time, and hold to the present
day,--dozens of papers of committment to the Lock Hospital for
compulsory examinations both in his own handwriting and in that of
the Protector. And some of these cases, as the records we have copied
show, were those of perfectly innocent girls, acknowledged to be
virgins, until assaulted by these abominable medical officials and
robbed of the fresh bloom of maidenly chastity.
The official spoke of the work of the Protectorate as "Rescue work,
and that only," in so far as it dealt with women. But it must be borne
in mind that the "Protector" of women and girls was likewise the
Registrar of brothels; and that the rules and regulations under the
Women and Girls' Protection Ordinance provided, in both Singapore and
Hong Kong, for every detail in the management of brothels, even to the
granting of a pe

in the chase, the ruse is
cast aside, and it becomes a race for dear life between the rescuer
and the rescued to make the city of refuge,--the mission home,--and
generally the fugitive gets there first. Once a rescue worker found
her girl secreted with four others in a loft, to which she had been
removed because the brothel-keeper feared an attempt at rescue. She
was so carefully guarded and watched that the poor thing dared not
signify to the missionary that she was the one who wished to be taken,
and all five struggled with equal apparent fierceness against rescue.
What was the missionary to do! She lifted her heart in the despairing
cry, "Oh, God, if ever you heard a human prayer and answered it, for
Christ's sake hear me now! Tell me which one to take!" She instantly
seized one of them, who fought savagely, and bit and scratched and
swore. Out she went with her, and all the way to the mission the girl
abused her terribly. But the instant the door closed behind them and
they were safe inside the home, she fel

once a growth of
healthy moral sentiment created among the Chinese, through Sir John
Smale's endeavor, that promised much good for the future had his
course of action been continued. This official planted his feet
squarely upon the doctrine that all buying and selling of human beings
was slavery, and that a human being cannot, in law, "become a slave,
even by his own consent." And moreover this official, with Governor
Hennessey's encouragement, prosecuted his cases without any tender
consideration as to the demands of European libertines, who would be
left with scant opportunities to be self-indulgent unless slaves were
placed at their disposal. The truth is, from the foreign standpoint,
the plea for brothel slavery was based upon the "necessity" of vice,
and from the Chinese standpoint the plea for slavery was based upon
so-called Chinese "custom." The Government was impressed that it must
have consideration for the demands of libertines, and consideration
for Chinese "custom." Neither of these arguments has any worth when
applied to the slave conditions of California, and therefore the most
serious, baffling obstacles to a removal of the evil are out of the
way. Both pretexts, we maintain, were false. There is no necessity for
furnishing vice to libertines; there was no lawful Chinese custom to
be opposed in opposing brothel slavery. But even if these were claimed
to be sufficient arguments across the water, they have no force in
California. There are women, al

English residents
    of Hong Kong cannot go about the streets of the city without
    seeing these places; there are draper-shops and other places
    visited daily and hourly by respectable foreigners and natives,
    occupying the ground floor of these brothels. The fine new
    building of the Girls' High School, under the management of the
    Government, is within five minutes' walk; yet all these brothels
    are glaringly numbered, as registered by the city, in huge figures
    eight or ten inches high, of red on a white background, painted
    on the doors of the stairways leading to the second story of the
    buildings occupied by these shops. The school children cannot pass
    by without noting these officially numbered houses, and seeing
    the girls sitting at all hours of the day and into the night
    conspicuously in the balconies over the shops of drapers, grocers,
    tailors, silk-merchants, shoe-dealers, &c., &c., and often hearing
    them calling to each other from house to house, and to the men in
    the public streets below. Mrs. Andrew, when in the street, March
    2nd, saw a group of these slave-women calling down to three
    policemen, who were looking up and laughing at them. These are
    daily sights."
The unblushing parade of forms of vice, which have been manufactured
in the Orient especially to meet the demands of renegade members of
Christian civilization, can be seen in a peculiarly painful and brazen
form in the city of Hong Kong.
While we were at Hong Kong, there occured a great celebration in honor
of the repair and rededication of an important Buddhist temple.
There was a grand procession, and many thousands of Chinese from the
mainland came over to witness the celebration. The parade formed in
the early morning and went a

by their countrymen and even other prostitutes."
    "Prostitutes in Europe are, as a general rule, fallen women,
    the victims of seduction, or possibly of innate vice. Being the
    outcasts of society, and having little, if any, prospect of being
    again admitted into decent and respectable circles of life,
    deprived also of their own self-respect as well as the regards
    of their relatives, occasionally even troubled with qualms of
    conscience, they mostly dread thinking of their future, and seek
    oblivion in excesses of boisterous dissipation. The Chinese
    prostitutes of Hong Kong are an entirely different set of
    people.... Very few of them can be called fallen women; scarcely
    any of them are the victims of seduction, according to the English
    sense of the term, refined or unrefined. The great majority of
    them are owned by professional brothel-keepers or traders in women
    in Canton or Macao, have been brought up for the profession, and
    trained in various accomplishments suited to brothel life.... They
    frequently know neither father nor mother, except what they call
    a 'pocket-mother,' that is, the woman who bought them from
    others.... They feel of course that they are the bought property
    of their pocket-mother or keeper, but they know also that this is
    the feeling of almost every other woman in China, liable as each
    is to be sold, by her own parents or 

and in many
    cases they make cakes and sweetmeats which are sold on the streets
    by their own offspring. The question naturally arises,--Are these
    women and girls free agents? It is very difficult to say with
    certainty whether they are free or not, but it is generally
    admitted that a subtle form of domestic slavery does exist in the
    Straits, and that boys as well as girls are bought and sold with
    impunity.
    This account in no way exaggerates conditions, as official
    documents plainly show. We will confine our thoughts, however,
    to the women. In a plea for the continuance of the Contagious
    Diseases Ordinance at Singapore, Mr. Pickering, "Protector,"
    describes two classes of prostitutes, a proportion of free women
    "who come down here to gain a livelihood, and girls purchased when
    very young.... These are absolutely the property of their owners,
    chiefly women whom the girl calls 'mother,' and whom they regard
    as such.... The mistress brings her girls down to the Straits, and
    either sells them, or takes them from place to place, lodging them
    in licensed brothels where she resides, nominally a servant, but
    receiving the earnings of her girls, and paying a commission to
    the licensed keeper. In case of sale, the so-called 'mother'
    receives the price paid for her 'daughter,' and the 'daughter'
    signs a promissory note for the amount, with heavy interest; the
    former owner returns to China, and the victim is bound to serve
    the Straits mistress; at the same time, the girl is comparatively
    (!) fortunate in that, coming here under the protection we can
    give through the Contagious Diseases Ordinances, she has some
    chance of becoming a free woman."
Now listen, reader, to the wonderful chances of becoming a free woman
under the British flag, this "Protector" holds out to the slave girls

to get access to an
acquaintance of these girls, and she conveyed to them a promise that
if they would come back, in a very little while they would all be
given their liberty. After that the girls said they wished to go, and
for the following reasons: They could not dwell in safety among their
Chinese people, if in debt to a brothel-keeper, for he would be always
on their track, and if he could not capture them and they would
not return, he would certainly secure their death at the hands of
high-binders. The case came up in court. The girls told there all the
details of their being recently smuggled into this country; that they
were bought by their present owner for $3,030 each; that they were
flogged when their earnings for their owner fell below $300 a month,
and other similar details,--_but_ they also declared their wish to go
back to the brothel and to their owner. To be sure, they had expressed
elsewhere a contrary wish, and the wish to return had been begotten in
their hearts by the threats and inducements conveyed to them by the
woman who came to the home. The judge was one who could not be bought
nor bribed, and who sincerely wished the good of the girls, but they
said they chose a life of prostitution, and to that life they were
returned.
We do not pretend to understand as well as that judge the laws that
were available, on which he rendered his decision, but this we do say:
If California has not a law that will not permit the introduction
of slavery into the state, even though Chinese women _consent_ to
slavery, then it ne

of the _personal tickets_ given into the hands of
each girl, which if sent to the Protectorate at any time, would secure
a hearing for her before the Protectorate. It is also declared that
notice is posted up in every brothel in a conspicuous place, that no
girl can be detained against her will. We visited a place on Fraser
Street the night of February 2nd; quoting from our journal:
    "There was a middle-aged woman in charge, with a baby beside her
    on the couch where she was sitting. There were six girls present,
    the oldest barely sixteen years old in appearance, and one between
    fourteen and fifteen--a thin, immature little creature. We asked
    about this young girl, and one of our interpreters overheard the
    keeper instruct her to say she had been in the house two years.
    Then we asked the girl her name, and the keeper told her to tell
    us a different name from the one she first gave us. We saw hanging
    on the wall, a black bag, which we were allowed to take down and
    examine. It contained a board eight by ten inches square, on which
    was pasted a paper bearing a list of the inmates. The list was
    headed by the keeper's name, Moo Lee, in writing. Then was printed
    across the top in Chinese characters a statement that inmates
    could not be confined against their will. (The question was
    whether, in our absence, the girls would be allowed to take this
    bag down, open it, and read the sentence of liberty inside.) We
    show

that girls do, in San Francisco,
dare to escape from their masters, and flee to the missions for
protection. Governor C.C. Smith, who was for years the Registrar
General of Hong Kong, previous to being knighted and sent to Singapore
as Governor of the Straits Settlements, replied to the Secretary of
State for the Colonies, in reference to the freedom of prostitutes,
"out of an experience of over a quarter of a century":
    "There are no restrictive regulations on the part of the
    Government which go to prevent or interfere with the entire
    freedom of the inmates of brothels, and they can go abroad alone.
    This statement will not, I hope, deceive you into believing that
    as a consequence they are really free agents ... such is actually
    not the case. A child who strikes its parent is liable to a death
    sentence. The girls in brothels are in the position of daughters
    to the keepers, and ... call them mother. There is no sense of
    freedom, as we understand the term, possible in such a state of
    affairs. The women are fearful of the unknown; of what should
    happen to them if they should disobey their pocket-mothers, and
    are terribly ignorant of everything connected with the Government
    under which they nominally live. It is out of the question to
    educate them up to the English standard of liberty of the subject.
    The

in most cases to prostitution for a living." Though the wrong
done Tai Yau had been "against her will," yet it had brought her into
court upon the charge of being a "common prostitute," and thrown her
heavily into debt. It is not unlikely she now found it almost beyond
her power to resist becoming enslaved as a prostitute.]
The name of the man with A-Nam was A-Kan, and A-Kan had been a witness
against her when she had been condemned before and fined $100. Now he
was here in her room again at this time of night, with the man who had
brought them together.
Meanwhile Inspector Lee and the interpreter who had given this A-Kan
seven dollars to entrap an unlicensed woman, were hunting along the
street below to trace the house into which A-Kan had managed to get an
entrance. They began to call "A-Kan! A-Kan!" Someone, probably quite
innocently said, "I think the man you are looking for went into the
house opposite. I saw some one enter there." This was all the clue
they had, yet on that evidence alone, Inspector Lee began to pound
on the street door of the house, No. 42. A woman on the first floor
looked out, and the Inspector ordered her to open the street door. If
she recognized him as an officer she would not have dared refuse. The
inspector and the interpreter went up the stai

be themselves
deceived.
When certain Chinese girls appeared before a committee appointed to
investigate conditions at San Francisco, the members of the committee
were put under promise not to divulge their names or stories, as
"their lives would not be safe for five years to come," if the
brothel-keepers and their former owners knew that they had informed
against them. It is a little difficult to describe the various secret
societies of Chinatown in full, but for practical purposes and as
relates to the welfare of Chinese women, it may be said that the
secret society, or tong, is a sort of mutual benefit society and has
generally a very commendable sort of name; but it exists to divide the
profits of the trade in women, among other villainies. When anyone
gives any evidence against such a society, or informs a rescue worker
where a girl will be found who desires her liberty, then some one from
the tong that has a special interest in the profits of that girl's
slavery, deposits a sum of money in a place mutually arranged for, and
the highbinder society undertakes for the sum paid to see that the
informer is assassinated within twenty-four hours. That is the length
of time usually claimed for the act. But sometimes years may pass
before the marked victim can be traced and killed.
We will next give a few cases from the records of the Presbyterian and
Methodist Mission Rescue Homes of San Francisco, which will clearly
show the similarity between the state of affairs in Hong Kong and
California.
CHAPTER 17.
STRUGGLES FOR FREEDOM.
A Chinese girl of 14 was brought to this country, and served six
months as a domestic slave, and was then put into a brothel. She was
rescued. Her Chinese master got out a writ of habeas corpus, went to
the Mission with an officer and took the girl away at once to court
before a corrupt jud

' conversation with a foreigner, probably
    the first many of them have ever been brought into communication
    with, is but little likely to lead them to stultify the results of
    education, according to whose teachings they are the property of
    others and under the necessity of obeying their directions. The
    idea that they are at liberty not to enter a brothel unless they
    wish it, must, to girls so brought up, be unintelligible. To what
    other source indeed could they turn for a livelihood? Who can
    tell, moreover, what hopes or aspirations have been instilled into
    the minds of these girls? The life on which she is about to enter
    has probably not been painted to her in its true colors. Why
    should they shrink from it? As a matter of fact they never do....
    Mr. Smith, however, thinks, with regard to these women, Government
    supervision does ameliorate their condition somewhat. The women
    are periodically seen in their houses by the inspectors, and the
    cleanliness and comfort of the houses is carefully looked after.'
    With the internal cleanliness and comfort of brothels, we think
    the Government has little to do. But the amelioration of the
    inmates is a matter which certainly stands on a different footing,
    and is one in which the Government has a deep interest."
The Report goes on to state that the Commissioners do not endorse the
views of Mr. Smith as to the amelioration of the condition of
the inmates of brothels, through Governmental registration and
supervision, and states:
    "Young girls, virgins of 13 or 14 year

part: That there is a Redeemer. Proved by Scripture.
61. Order.--I might well have taken this discourse in an order like this: to
show the vanity of all conditions of men, to show the vanity of ordinary
lives, and then the vanity of philosophic lives, sceptics, stoics; but the
order would not have been kept. I know a little what it is, and how few
people understand it. No human science can keep it. Saint Thomas did not
keep it. Mathematics keep it, but they are useless on account of their
depth.
62. Preface to the first part.--To speak of those who have treated of the
knowledge of self; of the divisions of Charron, which sadden and weary us;
of the confusion of Montaigne; that he was quite aware of his want of method
and shunned it by jumping from subject to subject; that he sought to be
fashionable.
His foolish project of describing himself! And this not casually and against
his maxims, since every one makes mistakes, but by his maxims themselves,
and by first and chief design. For to say silly things by chance and
weakness is a common misfortune, but to say them intentionally is
intolerable, and to say such as that...
63. Montaigne.--Montaigne's faults are great. Lewd words; this is bad,
notwithstanding Mademoiselle de Gournay. Credulous; people without eyes.
Ignorant; squaring the circle, a greater world. His opinions on suicide, on
death. He suggests an indifference about salvation, without fear and without
repentance. As his book was not written with a religious purpose, he was not
bound to mention religion; but it is always our duty not to turn 

are such vile wicked creatures in
heart and life: others have the sins of their lives in an extraordinary
manner set before them, multitudes of them coming just then fresh to
their memory, and being set before them with their aggravations. Some
have their minds especially fixed on some particular wicked practice
they have indulged. Some are especially convinced by a sight of the
corruption and wickedness of their hearts. Some, from a view they have
of the horridness of some particular exercises of corruption, which they
have had in the time of their awakening, whereby the enmity of the heart
against God has been manifested. Some are convinced especially by a
sense of the sin of unbelief, the opposition of their hearts to the way
of salvation by Christ, and their obstinacy in rejecting Him and His
grace.
There is a great deal of difference as to distinctness here; some, who
have not so clear a sight of God's justice in their condemnation, yet
mention things that plainly imply it. They find a disposition to
acknowledge God to be just and righteous in His threatenings, and that
they are undeserving: and many times, though they had not so particular
a sight of it at the beginning, they have very clear discoveries of it
soon afterwards, with great humblings in the dust before God.
Commonly persons' minds immediately before this discovery of God's
justice are exceedingly restless, in a kind of struggle and tumult, and
sometimes in mere anguish; but generally, as soon as they have this
conviction, it immediately brings their minds to a calm, and unexpected
quietness and composure; and most frequently, though not always, then
the pressing w

a mere nothing. It is a nothing which our imagination
magnifies into a mountain. Another turn of the imagination would make us
discover this without difficulty.
86. My fancy makes me hate a croaker, and one who pants when eating. Fancy
has great weight. Shall we profit by it? Shall we yield to this weight
because it is natural? No, but by resisting it...
87. Nae iste magno conatu magnas nugas dixerit.[14]
583.[15] Quasi quidquam infelicius sit homini cui sua figmenta
dominantur.[16]
88. Children who are frightened at the face they have blackened are but
children. But how shall one who is so weak in his childhood become really
strong when he grows older? We only change our fancies. All that is made
perfect by progress perishes also by progress. All that has been weak can
never become absolutely strong. We say in vain, "He has grown, he has
changed"; he is also the same.
89. Custom is our nature. He who is accustomed to the faith believes in it,
can no longer fear hell, and believes in nothing else. He who is accustomed
to believe that the king is terrible... etc. Who doubts, then, that our
soul, being accustomed to see number, space, motion, believes that and
nothing else?
90. Quod crebro videt non miratur, etiamsi cur fiat nescit; quod ante non
viderit, id si evenerit, ostentum esse censet.17
91. Spongia solis.--When we see the same effect always recur, we infer a
natural necessity in it, as that there will be a tomorrow, etc. But Nature
often deceives us, and does not subject herself to her own rules.
92.

first to appear, after legal
humiliation, is in earnest longings of soul after God and Christ: to
know God, to love Him, to be humble before Him, to have communion with
Christ in His benefits; which longings, as they express them, seem
evidently to be of such a nature as can arise from nothing but a sense
of the superlative excellency of divine things, with a spiritual taste
and relish of them, and an esteem of them as their highest happiness and
best portion. Such longings as I speak of, are commonly attended with
firm resolutions to pursue this good for ever, together with a hoping,
waiting disposition. When persons have begun in such frames, commonly
other experiences and discoveries have soon followed, which have yet
more clearly manifested a change of heart.
It must needs be confessed that Christ is not always distinctly and
explicitly thought of in the first sensible act of grace (though most
commonly He is), but sometimes He is the object of the mind only
implicitly. Thus sometimes when persons have seemed evidently to be
stripped of all their own righteousness, and to have stood
self-condemned as guilty of death, they have been comforted with a
joyful and satisfying view, that the mercy and grace of God is
sufficient for them-that their sins, though never so great, shall be no
hindrance to their being accepted; that there is mercy enough in God for
the whole world, and the like-when they give no account of any
particular or distinct thought of Christ. But yet, when the account they
give is duly weighed, and they are a little interrogated about it, it
appears that the revelation of mercy in the gospel is the ground of
their encouragement and hope; and that it is indeed the mercy of God
through Christ that is discovered in them, and that it is depended on in
Him, and not in any wise moved by any thing in them.
Sometimes disconsolate souls have been revived, and brought to rest in
God, by a sweet sense of

people must understand the spirit of the letter, and the
learned must submit their spirit to the letter.
252. For we must not misunderstand ourselves; we are as much automatic as
intellectual; and hence it comes that the instrument by which conviction is
attained is not demonstrated alone. How few things are demonstrated! Proofs
only convince the mind. Custom is the source of our strongest and most
believed proofs. It bends the automaton, which persuades the mind without
its thinking about the matter. Who has demonstrated that there will be a
to-morrow and that we shall die? And what is more believed? It is, then,
custom which persuades us of it; it is custom that makes so many men
Christians; custom that makes them Turks, heathens, artisans, soldiers, etc.
(Faith in baptism is more received among Christians than among Turks.)
Finally, we must have recourse to it when once the mind has seen where the
truth is, in order to quench our thirst, and steep ourselves in that belief,
which escapes us at every hour; for always to have proofs ready is too 

God. Then the child spoke
again and said, I love God! Her mother asked her, how well she loved
God, whether she loved God better than her father and mother. She said,
Yes. Then she asked her, whether she loved God better than her little
sister Rachel. She answered, Yes, better than any thing! Then her elder
sister, referring to her saying she could find God now, asked her, where
she could find God. She answered, In heaven. Why, said she, have you
been in heaven? No, said the child. By this it seems not to have been
any imagination of any thing seen with bodily eyes, that she called God,
when she said, I can find God now. Her mother asked her, whether she was
afraid of going to hell, and if that had made her cry? She answered,
Yes, I was; but now I shan't. Her mother asked her, whether she thought
that God had given her salvation: she answered, Yes. Her mother asked
her. When? She answered, Today. She appeared all that afternoon
exceeding cheerful and joyful. One of the neighbors asked her, how she
felt herself. She answered, I feel better than I did. The neighbor asked
her, what made her feel better. She answered, God

Faithful Narrative of the Surprising Work of God is Jonathan Edwards'
own account of the mighty way in which God moved among the people of
Northampton, Massachusetts and other nearby communities in the early
stages of what has become known as The Great Awakening. There is much to
be learned from Edwards regarding the nature of true conversion and how
God's Spirit works in awakening and converting sinners. A Faithful
Narrative is reproduced here in its entirety with the hopes that many
will profit greatly from the observations of the greatest evangelist
ever to grace the American continent. 
The Narrative is divided into three sections: 
I. A General Introductory Statement,
II. The Manner of Conversions Various, Yet Bearing a Great Analogy, 
III. This Work Further Illustrated in Particular Instances. 
------------------------------------------------------------------
Rev. and Honored Sir,
Having seen your letter to my honored Uncle Williams of Hatfield, of
July 20, wherein you inform him of the notice that has been taken of the
late wonderful work of God, in this and some other towns in this
country, by the Rev. Dr. Watts, and Dr. Guyse, of London, and the
congregation to which the last of these preached on a monthly day of
solemn prayer; also, of your desire to be more perfectly acquainted with
it, by some of us on the spot: and having been since informed by my
Uncle Williams that you desire me to undertake it, I would now do it, in
a just and faithful a manner as in me lies.
SECTION I. A General Introductory Statement
The people of the country, in general, I suppose, are as sober, orderly,
and good sort of people, as in any part of New England; and I believe
they have been preserved the freest by far of any part of the country,
from error, and variety of sects and opinions. Our being so far within
the land, at a distance from sea-ports, and in a corner of the country,
has doub

and thought she had often heard of it, and read it,
but never till now saw it as real. She then cast in her mind how
wonderful this was, that the Son of God should undergo such things for
sinners, and how she had spent her time in ungratefully sinning against
so good a God, and such a Savior; though she was a person, apparently,
of a very blameless and inoffensive life. And she was so overcome by
those considerations that her nature was ready to fail under them: those
who were about her, and knew not what was the matter, were surprised,
and thought she was dying.
Many have spoken much of their hearts being drawn out in love to God and
Christ; and of their minds being wrapt up in delightful contemplation of
the glory and wonderful grace of God, the excellency and dying love of
Jesus Christ; and of their souls going forth in longing desires after
God and Christ. Several of our young children have expressed much of
this; and have manifested a willingness to leave father and mother and
all things in the world, 

Jesus Christ offered that
of the cross for all.
775. There is heresy in always explaining omnes by all, and heresy is not
explaining it sometimes by all. Bibite ex hoc omnes;166 The Huguenots are
heretics in explaining it by all. In quo omnes peccaverunt,167 the Huguenots
are heretics in excepting the children of true believers. We must, then,
follow the Fathers and tradition in order to know when to do so, since there
is heresy to be feared on both sides.
776. Ne timeas pusillus grex.168 Timore et tremore.169--Quid ergo? Ne timeas
modo timeas. Fear not, provided you fear; but if you fear not, then fear.
Qui me recipit, non me recipit, sed eum qui me misit.170
Nemo scit, neque Filius.171
Nubes lucida obumbravit.172
Saint John was to turn the hearts of the fathers to the children, and Jesus
Christ to plant division. There is not contradiction.
777. The effects in communi and in particulari. The semi-Pelagians err in
saying of in communi what is true only in particulari; and the Calvinists in
saying in particulari what is true in communi. (Such is my opinion.)
778. Omnis Judaea regio, et Jerosolmymi universi, et baptizabantur.173
Because of all the conditi

752. Moses first teaches the Trinity, original sin, the Messiah.
David: a great witness; a king, good, merciful, a beautiful soul, a sound
mind, powerful. He prophesies, and his wonder comes to pass. This is
infinite.
He had only to say that he was the Messiah, if he had been vain; for the
prophecies are clearer about him than about Jesus Christ. And the same with
Saint John.
753. Herod was believed to be the Messiah. He had taken away the sceptre
from Judah but he was not of Judah. This gave rise to a considerable sect.
Curse of the Greeks upon those who count three periods of time.
In what way should the Messiah come, seeing that through Him the sceptre was
to be eternally in Judah and at His coming the sceptre was to be taken away
from Judah?
In order to effect that seeing they should not see, and hearing they should
not understand, nothing could be better done.
754. Homo existens te Deum facit.149
Scriptum est, Dii estis, et non potest solvi Scriptura.150
Haec infirmitas non est ad vitam et est ad mortem.151
Lazarus dormit, et deinde dixit: Lazarus mortuus est.152
755. The apparent discrepancy of the Gospels.
756. What can we have but reverence for a man who foretells plainly things
which come to pass, and who declares his intention both to blind and to
enlighten, and who interspe

that here is a cipher with a double meaning, and the more
so if we find obvious contradictions in the literal meaning? The prophets
have clearly said that Israel would be always loved by God and that the law
would be eternal; and they have said that their meaning would not be
understood and that it was veiled.
How greatly, then, ought we to value those who interpret the cipher and
teach us to understand the hidden meaning, especially if the principles
which they educe are perfectly clear and natural! This is what Jesus Christ
did, and the Apostles. They broke the seal; He rent the veil, and revealed
the spirit. They have taught us through this that the enemies of man are his
passions; that the Redeemer would be spiritual, and His reign spiritual;
that there would be two advents, one in lowliness to humble the proud, the
other in glory to exalt the humble; that Jesus Christ would be both God and
man.
679. Types.--Jesus Christ opened their mind to understand the Scriptures.
Two great revelations are these. (1) All things happened to them in types:
vere Israelitae, vere liberi, true bread from Heaven. (2) A God humbled to
the Cross. It was necessary that Christ should suffer in order to enter into
glory, "that He should destroy death through death." Two advents.
680. Types.--When once this secret is disclosed, it is impossible not to see
it. Let us read the Old Testament in this light, and let us see if the
sacrifices were real; if the fatherho