REMARKABLE REVIVAL OF RELIGION 1734-1735


 

 

 

by
Jonathan Edwards

© Copyright: Public Domain

 

 

 

REMARKABLE REVIVAL OF RELIGION, IN 1734, AND 1735 - ITS EXTENT AND POWER - MANNER OF TREATING AWAKENED SINNERS - CAUSES OF ITS DECLINE - RELIGIOUS CONTROVERSY IN HAMPSHIRE - DEATH OF HIS SISTER LUCY - CHARACTERISTICS OF MRS. EDWARDS - REMAINDER OF PERSONAL NARRATIVE.

Early in 1732, the state of religion in Northampton, which had been for several years on the decline, began gradually, and perceptibly, to grow better; and an obvious check was given to the open prevalence of disorder and licentiousness. Immoral practices, which had long been customary, were regarded as disgraceful, and extensively renounced. The young, who had been the chief abettors of these disorders, and on whom the means of grace had exerted no salutary influence, discovered more of a disposition to hearken to the counsels of their parents, and the admonitions of the gospel, relinquished by degrees their more gross and public sins, and attended on the worship of the sabbath more generally, and with greater decorum and seriousness of mind; and, among the people as a body, there was a larger number than before, who manifested a personal interest in their own salvation. This desirable change in the congregation became more and more perceptible, throughout that and the following year. At the latter end of 1733, there appeared a very unusual flexibleness, and a disposition to yield to advice, in the young of both sexes; on an occasion, too, and under circumstances, where it was wholly unexpected. It had long, and perhaps always, been the custom in Northampton, to devote the sabbath evening, and the evening after the state public lecture, to visiting and diversion. On a sabbath preceding one of the public lectures, Mr. Edwards preached a sermon on the subject, explaining the mischievous consequences of this unhappy practice, exhorting the young to a reformation; and calling on parents and masters, universally, to come to an explicit agreement with one another, to govern their families in this respect, and on these evenings to keep their children and servants at home. The following evening, it so happened that, among a considerable number visiting at his house, there were individuals from every part of the town; and he took that occasion, to propose to those who were present, that they should, in his name, request the heads of families in their respective neighbourhoods, to assemble the next day, and converse upon the subject, and agree, every one, to restrain his own family. They did so. Such a meeting was accordingly held in each neighbourhood, and the proposal was universally complied with. But, when they made known this agreement to their families, they found little or no restraint necessary; for the young people, almost without exception, declared that they were convinced, by what they had heard from the pulpit, of the impropriety of the practice, and were ready cheerfully to relinquish it. From that time forward, it was given up, and there was an immediate and thorough reformation of those disorders and immoralities, which it had occasioned. This unexpected occurrence tenderly affected the minds of the people, and happily prepared them for events of still deeper interest.

Just after this, there began to be an unusual concern on the subject of religion, at a little hamlet called Pascommuck, consisting of a few farm houses, about three miles from the principal settlement; and a number of persons, at that place, appeared to be savingly converted. In the ensuing spring, the sudden and awful death of a young man, who became immediately delirious, and continued so until he died; followed by that of a young married woman, who, after great mental suffering, appeared to find peace with God, and died full of comfort, in a most earnest and affecting manner warning and counselling others; contributed extensively, and powerfully, to impress the minds of the young, and to excite a deeper interest on the subject of religion, throughout the congregation.

The fourth child and daughter of Mr. and Mrs. Edwards was born April 7th, 1734, and baptized by the name of Mary.

In the autumn, Mr. Edwards recommended to the young people, on the day of each stated public lecture, to assemble in various parts of the town, and spend the evening in prayer, and the other duties of social religion. This they readily did, and their example was followed by those who were older.

The solemnity of mind, which now began to pervade the church and congregation, and which was constantly increasing, had a visible re-action on all the labours of Mr. Edwards, public as well as private; and it will not be easy to find discourses in any language, more solemn, spiritual, or powerful, than many of those which he now delivered. One of these, from Matt. xvi. 17. entitled, “A Divine and Supernatural Light immediately imparted to the Soul by the Spirit of God, shown to be both a Scriptural and Rational Doctrine,” excited uncommon interest in the hearers, and, at their request, was now published. As an exhibition of religion, as existing within the soul, in one of its peculiar forms or aspects, it will be found, in the perusal, remarkably adapted to enlighten, to refresh, and to sanctify; while the evidence of the reality of such a light, as derived both from the Scriptures and from reason, will convince every unprejudiced mind.

At this time, a violent controversy, respecting Arminianism, prevailed extensively over that part of New England, and the friends of vital piety in Northampton regarded it as likely to have a most unhappy bearing on the interests of religion in that place; but, contrary to their fears, it was powerfully overruled for its promotion. Mr. Edwards, well knowing that the points at issue had an immediate bearing on the great subject of salvation, and that mankind never can be so powerfully affected by any subject, as when their attention to it has been strongly excited; determined, in opposition to the fears and the counsels of many of his friends, to explain his own views to his people, from the pulpit. Accordingly, he preached a series of sermons, on the various points relating to the controversy, and among others, his well-known Discourses on the great doctrine of Justification by Faith alone. For this he was sincerely censured by numbers on the spot, as well as ridiculed by many elsewhere. The event, however, proved that he had judged wisely. In his discourses, he explained the scriptural conditions of salvation, and exposed the errors then prevalent with regard to them, with so much force of argument, and in a manner so solemn and practical, that it was attended with a signal blessing from heaven, on the people of his charge. Many, who had cherished these errors, were convinced that they could be justified only by the righteousness of Christ; while others, who had not, were brought to feel that they must be renewed by the Holy Spirit; and the minds of both were led the more earnestly to seek that they might be accepted of God. In the latter part of December, five or six individuals appeared to be very suddenly and savingly converted, one after another; and some of them in a manner so remarkable, as to awaken very great numbers, of all ages and conditions. The year 1735 opened on Northampton in a most auspicious manner. A deep and solemn interest in the great truths of religion, had become universal in all parts of the town, and among all classes of people. This was the only subject of conversation in every company; and almost the only business of the people appeared to be, to secure their salvation. So extensive was the influence of the Spirit of God, that there was scarcely an individual in the town, either old or young, who was left unconcerned about the great things of the eternal world. This was true of the gayest, of the most licentious, and of the most hostile to religion. And in the midst of this universal attention, the work of conversion was carried on in the most astonishing manner. Every day witnessed its triumphs; and so great was the alteration in the appearance of the town, that in the spring and summer following, it appeared to be full of the presence of God. There was scarcely a house which did not furnish the tokens of his presence, and scarcely a family which did not present the trophies of his grace. “The town,” says Mr. Edwards, “was never so full of love, nor so full of joy, nor yet so full of distress, as it was then.” Whenever he met the people in the sanctuary, he not only saw the house crowded, but every hearer earnest to receive the truth of God, and often the whole assembly dissolved in tears: some weeping for sorrow, others for joy, and others from compassion. In the months of March and April, when the work of God was carried on with the greatest power, he supposes the number, apparently of genuine conversions, to have been at least four a day, or nearly thirty a week, take one week with another, for five or six weeks together.

During the winter and spring, many persons from the neighbouring towns came to Northampton, to attend the stated lectures of Mr. Edwards; many others, on business, or on visits; and many others, from a distance, having heard contradictory reports of the state of things, came to see and examine for themselves. Of these, great numbers had their consciences awakened, were savingly wrought upon, and went home rejoicing in the forgiving love of God. This appeared to be the means of spreading the same influence in the adjacent towns, and in places more remote, so that no less than ten towns in the same county, and seventeen in the adjoining colony of Connecticut, within a short time, were favoured with revivals of religion.

This was undoubtedly one of the most remarkable events of the kind, that has occurred since the canon of the New Testament was finished. It was so on account of its universality: no class, nor age, nor description, was exempt. Upwards of fifty persons above forty years of age, and ten above ninety, near thirty between ten and fourteen, and of four, became, in the view of Mr. Edwards, the subjects of the renewing grace of God. It was so on account of the unusual numbers, who appeared to become Christians; amounting to more than three hundred persons, in half a year, and about as many of them males as females. Previous to one sacrament, about one hundred were received to the communion, and near sixty previous to another; and the whole number of communicants, at one time, was about six hundred and twenty, including almost all the adult population of the town. It was so in its rapid progress, in its amazing power, in the depth of the convictions felt, and in the degree of light, of love, and of joy communicated; as well as in its great extent, and in its swift propagation from place to place.

Early in the progress of this work of grace, Mr. Edwards seems to have decided for himself, the manner in which he was bound to treat awakened sinners: - to urge repentance on every such sinner, as his immediate duty; to insist that God is under no manner of obligation to any unrenewed man; and that a man can challenge nothing, either in absolute justice, or by free promise, on account of any thing he does before he repents and believes. He was fully convinced that if he had taught those, who came to consult him in their spiritual troubles, any other doctrines, he should have taken the most direct course to have utterly undone them. The discourses, which, beyond measure more than any others which he preached, “had an immediate saving effect,” were several from Rom. iii. 19. “That every mouth may be stopped,” - in which he endeavoured to show that it would be just with God, for ever to reject, and cast off, mere natural men.

Though it had not been the custom, as we have already seen, for a long period at Northampton, to require of candidates for admission to the church, a credible relation of the evidences of their own conversion, because, if unconverted, they were supposed to have a right to the sacrament of the Lord’s supper, as a converting ordinance: yet Mr. Edwards supposed he had very “sufficient evidence” of the conversion of those who were now admitted. There can be but little doubt, however, that, if the rules of the church had required, in every case, a thorough examination of the candidate’s piety, the period of probation would have been longer, the danger of a false profession more solemnly realized, and the examination of each individual, by the pastor of the church, as well as by himself, far more strict; or that many, at first, regarded, both by themselves and others, as unquestionably Christians, would not, at that time, have made a profession of religion. But unfortunately he had never fully examined the scriptural ground for admission to the Lord’s supper, and, like many others, had taken it for granted, that Mr. Stoddard’s views of the subject were just. Had he investigated it as thoroughly, at that important crisis, as he did afterwards, there can be but little doubt that, in the high state of religious feeling then prevalent, the church would readily have changed its practice, or that all the candidates for admission would have consented to a thorough examination. Had such indeed been the issue, Mr. Edwards himself would have been saved from many trials, and the church and people of Northampton from great and incalculable evils: still it may well be doubted, whether the actual result has not occasioned a far greater amount of good to the church at large.

In the latter part of May, 1735, this great work of the Spirit of God began obviously to decline, and the instances of conversion to be less numerous, both at Northampton and in the neighbouring villages. One principal cause of this declension, is undoubtedly to be found in the fact, that in all these places, both among ministers and private christians, the physical excitement had been greater than the human constitution can, for a long period, endure. Nothing, it should be remembered, exhausts the strength and the animal spirits, like feeling. One hour of intense joy, or of intense sorrow, will more entirely prostrate the frame, than weeks of close study. In revivals of religion, as they have hitherto appeared, the nerves of the whole man - of body, mind, and heart, - are kept continually on the stretch, from month to month; until at length they are relaxed, and become non-elastic; and then all feeling and energy, of every kind, is gone. Another reason is undoubtedly to be found in the fact, that those, who had so long witnessed this remarkable work of God, without renouncing their sins, had at length become hardened and hopeless in their impenitence. Mr. Edwards also attributes it, in part, to two striking events of Providence, at Northampton, and to two remarkable instances of enthusiastic delusion, in two of the neighbouring villages.

He mentions also a third cause, and one far more powerful, and more extensive in its influence, than either of the two last. This was an ecclesiastical controversy, growing out of the settlement of a minister at Springfield, in which he himself was ultimately compelled, though with great reluctance, to take a part; which agitated, not only the county of Hampshire, but the more remote churches of the province. Of this, a bare mention would alone be necessary, did we not find his connexion with it referred to, at a subsequent and most interesting period of his life.

In 1735, the first church in Springfield, having elected a pastor, invited the churches in the southern part of Hampshire, by their pastors and delegates in council, to proceed to his ordination. The council, when convened, after examining the qualifications of the candidate, refused to ordain him, and assigned two reasons for this refusal - youthful immorality, and anti-scriptural tenets. Mr. Edwards, though invited to this council, for some reason or other, was not present. The church, in August, called a second council, consisting chiefly of ministers and delegates from the churches in Boston, which, without delay, proceeded to the ordination. The first council, finding their own measures thus openly impeached, published a pamphlet entitled, “A Narrative and Defence of the Proceedings of the Ministers of Hampshire,” &c. justifying their own conduct, and censuring that of their brethren. The second council defended themselves in a pamphlet entitled, “An Answer to the Hampshire Narrative.” Mr. Edwards, at the request of the first council, and particularly of his uncle, the Rev. Mr. Williams, of Hatfield, who was its moderator, wrote a reply to this, entitled, “A Letter to the Author of the Pamphlet called, An Answer to the Hampshire Narrative.” - This reply, viewed either as an argument upon the law and the facts, or as an answer to his opponents, is an exhibition of logic, not often met with in similar discussions, and appears to have concluded the controversy. This series of events occurred during the revival of religion in the churches of that county, and was thought, by too powerfully engrossing the attention, both of ministers and people, in various places, to have hastened its conclusion. And there can be no doubt that this opinion was correct. A revival of religion is nothing but theimmediate result of an uncommon attention, on the part of a church and congregation, to the truth of God; - particularly to the great truths, which disclose the worth of the soul, and the only way in which it can be saved. Whenever, and wherever, the members of a church pay the due attention to these truths, by giving them their proper influence on their hearts, religion revives immediately in their affections and their conduct; and when the impenitent pay such attention, the kingdom of heaven immediately “suffereth violence, and the violent take it by force.” The only effectual way to put a stop to such a work of grace, is, therefore, to divert the attention of Christians and sinners from those truths which bear immediately on the work of salvation.

In the latter part of the summer, Mr. and Mrs. Edwards were called to mourn the death of another of his sisters, named Lucy, the youngest but one of his father’s children; who was born in 1715, and died August 21, 1736, at the age of 21. After her they named their fifth child, who was born August 31, of the same year.

It was a peculiarly favourable dispensation of Providence, that, amid the multiplied cares and labours of this period, the health of Mr. Edwards was graciously preserved. A revival of religion to a minister, like the period of harvest to the husbandman, is the most busy and the most exhausting of all seasons; and during the progress of that, which he had just witnessed, not only was the whole time of Mr. Edwards fully occupied, but all the powers of his mind were laboriously employed, and all the feelings of his heart kept, from month to month, in high and powerful excitement. In addition to his ordinary duties as a teacher and pastor, his public lectures were now multiplied, private lectures were weekly appointed in different parts of the town, and his study was almost daily thronged by multitudes, looking to him as their spiritual guide. From the adjacent villages, also, great numbers resorted to him, for the same purpose, having the highest confidence in his wisdom and experience; and numerous ministers from various parts of the country, came to his house, to witness the triumphs of divine grace, and to gain, from his counsels and his measures, more just conceptions of the best manner of discharging the highest and most sacred duties of their office.

In the midst of these complicated labours, as well as at all times, he found at home one, who was in every sense a help meet for him; one who made their common dwelling the abode of order and neatness, of peace and comfort, of harmony and love, to all its inmates, and of kindness and hospitality to the friend, the visitant, and the stranger. “While she uniformly paid a becoming deference to her husband, and treated him with entire respect, she spared no pains in conforming to his inclinations, and rendering every thing in the family agreeable and pleasant: accounting it her greatest glory, and that wherein she could best serve God and her generation, to be the means, in this way, of promoting his usefulness and happiness. As he was of a weakly, infirm constitution, and was necessarily peculiarly exact in his diet, she was tender nurse to him, cheerfully attending upon him at all times, and in all things ministering to his comfort. And no person of discernment could be conversant in the family, without observing, and admiring, the perfect harmony, and mutual love and esteem, that subsisted between them. At the same time, when she herself laboured under bodily disorders and pains, which was not unfrequently the case, instead of troubling those around her with her complaints, and wearing a sour or dejected countenance, as if out of humour with every body, and every thing around her, because she was disregarded and neglected; she was accustomed to bear up under them, not only with patience, but with cheerfulness and good humour.”

Devoted as Mr. Edwards was to study, and to the duties of his profession, it was necessary for him at all times, but especially in a season like this, of multiplied toils and anxieties, to be relieved from attention to all secular concerns; and it was a most happy circumstance, that he could trust every thing of this nature to the care of Mrs. Edwards, with entire safety, and with undoubting confidence. “She was a most judicious and faithful mistress of a family, habitually industrious, a sound economist, managing her household affairs with diligence and discretion. She was conscientiously careful that nothing should be wasted and lost; and often when she herself took care to save any thing of trifling value, or directed her children or others to do so, or when she saw them waste any thing, she would repeat the words of our Saviour - ‘that nothing be lost;’ which words she said she often thought of, as containing a maxim worth remembering, especially when considered as the reason alleged by Christ, why his disciples should gather up the fragments of that bread which he had just before created with a word. She took almost the whole direction of the temporal affairs of the family without doors and within, managing them with great wisdom and prudence as well as cheerfulness; and in this was particularly suited to the disposition as well as the habits and necessities of her husband, who chose to have no care, if possible, of any worldly business.”

But there are other duties, of a still more tender and difficult nature, which none but a parent can adequately perform; and it was an unspeakable privilege to Mr. Edwards, now surrounded by a young and growing family, that when his duties to his people, especially in seasons like this, necessarily occupied his whole attention, he could safely commit his children to the wisdom and piety, the love and faithfulness, of their mother. Her views of the responsibility of parents were large and comprehensive. “She thought that, as a parent, she had great and important duties to do towards her children, before they were capable of government and instruction. For them, she constantly and earnestly prayed, and bore them on her heart before God, in all her secret and most solemn addresses to him; and that, even before they were born. The prospect of her becoming the mother of a rational immortal creature, which came into existence in an undone and infinitely dreadful state, was sufficient to lead her to bow before God daily, for his blessing on it - even redemption and eternal life by Jesus Christ. So that, through all the pain, labour, and sorrow, which attended her being the mother of children, she was in travail for them, that they might be born of God.”

She regularly prayed with her children, from a very early period, and, as there is the best reason to believe, with great earnestness and importunity. Being thoroughly sensible that, in many respects, the chief care of forming children by government and instruction naturally lies on mothers, as they are most with their children at an age when they commonly receive impressions that are permanent, and have great influence in forming the character for life, she was very careful to do her part in this important business. When she foresaw or met with any special difficulty in this matter, she was wont to apply to her husband for advice and assistance; and on such occasions, they would both attend to it as a matter of the utmost importance. She had an excellent way of governing her children: she knew how to make them regard and obey her cheerfully, without loud angry words, much less, heavy blows. She seldom punished them; and in speaking to them used gentle and pleasant words. If any correction was necessary, she did not administer it in a passion; and when she had occasion to reprove and rebuke, she would do it in few words, without warmth and noise, and with all calmness and gentleness of mind. In her directions and reproofs in matters of importance, she would address herself to the reason of her children, that they might not only know her inclination and will, but at the same time be convinced of the reasonableness of it. She had need to speak but once; she was cheerfully obeyed; murmuring and answering again were not known among them. In their manners, they were uncommonly respectful to their parents. When their parents came into the room, they all rose instinctively from their seats, and never resumed them until their parents were seated; and when either parent was speaking, no matter with whom they had been conversing, they were all immediately silent and attentive. The kind and gentle treatment they received from their mother, while she strictly and punctiliously maintained her parental authority, seem naturally to beget and promote a filial respect and affection, and to lead them to a mild, tender treatment of each other. Quarrelling and contention, which too frequently take place among children, were in her family wholly unknown. She carefully observed the first appearance of resentment and ill will in her young children, towards any person whatever, and did not connive at it, as many who have the care of children do, but was careful to show her displeasure, and suppress it to the utmost; yet not by angry, wrathful words, which often provoke children to wrath, and stir up their irascible passions, rather than abate them. Her system of discipline was begun at a very early age, and it was her rule to resist the first, as well as every subsequent, exhibition of temper or disobedience in the child, however young, until its will was brought into submission to the will of its parents; wisely reflecting, that until a child will obey his parents, he can never be brought to obey God.

Fond as Mr. Edwards was of welcoming the friend and the stranger, and much as his house was a favourite place of resort, to ministers and others; it was absolutely necessary at all times, and peculiarly so in seasons of religious attention like this, that some one, well knowing how to perform the rites of hospitality, and to pay all the civilities and charities of life, should relieve him from these attentions, during those hours which were consecrated to his professional duties; and here, also, he could most advantageously avail himself of the assistance of Mrs. Edwards. Educated in the midst of polished life, familiar from childhood with the rules of decorum and good breeding, affable and easy in her manners, and governed by the feelings of liberality and benevolence, she was remarkable for her kindness to her friends, and to the visitants who resorted to Mr. Edwards; sparing no pains to make them welcome, and to provide for their convenience and comfort. She was also peculiarly kind to strangers who came to her house. By her sweet and winning manners and ready conversation, she soon became acquainted with them, and brought them to feel acquainted with herself; and showed such concern for their comfort, and so kindly offered what she thought they needed, that while her friendly attentions discovered at once that she knew the feelings of a stranger, they also made their way directly to his heart, and gaining his confidence, led him immediately to feel as if he were at home, in the midst of near and affectionate friends.

“She made it her rule to speak well of all, so far as she could with truth and justice to herself and others. She was not wont to dwell with delight on the imperfections and failings of any; and when she heard persons speaking ill of others, she would say what she thought she could with truth and justice in their excuse, or divert the obloquy, by mentioning those things that were commendable in them. Thus she was tender of every one’s character, even of those who injured and spoke evil of her; and carefully guarded against the too common vice of evil speaking and backbiting. She could bear injuries and reproach with great calmness, without any disposition to render evil for evil; but, on the contrary, was ready to pity and forgive those who appeared to be her enemies.” This course of conduct, steadily pursued, secured, in an unusual degree, the affection and confidence of those who knew her.

She proved, also, an invaluable auxiliary to Mr. Edwards, in the duties of his profession, not only by her excellent example, but by her active efforts in doing good. “She was,” says Dr. Hopkins, “eminent for her piety, and for experimental religion. Religious conversation was her delight; and, as far as propriety permitted, she promoted it in all companies. her religious conversation showed at once her clear comprehension of spiritual and divine things, and the deep impression which they had made upon her mind.” It was not merely conversation about religion - about its truths, or duties, or its actual state - its doctrines or triumphs - or the character and conduct of its friends and ministers: it was religion itself; - that supreme love to God, to his kingdom and his glory, which, abounding in the heart, flows forth spontaneously, in the daily conversation and the daily life.

The friends of vital Christianity, those who delighted in its great and essential truths, who showed its practical influence on their lives, and who were most engaged in promoting its prosperity, were her chosen friends and intimates. With such persons she would converse freely and confidentially, telling them of the exercises of her own heart, and the happiness she had experienced in a life of religion, for their encouragement in the christian course. Her mind appeared to attend to spiritual and divine things constantly, on all occasions, and in every condition and business of life. Secret prayer was her uniform practice, and appeared to be the source of daily enjoyment. She was a constant attendant on public worship, and always exhibited the deepest solemnity and reverence in the house of God. She always prized highly the privilege of social worship, not only in the family, but in the private meetings of christians. Such meetings, on the part of females only, for prayer and religious conversation, have at times been objected to, as, both in their nature and results, inconsistent with the true delicacy of the sex. Her own judgment, formed deliberately, and in coincidence with that of her husband, was in favour of these meetings; and accordingly, she regularly encouraged and promoted them, during the revival of religion of which we have been speaking, as well as at other times; attending on them herself, and not declining to take her proper share in the performance of their various duties. In this way, she exerted an important influence among her own sex, and over the young; an influence always salutary in promoting union, ardour, and spiritual-mindedness, but especially powerful in seasons of uncommon attention to religion.

One circumstance, which served essentially to extend and increase this influence, was the fact, that her religion had nothing gloomy or forbidding in its character. Unusual as it was in degree, it was eminently the religion of joy. On the testimony of Mr. Edwards, it possessed this character, even when she was a little child of about five or six years of age, as well as customarily in after-life. At the commencement of this remarkable work of grace, she appears to have dedicated herself anew to God, with more entire devotion of heart to his service and glory, than she had ever been conscious of before; and during its progress, as well as afterwards, she experienced a degree of religious enjoyment, not previously known to herself, and not often vouchsafed to others. But on this subject, we may have occasion to speak more fully hereafter.

What, during this interesting work of grace, was the state of Mr. Edwards’s own feelings on the subject of religion, must be gathered chiefly from his sermons written at the time, from the “Narrative of Surprising Conversions,” and from that high character for moral excellence, which he enjoyed not only among his own people, but among the ministers. Yet the remainder of his Personal Narrative, extending from his settlement, until a date somewhat later than this, and of course including this period, presents a general view of the subject, in a high degree interesting, and most proper to be inserted here.

REMAINDER OF PERSONAL NARRATIVE.

“Since I came to Northampton, I have often had sweet complacency in God, in views of his glorious perfections, and of the excellency of Jesus Christ. God has appeared to me a glorious and lovely Being, chiefly on account of his holiness. The holiness of God has always appeared to me the most lovely of all his attributes. The doctrines of God’s absolute sovereignty, and free grace, in showing mercy to whom he would show mercy; and man’s absolute dependence on the operations of God’s Holy Spirit, have very often appeared to me as sweet and glorious doctrines. These doctrines have been much my delight. God’s sovereignty has ever appeared to me a great part of his glory. It has often been my delight to approach God, and adore him as a sovereign God, and ask sovereign mercy of him.

“I have loved the doctrines of the gospel; they have been to my soul like green pastures. The gospel has seemed to me the richest treasure; the treasure that I have most desired, and longed that it might dwell richly in me. The way of salvation by Christ has appeared, in a general way, glorious and excellent, most pleasant and most beautiful. It has often seemed to me, that it would, in a great measure, spoil heaven, to receive it in any other way. That text has often been affecting and delightful to me, Isa. xxxii. 2. ‘A man shall be an hiding place from the wind, and a covert from the tempest,’ &c.

“It has often appeared to me delightful, to be united to Christ; to have him for my Head, and to be a member of his body; also to have Christ for my Teacher and Prophet. I very often think with sweetness, and longings, and pantings of soul, of being a little child, taking hold of Christ, to be led by him through the wilderness of this world. That text, Matt. xviii. 3. has often been sweet to me, ‘Except ye be converted, and become as little children,’ &c. I love to think of coming to Christ, to receive salvation of him, poor in spirit, and quite empty of self, humbly exalting him alone; cut off entirely from my own root, in order to grow into and out of Christ: to have God in Christ to be all in all; and to live, by faith on the Son of God, a life of humble, unfeigned confidence in him. That scripture has often been sweet to me, Ps. cxv. 1. ‘Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy, and for thy truth’s sake.’ And those words of Christ, Luke x. 21.. ‘In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father, for so it seemed good in thy sight.’ That sovereignty of God, which Christ rejoiced in, seemed to me worth of such joy; and that rejoicing seemed to show the excellency of Christ, and of what spirit he was.

“Sometimes, only mentioning a single word caused my heart to burn within me; or only seeing the name of Christ, or the name of some attribute of God. And God has appeared glorious to me, on account of the Trinity. It has made me have exalting thoughts of God, that he subsists in three persons; Father, Son, and Holy Ghost. The sweetest joys and delights I have experienced, have not been those that have arisen from a hope of my own good estate; but in a direct view of the glorious things of the gospel. When I enjoy this sweetness, it seems to carry me above the thoughts of my own estate; it seems, at such times, a loss that I cannot bear, to take off my eye from the glorious, pleasant object I behold without me, to turn my eye in upon myself, and my own good estate.

“My heart has been much on the advancement of Christ’s kingdom in the world. The histories of the past advancement of Christ’s kingdom have been sweet to me. When I have read histories of past ages, the pleasantest thing, in all my reading, has been, to read of the kingdom of Christ being promoted. And when I have expected, in my reading, to come to any such thing, I have rejoiced in the prospect, all the way as I read. And my mind has been much entertained and delighted with the scripture promises and prophecies, which relate to the future glorious advancement of Christ’s kingdom upon earth.

“I have sometimes had a sense of the excellent fulness of Christ, and his meetness and suitableness as a Saviour; whereby he has appeared to me, far above all, the chief of ten thousands. His blood and atonement have appeared sweet, and his righteousness sweet; which was always accompanied with ardency of spirit; and inward strugglings and breathings, and groanings that cannot be uttered, to be emptied of myself, and swallowed up in Christ.

“Once, as I rode out into the woods for my health, in 1737, having alighted from my horse in a retired place, as my manner commonly has been, to walk for divine contemplation and prayer, I had a view, that for me was extraordinary, of the glory of the Son of God, as Mediator between God and man, and his wonderful, great, full, pure and sweet grace and love, and meek and gentle condescension. This grace that appeared so calm and sweet, appeared also great above the heavens. The person of Christ appeared ineffably excellent, with an excellency great enough to swallow up all thought and conception - which continued, as near as I can judge, about an hour; which kept me the greater part of the time in a flood of tears, and weeping aloud. I felt an ardency of soul to be, what I know not otherwise how to express, emptied and annihilated; to lie in the dust, and to be full of Christ alone; to love him with a holy and pure love; to trust in him; to live upon him; to serve and follow him; and to be perfectly sanctified and made pure, with a divine and heavenly purity. I have several other times had views very much of the same nature, and which have had the same effects.

“I have, many times, had a sense of the glory of the Third Person in the Trinity, and his office as Sanctifier; in his holy operations, communicating divine light and life to the soul. God in the communications of his Holy Spirit, has appeared as an infinite fountain of divine glory and sweetness; being full, and sufficient to fill and satisfy the soul; pouring forth itself in sweet communications; like the sun in its glory, sweetly and pleasantly diffusing light and life. And I have sometimes an affecting sense of the excellency of the word of God as a word of life; as the light of life; a sweet, excellent, life-giving word; accompanied with a thirsting after that word, that it might dwell richly in my heart.

“Often, since I lived in this town, I have had very affecting views of my own sinfulness and vileness; very frequently to such a degree, as to hold me in a kind of loud weeping, sometimes for a considerable time together; so that I have often been forced to shut myself up. I have had a vastly greater sense of my own wickedness, and the badness of my heart, than ever I had before my conversion. It has often appeared to me, that if God should mark iniquity against me, I should appear the very worst of all mankind; of all that have been since the beginning of the world to this time: and that I should have by far the lowest place in hell. When others, that have come to talk with me about their soul-concerns, have expressed the sense they have had of their own wickedness, by saying, that it seemed to them, that they were as bad as the devil himself; I thought their expressions seemed exceeding faint and feeble, to represent my wickedness.

“My wickedness, as I am in myself, has long appeared to me perfectly ineffable, and swallowing up all thought and imagination; like an infinite deluge, or mountains over my head. I know not how to express better what my sins appear to me to be, than by heaping infinite upon infinite, and multiplying infinite by infinite. Very often, for these many years, these expressions are in my mind, and in my mouth, ‘Infinite upon infinite - Infinite upon infinite!’ When I look into my heart, and take a view of my wickedness, it looks like an abyss, infinitely deeper than hell. And it appears to me, that were it not for free grace, exalted and raised up to the infinite height of all the fulness and glory of the great Jehovah, and the arm of his power and grace stretched forth in all the majesty of his power, and in all the glory of his sovereignty, I should appear sunk down in my sins below hell itself; far beyond the sight of every thing, but the eye of sovereign grace, that can pierce even down to such a depth. And yet, it seems to me that my conviction of sin is exceedingly small and faint; it is enough to amaze me, that I have no more sense of my sin. I know certainly, that I have very little sense of my sinfulness. When I have had turns of weeping and crying for my sins, I though I knew at the time, that my repentance was nothing to my sin.

“I have greatly longed of late for a broken heart, and to lie low before God; and, when I ask for humility, I cannot bear the thoughts of being no more humble than other Christians. It seems to me, that though their degrees of humility may be suitable for them, yet it would be a vile self-exaltation in me, not to be the lowest in humility of all mankind. Others speak of their longing to be ‘humbled to the dust;’ that may be a proper expression for them, but I always think of myself, that I ought, and it is an expression that has long been natural for me to use in prayer, ‘to lie infinitely low before God.’ And it is affecting to think, how ignorant I was, when a young Christian, of the bottomless, infinite depths of wickedness, pride, hypocrisy, and deceit, left in my heart.

“I have a much greater sense of my universal, exceeding dependence on God’s grace and strength, and mere good pleasure, of late, than I used formerly to have; and have experienced more of an abhorrence of my own righteousness. The very thought of any joy arising in me, on any consideration of my own amiableness, performances, or experiences, or any goodness of heart or life, is nauseous and detestable to me. And yet, I am greatly afflicted with a proud and self-righteous spirit, much more sensibly than I used to be formerly. I see that serpent rising and putting forth its head continually, every where, all around me.

“Though it seems to me, that in some respects I was a far better Christian, for two or three years after my first conversion, than I am now; and lived in a more constant delight and pleasure; yet of late years, I have had a more full and constant sense of the absolute sovereignty of God, and a delight in that sovereignty; and have had more of a sense of the glory of Christ, as a Mediator revealed in the gospel. On one Saturday night, in particular, I had such a discovery of the excellency of the gospel above all other doctrines, that I could not but say to myself, ‘This is my chosen light, my chosen doctrine;’ and of Christ, ‘This is my chosen Prophet.’ It appeared sweet, beyond all expression, to follow Christ, and to be taught, and enlightened, and instructed by him; to learn of him, and live to him. Another Saturday night, (Jan. 1739,) I had such a sense, how sweet and blessed a thing it was to walk in the way of duty; to do that which was right and meet to be done, and agreeable to the holy mind of God; that it caused me to break forth into a kind of loud weeping, which held me some time, so that I was forced to shut myself up, and fasten the doors. I could not but, as it were, cry out, ‘How happy are they, who do that which is right in the sight of God! They are blessed indeed, they are the happy ones!’ I had, at the same time, a very affecting sense, how meet and suitable it was that God should govern the world, and order all things according to his own pleasure; and I rejoiced in it, that God reigned, and that his will was done.”

 


 

 

 

“NARRATIVE OF SURPRISING CONVERSIONS” - HIS VIEWS OF REVIVALS OF RELIGION - REMARKABLE PROVIDENCE AT NORTHAMPTON - “FIVE DISCOURSES” - MR. BELLAMY A RESIDENT OF HIS FAMILY - HISTORY OF REDEMPTION - EXTRA-PAROCHIAL LABOURS OF MR. EDWARDS - SERMON AT ENFIELD - FUNERAL SERMON ON THE REV. W. WILLIAMS.

On the 30th of May, 1735, Mr. Edwards, in answer to a letter from the Rev. Dr. Colman, of Boston, wrote a succinct account of the work of Divine grace at Northampton; which, being published by him, and forwarded to the Rev. Dr. Watts and the Rev. Dr. Guyse, in London, those gentlemen discovered so much interest in the facts recited, detailing them on several occasions before large assemblies, that the author, at the request of his correspondent, was induced to prepare a much fuller statement, in a letter to the same gentleman, bearing date, Nov. 6, 1736. This was published in London, under the title of “Narrative of Surprising Conversions,” with an Introduction by Dr. Watts and Dr. Guyse; and was read very extensively, and with very lively emotions, by Christians in England. There, this mark of Divine grace was regarded, not only with very deep interest, but with surprise and wonder: nothing like it, for its extent and power, having been witnessed in that country, for many previous years. Those excellent men observe, “We are abundantly satisfied of the truth of this narrative, not only from the character of the writer, but from the concurrent testimony of many other persons in New England; for this thing was not done in a corner. There is a spot of ground, as we are informed, wherein there are twelve or fourteen towns and villages, chiefly situate in the county of Hampshire, near the banks of the river Connecticut, within the compass of thirty miles, wherein it pleased God, two years ago, to display his sovereign mercy, in the conversion of a great multitude of souls, in a short space of time; turning them from a formal, cold, and careless profession of Christianity, to the lively exercise of every christian grace, and the powerful practice of our holy religion. The great God has seemed to act over again the miracle of Gideon’s fleece, which was plentifully watered with the dew of heaven, while the rest of the earth round about it was dry, and had no such remarkable blessing.

“There has been a great and just complaint, for many years, among the ministers and churches of Old England, and in New, (except about the time of the late earthquake there,) that the work of conversion goes on very slowly, that the Spirit of God, in his saving influences, is much withdrawn from the ministrations of his word; and there are few that receive the ministrations of the gospel, with any eminent success upon their hearts. But as the gospel is the same divine instrument of grace still, as ever it was in the days of the apostles, so our ascended Saviour, now and then, takes a special occasion to manifest the divinity of this gospel, by a plentiful effusion of his Spirit where it is preached: then sinners are turned into saints in numbers, and there is a new face of things spread over a town or country. The wilderness and the solitary places are glad, the desert rejoices and blossoms as the rose; and surely, concerning this instance, we may add, that they have seen the glory of the Lord there, and the excellency of our God; they have seen the outgoings of God our King in his sanctuary.”

This work was the first of a series of publications from Mr. Edwards, intended to explain the nature and effects of saving conversion, and the nature of a genuine work of the Holy Spirit in a community. As a religious narrative, it is one of the most interesting I have hitherto met with; having all that exactness of description and vividness of colouring, which attend the account of an eyewitness, when drawn up, not from recollection, but in the very passing of the scenes which he describes. It proved a most useful and seasonable publication. For a long period, revivals of religion had been chiefly unknown, both in Great Britain and on the continent of Europe. The church at large had generally ceased to expect events of this nature, regarding them as confined to apostolic times, and to the ultimate triumphs of Christianity; and appear to have entertained very imperfect views of their causes, their nature, and the manner in which they ought to be regarded. In no previous publication had these important subjects been adequately explained. The particular event, which Mr. Edwards had the privilege of recording, viewed as a remarkable work of Divine grace, has, to this day, scarcely a parallel in the modern annals of the church. His own views of these subjects were alike removed from the apathy of unbelief, and the wildness of enthusiasm; they were derived, not merely from his familiarity with the facts, but from just conceptions of the intellectual and moral faculties of man, and from a thorough knowledge of the word of God. And while the “Narrative of Surprising Conversions” served to inspire the church at large with a new and higher kind of faith, and hope, and zeal, it also proved a safe directory of their views and their conduct. In a short time it was extensively circulated, both in England and Scotland; and in the latter country, as we shall soon have occasion to remark, its diffusion was speedily followed by salutary and important consequences.

It may not be improper to insert in this place the following letter of Mr. Edwards, giving an account of a surprising and alarming providence, which attended the people of Northampton, in the early part of 1737.

Northampton, March 19, 1737.

“We in this town were, the last Lord’s day, (March 13th,) the spectators, and many of us the subjects, of one of the most amazing instances of Divine preservation, that perhaps was ever known in the world. Our meeting-house is old and decayed, so that we have been for some time building a new one, which is yet unfinished. It has been observed of late, that the house we have hitherto met in, has gradually spread at the bottom; the sills and walls giving way, especially in the foreside, by reason of the weight of timber at top pressing on the braces, that are inserted into the posts and beams of the house. It has done so more than ordinarily this spring: which seems to have been occasioned by the heaving of the ground, through the extreme frosts of the winter past, and its now settling again on that side which is next the sun, by the spring thaws. By this means, the underpinning has been considerably disordered, which people were not sensible of, till the ends of the joists, which bore up the front gallery, were drawn off from the girts on which they rested, by the walls giving way. So that in the midst of the public exercise in the forenoon, soon after the beginning of the sermon, the whole gallery - full of people, with all the seats and timbers, suddenly, and without any warning - sunk, and fell down, with the most amazing noise, upon the heads of those that sat under, to the astonishment of the congregation. The house was filled with dolorous shrieking and crying; and nothing else was expected than to find many people dead, or dashed to pieces.

“The gallery, in falling, seemed to break and sink first in the middle; so that those who were upon it were thrown together in heaps before the front door. But the whole was so sudden, that many of those who fell, knew nothing what it was, at the time, that had befallen them. Others in the congregation thought it had been an amazing clap of thunder. The falling gallery seemed to be broken all to pieces before it got down; so that some who fell with it, as well as those who were under, were buried in the ruins; and were found pressed under heavy loads of timber, and could do nothing to help themselves.

“But so mysteriously and wonderfully did it come to pass, that every life was preserved; and though many were greatly bruised, and their flesh torn, yet there is not, as I can understand, one bone broken, or so much as put out of joint, among them all. Some, who were thought to be almost dead at first, are greatly recovered; and but one young woman seems yet to remain in dangerous circumstances, by an inward hurt in her breast; but of late there appears more hope of her recovery.

“None can give an account, or conceive, by what means people’s lives and limbs should be thus preserved, when so great a multitude were thus imminently exposed. It looked as though it was impossible, but that great numbers must instantly be crushed to death, or dashed in pieces. It seems unreasonable to ascribe it to any thing else but the care of Providence, in disposing the motions of every piece of timber, and the precise place of safety where every one should sit and fall, when none were in any capacity to care for their own preservation. The preservation seems to be most wonderful, with respect to the women and children in the middle alley, under the gallery, where it came down first, and with greatest force, and where there was nothing to break the force of the falling weight.

“Such an event may be a sufficient argument of a Divine providence over the lives of men. We thought ourselves called on to set apart a day to be spent in the solemn worship of God, to humble ourselves under such a rebuke of God upon us, in time of public service in his house, by so dangerous and surprising an accident; and to praise his name for so wonderful, and as it were miraculous, a preservation. The last Wednesday was kept by us to that end; and a mercy, in which the hand of God is so remarkably evident, may be well worthy to affect the hearts of all who hear it.”

In 1738, the “Narrative of Surprising Conversions” was republished in Boston, with a preface by four of the senior ministers of that town.

To it were prefixed five discourses, on the following subjects:

I. Justification by Faith alone. Rom. iv. 5.

II. Pressing into the Kingdom of God. Luke xvi. 16.

III. Ruth’s Resolution. Ruth i.16.

IV. The Justice of God in the Damnation of Sinners. Rom. iii. 19.

V. The Excellency of Jesus Christ. Rev. v. 5, 6.

The first four of these discourses were delivered during the revival of religion, and were published at the earnest desire of those to whom they were preached. In fixing on the particular discourses, necessary to make up the volume, he was guided by the choice of the people. “What has determined them in this choice,” he observes, “is the experience of special benefit to their souls from these discourses. Their desire to have them in their hands, from the press, has long manifested, and often expressed to me; their earnestness in it is evident from this, that though it be a year to them of the greatest charge that ever has been, by reason of the expense of building a new meeting-house, yet they chose rather to be at this additional expense now, though it be very considerable, than to have it delayed another year.” In publishing the discourse on “Justification,” he was also influenced by the urgent request of several ministers, who were present when a part of it was delivered, and whose opinion and advice he thought deserving of great respect. This discourse, though when first written of a much less size than as it is printed, was preached at two successive public lectures, in the latter part of 1734. It was a time, when the minds of the people, in all that section of country, were very much agitated by a controversy on that very subject; when some were brought to doubt of that way of acceptance with God, which they had been taught from their infancy was the only way; and when many were engaged in looking more thoroughly into the grounds of those doctrines in which they had been educated; that this discourse seemed to be remarkably blessed, not only in establishing the judgments of men in this truth, but in engaging their hearts in a more earnest pursuit of justification, by faith in the righteousness of Christ. ”At that time,” says the author, “while I was greatly reproached for defending this doctrine in the pulpit, and just upon my suffering a very open abuse for it, God’s work wonderfully broke forth among us, and souls began to flock to Christ, as the Saviour in whose righteousness alone they hoped to be justified. So that this was the doctrine, on which this work, in its beginning, was founded, as it evidently was in the whole progress of it.” He regarded these facts as a remarkable testimony of God’s approbation of the doctrine of justification by faith alone.

This discourse, which is really a treatise of more than one hundred closely printed pages, exhibited the subject in a light so new, clear, and convincing, and so effectually removed the difficulties with which, till then, it was supposed to be attended, that on its first publication it met a very welcome reception, and from that time to the present has been regarded as the common text-book of students in theology. It would not be easy to find another treatise on the same subject, equally able and conclusive.

There are individuals, who, having received their theological views from the straitest sect of a given class of theologians, regard the sermon on “Pressing into the kingdom of God,” as inconsistent with those principles of moral agency, which are established in the treatise on the “Freedom of the Will;” and charitably impute the error to the imperfect views of the author at this period. While a member of college, however, Mr. Edwards, in investigating the subject of Power, as he was reading the Essay of Locke, came to the settled conclusion, that men have in the physical sense, the power of repenting and turning to God. A further examination might perhaps evince, that the points in question are less consistent with some peculiar views of theology, of a more modern date, than with any, logically deducible from the treatise on the “Will.” The sermon itself, like the rest, has uncommon ardour, unction, and solemnity, and was one of the most useful which he delivered.

The sermon on the “Justice of God in the Damnation of Sinners,” in the language of the text, literally stops the mouth of every reader, and compels him, as he stands before his Judge, to admit, if he does not feel, the justice of his sentence. I know not where to find, in any language, a discourse so well adapted to strip the impenitent sinner of every excuse, to convince him of his guilt, and to bring him low before the justice and holiness of God. According to the estimate of Mr. Edwards, it was far the most powerful and effectual of his discourses; and we scarcely know of any other sermon which has been favoured with equal success.

The sermon on the “Excellency of Christ,” was selected by Mr. Edwards himself, partly because he had been importuned to publish it by individuals in another town, in whose hearing it was occasionally preached; and partly because he thought that a discourse on such an evangelical subject, would properly follow others that were chiefly awakening; and that something of the excellency of the Saviour was proper to succeed those things, that were to show the necessity of salvation. No one who reads it will hesitate to believe, that it was most happily selected. I have met with no sermon hitherto, so admirably adapted to the circumstances of a sinner, when, on the commencement of his repentance, he renounces every other object of trust, but the righteousness of Christ. Taking the whole volume, as thus printed, the Narrative and the Five Discourses, we suppose it to have been one of the most effectual, in promoting the work of salvation, which has hitherto issued from the press.

The sixth child, and eldest son, of Mr. and Mrs. Edwards was born July 25, 1738, and after his father was baptized by the name of Timothy.

About this period, Mr. Joseph Bellamy, afterwards the Rev. Dr. Bellamy of Bethlem, Connecticut, went to Northampton to pursue his theological studies under Mr. Edwards, and resided for a considerable period in his family. The very high respect which he cherished for the eminent talents and piety of Mr. Edwards, and which drew him to Northampton, was reciprocated by the latter; and a friendship commenced between them, which terminated only with life.

In the beginning of March, 1739, Mr. Edwards commenced a series of sermons from Isaiah li. 8. “For the moth shall eat them up like a garment, and the worm shall eat them like wool; but my righteousness shall be for ever, and my salvation from generation to generation.” The eight first were delivered during that month, the eight next in the two following months, and the whole series, thirty in all, was completed before the close of August. After explaining the text, he derives from it the following doctrine: “The work of redemption is a work, which carries on from the fall of man to the end of the world.” The subject was one in which Mr. Edwards felt the deepest interest; but he appears never to have repeated the series of discourses to his people. What his ultimate intentions were, we may learn, however, from the following extract of a letter, written by him many years afterwards: “I have had on my mind and heart (which I long ago began, not with any view to publication) a great work, which I call a History of the Work of Redemption, a body of divinity in an entire new method, being thrown into the form of a history, considering the affair of christian theology, as the whole of it, in each part, stands in reference to the great work of redemption by Jesus Christ, which I suppose is to be the grand design of all God’s designs, and the summumand ultimum of all God’s operations and decrees, particularly considering all parts of the grand scheme in their historical order; - The order of their existence, or their being brought forth to view, in the course of divine dispensations, or the wonderful series of successive acts and events; beginning from eternity and descending from thence to the great work and successive dispensations of the infinitely wise God in time, considering the chief events coming to pass in the church of God, and revolutions in the world of mankind, affecting the state of the church and the affair of redemption, which we have an account of in history or prophecy, till at last we come to the general resurrection, last judgment, and consummation of all things, when it shall be said, It is done, I am Alpha and Omega, the Beginning and the End; concluding my work, with the consideration of that perfect state of things, which shall be finally settled to last for eternity. - This history will be carried on with regard to all three worlds, - heaven, earth, and hell; considering the connected successive events and alterations in each, so far as the Scriptures give any light; introducing all parts of divinity in that order which is most scriptural and most natural; which is a method which appears to me the most beautiful and entertaining, wherein every doctrine will appear to the greatest advantage, in the brightest light, in the most striking manner, showing the admirable contexture and harmony of the whole.”

From this it is obvious, that he long cherished the intention of re-writing and enlarging the work, and of turning it into a regular treatise; but this design he never accomplished. We shall have occasion to allude to this work hereafter.

The sixth daughter of Mr. and Mrs. Edwards was born June 24, 1740, and named Susannah.

The circumstances which caused the remarkable attention to religion, which began in 1734, to decline, were chiefly local in their nature, and limited in their influence, either to Northampton, or to the county of Hampshire. The consequence was, that it continued to exist, in various sections of the country, to the east, the south, and the west, during the five following years. By the astonishing work of grace at Northampton, an impulse had been given to the churches of this whole western world, which could not soon be lost. The history of that event, having been extensively circulated, had produced a general conviction in the minds of Christians, that the preaching of the gospel might be attended by effects, not less surprising, than those which followed it in apostolic times. This conviction produced an important change in the views, and conduct, both of ministers and churches. The style of preaching was altered: it became, extensively, more direct and pungent, and more adapted to awaken the feelings and convince the conscience. The prayers of good men, both in public and private, indicated more intense desires for the prevalence of religion, and a stronger expectation that the word of God would be attended with an immediate blessing. As the natural result of such a change, revivals of religion were witnessed in numerous villages in New Jersey, Connecticut, and the eastern parts of New England; and even where this was not the case, religion was so extensively and unusually the object of attention, during the period specified, that the church at large seemed preparing for events of a more interesting nature, than any that had yet been witnessed.

In consequence of the high reputation, which Mr. Edwards had acquired as a powerful and successful preacher, and as a safe and wise counsellor to the anxious and inquiring, he received frequent invitations from churches, near and more remote, to come and labour among them for a little period; and with the consent of his people, (his own pulpit always being supplied,) he often went forth on these missionary tours, and found an ample reward in the abundant success which crowned his labours. In this, his example was soon followed by several distinguished ministers in Connecticut and New Jersey. In one of these excursions, he spent some little time at Enfield in Connecticut, where he preached, on the 8th of July, 1741, the well-known sermon, entitled, ”Sinners in the hands of an angry God,” from Deut. xxxii. 35.; which was the cause of an immediate and general revival of religion throughout the place. It was soon afterwards published.

On the 2d of September following, he preached the sermon, entitled, “The Sorrows of the Bereaved spread before Jesus,” at the funeral of his uncle, the Rev. William Williams of Hatfield, a gentleman highly respected for his sound understanding, piety, and faithfulness as a minister. This sermon was immediately afterwards published.


 

 

 

COMMENCEMENT OF A SECOND GREAT REVIVAL OF RELIGION, IN THE SPRING AND SUMMER OF 1740-VISIT OF MR. WHITEFIELD AT NORTHAMPTON-IMPULSES-JUDGING OF THE RELIGIOUS CHARACTER OF OTHERS-LETTER TO MR. WHEELOCK-GREAT EFFECTS OF A PRIVATE LECTURE OF MR. E.-LETTER TO HIS DAUGHTER-LETTER TO A YOUNG LADY IN CONNECTICUT-LAY PREACHING-LETTER OF REV. G. TENNENT-SERMON AT NEW-HAVEN-“DISTINGUISHING MARKS OF A WORK OF THE SPIRIT OF GOD”-PREFACES BY MR. COOPER AND MR. WILLISON-MR. SAMUEL HOPKINS.

While Mr. Edwards was thus occasionally serving his Divine Master abroad, he found, also, that his labours at home began to be attended with similar success. A great reformation in morals, as well as religion, had been the consequence of the preceding revival of religion. Associations for prayer and social religion had been regularly kept up, and a few instances of awakening and conversion had all along been known, even at the season of the greatest stupidity. In the spring of 1740, there was a perceptible alteration for the better; and the influence of the Spirit of God was most obvious on the minds of the people, particularly on those of the young, in causing greater seriousness and solemnity, and in prompting them to make religion far more generally the subject of conversation. Improprieties of conduct, too often allowed, were more generally avoided; greater numbers resorted to Mr. Edwards to converse with him respecting their salvation; and, in particular individuals, there appeared satisfactory evidence of an entire change of character. This state of things continued through the summer and autumn.

On the evening of Thursday, the 16th of October, 1740, Mr. Whitefield came to Northampton to see Mr. Edwards, and to converse with him respecting the work of God in 1735, and remained there until the morning of the 20th. In this interval he preached five sermons, adapted to the circumstances of the town, reproving the backslidings of some, the obstinate impenitence of others, and summoning all, by the mercies with which the town had been distinguished, to return to God. His visit was followed by an awakening among professors of religion, and soon afterwards by a deep concern among the young, and there were some instances of hopeful conversion. This increased during the winter; and in the spring of 1741 religion became the object of general attention.

On Monday, Mr. Edwards, with the Rev. Mr. Hopkins of West Springfield, his brother-in-law, and several other gentlemen, accompanied Mr. Whitefield on the east side of the river as far as East Windsor, to the house of his father, the Rev. Timothy Edwards. While they were thus together, he took an opportunity to converse with Mr. Whitefield alone, at some length, on the subject of impulses, and assigned the reasons which he had to think, that he gave too much heed to such things. Mr. Whitefield received it kindly, but did not seem inclined to have much conversation on the subject, and in the time of it, did not appear convinced by any thing which he heard. He also took occasion in the presence of others, to converse with Mr. Whitefield at some length, about his too customary practice of judging other persons to be unconverted; examined the scriptural warrant for such judgments, and expressed his own decided disapprobation of the practice. Mr. Whitefield, at the same time, mentioned to Mr. Edwards his design of bringing over a number of young men from England, into New Jersey and Pennsylvania, to be ordained by the two Mr. Tennents. Their whole interview was an exceedingly kind and affectionate one; yet Mr. Edwards supposed that Mr. Whitefield regarded him somewhat less as an intimate and confidential friend, than he would have done, had he not opposed him in two favourite points of his own practice, for which no one can be at a loss to perceive that he could find no scriptural justification. Each however regarded the other with great affection and esteem, as a highly favoured servant of God; and Mr. Edwards, as we shall soon see, speaks of Mr. Whitefield’s visit to Northampton in terms of the warmest approbation.

In the month of May, a private lecture of Mr. Edwards’s was attended with very powerful effects on the audience, and ultimately upon the young of both sexes, and on children throughout the town; and during the summer, and the early part of the autumn, there was a glorious progress in the work of God on the hearts of sinners in conviction and conversion, and great numbers appeared to become the real disciples of Christ.

Among the ministers, who at this period occasionally left their own congregations, and went forth as labourers into the common field to gather in the harvest, one of those who were most distinguished for their activity and success, was the Rev. Mr. Wheelock, of Lebanon, afterwards the president of Dartmouth college. In the following letter from Mr. Edwards to this gentleman, he urges him to visit Scantic, a feeble settlement in the northern part of his father’s parish: the inhabitants of which were too remote to attend public worship regularly at East Windsor, and yet too few and feeble to maintain it themselves.

Northampton, June 9, 1741.

“rev. and dear sir,

“The special occasion of my now writing to you, is a desire I have of two things; one is, that you and your brother Pomeroy would go to Scantic, in my father’s parish, and preach there as often as the people will be willing to hear you, and continue so doing as long as the concerns of your own parishes will allow of your being absent. You know the wretched circumstances of that society; and if ever they are healed, I believe it must be by a reviving and prevailing of true religion among them. By all that I can understand, they are wholly dead, in this extraordinary day of God’s gracious visitation. You have lately been so remarkable blessed elsewhere, that I cannot but hope you would have success there also. I have written to my father, to inform him that I have desired this of you.

“Another thing that I desire of you is, that you would come up hither and help us, both you and Mr. Pomeroy. There has been a reviving of religion among us of late; but your labours have been much more remarkably blessed than mine. Other ministers, I have heard, have shut up their pulpits against you; but here I engage you shall find one open. May God send you hither, with the like blessing as he has sent you to some other places; and may your coming be a means to humble me, for my barrenness and unprofitableness, and a means of my instruction and enlivening. I want an opportunity to concert measures with you, for the advancement of the kingdom and glory of our Redeemer. Please to communicate what I write to Mr. Pomeroy, and give my service to him. I desire the prayers of you both, that God will give me more of that holy spirit, and happy success, with which you are replenished.

I am, Dear Sir, your unworthy brother

and fellow-labourer,

jonathan edwards.”

As very few of Mr. Edwards’s letters to his own family are preserved, it is proper to give those few to the reader, even when they are not otherwise interesting, in order to exhibit his true character, as an affectionate and faithful christian father. The following was addressed to his eldest daughter, in her thirteenth year, while residing with her aunt, Mrs. Huntington, at Lebanon.

To Miss Sarah Edwards, Lebanon.

Northampton, June 25th, 1741.

my dear child,

Your mother has received two letters from you, since you went away. We rejoice to hear of your welfare, and of the flourishing state of religion in Lebanon. I hope you will well improve the great advantage God is thereby putting into your hands, for the good of your own soul. You have very weak and infirm health, and I am afraid are always like to have; and it may be, are not to be long-lived; and while you do live, are not like to enjoy so much of the comforts of this life as others do, by reason of your want of health; and therefore, if you have no better portion, will be miserable indeed. But, if your soul prospers, you will be a happy, blessed person, whatever becomes of your body. I wish you much of the presence of Christ, and of communion with him, and that you might live so as to give him honour, in the place where you are, by an amiable behaviour towards all.

Your mother would have you go on with your work, if you can, and she would be glad if your aunt would set you to work something of hers, though you do but little in a day. She would have you send word by Mr. Wheelock, who I suppose will come up the next week, or the week after, whether you are well enough to make lace: if you are, she will send you a lace and bobbins.

The flourishing of religion in this town, and in these parts of the country, has rather increased since you went away. Your mother joins with me in giving her love to you, and to your uncle and aunt. Your sisters give their love to you, and their duty to them. The whole family is glad, when we hear from you. Recommending you to the continual care and mercy of heaven, I remain your loving father,

Jonathan Edwards.”

Some time in the course of the year, a young lady, residing at S --, in Connecticut, who had lately made a public profession of religion, requested Mr. Edwards to give her some advice, as to the best manner of maintaining a religious life. In reply, he addressed to her the following letter; which will be found eminently useful to all persons just entering on the christian course.

Letter addressed to a Young Lady at S --, Conn.

in the year 1741.

“my dear young friend,

As you desired me to send you, in writing, some directions how to conduct yourself in your christian course, I would now answer your request. The sweet remembrance of the great things I have lately seen at S --, inclines me to do any thing in my power, to contribute to the spiritual joy and prosperity of God’s people there.

1. I would advise you to keep up as great a strife and earnestness in religion, as if you knew yourself to be in a state of nature, and were seeking conversion. We advise persons under conviction, to be earnest and violent for the kingdom of heaven; but when they have attained to conversion, they ought not to be the less watchful, laborious, and earnest, in the whole work of religion, but the more so; for they are under infinitely greater obligations. For want of this, many persons, in a few months after their conversion, have begun to lose their sweet and lively sense of spiritual things, and to grow cold and dark, and have ‘pierced themselves through with many sorrows;’ whereas, if they had done as the apostle did, (Phil. iii. 12-14.) their path would have been ‘as the shining light, that shines more and more unto the perfect day.’

2. Do not leave off seeking, striving, and praying for the very same things that we exhort unconverted persons to strive for, and a degree of which you have had already in conversion. Pray that your eyes may be opened, that you may receive sight, that you may know yourself, and be brought to God’s footstool; and that you may see the glory of God and Christ, and may be raised from the dead, and have the love of Christ shed abroad in your heart. Those who have most of these things, have need still to pray for them; for there is so much blindness and hardness, pride and death remaining, that they still need to have that work of God wrought upon them, further to enlighten and enliven them, that shall be bringing them out of darkness into God’s marvellous light, and be a kind of new conversion and resurrection from the dead. There are very few requests that are proper for an impenitent man, that are not also, in some sense, proper for the godly.

3. When you hear a sermon, hear for yourself. Though what is spoken may be more especially directed to the unconverted, or to those that, in other respects, are in different circumstances from yourself; yet, let the chief intent of your mind be to consider, ‘In what respect is this applicable to me? and what improvement ought I to make of this, for my own soul’s good?’

4. Though God has forgiven and forgotten your past sins, yet do not forget them yourself: often remember, what a wretched bond-slave you were in the land of Egypt. Often bring to mind your particular acts of sin before conversion; as the blessed apostle Paul is often mentioning his old blaspheming, persecuting spirit, and his injuriousness to the renewed; humbling his heart, and acknowledging that he was ‘the least of the apostles,’ and not worthy ‘to be called an apostle,’ and the ‘least of all saints,’ and the ‘chief of sinners;’ and be often confessing your old sins to God, and let that text be often in your mind, (Ezek. xvi. 63.) ‘that thou mayest remember and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified toward thee for all that thou has done, saith the Lord God.’

5. Remember, that you have more cause, on some accounts, a thousand times, to lament and humble yourself for sins that have been committed since conversion, than before, because of the infinitely greater obligations that are upon you to live to God, and to look upon the faithfulness of Christ, in unchangeably continuing his loving-kindness, notwithstanding all your great unworthiness since your conversion.

6. Be always greatly abased for your remaining sin, and never think that you lie low enough for it; but yet be not discouraged or disheartened by it; for, though we are exceeding sinful, yet we have an Advocate with the Father, Jesus Christ the righteous; the preciousness of whose blood, the merit of whose righteousness, and the greatness of whose love and faithfulness, infinitely overtop the highest mountains of our sins.

7. When you engage in the duty of prayer, or come to the Lord’s supper, or attend any other duty of divine worship, come to Christ as Mary Magdalen did; (Luke vii. 37, 38.) come, and cast yourself at his feet, and kiss them, and pour forth upon him the sweet perfumed ointment of divine love, out of a pure and broken heart, as she poured the precious ointment out of her pure broken alabaster box.

8. Remember, that pride is the worst viper that is in the heart, the greatest disturber of the soul’s peace, and of sweet communion with Christ: it was the first sin committed, and lies lowest in the foundation of Satan’s whole building, and is with the greatest difficulty rooted out, and is the most hidden, secret, and deceitful of all lusts, and often creeps insensibly into the midst of religion, even, sometimes, under the disguise of humility itself.

9. That you may pass a correct judgment concerning yourself, always look upon those as the best discoveries, and the best comforts, that have most of these two effects: those that make you least and lowest, and most like a child; and those that most engage and fix your heart, in a full and firm disposition to deny yourself for God, and to spend and be spent for him.

10. If at any time you fall into doubts about the state of your soul, in dark and dull frames of mind, it is proper to review your past experience; but do not consume too much time and strength in this way: rather apply yourself, with all your might, to an earnest pursuit after renewed experience, new light, and new lively acts of faith and love. One new discovery of the glory of Christ’s face, will do more toward scattering clouds of darkness in one minute, than examining old experience, by the best marks that can be given, through a whole year.

11. When the exercise of grace is low, and corruption prevails, and by that means fear prevails; do not desire to have fear cast out any other way, than by the reviving and prevailing of love in the heart: by this, fear will be effectually expelled, as darkness in a room vanishes away, when the pleasant beams of the sun are let into it.

12. When you counsel and warn others, do it earnestly, and affectionately, and thoroughly; and when you are speaking to your equals, let your warnings be intermixed with expressions of your sense of your own unworthiness, and of the sovereign grace that makes you differ.

13. If you would set up religious meetings of young women by yourselves, to be attended once in a while, besides the other meetings that you attend, I should think it would be very proper and profitable.

14. Under special difficulties, or when in great need of, or great longings after, any particular mercy, for yourself or others, set apart a day for secret prayer and fasting by yourself alone; and let the day be spent, not only in petitions for the mercies you desire, but in searching your heart, and in looking over your past life, and confessing your sins before God, not as is wont to be done in public prayer, but by a very particular rehearsal before God of the sins of your past life, from your childhood hitherto, before and after conversion, with the circumstances and aggravations attending them, and spreading all the abominations of your heart very particularly, and fully as possible, before him.

15. Do not let the adversaries of the cross have occasion to reproach religion on your account. How holily should the children of God, the redeemed and the beloved of the Son of God, behave themselves. Therefore, ‘walk as children of the light, and of the day,’ and ‘adorn the doctrine of God your Saviour;’ and especially, abound in what are called the christian virtues, and make you like the Lamb of God: be meek and lowly of heart, and full of pure, heavenly, and humble love to all; abound in deeds of love to others, and self-denial for others; and let there be in you a disposition to account others better than yourself.

16. In all your course, walk with God, and follow Christ, as a little, poor, helpless child, taking hold of Christ’s hand, keeping your eye on the marks of the wounds in his hands and side, whence came the blood that cleanses you from sin, and hiding your nakedness under the skirt of the white shining robes of his righteousness.

17. Pray much for the ministers and the church of God; especially, that he would carry on his glorious work which he has now begun, till the world shall be full of his glory.”

About this period, a considerable number of lay members of the church began, in various parts of New England, to hold religious meetings, and to preach and exhort in the manner of ministers. They were usually men of worth, and desirous of doing good; but having much zeal, and little knowledge, and often but little discretion, the church, at that period, had certainly very little reason to rejoice in their labours. The following letter of the Rev. Gilbert Tennent, written probably in the autumn of 1741, explains his own views on this subject.

“rev. And dear sir,

I rejoice to hear that my poor labours have been of any service to any in New England. All glory be to the great and glorious God, when out of the mouths of babes and sucklings, he is pleased sometimes to ordain praise. I rejoice to hear the progress of God’s work among you, this last summer and that there are any appearances of its continuance: Blessed be God, dear brother! As to the subject you mention of laymen being sent out to exhort and to teach, supposing them to be real converts, I cannot but think, if it be encouraged and continued, it will be of dreadful consequence to the church’s peace and soundness in the faith. I will not gainsay but that private persons may be of service to the church of God by private, humble, fraternal reproof, and exhortations; and no doubt it is their duty to be faithful in these things. But in the mean time if christian prudence and humility do not attend their essays, they are like to be prejudicial to the church’s real well-being. But for ignorant young converts to take upon them authoritatively to instruct and exhort publicly, tends to introduce the greatest errors and the grossest anarchy and confusion. The ministers of Christ should be apt to teach and able to convince gainsayers, and it is dangerous to the pure church of God, when those are novices, whose lips should preserve knowledge. It is base presumption, whatever zeal be pretended to, notwithstanding, for any persons to take this honour to themselves, unless they be called of God, as Aaron. I know most young zealots are apt, through ignorance, inconsideration, and pride of heart, to undertake what they have no proper qualifications for: and, through their imprudences and enthusiasm, the church of God suffers. I think all that fear God, should rise up and crush the enthusiastic creature in the egg. Dear brother, the times we live in are dangerous. The churches in America and elsewhere are in great hazard of enthusiasm: we have need to think of the maxim, principiis obsta. May Zion’s King protect his church! I add no more, but love, and beg a remembrance in your prayers.

Gilbert Tennent.”

In the September following, Mr. Edwards attended the public commencement at New-Haven, and on the 10th of that month preached his celebrated sermon entitled, “Distinguishing Marks of a Work of the Spirit of God,” which, in consequence of a general request from the clergy, and other gentlemen attending the commencement, was published soon after at Boston, accompanied with a Preface from the Rev. Mr. Cooper; and in Scotland the ensuing year, with a preface from the Rev. Mr. Willison. This sermon, by exhibiting the distinguishing marks between an imaginary and a real work of the Spirit of God, and by applying those marks to the work of grace then begun, and rapidly spreading throughout the northern and middle colonies, became an unanswerable defence, not only of that, but of all genuine revivals of religion. It was indeed the object of immediate and reiterated attacks from the press; but being built on the foundation of the apostles and the prophets, it stands sure, while those attacks and their authors are forgotten. It exhibits the scriptural evidences of a genuine revival of religion, in much the same manner, as his subsequent treatise on “Religious Affections,” does those of a genuine conversion. Mr. Cooper thus introduces it to the Christians of New England:

“If any are disposed to receive conviction, have mind open to light, and are really willing to know of the present work, whether it be of God; it is with great satisfaction and pleasure I can recommend to them the following sheets, in which they will find the “distinguishing marks” of such a work, as they are to be found in the Holy Scriptures, applied to the uncommon operation that has been on the minds of many in this land. Here the matter is tried by the infallible touchstone of the Holy Scriptures, and is weighed in the balance of the sanctuary with great judgment and impartiality.

“A performance of this kind is seasonable and necessary; and I desire heartily to bless God, who inclined this, his servant, to undertake it, and has greatly assisted him in it. The reverend author is known to be ‘a scribe instructed unto the kingdom of heaven;’ the place where he has been called to exercise his ministry has been famous for experimental religion; and he has had opportunities to observe this work in many places where it has powerfully appeared, and to converse with numbers that have been the subjects of it. These things qualify him for this undertaking, above most. His arguments in favour of the work, are strongly drawn from Scripture, reason, and experience: and I shall believe every candid, judicious reader will say, he writes very free from an enthusiastic or a party spirit. The use of human learning is asserted; a methodical way of preaching, the fruit of study as well as prayer, is recommended; and the exercise of charity, in judging others, pressed and urged: and those things, which are esteemed the blemished, are like to be the hinderances, of the work, are with great faithfulness cautioned and warned against.-Many, I believe, will be thankful for this publication. Those who have already entertained favourable thoughts of this work, will be confirmed by it; and the doubting may be convinced and satisfied. But if there be any, after all, who cannot see the signatures of a Divine hand on the work, it is to be hoped they will be prevailed on to spare their censures, and stop their oppositions, lest ‘haply they should be found to fight against God.’-I will only add my prayer, That the worthy author of this discourse may long be continued a burning and a shining light, in the golden candlestick where Christ has placed him, and from thence diffuse his light throughout these provinces! That the Divine Spirit, whose cause is here espoused, would accompany this, and the other valuable publications of his servant, with his powerful influences; that they may promote the Redeemer’s interests, serve the ends of vital religion, and so add to the author’s present joy and future crown!”

The following is the testimony of the Rev. Mr. Willison, to the churches of Scotland. “The ensuing treatise, by the Rev. Mr. Edwards, of Northampton, in New England, concerning the work and operation of the Holy Spirit on men’s consciences, is, in my humble opinion, a most excellent, solid, judicious, and scriptural performance; which I hope, through the Divine blessing, will prove most useful to the church, for discerning a true and real work of the Spirit of God, and for guarding against delusions and mistakes. It is certainly a great mercy to the church, that this subject hath been undertaken and handled by such an experienced, well furnished scribe, that hath been long acquainted with the Spirit of God’s dealings with the souls of men, in his own congregation, and the country where he lives. And seeing the extraordinary work there at present, though several thousand miles distant from Scotland, is of the same kind with that at Cambuslang and other places about, and meets with the same opposition; the author doth, with great judgment, answer the common objections which are made against the work, both here and there, so that scarce any thing further needs be added. He warns people very warmly against opposing or reproaching the work of the Holy Spirit. He being the Third Person of the glorious Trinity, and God equal with the Father and the Son, and the great applier of the redemption purchased for us; it becomes all men highly to honour him and his work, and to look upon it as highly dangerous to speak a word against him, according to Matt. xii. 32.-I shall add no more, but my fervent prayers to God, to bless both the author and his discourse, and that he would pour out his Spirit yet more abundantly, both on America and all the British dominions; and that he would hasten the glory of the latter days, when the Jews shall be brought in with the fulness of the Gentiles, and that all the kingdoms of the world may become the kingdoms of the Lord and of his Christ, that he may reign for ever and ever! Amen and Amen.”

It was during this visit to New-Haven, that Mr. Hopkins, then about to receive the degree of A.B. at Yale college, first saw Mr. Edwards. He soon after became his pupil, and continued his intimate friend through life, and was ultimately his biographer. The impression made on his mind, may be gathered from the following account of the subject, in the Memoirs of his own life. “When I heard Mr. Tennent,” (the Rev. Gilbert Tennent, who had preached often at New-Haven in the preceding March.) “I thought he was the greatest and best man, and the best preacher, that I had ever seen or heard. His words were to me ‘like apples of gold in pictures of silver.’ And I thought that, when I should leave the college, as I was then in my last year, I would go and live with him, wherever I should find him. But just before the commencement in September, when I was to take my degree, on the seventeenth day of which month I was twenty years old, Mr. Edwards, of Northampton, came to New-Haven, and preached. He then preached the sermon on The Trial of the Spirits, which was afterwards printed. I had before read his sermons on Justification, &c., and his Narrative of Remarkable Conversions at Northampton, which took place about seven years before this. Though I then did not obtain any personal acquaintance with him, any further than by hearing him preach; yet I conceived such an esteem of him, and was so pleased with his preaching, that I altered my former determination with respect to Mr. Tennent, and concluded to go and live with Mr. Edwards, as soon as I should have opportunity, though he lived about eighty miles from my father’s house.”

 


 

 

 

TEMPORARY ABATEMENT OF RELIGIOUS ATTENTION-LETTER TO MR. BELLAMY-MISSIONARY TOUR-SUCCESS AT LEICESTER-MR. HOPKINS BECOMES A MEMBER OF HIS FAMILY-MR. BUELL’S SUCCESSFUL LABOURS AT NORTHAMPTON-MR. EDWARDS’S NARRATIVE OF THE REVIVAL AT NORTHAMPTON, IN 1740-1742-COVENANT ENTERED INTO BY THE CHURCH.

for about three months, or from November to January, there was an obvious abatement in the attention to religion at Northampton; and although there were instances of conversion from time to time through the winter, yet they were less frequent than before. Mr. Edwards alludes to this fact, in the following letter to Mr. Bellamy, of Bethlehem.

Northampton, Jan. 21, 1742.

rev. and dear sir,

I received yours of Jan. 11, for which I thank you. Religion, in this and the neighbouring towns, has now of late been on the decaying hand. I desire your prayers, that God would quicken and revive us again; and particularly, that he would greatly humble, and pardon, and quicken me, and fill me with his own fulness; and, if it may consist with his will, improve me as an instrument to revive his work. There has been, the year past, the most wonderful work among children here, by far, that ever was. God has seemed almost wholly to take a new generation, that are come on since the late great work, seven years ago.-Neither earth nor hell can hinder his work, that is going on in the country. Christ gloriously triumphs at this day. You have probably before now heard of the great and wonderful things that have lately been wrought at Portsmouth, the chief town in new Hampshire. There are also appearing great things at Ipswich and Newbury, the two largest towns in this province except Boston, and several other towns beyond Boston, and some towns nearer. By what I can understand, the work of God is greater at this day in the land, than it has been at any time. O what cause have we, with exulting hearts, to agree to give glory to him, who thus rides forth in the chariot of his salvation, conquering and to conquer; and earnestly to pray, that now the Sun of righteousness would come forth like a bridegroom, rejoicing as a giant, to run his race from one end of the heavens to the other, that nothing may be hid from the light and heat thereof.

It is not probable that I shall be able to attend your meeting at Guilford. I have lately been so much gone from my people, and don’t know but I must be obliged to leave ‘em again next week about a fortnight, being called to Leicester, a town about half way to Boston, where a great work of grace has lately commenced; and probably soon after that to another place; and having at this time some extraordinary affairs to attend to at home. I pray that Christ, our good Shepherd, will be with you, and direct you and greatly strengthen and bless you.

Dear Sir, I have none of those books you speak of, to sell. I have only a few, that I intend to send to some of my friends. I have already sent you one of my New-Haven sermons, by Mr. --. Nevertheless, I have herewith sent another, which I desire you to give to Mr. Mills, if he has none; but if he has, dispose of it where you think it will do most good. I have also sent one of those sermons I preached at Enfield; as to the other, I have but one of them in the world.

I am, dear Sir, your affectionate and unworthy brother, and fellow-labourer,

jonathan edwards.”

The absence from his people, alluded to in the preceding letter, occurred in consequence of a missionary tour of some length, in the two preceding months; during which he visited various places, to which he had been invited, in consequence of an unusual attention to religion there, among the people. His own congregation, readily admitting that, at such a time, there was a louder call for his services in those places, than in Northampton, consented, in the true spirit of christian benevolence, that he should listen to these calls of Providence, and go forth into other fields of labour. In so doing, they soon found a fulfilment of the promise, that he who watereth shall be watered himself. On Monday the 25th of January, Mr. Edwards set out for Leicester, and remained there several weeks, preaching with remarkable success. The revival of religion almost immediately pervaded the whole congregation, and great numbers were believed to be the subjects of hopeful conversion. On Wednesday, January 27th, Mr. Buell, a class-mate of Mr. Hopkins, who, though he left college in the September preceding, had already been preaching some time, and had gained the reputation of an uncommonly engaged and animated preacher, came to Northampton, to preach during the absence of Mr. Edwards. Immediately the work of grace, which had for a season declined, was again carried on with even greater power than before. A high degree of religious feeling was excited in the church; a solemn, anxious attention to the salvation of the soul, was witnessed extensively among the congregation; and, soon after the return of Mr. Edwards, the work of conviction and conversion again went forward with renewed success.

Mr. Hopkins alludes to these events, in his own narrative. “In the month of December,” he observes, “being furnished with a horse, I set out for Northampton, with a view to live with Mr. Edwards, where I was an utter stranger. When I arrived there, Mr. Edwards was not at home; but I was received with great kindness by Mrs. Edwards and the family, and had encouragement that I might live there during the winter. Mr. Edwards was absent on a preaching tour, as people in general were greatly attentive to religion and preaching, which was attended with remarkable effects, in the conviction and supposed conversion of multitudes. I was very gloomy, and was most of the time retired in my chamber. After some days, Mrs. Edwards came into my chamber, and said, “As I was now become a member of the family for a season, she felt herself interested in my welfare; and, as she observed that I appeared gloomy and dejected, she hoped I would not think she intruded, by her desiring to know, and asking me what was the occasion of it, or to that purpose. I told her the freedom she used was agreeable to me; that the occasion of the appearance which she mentioned, was the state in which I considered myself. I was in a Christless, graceless state, and had been under a degree of conviction and concern for myself, for a number of months; had got no relief, and my case, instead of growing better, appeared to grow worse. Upon which we entered into a free conversation; and on the whole she told me, that she had peculiar exercises in prayer respecting me, since I had been in the family; that she trusted I should receive light and comfort, and doubted not that God intended yet to do great things by me.

“Religion was now at a lower ebb at Northampton than it had been of late, and than it appeared to be in the neighbouring towns, and in New England in general. In the month of January, Mr. Buell, my class-mate, came to Northampton, having commenced a zealous preacher of the gospel; and was the means of greatly reviving the people to zeal in religion. He preached every day, and sometimes twice a day, publicly, Mr. Edwards being out of town, preaching in distant towns. Professing Christians appeared greatly revived and comforted; and a number were under conviction; and I think there were some hopeful new converts. After Mr. Buell had been in Northampton a week or two, he set out on a tour towards Boston.”

Having thus alluded to the religious state of Northampton at this period, so far as was necessary to exhibit the order and connexion of events; we now proceed to give Mr. Edwards’s own account of the revival of religion in that town, in 1740-1742, as communicated in a letter to a minister of Boston.

Northampton, Dec.12, 1743.

rev. and dear sir,

Ever since the great work of God, that was wrought here about nine years ago, there has been a great and abiding alteration in this town, in many respects. There has been vastly more religion kept up in the town, among all sorts of persons, in religious exercises, and in common conversation; there has been a great alteration among the youth of the town, with respect to revelry, frolicking, profane and licentious conversation, and lewd songs; and there has also been a great alteration, amongst both old and young, with regard to tavern-haunting. I suppose the town has been in no measure so free of vice in these respects, for any long time together, for sixty years, as it has been these nine years past. There has also been an evident alteration, with respect to a charitable spirit to the poor; though I think with regard to this, we in this town, as well as the land in general, come far short of gospel rules. And though after that great work nine years ago, there has been a very lamentable decay of religious affections, and the engagedness of people’s spirit in religion; yet many societies for prayer and social worship were all along kept up, and there were some few instances of awakening, and deep concern about the things of another world, even in the most dead time.

In the year 1740, in the spring before Mr. Whitefield came to this town, there was a visible alteration: there was more seriousness and religious conversation, especially among young people; those things that were of ill tendency among them, were forborne; and it was a very frequent thing for persons to consult their minister upon the salvation of their souls; and in some particular persons there appeared a great attention, about that time. And thus it continued, until Mr. Whitefield came to town, which was about the middle of October following: he preached here four sermons in the meeting-house, (besides a private lecture at my house,) one on Friday, another on Saturday, and two upon the sabbath. The congregation was extraordinarily melted by every sermon; almost the whole assembly being in tears for a great part of sermon time. Mr. Whitefield’s sermons were suitable to the circumstances of the town; containing a just reproof of our backslidings, and in a most moving and affecting manner, making use of our great professions, and great mercies, as arguments with us to return to God, from whom we had departed. Immediately after this, the minds of the people in general appeared more engaged in religion, showing a greater forwardness to make religion the subject of their conversation, and to meet frequently for religious purposes, and to embrace all opportunities to hear the word preached. The revival at first appeared chiefly among professors, and those that had entertained hope that they were in a state of salvation, to whom Mr. Whitefield chiefly addressed himself; but in a very short time, there appeared an awakening and deep concern among some young persons, that looked upon themselves in a Christless state; and there were some hopeful appearances of conversion, and some professors were greatly revived. In about a month or six weeks, there was a great attention in the town, both as to the revival of professors and the awakening of others. By the middle of December, a considerable work of God appeared among those that were very young; and the revival of religion continued to increase, so that in the spring an engagedness of spirit, about the things of religion, was become very general amongst young people and children, and religious subjects almost wholly took up their conversation when they were together.

In the month of May, 1741, a sermon was preached to a company, at a private house. Near the conclusion of the discourse, one or two persons, that were professors, were so greatly affected with a sense of the greatness and glory of divine things, and the infinite importance of the things of eternity, that they were not able to conceal it-the affection of their minds overcoming their strength, and having a very visible effect upon their bodies. When the exercises were over, the young people that were present removed into the other room for religious conference; and particularly that they might have opportunity to inquire of those, that were thus affected, what apprehensions they had, and what things they were that thus deeply impressed their minds; and there soon appeared a very great effect of their conversation; the affection was quickly propagated throughout the room; many of the young people and children, that were professors, appeared to be overcome with a sense of the greatness and glory of divine things, and with admiration, love, joy, and praise, and compassion to others, that looked upon themselves as in a state of nature; and many others at the same time were overcome with distress, about their sinful and miserable estate and condition; so that the whole room was full of nothing but outcries, faintings, and the like. Others soon heard of it in several parts of the town, and came to them; and what they saw and heard there, was greatly affecting to them, so that many of them were overpowered in like manner, and it continued thus for some hours; the time being spent in prayer, singing, counselling, and conferring. There seemed to be a consequent happy effect of that meeting, to several particular persons, and on the state of religion in the town in general. After this, were meetings from time to time, attended with like appearances. But a little after it, at the conclusion of the public exercises on the sabbath, I appointed the children that were under seventeen years of age, to go from the meeting-house to a neighbouring house, that I might there further enforce what they had heard in public, and might give in some counsels proper for their age. The children were there very generally and greatly affected with the warnings and counsels that were given them, and many exceedingly overcome; and the room was filled with cries; and when they were dismissed, they almost all of them went home crying aloud through the streets, to all parts of the town. The like appearances attended several such meetings of children, that were appointed. But their affections appeared by what followed, to be of a very different nature: in many, they appeared indeed but childish affections, and in a day or two would leave them as they were before; others were deeply impressed; their convictions took fast hold of them, and abode by them: and there were some that, from one meeting to another, seemed extraordinarily affected for some time, to but little purpose, their affections presently vanishing from time to time; but yet afterwards, were seized with abiding convictions, and their affections became durable.

About the middle of the summer, I called together the young people that were communicants, from sixteen to twenty-six years of age, to my house; which proved to be a most happy meeting: many seemed to be very greatly and most agreeably affected with those views, which excited humility, self-condemnation, self-abhorrence, love, and joy: many fainted under these affections. We had several meetings that summer, of young people, attended with like appearances. It was about that time, that there first began to be cryings out in the meeting-house; which several times occasioned many of the congregation to stay in the house after the public exercises were over, to confer with those who seemed to be overcome with religious convictions and affections, which was found to tend much to the propagation of their impressions, with lasting effect upon many; conference being, at these times, commonly joined with prayer and singing. In the summer and autumn, the children in various parts of the town had religious meetings by themselves, for prayer, sometimes joined with fasting; wherein many of them seemed to be greatly and properly affected, and I hope some them savingly wrought upon.

The months of August and September were the most remarkable of any this year, for appearances of the conviction and conversion of sinners, and great revivings, quickenings, and comforts of professors, and for extraordinary external effects of these things. It was a very frequent thing, to see a house full of outcries, faintings, convulsions, and such like, both with distress, and also with admiration and joy. It was not the manner here, to hold meetings all night, as in some places, nor was it common to continue them till very late in the night; but it was pretty often so, that there were some that were so affected, and their bodies so overcome, that they could not go home, but were obliged to stay all night where they were. There was no difference, that I know of here, with regard to these extraordinary effects, in meetings in the night and in the day time: the meetings in which these effects appeared in the evening, being commonly begun, and their extraordinary effects, in the day, and continued in the evening; and some meetings have been very remarkable for such extraordinary effects, that were both begun and finished in the day time. There was an appearance of a glorious progress of the work of God upon the hearts of sinners, in conviction, and conversion, this summer and autumn, and great numbers, I think we have reason to hope, were brought savingly home to Christ. But this was remarkable: the work of Good in his influences of this nature, seemed to be almost wholly upon a new generation-those that were not come to years of discretion in that wonderful season, nine years ago; children, or those that were then children: others, who had enjoyed that former glorious opportunity, without any appearance of saving benefit, seemed now to be almost wholly passed over and let alone. But now we had the most wonderful work among children, that ever was in Northampton. The former outpouring of the Spirit was remarkable for influences upon the minds of children, beyond all that had ever been before; but this far exceeded that. Indeed, as to influences on the minds of professors, this work was by no means confined to a new generation. Many, of all ages, partook of it; but yet, in this respect, it was more general on those that were of the young sort. Many, who had been formerly wrought upon, and in the time of our declension had fallen into decays, and had in a great measure left God, and gone after the world, now passed under a very remarkable new work of the Spirit of God, as if they had been the subjects of a second conversion. They were first led into the wilderness, and had a work of conviction; having much deeper convictions of the sins of both nature and practice, than ever before; though with some new circumstances, and something new in the kind of conviction in some, with great distress, beyond what they had felt before their first conversion. Under these convictions, they were excited to strive for salvation, and the kingdom of heaven suffered violence from some of them, in a far more remarkable manner than before; and after great convictions and humblings, and agonizing with God, they had Christ discovered to them anew, as an all-sufficient Saviour, and in the glories of his grace, and in a far more clear manner than before; and with greater humility, self-emptiness, and brokenness of heart, and a purer, a higher joy, and greater desires after holiness of life; but with greater self-diffidence and distrust of their treacherous hearts. One circumstance, wherein this work differed from that, which had been in the towns five or six years before, was, that conversions were frequently wrought more sensibly and visibly; the impressions stronger, and more manifest by their external effects; the progress of the Spirit of God in conviction, from step to step, more apparent; and the transition from one state to another, more sensible and plain; so that it might, in many instances, be as it were seen by bystanders. The preceding season had been very remarkable on this account, beyond what had been before; but this more remarkable than that. And in this season, these apparent or visible conversions, (if I may so call them,) were more frequently in the presence of others, at religious meetings, where the appearances of what was wrought on the heart fell under public observation.

After September, 1741, there seemed to be some abatement of these extraordinary appearances, yet they did not wholly cease, but there was something of them, from time to time, all winter. About the beginning of February, 1742, Mr. Buell came to this town. I was then absent from home, and continued so till about a fortnight after. Mr. Buell preached from day to day, almost every day, in the meeting-house.-I had left him the free use of my pulpit, having heard of his designed visit, before I went from home. He spent almost the whole time religious exercises with the people, either in public or private, the people continually thronging him. When he first came, there came with him a number of the zealous people from Suffield, who continued here for some time. There were very extraordinary effects of Mr. Buell’s labours; the people were exceedingly moved, crying out in great numbers in the meeting-house, and a great part of the congregation commonly staying in the house of God, for hours after the public service. Many also were exceedingly moved in private meetings, where Mr. Buell was: almost the whole town seemed to be in a great and continual commotion, day and night, and there was indeed a very great revival of religion. But it was principally among professors; the appearances of a work of conversion were in no measure as great, as they had been the summer before. When I came home, I found the town in very extraordinary circumstances, such as, in some respects, I never saw it in before. Mr. Buell continued here a fortnight or three weeks after I returned: there being still great appearances attending his labours; many in their religious affections being raised far beyond what they had ever been before: and there were some instances of persons lying in a sort of trance, remaining perhaps for a whole twenty-four hours motionless, and with their senses locked up; but in the mean time under strong imaginations, as though they went to heaven, and had there a vision of glorious and delightful objects. But when the people were raised to this height, Satan took the advantage, and his interposition, in many instances, soon became very apparent: and a great deal of caution and pains were found necessary, to keep the people, many of them, from running wild.

In the month of March, I led the people into a solemn public renewal of their covenant with God. To that end, having made a draft of a covenant, I first proposed it to some of the principal men in the church; then to the people, in their several religious associations in various parts of the town; then to the whole congregation in public; and then I deposited a copy of it in the hands of each of the four deacons, that all who desired it might resort to them, and have opportunity to view and consider it. Then the people in general, that were above fourteen years of age, first subscribed the covenant with their hands; and then, on a day of fasting and prayer, all together presented themselves before the Lord in his house, and stood up, and solemnly manifested their consent to it, as their vow to God. The covenant was as follows:

COPY OF A COVENANT,

Entered into and subscribed, by the people of God at Northampton, and owned before God in his house as their vow to the Lord, and made a solemn act of public worship, by the congregation in general that were above fourteen years of age, on a day of fasting and prayer for the continuance and increase of the gracious presence of God in that place.

March 16th, 1742. Acknowledging God’s great goodness to us, a sinful, unworthy, people, in the blessed manifestations and fruits of his gracious presence in this town, both formerly and lately, and particularly in the very late spiritual revival; and adoring the glorious majesty, power, and grace of God, manifested in the present wonderful outpouring of his Spirit, in many parts of this land, in this place; and lamenting our past backslidings and ungrateful departings from God, and humbly begging of God that he would not mark our iniquities, but, for Christ’s sake, come over the mountains of our sins, and visit us with his salvation, and continue the tokens of his presence with us, and yet more gloriously pour out his blessed Spirit upon us, and make us all partakers of the divine blessings he is, at this day, bestowing here, and in many parts of this land; we do this day present ourselves before the Lord, to renounce our evil ways, we put away our abominations from before God’s eyes, and with one accord, to renew our engagements to seek and serve God: and particularly do now solemnly promise and vow to the Lord as follows:-

In all our conversation, concerns, and dealings with our neighbour, we will have a strict regard to rules of honesty, justice, and uprightness, that we don’t overreach or defraud our neighbour in any matter, and either wilfully, or through want of care, injure him in any of his honest possessions or rights; and in all our communication will have a tender respect, not only to our own interest, but also to the interest of our neighbour; and will carefully endeavour, in every thing, to do to others as we should expect, or think reasonable, that they should do to us, if we were in their case, and they in ours.

And particularly we will endeavour to render every one his due, and will take heed to ourselves, that we don’t injure our neighbour, and give him just cause of offence, by wilfully or negligently forbearing to pay our honest debts.

And wherein any of us, upon strict examination of our past behaviour, may be conscious to ourselves, that we have by any means wronged any of our neighbours in their outward estate, we will not rest, till we have made that restitution, or given that satisfaction, which the rules of moral equity require; or if we are, on a strict and impartial search, conscious to ourselves, that we have in any other respect considerably injured our neighbour, we will truly endeavour to do that, which we in our consciences suppose christian rules require, in order to a reparation of the injury, and removing the offence given thereby.

And furthermore we promise, that we will not allow ourselves in backbiting; and that we will take great heed to ourselves to avoid all violations of those christian rules, Tit. iii. 2. ‘Speak evil of no man;’ Jam. iv. 11.‘Speak not evil one of another, brethren;’ and 2 Cor. xii. 20. ‘Let there be no strifes, backbitings, whisperings;’ and that we will not only not slander our neighbour, but also will not feed a spirit of bitterness, ill will, or secret grudge against our neighbour, insist on his real faults needlessly, and when not called to it, or from such a spirit, speak of his failings and blemishes with ridicule, or an air of contempt.

And we promise, that we will be very careful to avoid doing any thing to our neighbour from a spirit of revenge. And that we will take great care that we do not, for private interest or our own honour, or to maintain ourselves against those of a contrary party, or to get our wills, or to promote any design in opposition to others, do those things which we, on the most impartial consideration are capable of, can think in our consciences will tend to wound religion, and the interests of Christ’s kingdom.

And particularly, that so far as any of us, by Divine Providence, have any special influence upon others, to lead them in the management of public affairs, we will not make our own worldly gain, or honour, or interest in the affections of others, or getting the better of any of a contrary party, that are in any respect our competitors, or the bringing or keeping them down, our governing aim, to the prejudice of the interest of religion, and the honour of Christ.

And in the management of any public affair, wherever there is a difference of opinions, concerning any outward possessions, privileges, rights, or properties, we will not willingly violate justice for private interest: and with the greatest strictness and watchfulness, will avoid all unchristian bitterness, vehemence, and heat of spirit; yea, though we should think ourselves injured by a contrary party; and in the time of the management of such affairs, will especially watch over ourselves, our spirits, and our tongues, to avoid all unchristian inveighings, reproachings, bitter reflecting, judging and ridiculing others, either in public meetings or in private conversation, either to men’s faces, or behind their backs; but will greatly endeavour, so far as we are concerned, that all should be managed with christian humility, gentleness, quietness, and love.

And furthermore we promise, that we will not tolerate the exercise of enmity and ill will, or revenge in our hearts, against any of our neighbours; and we will often be strictly searching and examining our own hearts with respect to that matter.

And if any of us find that we have an old secret grudge against any of our neighbours, we will not gratify it, but cross it, and endeavour to our utmost to root it out, crying to God for his help; and that we will make it our true and faithful endeavour, in our places, that a party spirit may not be kept up amongst us, but that it may utterly cease; that for the future, we may all be one, united in undisturbed peace and unfeigned love.

And those of us that are in youth, do promise, never to allow ourselves in any diversions or pastimes, in meetings, or companies of young people, that we, in our consciences, upon sober consideration, judge not well to consist with, or would sinfully tend to hinder, the devoutest and most engaged spirit in religion, or indispose the mind for that devout and profitable attendance on the duties of the closet, which is most agreeable to God’s will, or that we, in our most impartial judgment, can think tends to rob God of that honour which he expects, by our orderly serious attendance on family worship.

And furthermore we promise, that we will strictly avoid all freedoms and familiarities in company, so tending either to stir up or gratify a lust of lasciviousness, that we cannot in our consciences think will be approved by the infinitely pure and holy eye of God, or that we can think, on serious and impartial consideration, we should be afraid to practise, if we expected in a few hours to appear before that holy God, to give an account of ourselves to him, as fearing they would be condemned by him as unlawful and impure.

We also promise, with great watchfulness, to perform relative duties, required by christian rules, in the families we belong to, as we stand related respectively, towards parents and children, husbands and wives, brothers and sisters, masters or mistresses, and servants.

And we now appear before God, depending on Divine grace and assistance, solemnly to devote our whole lives, to be laboriously spent in the business of religion; ever making it our greatest business, without backsliding from such a way of living, not hearkening to the solicitations of our sloth, and other corrupt inclinations, or the temptations of the world, that tend to draw us off from it; and particularly, that we will not abuse a hope or opinion that any of us may have, of our being interested in Christ, to indulge ourselves in sloth, or the more easily to yield to the solicitations of any sinful inclinations; but will run with perseverance the race that is set before us, and work out our own salvation with fear and trembling.

And because we are sensible that the keeping these solemn vows may hereafter, in many cases, be very contrary to our corrupt inclinations and carnal interests, we do now therefore appear before God to make a surrender of all to him, and to make a sacrifice of every carnal inclination and interest, to the great business of religion and the interest of our souls.

And being sensible of our weakness, and the deceitfulness of our own hearts, and our proneness to forget our most solemn vows, and lose our resolutions, we promise to be often strictly examining ourselves by these promises, especially before the sacrament of the Lord’s supper; and beg of God that he would, for Christ’s sake, keep us from wickedly dissembling in these our solemn vows; and that he who searches our hearts, and ponders the path of our feet, would, from time to time, help us in trying ourselves by this covenant, and help us to keep covenant with him, and not leave us to our own foolish, wicked, and treacherous hearts.

In the beginning of the summer of 1742, there seemed to be an abatement of the liveliness of people’s affections in religion; but yet many were often in a great height of them. And in the fall and winter following, there were at times extraordinary appearances. But in the general, people’s engagedness in religion, and the liveliness of their affections, have been on the decline; and some of the young people especially, have shamefully lost their liveliness and vigour in religion, and much of the seriousness and solemnity of their spirits. But there are many that walk as becometh saints; and to this day there are a considerable number in town that seem to be near to God, and maintain much of the life of religion, and enjoy many of the sensible tokens and fruits of his gracious presence.

With respect to the late season of revival of religion amongst us for three or four years past, it has been observable, that in the former part of it, in the years 1740 and 1741, the work seemed to be much more pure, having less of a corrupt mixture than in the former great outpouring of the Spirit, in 1735 and 1736. Persons seemed to be sensible of their former errors, and had learned more of their own hearts, and experience had taught them more of the tendency and consequences of things. They were now better guarded, and their affections were not only stronger, but attended with greater solemnity, and greater humility and self-distrust, and greater engagedness after holy living and perseverance: and there were fewer errors in conduct. But in the latter part of it, in the year 1742, it was otherwise: the work continued more pure till we were infected from abroad: our people hearing of, and some of them seeing, the work in other places, where there was greater visible commotion than here, and the outward appearances were more extraordinary, were ready to think that the work in those places far excelled what was amongst us, and their eyes were dazzled with the high profession and great show that some made, who came hither from other places.

That those people went so far beyond them in raptures and violent emotions of the affections, and a vehement zeal, and what they call boldness for Christ, our people were ready to think was owing to far greater attainments in grace, and intimacy with heaven: they looked little in their own eyes in comparison with them, and were ready to submit themselves to them, and yield themselves up to their conduct, taking it for granted, that every thing was right that they said and did. These things had a strange influence on the people, and gave many of them a deep and unhappy tincture, from which it was a hard and long labour to deliver them, and from which some of them are not fully delivered to this day.

The effects and consequences of things among us plainly show the following things, viz. That the degree of grace is by no means to be judged of by the degree of joy, or the degree of zeal; and that indeed we cannot at all determine by these things, who are gracious and who are not; and that it is not the degree of religious affections, but the nature of them, that is chiefly to be looked at. Some that have had very great raptures of joy, and have been extraordinarily filled, (as the vulgar phrase is,) and have had their bodies overcome, and that very often, have manifested far less of the temper of Christians in their conduct since, than some others that have been still, and have made no great outward show. But then again, there are many others, that have had extraordinary joys and emotions of mind, with frequent great effects upon their bodies, that behave themselves stedfastly, as humble, amiable, eminent Christians.

’Tis evident that there may be great religious affections in individuals, which may in show and appearance resemble gracious affections, and have the same effects upon their bodies, but are far from having the same effect on the temper of their minds and the course of their lives. And likewise there is nothing more manifest, by what appears amongst us, than that the good estate of individuals is not chiefly to be judged of by any exactness of steps, and method of experiences, in what is supposed to be the first conversion; but that we must judge by the spirit that breathes, the effect wrought upon the temper of the soul in the time of the work and remaining afterwards. Though there have been very few instances among professors, amongst us, of what is ordinarily called scandalous sins, known to me; yet the temper that some of them show, and the behaviour they have been of, together with some things in the nature and circumstances of their experiences, make me much afraid lest there be a considerable number that have woefully deceived themselves. Though, on the other hand, there is a great number whose temper and conversation is such, as justly confirms the charity others towards them; and not a few, in whose disposition and walk there are amiable appearances of eminent grace. And notwithstanding all the corrupt mixtures that have been in the late work here, there are not only many blessed fruits of it, in particular persons that yet remain, but some good effects of it upon the town in general. A spirit of party has more extensively subsided. I suppose there has been less appearance these three or four years past, of that division of the town into two parties, which has long been our bane, than has been at any time during the preceding thirty years; and the people have apparently had much more caution, and a greater guard on their spirit and their tongues, to avoid contention and unchristian heats, in town-meetings, and on other occasions. And ‘tis a thing greatly to be rejoiced in, that the people very lately came to an agreement and final issue, with respect to their grand controversy relating to their common lands; which has been, above any other particular thing, a source of mutual prejudices, jealousies, and debates, for fifteen or sixteen years past. The people also seem to be much more sensible of the danger of resting in old experiences, or what they were subjects of at their supposed first conversion; and to be more fully convinced of the necessity of forgetting the things that are behind, and pressing forward and maintaining earnest labour, watchfulness, and prayerfulness, as long as they live.

I am, Rev. Sir,

Your friend and brother,

 


 

 

 

EXTENT OF THE REVIVAL OF 1740-1748 - AUSPICIOUS OPENING - OPPOSED BY ITS ENEMIES: AND INJURED BY ITS FRIENDS - “THOUGHTS ON THE REVIVAL IN NEW ENGLAND” - ATTESTATIONS OF NUMEROUS MINISTERS - CAUSES OF ITS DECLINE - INFLUENCE OF MR. WHITEFIELD, MR. TENNENT, AND OTHERS - INFLUENCE OF MR. EDWARDS’S PUBLICATIONS IN SCOTLAND - GREAT REVIVAL OF RELIGION THERE - HIS CORRESPONDENTS IN THAT COUNTRY - LETTER TO MR. M’CULLOCH - ANSWER TO DO - LETTER FROM MR. ROBE.

The reader can scarcely need to be informed, that the revival of religion, of which we have been speaking, was not confined to Northampton. It began there, and at Boston, and many other places, in 1740, and in that, and the three following years, prevailed, to a greater or less degree, in more than one hundred and fifty congregations in New England, New York, New Jersey, and Pennsylvania; as well as in a considerable number more, in Maryland and Virginia, in 1744. At its commencement, it appears to have been, to an unusual degree, a silent, powerful, and glorious work of the Spirit of God - the simple effect of truth applied to the conscience, and accompanied by his converting grace. So auspicious indeed was the opening of this memorable work of God, and so rapid its progress, that the promised reign of Christ on the earth was believed, by many, to be actually begun. Had it continued of this unmixed character, so extensive was its prevalence, and so powerful its operation, it would seem that in no great length of time, it would have pervaded the western world. As is usual in such cases, it was opposed by the enemies of vital religion, and with a violence proportioned to its prevalence and power. But its worst enemies were found among its most zealous friends: and Mr. Edwards appear to have been early aware, that the measures too generally resorted to, by many of them, to extend its influence over the whole country, as well as throughout every town and village where it was actually begun, were only adapted to introduce confusion and disorder, as far as they prevailed. To check these commencing evils, if possible, and to bear his own testimony to the work as a genuine work of the Holy Spirit, he prepared and published his “Thoughts on the Revival of Religion in New England, in 1740.” In this treatise, after presenting evidence most clear and convincing that the attention to religion, of which he speaks, was a glorious work of God, and showing the obligations which all were under, to acknowledge and promote it, as well as the danger of the contrary conduct; he points out various particulars in which its friends had been injuriously blamed, then exhibits the errors and mistakes into which they had actually fallen, and concludes by showing positively, what ought to be done to promote it. This work, which was published in 1742, excited a very deep interest in the American churches, and was immediately republished in Scotland. The author, from his uncommon acquaintance with the Scriptures, the soundness of his theological views, his intuitive discernment of the operations of the mind, his knowledge of the human heart both before and after its renovation by the Spirit of God, his familiarity with revivals of religion, his freedom from enthusiasm, and his utter aversion to extravagance and disorder, was admirably qualified to execute it in the happiest manner: and, from the time of its first publication, it has been, to a very wide extent, the common text-book of evangelical divines, on the subject of which it treats. If the reader will examine the various accounts of revivals of religion, he will find that no one of them, anterior to this, furnishes an explanation of the subject, in accordance with the acknowledged principles of mental philosophy.

In 1743, about one hundred and sixty ministers published their attestations to this work, as in their own view a genuine work of the Spirit of God, and as having been extraordinary and remarkable; on account of the numbers who discovered a deep anxiety for their salvation; on account of its rapid progress from place to place; and on account of the power with which it was carried on. Yet, while they bear witness to the great numbers who appeared to have become real Christians, to the extensive reformation of morals which it occasioned, and to a greater prevalence of religion than they had before witnessed; many of them also regret the extravagances and irregularities, which in some places had been permitted to accompany it. Among these, they particularly point out - a disposition to make secret impulses on the mind a rule of duty laymen invading the ministerial office, and under a pretence of exhorting, setting up preaching - ministers invading each other’s provinces - indiscreet young men rushing into particular places, and preaching on all occasions - unscriptural separations of churches, and of ministers from their churches - a rash judging of the religious state of others - and a controversial, uncharitable, and censorious spirit.

There can be no doubt, that both parts of this statement are true. Although this most extensive work of grace opened on New England, in 1740 and 1741, in a manner eminently auspicious; yet in the two following years, it assumed, in various places, a somewhat different aspect, and was unhappily marked with irregularity and disorder. This was doubtless owing, in some degree, to the fact, that many ministers of wisdom and sound discretion, not adverting sufficiently to the extent and importance of the apostolic exhortation, “Let all things be done decently and in order,” either encouraged, or did not effectually suppress, outcries, falling down and swooning, in the time of public and social worship, the speaking and praying of women in the church and in mixed assemblies, the meeting of children by themselves for religious worship, and singing and praying aloud in the streets; but far more to the unrestrained zeal of a considerable number of misguided men - some of them preachers of the gospel, and others lay exhorters - who, intending to take Mr. Whitefield as their model, travelled from place to place, preaching and exhorting wherever they could collect an audience; pronounced definitively and unhesitatingly with respect to the piety of individuals, both ministers and private Christians; and whenever they judged a minister, or a majority of his church, destitute of piety - which they usually did, not on account of their false principles or their irreligious life, but for their want of an ardour and zeal equal to their own - advised, in the one case, the whole church to withdraw from the minister; and in the other, a minority to separate themselves from the majority, and to form a distinct church and congregation. This indiscreet advice had, at times, too much influence, and occasioned in some places the sundering of churches and congregations, in others the removal of ministers, and in others the separation of individuals from the communion of their brethren. It thus introduced contentions and quarrels into churches and families, alienated ministers from each other, and from their people, and produced, in the places where these consequences were most discernible, a wide-spread and riveted prejudice against revivals of religion. It is deserving perhaps of inquiry, Whether the subsequent slumber of the American church, for nearly seventy years, may not be ascribed, in an important degree, to the fatal re-action of these unhappy measures.

There can be no doubt that on Mr. Whitefield (although by his multiplied and successful labours he was the means of incalculable good to the churches of America, as well as to those of England and Scotland) these evils are, to a considerable degree, to be charged, as having first led the way in this career of irregularity and disorder. He did not go as far as some of his followers; but he opened a wide door, and went great lengths, in these forbidden paths; and his imitators, having less discretion and experience, ventured, under the cover of his example, even beyond the limits which he himself was afraid to pass. His published journals show, that he was accustomed to decide too authoritatively, whether others, particularly ministers, were converted; as well as to insist that churches ought to remove those, whom they regarded as unconverted ministers; and that individual Christians or minorities of churches, where a majority refused to do this, were bound to separate themselves. Mr. Edwards, wholly disapproving of this conduct, conversed with Mr. Whitefield freely, in the presence of others, about his practice of pronouncing ministers, and other members of the christian church, unconverted; and declares that he supposed him to be of the opinion, that unconverted ministers ought not to be continued in the ministry; and that he supposed that he endeavoured to propagate this opinion, and a practice agreeable thereto. The same may be said, in substance, of Mr. G. Tennent, Mr. Finley, and Mr. Davenport, all of whom became early convinced of their error, and with christian sincerity openly acknowledged it. At the same time, while these things were to be regretted in themselves, and still more so in their unhappy consequences, the evidence is clear that, in far the greater number of places, these irregularities and disorders, if in any degree prevalent, were never predominant; and that the attention to religion in these places, while it continued, was most obviously a great and powerful work of the Spirit of God. The testimony of the ministers of those places, on these points, is explicit. It is given with great caution, and with the utmost candour; it acknowledges frankly the evils then experienced; and it details the actual moral change wrought in individuals and in society at large, in such a manner, that no one, who believes in regeneration as the work of the Holy Spirit, can doubt that this change was effected by the finger of God.

Though the attention to religion, at this period, was more powerful and more universal at Northampton, than in almost any other congregation, there was yet scarcely one in which so few of these evils were experienced. The reason was, that their spiritual guide had already formed, in his own mind, settled principles respecting a genuine revival of religion - as to its cause, its nature, and in the most important points, as to the manner in which it was to be treated. He regarded it as caused - not by appeals to the feelings or the passions, but - by the truth of God brought home to the mind, in a subordinate sense by the preaching of the gospel, but in a far higher sense by the immediate agency of the Holy Spirit. He considered such an event, so far as man is concerned, as the simple effect of a practical attention to truth, on the conscience and the heart. He felt it to be his great, and in a sense his only, duty, therefore, to urge divine truth on the feelings and consciences of his hearers, with all possible solemnity and power. How he in fact urged it, his published sermons will show.

Yet even in Northampton many things occurred, which not only were deviations from decorum and good sense, but were directly calculated, as far as they prevailed, to change that which, in its commencement, was, to an uncommon degree, a silent and powerful work of Divine grace, into a scene of confusion and disorder. This was owing chiefly to contagion from without. “The former part of the revival of religion, in 1740 and 1741, seemed to be much more pure, having less of a corrupt mixture than in that of 1735 and 1736. - But in 1742, it was otherwise: the work continued more pure till we were infected from abroad. Our people hearing of, and some of them seeing, the work in other places, where there was a greater visible commotion than here, and the outward appearances were more extraordinary, their eyes were dazzled with the high professions and great show that some made, who came in hither from other places. That these people went so far before them in raptures and violent emotions of the affections, and a vehement zeal, and what they called boldness for Christ, our people were ready to think was owing to far greater attainments in grace and intimacy with heaven. These things had a strange influence on the people, and gave many of them a deep and unhappy tincture, from which it was a hard and long labour to deliver them, and from which some of them are not fully delivered to this day.”

In many parishes, where the attention to religion commenced in 1742, it was extensively, if not chiefly, of this unhappy character. This was particularly true in the eastern part of Connecticut, and in the eastern and southeastern part, and some of the more central parishes, of Massachusetts. Churches and congregations were torn asunder, many ministers were dismissed, churches of a separatical character were formed, the peace of society was permanently broken up, and a revival of religion became extensively, in the view of the community, another name for the prevalence of fanaticism, disorder, and misrule. This unhappy and surprising change should prove an everlasting beacon to the church of God.

I have already had occasion to remark, that the “Narrative of Surprising Conversions” was repeatedly published, and extensively circulated, throughout England and Scotland. The same was true of Mr. Edwards’s Five Sermons preached during the revival of religion in 1734-5, and of his discourse on “the Distinguishing Marks of a Work of the Spirit of God.” The effect of these publications, particularly of the first, was in the latter country great and salutary. The eyes both of ministers and Christians were extensively opened to the fact, that an effusion of the Spirit, resembling in some good degree those recorded in the Acts of the Apostles, might take place, and might rationally be expected to take place, in modern times, in consequence of the direct and powerful application of similar means. Scotland was at that time favoured with the labours of many clergymen, greatly respected for their piety and talents; among whom were the Rev. William M’Culloch of Cambuslang, the Rev. John Robe of Kilsyth, the Rev. John M’Laurin of Glasgow, the Rev. Thomas Gillespie of Carnock, the Rev. John Willison of Dundee, and the Rev. John Erskine of Kirkintillock, afterwards Dr. Erskine of Edinburgh. These gentlemen, and many of their associates in the ministry, appear, at the time of which we are speaking, to have preached, not only with great plainness and fervency, but with the strongest confidence of immediate and great success; and, as a natural consequence, the church of Scotland soon witnessed a state of things, to which she had long been a stranger.

In February, 1742, a revival of religion began at Cambuslang, the parish of Mr. M’Culloch, four miles from Glasgow, resembling in its power and rapidity, and the number of conversions, that in Northampton, in 1734-5; and in the course of that year, scenes of a similar nature were witnessed in Kilsyth, Glasgow, Dundee, Carnock, Kirkintillock, Edinburgh, Aberdeen, and upwards of thirty towns and villages, in various parts of that kingdom. Thus the darkness which covers the earth was dispersed, for a season, from over these two countries, and the clear light of heaven shone down upon them, with no intervening cloud. In such circumstances, it might naturally be expected, that the prominent clergymen in both, feeling a common interest, and being engaged in similar labours, would soon open a mutual correspondence.

The first of Mr. Edwards’s correspondents in Scotland, was the Rev. Mr. M’Laurin of Glasgow; but, unfortunately, I have been able to procure none of the letters which passed between them. That gentleman, in the early part of 1743, having informed Mr. Edwards that his friend, Mr. M’Culloch of Cambuslang, had intended to write to him with a view of offering a correspondence, but had failed of the expected opportunity; Mr. Edwards addressed to the latter the following letter.

“To the Rev. William M’Culloch, Cambuslang.

Northampton, May 12, 1743.

rev. and dear sir,

Mr. M’Laurin of Glasgow, in a letter he has lately sent me, informs me of your proposing to write a letter to me, and of your being prevented by the failing of the expected opportunity. I thank you Rev. Sir, that you had such a thing in your heart. We were informed last year, by the printed and well attested narrative, of the glorious work of God in your parish; which we have since understood has spread into many other towns and parishes in that part of Scotland; especially are we informed of this by Mr. Robe’s Narrative, and I perceive by some papers of the Weekly History, sent me by Mr. M’Laurin of Glasgow, that the work has continued to make glorious progress at Cambuslang, even till it has prevailed to a wonderful degree indeed. God has highly favoured and honoured you, dear Sir, which may justly render your name precious to all that love our Lord Jesus Christ. We live in a day wherein God is doing marvellous things: in that respect, we are distinguished from former generations. God has wrought great things in New England, which, though exceedingly glorious, have all along been attended with some threatening clouds; which, from the beginning, caused me to apprehend some great stop or check to be put to the work, before it should be begun and carried on in its genuine purity and beauty, to subdue all before it, and to prevail with an irresistible and continual progress and triumph; and it is come to pass according to my apprehensions. But yet I cannot think otherwise, than that what has now been doing, is the forerunner of something vastly greater, more pure, and more extensive. I can’t think that God has come down from heaven, and done such great things before our eyes, and gone so much beside and beyond his usual way of working, and wrought so wonderfully, and that he has gone away with a design to leave things thus. Who hath heard such a thing? Who hath seen such things? And will God, when he has wrought so wonderfully, and made the earth to bring forth in one day, bring to the birth and not cause to bring forth? And shall he cause to bring forth, and shut the womb? Isaiah lxvi. 8, 9.. I live upon the brink of the grave, in great infirmity of body, and nothing is more uncertain, than whether I shall live to see it: but, I believe God will revive his work again before long, and that it will not wholly cease till it has subdued the whole earth. But God is now going and returning to his place, till we acknowledge our offence, and, I hope, to humble his church in New England, and purify it, and so fit it for yet greater comfort, that he designs in due time to bestow upon it. God may deal with his church, as he deals with a particular saint; commonly, after his first comfort, the clouds return, and there is a season of remarkable darkness, and hiding of God’s face, and buffetings of Satan; but all to fit for greater mercy; and as it was with Christ himself, who, presently after the heavens were opened above his head, and the Spirit was poured out upon him, and God wonderfully testified his love to him, was driven into the wilderness to be tempted of the devil forty days. I hope God will show us our errors, and teach us wisdom by his present withdrawings. Now in the day of adversity, we have time and cause to consider, and begin now to have opportunity to see, the consequences of our conduct. I wish that God’s ministers and people, every where, would take warning by our errors, and the calamities that are the issue of them. I have mentioned several things, in my letters to Mr. M’Laurin and Mr. Robe; another I might have mentioned, that most evidently proves of ill consequence, that is, we have run from one extreme to another, with respect to talking of experiences; that whereas formerly there was too great a reservedness in this matter, of late many have gone to an unbounded openness, frequency, and constancy, in talking of their experiences, declaring almost every thing that passes between God and their own souls, every where and before every body. Among other ill consequences of such a practice, this is one, that religion runs all into that channel; and religion is placed very much in it, so that the strength of it seems to be spent in it; that other duties, that are of vastly greater importance, have been looked upon as light in comparison of this, so that other parts of religion have been really much injured thereby: as when we see a tree excessively full of leaves, we find so much less fruit; and when a cloud arises with an excessive degree of wind, we have the less rain. How much, dear Sir, does God’s church at such a day need the constant gracious care and guidance of our good Shepherd; and especially, we that are ministers.

I should be glad, dear Sir, of a remembrance in your prayers, and also of your help, by informations and instructions, by what you find in your experience in Scotland. I believe it to be the duty of one part of the church of God thus to help another.

I am, dear Sir, your affectionate

Brother and servant in Jesus Christ,

jonathan edwards.”

The following is the answer of Mr. M’Culloch to the preceding letter.

Cambuslang, Aug. 13, 1743.

rev. and dear sir,

The happy period in which we live, and the times of refreshing from the presence of the Lord, wherewith you first were visited, in Northampton, in the year 1734; and then, more generally, in New England, in 1740, and 1741; and then we, in several places in Scotland, in 1742, and 1743; and the strong opposition made to this work, with you and with us, checked by an infinitely superior power; often brings to my mind that prophecy, Isa. lix.19. “So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in as a flood, the Spirit of the Lord shall lift up a standard against him.” I cannot help thinking that this prophecy eminently points at our times; and begins to be fulfilled in the multitudes of souls that are bringing in to fear the Lord, to worship God in Christ, in whom his name is, and to see his glory in his sanctuary. And it is, to me, pretty remarkable, that the prophet here foretells they should do so, in the period he points at, not from east to west, but from west to east; mentioning the west before the east, contrary to the usual way of speaking in other prophecies, as where Malachi foretells, that the name of the Lord should be great among the Gentiles, from the rising of the sun to the west, (Mal. i. 11.) and our Lord Jesus, that many should come from the east and west, &c. (Matt. viii. 11.) And in this order it was, that the light of the gospel came to dawn on the several nations, in the propagation of it through the world. But the prophet here, under the conduct of the Holy Spirit, who chooses all his words in infinite wisdom, puts the west before the east; intending, as I conceive, thereby to signify, that the glorious revival of religion, and the wide and diffusive spread of vital Christianity, in the latter times of the gospel, should begin in the more westerly parts, and proceed to these more easterly. And while it should be doing so, or shortly after, great opposition should arise, the enemy should come in as a flood: Satan should, with great violence, assault particular believing souls; and stir up men to malign and reproach the work of God; and, it’s likely also, raise a terrible persecution against the church. But while the enemy might seem, for a time, to be thus carrying all before him, the Spirit of the Lord should lift up a standard against him; give a banner to them that fear him, and animate them to display it for the truth, and make his word mightily to prevail, and bear down all opposing power. For on what side soever the Almighty and Eternal Spirit of Jehovah lifts up a standard, there the victory is certain; and we may be sure he will lift it up in defence of his own work. The Chaldee paraphrase makes the words in the latter part of this verse, to allude to the river Euphrates, when it breaks over all its banks, and overflows the adjacent plains: thus when persecutors shall come in, as the inundation of the river Euphrates, they shall be broke in pieces by the word of the Lord.

The whole of this verse seems to me to have an aspect to the present and past times, for some years. The Sun of righteousness has been making his course from west to east, and shedding his benign and quickening influences, on poor forlorn and benighted souls, in places vastly distant from one another. But clouds have arisen and intercepted his reviving beams. The enemy of salvation has broke in as an overflowing flood, almost overwhelmed poor souls, newly come into the spiritual world, after they had got some glimpse of the glory of Christ, with a deluge of temptations; floods of ungodly men, stirred up by Satan, and their natural enmity at religion, have affrighted them; mistaken and prejudiced friends have disowned them. Many such things have already befallen the subjects of this glorious work of God of late years. But I apprehend more general and formidable trials are yet to come: and that the enemy’s coming in as a flood, may relate to a flood of errors or persecutions of fierce enemies, rushing in upon the church and threatening to swallow her up. But our comfort is, that the Spirit of the Lord of hosts will lift up a standard, against all the combined powers of earth and hell, and put them to flight; and Christ having begun to conquer, so remarkably, will go on from conquering to conquer, till the whole earth be filled with his glory. Rev. xii. 15. Isa. xvii. 12, 13.

I mention these things, dear Sir, not for your information, for I know that I can add nothing to you; but to show my agreement with you, in what you express as your sentiments, that what has now been a doing is the forerunner of something vastly greater, more pure, and more extensive, and that God will revive his work again, ere long, and that it will not wholly cease, till it has subdued the whole earth: and, without pretending to prophecy, to hint a little at the ground of my expectations. Only I’m afraid (which is a thing you do not hint at) that before these glorious times, some dreadful stroke or trial may yet be abiding us. May the Lord prepare us for it. But as to this, I cannot and dare not peremptorily determine. All things I give up to farther light, without pretending to fix the times and seasons for God’s great and wonderful works, which he has reserved in his own power, and the certain knowledge of which he has locked up in his own breast.”

The same conveyance brought Mr. Edwards the following letter, from the Rev. Mr. Robe, of Kilsyth.

Kilsyth, Aug. 16, 1743.

rev. sir, and very dear brother,

We acknowledge, with praise and thanks, the Lord’s keeping his work hitherto, with us, free from those errors and disorders, which, through the subtilty of the serpent, and corruptions even of good men, were mixed with it in New England. As this was no more just ground of objection against what was among you, being a real work of the Holy Spirit, than the same things were against the work of God in Corinth, and other places, at the first conversion of the pagans, and afterwards at the reformation from popery; so the many adversaries to this blessed work here, have as fully made use of all those errors, disorders, and blemishes, against it there, as objections, as if they had really been here. The most unseasonable accounts from America, the most scurrilous and bitter pamphlets, and representations from mistaking brethren, were much and zealously propagated. Only it was overruled by Providence, that those letters and papers dropped what was a real testimony to the goodness of the work they designed to defame and render odious. Many thinking persons concluded, from the gross calumnies forged and spread against the Lord’s work here, within a few miles of them, that such stories from America could not be much depended on.

What you write about the trial of extraordinary joys and raptures, by their concomitants and effects, is most solid; and our practice, by all I know, hath been conformable to it. It hath been in the strongest manner declared, that no degree of such rapturous joys evidenced them to be from God, unless they led to God, and carried with them those things which accompany salvation. Such conditional applications of the promises of grace and glory as you justly recommend, hath been all along our manner. A holy fear of caution and watchfulness, hath been much pressed upon the subjects of this work, who appeared to believe through grace. And what is greatly comfortable, and reason of great praise to our God, is, that there is, as is yet known to any one in these bounds, no certain instance of what can be called apostacy; and not above four instances of any who have fallen into any gross sin.

As to the state and progress of this blessed work here, and in other places, it is as followeth. Since the account given in the several prints of my Narrative, which I understand is or will be at Boston; the awakening of secure sinners hath and doth continue in this congregation; but not in such multitudes as last year, neither can it be reasonably expected. What is ground of joy and praise is, that there scarce hath been two or three weeks, but wherein I have some instance of persons newly awakened, besides several come to my knowledge who have been awakened, and appear in a most hopeful state, before they were known to me. Of which I had an instance yesterday, of a girl awakened, as she saith, in October last. I have, at writing this, an instance of a woman who appears to have obtained a good issue of her awakening last year; though I supposed it had come to nothing, through her intermitting to come to me of a long time. There is this difference in this parish betwixt the awakening last year and now; that some of their bodies have been affected by their fears, in a convulsive or hysteric way; and yet the inward distress of some of them hath been very sharp. I have seen two or three, who have fainted under apprehension of the hiding of God’s face, or of their having received the Lord’s supper unworthily. In some of the neighbouring congregations, where this blessed work was last year, there are instances of discernible awakenings this summer. In the large parish of St. Ninians, to the north of this, I was witness to the awakening of some, and conversed with others awakened, the middle of July last. In the parish of Sintrie to the west of St. Ninians there were several newly awakened at the giving the Lord’s supper, about the end of July. In Gargunnock, Kippen, Killern, farther north and west, the Lord’s work is yet discernible. At Muthel, which is about twenty miles north from this, the minister wrote me about the middle of July, that this blessed work, which hath appeared there since last summer as at Cambuslang, yet continued; and hath spread into other parishes, and reacheth even to the Highlands bordering upon that parish.

I am not without hopes of having good accounts of the outpouring of the Holy Spirit in the shires of Rosse and Nairn among the northernmost parts of Scotland. There was more than ordinary seriousness, in some parishes, in hearing the word, and in a concern about their souls, in the spring, when I saw some godly ministers from those bounds. This more than ordinary seriousness in hearing, and about communion times, is observable in several parts in Scotland, this summer. Societies for prayer setting up where there were none, and in other places increasing. A concern among the young are in some of the least hopeful places in Scotland, particularly in the Meuse near the English borders. There is a great likelihood of the Lord’s doing good by the gospel, in this discernible way, in those bounds. Mr. M’Laurin, my dear brother, gives you an account of the progress of this work to the west of Glasgow, and other places. There have been very extraordinary manifestations of the love of God, in Christ Jesus, unto this people, in the use of the holy supper, and in the dispensation of the word about that time, this summer; which hath made the Lord’s people desire it a second time in these congregations during the summer season. It was given here upon the first sabbath of July, and is to be given here next Lord’s day, a second time, upon such a desire.

Your affectionate brother and servant

In our dearest Lord,

 


 

 

 

FIRST INTERVIEW WITH DAVID BRAINERD - SEPARATIONS FROM CHURCHES - LETTER TO REV. MR. WHITMAN - CORRESPONDENCE WITH MR. CLAP - CHARACTER OF THAT GENTLEMAN - SERMON AT THE ORDINATION OF MR. ABERCROMBIE - LETTER TO MR. M’CULLOCH - VIEWS OF THE PROPHECIES RELATIVE TO THE CHURCH - SERMON AT THE ORDINATION OF MR. BUELL.

In September, 1743, Mr. Edwards, while attending the public commencement at New-Haven, first became acquainted with David Brainerd, then a missionary at Kaunaumeek. Brainerd, when a sophomore in college, in consequence of some indiscreet remarks, uttered in the ardour of his religious zeal, respecting the opposition of two of the faculty to the preaching of Mr. Whitefield, but which a generous mind would have wholly disregarded, had been expelled from the college. As this was the commencement, at which his class were to receive the degree of A.B., he came to New-Haven to attempt a reconciliation with the faculty, and made to them a truly humble and christian acknowledgment of his fault. “I was witness,” says Mr. Edwards, “to the very christian spirit which Brainerd showed at that time; being then at New-Haven, and one whom he thought fit to consult on that occasion. There truly appeared in him a great degree of calmness and humility; without the least appearance of rising of spirit for any ill-treatment which he supposed he had suffered, or the least backwardness to abase himself before those, who, as he thought, had wronged him. What he did was without any objection or appearance of reluctance, even in private to his friends, to whom he freely opened himself. Earnest application was made on his behalf, that he might have his degree then given him; and particularly by the Rev. Mr. Burr of Newark, one of the correspondents of the Honourable Society in Scotland; he being sent from New Jersey to New-Haven, by the rest of the commissioners, for that end; and many arguments were used, but without success. He desired his degree, as he thought it would tend to his being more extensively useful; but still, when he was denied it, he manifested no disappointment nor resentment.”

I have already alluded to the numerous separations of individual members, from the churches to which they belonged, which occurred about this period, and usually for the alleged want of piety, either of the minister or of the church. As these commonly took place without a regular dismission, it became a practical question of some interest, how the withdrawing members should be treated. Mr. Edwards, having been consulted on this subject, with reference to some of the members of the second church in Hartford, who had thus withdrawn, addressed the following letter to the minister of that church.

“To the Rev. Elnathan Whitman, of Hartford, Connecticut.

Northampton, Feb. 9, 1744.

rev. and dear sir,

Mr. P - was here this week, and requested my opinion, with respect to the proper treatment of a number of persons, who have absented themselves from your meeting, and have since attended public worship in W - - . I declined giving any opinion, except a very general one, to him; but, on reflection, have concluded to express my thoughts to you, as a friend, leaving you to attach to them such weight as you may see cause.

“As to differences, among professing Christians, of opinion and practice, about things that appertain to religion, and the worship of God, I am ready to think that you and I are agreed, as to the general principles of liberty of conscience; and that men’s using methods with their neighbours, to oblige them to a conformity to their sentiments or way, is in nothing so unreasonable, as in the worship of God; because that is a business, in which each person acts for himself, with his Creator and Supreme Judge, as one concerned for his own acceptance with him; and on which depends his own, and not his neighbour’s, eternal happiness, and salvation from everlasting ruin. And it is an affair, wherein every man is infinitely more concerned with his Creator than he is with his neighbour. And so I suppose that it will be allowed, that every man ought to be left to his own conscience, in what he judges will be most acceptable to God, or what he supposes is the will of God, as to the kind, or manner, or means of worship, or the society of worshippers he should join with in worship. Not but that a great abuse may be made of this doctrine of liberty of conscience in the worship of God. I know that many are ready to justify every thing in their own conduct, from this doctrine, and I do not suppose that men’s pretence of conscience is always to be regarded, when made use of to justify their charging the society of worshippers they unite with, or the means of their worship, or indeed the kind or manner of their worship. Men may make this pretence at times under such circumstances, that they may, obviously, be worthy of no credit in what they pretend. It may be manifest from the nature and circumstances of the case, and their own manner of behaviour, that it is not conscience, but petulancy, and malice, and wilfulness, and obstinacy, that influence them. And, therefore, it seems to me evident, that, when such pleas are made, those that are especially concerned with them as persons that are peculiarly obliged to take care of their souls, have no other way to do, but to consider the nature and circumstances of the case, and from thence to judge whether the case be such as will admit of such a plea, or whether the nature of things will admit of such a supposition, that the men act conscientiously in what they do, considering all things that appertain to the case. And in this, I conceive, many things are to be considered and laid together, as - the nature of that thing is the subject of controversy, or wherein they differ from others, or have changed their own practice - the degree in which it is disputable, or how it may be supposed liable to diversity of opinion, one way or the other, as to its agreeableness to the word of God, and as to the importance of it, with regard to men’s salvation or the good of their souls - the degree of knowledge or ignorance of the persons, the advantages they had for information, or the disadvantages they have been under, and what has been in their circumstances that might mislead the judgment - the principles that have been instilled into them - the instructions they have received from those, of whose piety and wisdom they have had a high opinion, which might misguide the judgment of persons of real honesty, and sincerity, and tender conscience - the example of others - the diversity of opinion among ministers - the general state of things in the land - the character of the persons themselves - and the manner of their behaviour in the particular affair in debate.

Now, Sir, with regard to those persons that have gone from you, to W - however you may look upon their behaviour herein as very disorderly, yet, if you suppose (the case being considered with all its circumstances) that there was any room for charity, that it might be through infirmity, ignorance, and error of judgment, so that they might be truly conscientious in it; that is, might really believe it to be their duty, and what God required of them, to do as they have done; you would, I imagine, by no means think, that they ought to be proceeded with, in the use of such means as are proper to be used with contumacious offenders, or those that are stubborn and obstinate in scandalous vice and wilful wickedness; or that you would think it proper to proceed with persons, towards whom there is this room left for charity, that possibly they may be honest and truly conscientious, acting as persons afraid to offend God, so as to cut them off from the communion of the Lord, and cast them forth into the visible kingdom of Satan, to be as harlots and publicans.

Now, it may be well to examine, whether it can positively be determined, when all things are taken into consideration with respect to these persons, who have absented themselves from your assembly, that it is not possible in their case, that this might really be their honest judgment, that it was their duty to do so, and that God required it of them, and that they should greatly expose the welfare of their own souls, in attending no other public worship but that in your congregation. I suppose these persons are not much versed in casuistical divinity. They are of the common people, whose judgments, in all nations and ages, are exceedingly led and swayed. They are not very capable of viewing things in the extent of their consequences, and of estimating things in their true weight and importance. And you know, dear Sir, the state that things have been in, in the country. You know what opinions have lately prevailed, and have been maintained and propagated, by those that have been lifted up to heaven, in their reputation for piety and great knowledge in spiritual things, with a great part of the people of New England. I do not pretend to know what has influenced these people, in particular; but I think, under these circumstances, it would be no strange thing, if great numbers of the common people in the country, who are really conscientious, and concerned to be accepted with God, and to take the best course for the good of their souls, should really think in their hearts that God requires them to attend the ministry of those that are called New Light Ministers, and that it would be dangerous to their souls, and what God approved not of, ordinarily to attend the ministry of others; yea, I should think it strange if it were otherwise. It ought to be considered, how public controversy, and a great and general cry in matters of religion, strongly influences the conduct of multitudes of the common people, how it blinds their minds, and wonderfully misleads their judgments. And the rules of the gospel, and the example of the apostles, most certainly require that great allowances be made in such cases. And particularly the example of the apostle Paul, with regard to great numbers of professing Christians, in the church of Corinth; who, in a time of great and general confusion in that church, through the evil instructions of teachers whom they admired, who misled and blinded their judgments, ran into many and great disorders in their worship, and woeful schisms and divisions among themselves - particularly with regard to ministers, and even with regard to the apostle Paul himself, whom many of them seem for a time to have forsaken, to follow others who set up themselves in opposition to him; though, as he says, he had been their father who begat them through the gospel. Yet with how much gentleness does the apostle treat them, still acknowledging them as brethren; and though he required church censures to be used with regard to the incestuous person, yet there is no intimation of the apostle taking any such course, with those that had been misled by these false teachers, or with any that had been guilty of these disorders, except with the false teachers themselves. But as soon as they are brought off from following these false apostles any longer, he embraces them without further ado, with all the love and tenderness of a father; burying all their censoriousness, and schisms, and disorders, at the Lord’s supper, as well as their ill treatment of him, the extraordinary messenger of Christ to them. And, indeed, the apostle never so much as gave any direction for the suspension of any one member from the Lord’s supper, on account of these disorders, or from any other part of the public worship of God; but instead of this, gives them directions how they shall go on to attend the Lord’s supper, and other parts of worship, in a better manner. And he himself, without suspension or interruption, goes on to call and treat them as beloved brethren, Christians, sanctified in Christ Jesus, called to be saints; and praises God in their behalf, for the grace that is given to them by Christ Jesus; and often and abundantly exhibits his charity towards them, in innumerable expressions which I might mention. And nothing is more apparent than that he does not treat them as persons, with respect to whom there lies a bar in the way of others treating them with the charity that belongs to saints, and good and honest members of the christian church, until the bar be removed by a church process. And, indeed, the insisting on a church process with every member that has behaved disorderly, in such a state of general confusion, is not a way to build up the church of God, (which is the end of church discipline,) but to pull it down. It will not be the way to cure a diseased member, but to bring a disease on the whole body.

I am not alone in these sentiments; but I have reason to think that Col. Stoddard, from the conversation I have had with him, is in the like way of thinking. There came hither, the last fall, two young men belonging to the church at New-Haven, who had been members of Mr. Noyes’s church, but had left it and joined the separate church, and entered into covenant with it, when that church was embodied. This was looked upon as a crime, that ought not to be passed over, by Mr. Noyes and the rector. They declared themselves willing to return to Mr. Noyes’s meeting; but a particular confession was required of them in the meeting-house. Accordingly, each of them had offered a confession, but it was not thought sufficient; but it was required that they should add some things, of which they thought hard; and they consulting me about it, I acquainted Col. Stoddard with the affair, and desired his thoughts. He said he looked upon it unreasonable to require any confession at all; and that, considering the general state of confusion that had existed, and the instructions and examples these young men had had, it might well be looked upon enough, that they were now willing to change their practice, and return again to Mr. Noyes’s meeting. Not that you, Rev. Sir, are obliged to think as Col. Stoddard does; yet I think, considering his character and relation, his judgment may well be of so much weight, as to engage you the more to attend to and weigh the reasons he gives.

The objections, that these persons may have had against ordinarily attending your meeting, may be very trivial; but yet I suppose that, through infirmity, the case may be so with truly honest Christians, that trivial things may have great weight in their consciences, so as to have fast hold of them, until they are better enlightened: as in the former times of the country, it was with respect to the controversy between presbyterians and congregationalists. It was, as I have heard, in those days real matter of question with some, whether a presbyterian, living and dying such, could be saved. Some presbyterians, that have lived with us, have desired baptism for their children, who yet lived in neglect of the ordinances of the Lord Jesus Christ, because of a difference in some trivial circumstances of the administration, from the method of the church of Scotland. This matter being discoursed of, it was thought by Col. Stoddard in particular, that their neglect ought to be borne with, and they ought to be looked upon as Christians, and their children received to baptism; because, however trivial the foundation of their scruples were, yet through ignorance they might be honest and conscientious in them.

As to the church covenant, that these persons have entered into, wherein they have obliged themselves ordinarily to join in the worship of that church; I suppose none interpret the promises of a church covenant in such a sense, as to exclude all reserves of liberty, in case of an alteration of the judgment, in the affairs of conscience and religion, in one respect or another. As if a person, after incorporating with a congregational church, should become a conscientious episcopalian, or anabaptist, or should, by any change of judgment, come to think the means or manner of worship unlawful; and so in other respects that might be mentioned.

And if it be so that these persons, in some of their conversation and behaviour, have manifested a contentious, froward spirit, at the time of their withdrawing from your church; I confess this gives greater ground of suspicion of the sincerity of their plea of conscience; yet, as to this, I humbly conceive allowances must be made. It must be considered, that it is possible that persons, in an affair of this nature, may, in the thing itself, be conscientious, and yet, in the course of the management of it, may be guilty of very corrupt mixtures of passion and every evil disposition; as indeed is commonly the case with men, in long controversies of whatever nature, and even with conscientious men. And therefore it appears to me, that if persons in such a case are not obstinate, in what is amiss in them in this respect, and don’t attempt to justify their frowardness and unchristian speeches, they notwithstanding may deserve credit, when they profess themselves conscientious in the affair in general.

Thus, dear Sir, I have freely communicated to you some of my thoughts, with regard to some of the concerns of this difficult day, which prove a trouble to you; not however with any aim at directing your conduct, but merely to comply with the request to which I have alluded. I am fully sensible, that I am not the pastor of the second church of Hartford; and I only desire you would impartially consider the reasons I have offered. Begging of Christ, our common Lord, that he would direct you in your theory and practice, to that which will be acceptable in his sight,

I remain, Rev. Sir,

Your friend and brother,

jonathan edwards.”

In May, 1743, Mr. Edwards went, as he often did, to Boston, to attend the convention of the clergy, which is held the day after the General Election. He was on horseback, and had his eldest daughter on a pillion behind him. At Brookfield, they fell in company with the Rev. Mr. Clap, rector of Yale College, his wife and son-in-law, also on horseback, with several others, all traveling in the same direction; and Mr. Edwards, joining the company, rode side by side with Mr. Clap, during a considerable part of the journey. At the commencement of Harvard college in the following year, 1744, Mr. Clap stated, before a large number of gentlemen, both at Boston and Cambridge, that, while riding through Leicester, in May of the year preceding, he was informed by Mr. Edwards, that Mr. Whitefield told him, “that he had the design of turning out of their places the greater part of the ministers of New England, and of supplying their pulpits with ministers from England, Scotland, and Ireland.” This statement surprised those who heard it; yet, coming from such a source, it was believed, and extensively circulated. Mr. Edwards heard of it with astonishment, and without hesitation denied that he had said so. Mr. Clap, hearing of this denial, addressed a letter to Mr. Edwards, dated Oct. 12, 1744, in which he stated anew the alleged conversation, in the same terms; but before the latter received it, he had forwarded a letter to Mr. Clap, dated Oct. 18, 1744, showing him his mistake, and calling on him to correct it. On Oct. 29th, he wrote a reply to Mr. Clap’s letter of the 12th; and receiving another, dated Oct. 28th, before he sent it, he replied to that also in the postscript, under date of Nov. 3d. Mr. Clap, finding that Mr. Edwards’s contradiction of his statement was believed; and having heard, though incorrectly, that Mr. Edwards was about to publish such a contradiction; incautiously published a letter to his friend in Boston, in which he not only re-asserted his former statement, but declared that Mr. Edwards, in his private correspondence with him on the subject, had made a declaration, equally full and strong, to the same point. Mr. Edwards published a reply, in a letter to his friend in Boston, dated Feb. 4, 1745; in which he gave his two letters of Oct. 18, and Oct. 29, with the postscript of Nov. 3; from which it appears that, instead of admitting the truth of Mr. Clap’s statement, he had most explicitly and solemnly denied it; and, in order to show how Mr. Clap might have been led into the mistake, acknowledged that he himself supposed that Mr. Whitefield was formerly of the opinion, that unconverted ministers ought not to be continued in the ministry; and that he himself supposed that Mr. Whitefield endeavoured to propagate this opinion, and a practice agreeable to it; and that all he had ever stated to any one was, his own opinion merely, and not any declared design of Mr. Whitefield. He also admitted, that Mr. Whitefield told him he intended to bring over a number of young men, to be ordained by the Messrs. Tennents, in New Jersey. He then asks, whether this is the same thing as Mr. Clap asserted, and suggests a variety of arguments, which seem absolutely conclusive, that he could never have made such a statement.

Mr. Clap, in reply to this, in a letter to Mr. Edwards, dated April 1, 1745, enters seriously upon the task of showing that Mr. Edwards’s assertion - “that Mr. Whitefield told him, that he intended to bring over a number of young men, to be ordained by the Messrs. Tennents, in New Jersey” - connected with the assertion - that Mr. Edwards himself supposed, that Mr. Whitefield was formerly of the opinion, that unconverted ministers ought not to be continued in the ministry, and that Mr. Edwards himself supposed that Mr. Whitefield endeavoured to propagate this opinion, and a practice agreeable to it - was equivalent to Mr. Edwards’s saying, that Mr. Whitefield told him, “that he had the design of turning out of their places the greater part of the ministers of New England, and of supplying their places with ministers from England, Scotland, and Ireland.”

Mr. Edwards, in a letter to Mr. Clap, of May 20, 1745, after exposing in a few words the desperate absurdity of this attempt, enters on the discussion of the question - Whether he ever made such a statement to Mr. Clap? - with as much calmness as he afterwards exhibited in examining the question of a self-determining power; and with such logical precision of argument, that probably no one of his readers ever had a doubt left upon his mind, with regard to it; - no, not even his antagonist himself; for he never thought proper to attempt a reply; and in the public protest of the faculty of Yale college, against Mr. Whitefield, he and his associates in office say, in alluding to this very conversation, “You told the Rev. Mr. Edwards of Northampton, that you intended to bring over a number of young men from England, to be ordained by the Tennents.” Those who have an opportunity of reading these communications, will find, in those of Mr. Edwards, an example of a personal controversy, conducted throughout, and to a very uncommon degree, in the spirit of the gentleman and the Christian.

This occurred at a period of great excitement, when many ministers had been removed, and many churches rent asunder; and when the minds of men were of course prepared beforehand to believe every thing that favoured their own side of the question. Mr. Clap was in this case obviously mistaken; still he was truly a man of respectability and worth. He had a powerful mind, rich in invention, and stored with knowledge, was profoundly versed in mathematics, physics, and astronomy, as well as the principles of law, and proved an able instructor and governor of the institution over which he presided. He was elected by a board of trustees, exclusively Arminian in sentiment, and all his associates in office held the same tenets. At the same time, though he entered warmly into the controversy relative to Mr. Whitefield, from a full conviction that it was his design to occasion the separation of churches, and to procure as far as possible the ejectment of all whom he regarded as unconverted ministers; and was doubtless happy in supposing himself able to prove that such was his avowed design, on the testimony of one of his warmest friends; yet he was far from taking the low ground of orthodoxy assumed by many on the same side, but always adhered to the doctrines of grace, and ultimately became their champion. Some time after this, he showed his magnanimity, by introducing the Essay on the Freedom of the Will, as a classic in the college.

In August, 1744, Mr. Edwards preached the sermon entitled, “The True Excellency of a Gospel Minister,” at the ordination of Mr. Robert Abercrombie, to the ministry of the gospel, at Pelham. This gentleman was from Scotland, having been made known to Mr. Edwards by his correspondents in that country; and through his kind offices was introduced to the people at Pelham. The sermon was immediately published.

The reader will probably recollect, that Mr. M’Culloch, in his letter of August 13, 1743, had expressed the opinion, that the church of God, previous to her ultimate extension and triumph, was destined to meet with “more extensive and formidable trials,” than she had ever before experienced. Mr. Edwards, from a minute investigation of the scriptural prophecies, having been convinced that this, which was at that time the commonly received opinion of the church, was erroneous; expresses his dissent from it in the following answer.

“To the Rev. Mr. M’Culloch.

Northampton, March 5, 1744.

rev. and dear sir,

I return you thanks for your most obliging, entertaining, and instructive letter, dated Aug. 13, 1743, which I received about the latter end of October: my answering which has been unhappily delayed, by reason of my distance from Boston, and not being able to find any opportunity to send thither, till the ship was gone that brought your letter; which I much regretted. My delaying to answer has been far from arising from any indifference with respect to this correspondence, by which I am sensible I am highly honoured and privileged.

“Tis probable that you have been informed, by other correspondents, before now, what the present state of things in New England is: it is, indeed, on many accounts very melancholy; there is a vast alteration within these two years; for about so long I think it is, since the Spirit of God began to withdraw, and this great work has been on the decline. Great numbers in the land, about two years ago, were raised to an exceedingly great height in joy and elevation of mind; and through want of watchfulness, and sensibleness of the danger and temptation that there is in such circumstances, many were greatly exposed, and the devil taking the advantage, multitudes were soon, and to themselves insensibly, led far away from God and their duty; God was provoked that he was not sanctified in this height of advancement, as he ought to have been; he saw our spiritual pride and self-confidence, and the polluted flames that arose of intemperate, unhallowed zeal; and he soon, in a great measure, withdrew from us; and the consequence has been, that the enemy has come in like a flood, in various respects, until the deluge has overwhelmed the whole land. There had from the beginning been a great mixture, especially in some places, of false experiences, and false religion with true; but from about this time, the mixture became much greater, many were led away with sad delusions; and this opened the door for the enemy to come in like a flood in another respect, it gave great advantages to these enemies and opposers of this work, furnished them with weapons and gave them new courage, and has laid the friends of the work under such disadvantage, that nothing that they could do would avail any thing to withstand their violence. And now it is come to that, that the work is put to a stop every where, and it is a day of the enemy’s triumph; but I believe also a day of God’s people’s humiliation, which will be better to them in the end than their elevations and raptures. The time has been amongst us when the sower went forth to sow, and we have seen the spring wherein the seed sprang up in different sorts of ground, appearing then fair and flourishing; but this spring is past, and we now see the summer, wherein the sun is up with a burning heat, that tries the sorts of ground; and now appears the difference, the seed in stony ground, where there was only a thin layer of earth on a rock, withers away, the moisture being dried out; and the hidden seeds and roots of thorns, in unsubdued ground, now spring up and choke the seed of the word. Many high professors are fallen, some into gross immoralities, some into a rooted spiritual pride, enthusiasm, and an incorrigible wildness of behaviour, some into a cold frame of mind, showing a great indifference to the things of religion. But there are many, and I hope those the greater part of those that were professed converts, who appear hitherto like the good ground, and notwithstanding the thick and dark clouds, that so soon follow that blessed sunshine that we have had; yet I cannot but stedfastly maintain a hope and persuasion that God will revive his work, and that what has been so great and very extraordinary, is a forerunner of a yet more glorious and extensive work. - It has been slanderously reported and printed concerning me, that I have often said, that the Millennium was already begun, and that it began at Northampton. A doctor of divinity in New England has ventured to publish this report to the world, from a single person, who is concealed and kept behind the curtain: but the report is very diverse from what I have ever said. Indeed I have often said, as I say now, that I looked upon the late wonderful revivals of religion as forerunners of those glorious times so often prophesied of in the Scripture, and that this was the first dawning of that light, and beginning of that work, which, in the progress and issue of it, would at last bring on the church’s latter-day glory; but there are many that know that I have from time to time added, that there would probably be many sore conflicts and terrible convulsions, and many changes, revivings, and intermissions, and returns of dark clouds, and threatening appearances, before this work shall have subdued the world, and Christ’s kingdom shall be every where established and settled in peace, which will be the lengthening of the Millennium or day of the church’s peace, rejoicing, and triumph on earth, so often spoken of. I was much entertained and delighted, dear Sir, with your thoughts on that text in Isa. lix. 19. which you signify in your letter, and so have many others been to whom I have communicated them; and as to what you say of some dreadful stroke or trial yet abiding, before the happy days of the promised peace and prosperity of the church, I so far agree with you, that I believe that, before the church of God shall have obtained the conquest, and the visible kingdom of Satan on earth shall receive its overthrow, and Christ’s kingdom of grace be every where established on its ruins, there shall be a great and mighty struggle between the kingdom of Christ and the kingdom of Satan, attended with the greatest and most extensive convulsions and commotion, that ever were upon the face of the earth, wherein doubtless many particular Christians will suffer, and perhaps some parts of the church.

“But that the enemies of the church of God should ever gain such advantages against her any more, as they have done in times past, that the victory should ever any more be on their side, or that it shall ever be given to the beast again to make war with the saints, and to prevail against them, and overcome them, (as in Rev. xiii. 7. and Rev. xi. 7. and Dan. vii. 21.) to such a degree as has been heretofore, is otherwise than I hope. Though in this I would be far from setting up my own judgment, in opposition to others, who are more skilled in the prophecies of Scripture than I am. I think that what has mainly induced many divines to be of that opinion, is what is said in Rev. xi. chap. xi. concerning the slaying of the witnesses, Rev. xi. 7, 8.ver. 7, 8. ‘And when they shall have finished their testimony, the beast, that ascendeth out of the bottomless pit, shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city,’ &c.

The event here spoken of, seems evidently to be that wherein the enemies of the church gain the greatest advantage against her that ever they have, and have the greatest conquest of her that ever they obtained, and bring the church nearest to a total extinction. For a long time the church is very small, represented by two witnesses, and they had been long in a very low state, prophesying in sackcloth; but now they are dead and their enemies triumph over them, as having gotten a complete victory, and look upon it that they are now past all possibility of recovery, there being less prospect of the church’s restoration than ever there was before. But are we to expect this, dear Sir, that Satan will ever find means to bring things to pass, that after all the increase of light that has been in the world, since the Reformation, there shall be a return of a more dark time than in the depth of the darkness of popery, before the Reformation, when the church of God shall be nearer to a total extinction, and have less of visibility, all true religion and light be more blotted out of the memories of mankind, Satan’s kingdom of darkness be more firmly established, all monuments of true religion be more abolished, and that the state of the world should be such, that it should appear further from any hope of a revival of true religion than it ever has done; is this conceivable or possible, as the state of things now is all over the world, even among papists themselves, without a miracle, a greater than any power short of divine can effect, without a long tract of time, gradually to bring it to pass, to introduce the grossest ignorance and extinguish all memory and monuments of truth; which was the case in that great extinction of true religion that was before the Reformation. And besides, if we suppose this war of the beast that ascends out of the bottomless pit with the witnesses, wherein he overcomes them and kills them, to be that last war which the church shall have with the beast, that great and mighty conflict that shall be just before the final overthrow of antichrist, that we read of in the 16th chap. the 13th and following verses, and in the 19th chapter how shall we make them consist together? In the 11th chapter the church conflicts in sorrow, clothed in sackcloth, and in blood; in the 19th chap. the saints are not represented as fighting in sorrow and blood, though the battle be exceedingly great, but in strength, glory, and triumph. Their Captain goes forth to this battle, in great pomp and magnificence, on a white horse, and on his head many crowns, and on his vesture and on his thigh a name written, King of Kings and Lord of Lords; and the saints follow him, not in sackcloth, but coming forth on white horses, clothed in pure linen, clean and white, the raiment of triumph, the same raiment that the saints appear in, Rev. vii. 14. when they appear with palms in their hands, after they had washed their robes, that had been stained with their own blood, and made themselves white in the blood of the Lamb. In the conflict spoken of in chap. xi. the beast makes war with the witnesses, and overcomes them, and kills them: the same is foretold, Dan. vii. 21. and Rev. xiii. 7. But in that last great battle, just before the fall of antichrist, we find the reverse of this; the church shall obtain a glorious victory over the beast, and the beast is taken and cast into the lake of fire. Rev. xvii. 14. ‘These shall make war with the Lamb; and the Lamb shall overcome them; for he is Lord of Lords and King of Kings; and they that are with him are called, and chosen, and faithful:’ compared with chap. xix. 16, to the end, and chap. xvi. 16, 17. In that conflict, chap. xi. the beast has war with the witnesses, and kills them, and their dead bodies lie unburied, as if it were to be meat for the beasts of the earth and fowls of heaven; but in that last conflict, Christ and his church shall slay their enemies, and give their dead bodies to be meat for the beasts of the earth and fowls of heaven, chap. xix. 17. &c. There is no manner of appearance in the descriptions that are given of that great battle, of any great advantages gained in it against the church, before the enemy is overcome, but all appearance of the contrary. The descriptions in the16th and 19th chapters of Rev. will by no means allow of such an advantage, as that of the overcoming and slaying of the church, or people of God, and their lying for some time unburied, that their dead bodies may be for their enemies to abuse and trample on, and make sport with. In the 16th chap. we have an account of their being gathered together into the place called Armageddon; and then the first thing we hear of after that, is the pouring out of the seventh vial of God’s wrath, and a voice saying, It is done; and so in chap. xix. we read of the beast, and the kings of the earth and their armies being gathered together, to make war against him that sat on the horse, and against his army; and then the next thing we hear of is the beast’s being taken, &c. The event of the conflict of the beast with the church, chap. xi. is the triumph of the church’s enemies, when they of the people, and kindred, and tongues, and nations, and they that dwell on the earth, shall see the dead bodies of the saints lying in the streets, and shall rejoice over them, and make merry, and send gifts one to another. But the event of that great and last battle, before the fall of antichrist, is quite the reverse of this, even the church’s triumphing over their enemies, as being utterly destroyed. Those events, that are consequent on the issue of the war with the witnesses, chap. xi. do in no wise answer to those, that are represented as consequent on that last conflict of antichrist with the church. ‘Tis said that when the witnesses ascended into heaven, the same hour there was an earthquake, and the tenth part of the city fell; and in the earthquake were slain of men seven thousand! but this don’t seem at all to answer what is described, chap. xvi. and xix. The great city was divided into three parts, and the cities of the nations fell; and great Babylon came in remembrance before God, to give her the cup of the wine of the fierceness of his wrath; and every island fled away, and the mountains were not found. And it had been said before, that there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And in chap. xix. instead of slaying seven thousand men, it seems as if there was a general slaughter of all the enemies of the church, through the world. And besides, if we read this 11th chapter through, we shall see that the falling of the tenth part of the city and the rising of the witnesses, and their standing on their feet and ascending into heaven, are represented there as entirely distinct from the accomplishment of the church’s glory, after the fall of antichrist, and God’s judging and destroying the enemies of the church. The judgment here spoken of, as executed on God’s enemies, are under another woe, and the benefits bestowed on the church, are under another trumpet: for immediately after the account of the rising and ascending of the witnesses, and its consequences, follow these words, ver.14, 15. ‘The second woe is past, and behold the third woe cometh quickly. And the seventh angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord and of his Christ, and he shall reign for ever and ever.’ And in the following verses, we have an account of the praises sung to God on the occasion; and in the last verse we have a brief hint of that same great earthquake, and the great hail, and those thunders, and lightnings, and voices, that we have an account of in the latter part of chap. xvi. so that the earthquake mentioned in the last verse of Rev. xi.chap. xi. seems to be the great earthquake, that attends the last great conflict of the church and her enemies, rather than that mentioned ver. 13.

The grand objection against all this is, that it is said, that the witnesses should prophesy one thousand two hundred and sixty days, clothed in sackcloth; and when they have finished their testimony, the beast should make war against them, and kill them, &c. and that it seems manifest that after this they are no longer in sackcloth; for henceforward they are in an exalted state in heaven: and that therefore, seeing the time of their wearing sackcloth is one thousand two hundred and sixty days, i.e. during the time of the continuance of antichrist; hence their being slain, and their rising again, must be at the conclusion of this period, at the end of antichrist’s reign.

In answer to which I would say, with submission to better judgments, that I humbly conceive that we can justly infer no more from this prophecy than this, viz. that the one thousand two hundred and sixty days is the proper time (as it were) of the church’s trouble and bondage, or being clothed in sackcloth, because it is the appointed time of the reign of antichrist; but this don’t hinder but that God, out of great compassion to his church, should, in some respect, shorten the days, and grant that his church should in some measure anticipate the appointed great deliverance that should be at an end of these days, as he has in fact done in the Reformation; whereby his church has had a great degree of restoration granted her, from the darkness, power, and dominion of antichrist, before their proper time of restoration, which is at the end of the one thousand two hundred and sixty days; and so the church, through the compassion of her Father and Redeemer, anticipates her deliverance from her sorrows; and has, in some respects, an end put to her testifying in sackcloth, as many parts of the church are henceforward brought out from under the dominion of the antichristian powers, into a state of liberty; though in other respects, the church may be said still to continue in her sackcloth, and in the wilderness, (as chap. xii. 14.) till the end of the days. And as to the witnesses standing on their feet, and ascending into heaven; I would propose that it may be considered, Whether any more can be understood by it, than the protestant church’s being now (at least as to many parts of it) able to stand on her own legs, and in her own defence, and being raised to such a state, that she henceforward is out of the reach of the Romish powers; that, let them do what they will, they shall never any more be able to get the church under their power, as they had before; as oftentimes in the Scriptures God’s people dwelling in safety, out of the reach of their enemies, is represented by their dwelling on high, or being set on high; Ps. lix. 1. Isa. xxxiii. 16. Ps. lxix. 29. and Ps. xci. 14. and Ps. cvii. 41. Prov. xxix. 25.; and the children of Israel, when brought out of Egypt, were said to be carried on eagle’s wings, that is lofty in its flight, flies away towards heaven where none of her enemies can reach her.

I might here observe, that we have other instances of God’s shortening the days of his church’s captivity and bondage, either at the beginning or latter end, in some measure parallel with this. Thus the proper time of the bondage of the posterity of Abraham, in a strange land, was four hundred years, Gen. xv. 13.; but yet God in mercy delayed their bondage, whereby the time was much shortened at the beginning. So the time wherein it was foretold, that the whole land of Israel should be a desolation and an astonishment, and the land should not enjoy her sabbaths, was seventy years, Jer. xxv. 11, 12.; and these seventy years are dated in 2 Chron. xxxvi. 20, 21.from Zedekiah’s captivity; and yet from that captivity to Cyrus’s decree was about fifty-two years, though it was indeed about seventy years before the temple was finished. So the proper time of the oppression of Antiochus Epiphanes, wherein both the sanctuary and the host should be trodden under-foot by him, was two thousand and three hundred days, Dan. vii. 13, 14. and yet God gave Israel a degree of deliverance by the Maccabees, and they were holpen with a little help, and the host ceased to be trodden under-foot before that time was expired. Dan. xi. 32, 34.

But in these things, dear Sir, I am by no means dogmatical; I do but humbly offer my thoughts on what you suggested in your letter, submitting them to your censure. ‘Tis pity that we should expect such a terrible devastation of the church, before her last and most glorious deliverance, if there be no such thing to be expected. It may be a temptation to some of the people of God, the less earnestly to wish and pray for the near approach of the church’s glorious day, and the less to rejoice in the signs of its approach.

But, let us go on what scheme we will, it is most apparent from the Scriptures, that there are mighty strugglings to be expected, between the church of God and her enemies, before her great victory; and there may be many lesser strugglings before that last, and greatest, and universal conflict. Experience seems to show that the church of God, according to God’s method of dealing with her, needs a great deal gradually to prepare her for that prosperity and glory that he has promised her on earth; as the growth of the earth, after winter, needs gradually to be prepared for the summer heat: I have known instances, wherein by the heat’s coming on suddenly in the spring, without intermissions of cold to check the growth, the branches, many of them, by a too hasty growth, have afterwards died. And perhaps God may bring on a spiritual spring as he does the natural, with now and then a pleasant sunshiny season, and then an interruption by clouds and stormy winds, till at length, by the sun more and more approaching, and the light increasing, the strength of the winter is broken. We are extremely apt to get out of the right way. A very great increase of comfort that is sudden, without time and experience, in many instances, has appeared to wound the soul, in some respects, though it seems to profit it in others. Sometimes, at the same time that the soul seems wonderfully delivered from those lusts, that are more carnal and earthly, there is an insensible increase of those that are more spiritual; as God told the children of Israel, that he would put out the former inhabitants of the land of Canaan, by little and little, and would not consume them at once, lest the beasts of the field should increase upon them. - We need much experience, to teach us the innumerable ways that we are liable to err, and to show us the evil and pernicious consequences of those errors. If it should please God, before many years, to grant another great revival of religion in New England, we should perhaps be much upon our guard against such errors as we have run into, and which have undone us this time, but yet might run insensibly into other errors that now we think not of.

You inquire of me, Rev. Sir, whether I reject all those for counterfeits that speak of visions and trances. I am far from doing of it: I am and always have been, in that matter, of the same opinion that Mr. Robe expresses, in some of those pamphlets Mr. M’Laurin sent me, that persons are neither to be rejected nor approved on such a foundation. I have expressed the same thing in my discourse on ‘the Marks of a Work of the True Spirit,’ and have not changed my mind.

I am afraid, dear Sir, that I have been too bold with you, in being so lengthy and tedious, and have been too impertinent and forward to express my opinion upon this and that; but I consider myself as writing to a candid, christian friend and brother, with whom I may be free and bold, and from whom I may promise myself excuse and forgiveness. Dear brother, asking your earnest prayers for me and for New England, I am your affectionate brother, and engaged friend and servant,

jonathan edwards.”

The opinion here expressed by Mr. Edwards, was not the result of a slight and cursory examination of the subject in discussion. He had a considerable time before examined, at great length, the prophecies of Daniel and John, with regard to this very point; and, as we shall soon have occasion to remark, had been convinced that the opinion, then commonly received, that the severest trials of the church were yet future, was erroneous.

The Rev. Samuel Buell, whom I have already mentioned, as having preached at Northampton during the absence of Mr. Edwards, in January, 1742, with uncommon fervour and success, continued his labours, as an evangelist among the churches, upwards of four years; and at length accepted of an invitation from the people of East Hampton, a village in the S. E. corner of Long Island, to become their minister. At his request, Mr. Edwards went to East Hampton, and there preached his installation sermon, on the 19th of September, 1746, from Isaiah lxii. 4, 5..


 

 

 

MISTAKES EXTENSIVELY PREVALENT AT THIS TIME, AS TO THE NATURE AND EVIDENCES OF TRUE GODLINESS - “TREATISE ON RELIGIOUS AFFECTIONS” - DESIGN AND CHARACTER OF THE WORK - REPUBLISHED ABROAD - LETTER FROM MR. GILLESPIE CONCERNING IT - LETTER FROM MR. EDWARDS TO MR. M’CULLOCH - REPLY TO MR. GILLESPIE - PROPOSAL MADE IN SCOTLAND, FOR UNITED EXTRAORDINARY PRAYER - EFFORTS OF MR. EDWARDS TO PROMOTE IT - LETTER TO MR. M’CULLOCH - “HUMBLE ATTEMPT TO PROMOTE EXTRAORDINARY PRAYER.” MISTAKES EXTENSIVELY PREVALENT AT THIS TIME, AS TO THE NATURE AND EVIDENCES OF TRUE GODLINESS - “TREATISE ON RELIGIOUS AFFECTIONS” - DESIGN AND CHARACTER OF THE WORK - REPUBLISHED ABROAD - LETTER FROM MR. GILLESPIE CONCERNING IT - LETTER FROM MR. EDWARDS TO MR. M’CULLOCH - REPLY TO MR. GILLESPIE - PROPOSAL MADE IN SCOTLAND, FOR UNITED EXTRAORDINARY PRAYER - EFFORTS OF MR. EDWARDS TO PROMOTE IT - LETTER TO MR. M’CULLOCH - “HUMBLE ATTEMPT TO PROMOTE EXTRAORDINARY PRAYER.”

From the facts already recited, it will be obvious to the reader, that few ministers, even in the course of a long ministry, have as full an opportunity of learning, from their own observation, the true nature of a revival of religion, and the differences between imaginary and saving conversion, as Mr. Edwards had now enjoyed. He had early discovered, that there was a radical difficulty attending not only every revival of religion, but, in a greater or less degree, also, every instance of supposed conversion: - a difficulty arising from erroneous conceptions, so generally entertained, respecting the question, What is the nature of true religion? or, What are the distinguishing marks of that holiness, which is acceptable in the sight of God? - Perceiving, at an early period of his christian life, that no other subject was equally important to man, that no other was more frequently or variously illustrated by the scriptural writers, and yet, that on no other had professing Christians been less agreed; his attention, as he himself informs us, had been particularly directed to it, from his first commencement of the study of theology; and he was led to examine it with all the diligence, and care, and exactness of search and inquiry, of which his mind was capable. In addition to this, he had not only witnessed, in two successive instances, a solemn and universal attention to religion, among the young as well as among grown persons in his own congregation, and in both, almost all of the latter, as well as very many of the former, gathered into the church; but he had been the spiritual counsellor and guide of multitudes in other congregations, where he had occasionally laboured, as well as of great numbers who visited him for this purpose at Northampton. These advantages of observation, it may easily be believed, were not lost on a mind like his.

This subject, at the time of which we are speaking, had become, also, a subject of warm and extended controversy. The advocates of revivals of religion, had too generally been accustomed to attach to the mere circumstances of conversion - to the time, place, manner, and means, in and by which it was supposed to be effected - an importance, no where given them in the Scriptures; as well as to conclude, that all affections which were high in degree, and accompanied with great apparent zeal and ardour, were of course gracious in their nature; while their opposers insisted, that true religion did not consist at all in the affections, but wholly in the external conduct. The latter class attributed the uncommon attention to religion, which they could not deny had existed for four years in New England, to artificial excitement merely; while the former saw nothing in it, or in the measures taken to promote it, to condemn, but everything to approve. Mr. Edwards, in his views of the subject, differed materially from both classes. As he knew from his own experience, that sin and the saving grace of God might dwell in the same heart; so he had learned, both from observation and testimony, that much false religion might prevail during a powerful revival of true religion, and that at such a time, multitudes of hypocrites might spring up among real Christians. Thus it was in the revival of religion in the time of Josiah, in that which attended the preaching of John the Baptist, in those which occurred under the preaching of Christ, in the remarkable outpouring of the Spirit in the days of the apostles, and in that which existed in the time of the Reformation. He clearly saw, that it was this mixture of counterfeit religion with true, which in all ages had given the devil his chief advantage against the kingdom of Christ. “By this,” observes Mr. Edwards, “he hurt the cause of Christianity, in and after the apostolic age, much more, than by all the persecutions of both Jews and heathens. By this he prevailed against the Reformation, to put a stop to its progress, more than by all the bloody persecutions of the church of Rome. By this he prevailed against the revivals of religion, that have occurred since the Reformation. By this he prevailed against New England, to quench the love of her espousals, about a hundred years ago. And I think I have had opportunity enough to see plainly, that by this the devil has prevailed against the late great revival of religion in New England, so happy and promising in its beginning. I have seen the devil prevail in this way, against two great revivings of religion in this country. By perverting us from the simplicity that is in Christ, he hath suddenly prevailed to deprive us of that fair prospect we had a little while ago, of a kind of paradisaic state of the church of God in New England.”

These evils, it was obvious, must exist in the church, until their cause was removed, and men had learned to distinguish accurately between true and false religion. To contribute his own best endeavours for the accomplishment of this end, Mr. Edwards prepared and published his “Treatise on Religious Affections.” The great design of this treatise is, to show, in what true religion consists, and what are its distinguishing marks and evidences; and thus to enable every man, who will be honest and faithful with himself, to decide whether he is, or is not, a real Christian. Similar attempts had been made, by many earlier writers; but it may, I believe, safely be asserted, that no one of their efforts, taken as a whole, and viewed as an investigation of the entire subject would now be regarded as in any high degree important or valuable. The subject itself is one of the most difficult which theology presents; and demands for its full investigation, not only ardent piety, and a most intimate acquaintance with the Scriptures, but an exact and metaphysical inspection of the faculties and operations of the human mind; which unfortunately few, very few, writers on experimental religion have hitherto discovered. The work of Mr. Edwards is at once a scriptural and a philosophical view of the subject; - as truly scientific in its arrangement, and logical in its deductions, as any work on the exact sciences. That it is also a thorough and complete view of it, we have this decisive evidence - that no work of the kind, of any value, has appeared since, for which the author has not been indebted, substantially, to the “Treatise on the Affections;” or which has not been that very treatise, in part, or in whole, diluted to the capacity of weaker understandings. The trial, to which the mind of the honest, attentive, and prayerful reader of its pages is subjected, is the very trial of the final day. He who can endure the trial of the “Treatise on the Affections,” will stand unhurt amidst a dissolving universe; and he who cannot will assuredly perish in its ruins. It ought to be the vade mecum, not only of every minister, and every Christian, but of every man, who has sobriety of thought enough to realize, that he has any interest in a coming eternity. Every minister should take effectual care that it is well dispersed among the people of his own charge, and that none of them is admitted to a profession of religion, until, after a thorough study of this treatise, he can satisfy both himself and his spiritual guide, not only that he does not rely upon the mere negative signs of holiness, but that he finds within himself those distinguishing marks and evidences of its positive existence, which the Divine Author of holiness has pronounced sure and unerring. It is indeed said, that anxious inquirers will often be discouraged by this course - particularly by a perusal of the Second Part of the treatise - from making a profession of religion, and led to renounce the hope of their own conversion; and the answer is, that he, who, on finding himself discouraged from a profession of religion by the Second Part, is not encouraged to make it by a perusal of the Third Part, should of course, unless his views are perverted by disease or melancholy, consider the call to repent and believe the gospel, as still addressed immediately to himself; and that he, who on the perusal of this Treatise, is led to renounce the hope which he had cherished of his own piety, while he has the best reason to regard it as a false hope, will find almost of course that that hope is soon succeeded by one which will endure the strictest scrutiny. It is also said that many persons cannot understand this treatise; and the answer is, that he who is too young to understand it in its substance, is too young to make a profession of religion; and that he whose mind is too feeble to receive it substantially, when communicated by a kind and faithful pastor, cannot understandingly make such a profession. Pre-eminently is this treatise necessary to every congregation during a revival of religion. It was especially designed by its author to be used on every such occasion; and the minister who then uses it as he ought, will find it like a fan in his hand, winnowing the chaff from the wheat. And until ministers, laying aside the miserable vanity which leads them, in the mere number of those whom they denominate their ‘spiritual children,’ to find an occasion of boasting, and of course to swell that number as much as they can, shall be willing thus faithfully and honestly to make a separation among their inquirers; every revival of religion will open a great and effectual door, through which the enemies as well as the friends of religion, will gain an admission into the house of God. And when they are thus admitted, and the ardour of animal feeling has once subsided, the minister will generally find not only that he has wounded Christ in the house of his friends, but that he has destroyed his own peace, and that of his church, and prepared the way for his own speedy separation from his people.

To prevent this miserable system of deception on the part of ministers and churches, as well as of candidates for a profession of religion, Mr. Edwards wrote the treatise in question. As at first prepared, it was a series of sermons, which he preached from his own pulpit, from the text still prefixed to it, 1 Peter i. 8. “Whom having not seen, ye love: in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory.” It was thus written and preached, probably in the years 1742 and 1743. Being afterwards thrown into the form of a treatise by the author, it was published early in 1746. In its style it is the least correct of any of the works of Mr. Edwards, published in his life-time; but, as a work exhibiting genuine Christianity in distinction from all its counterfeits, it possesses such singular excellence, that were the books on earth destined to a destruction so nearly universal, that only one beside the Bible could be saved; the church of Christ, if aiming to preserve the volume of the greatest value to man, that which would best unfold to a bereaved posterity the real nature of true religion, would unquestionably select for preservation, the “Treatise on the Affections.”

This treatise was immediately republished in England and Scotland, and was cordially welcomed by all the friends of evangelical religion in those countries, as well as in America. Its appearance in Scotland gave rise to an interesting correspondence, between Mr. Edwards and the Rev. Thomas Gillespie, of Carnock, near Edinburgh; which was commenced by the latter gentleman with the following letter.

Letter from Mr. Gillespie.

Carnock, Nov. 24, 1746

very dear sir,

I have ever honoured you for your work’s sake, and what the great Shepherd made you the instrument of, from the time you published the then very extraordinary account of the revival of religion at Northampton, I think in the year 1735. The two performances you published on the subject of the late glorious work in New England, well adapted to that in Scotland, gave me great satisfaction, especially the last of them, for peculiar reasons. This much I think myself bound to say. I have many a time, for some years, designed to claim humbly the privilege of correspondence with you. What has made me defer doing it so long, when some of my brethren and good acquaintances have been favoured with it for a considerable time, it is needless now to mention. I shall only say, I have blamed myself for neglect in that matter. I do now earnestly desire a room in your prayers and friendship, and a letter from you sometimes, when you have occasion to write to Scotland; and I shall wish to be as regular as I can in making a return. With your permission, I propose to trouble you now and then with the proposal of doubts and difficulties that I meet with, and am exercised by; as for other reasons, so because some solutions in the two mentioned performances were peculiarly agreeable to me, and I find from these discourses, that wherein I have differed in some things from many others, my sentiments have harmonized with Mr. Edwards. This especially was the case in some things contained in your ‘Thoughts concerning the Revival of Religion in New England.’ All the apology I make for using such freedom, though altogether unacquainted, is that you will find from my short attestation in Mr. Robe’s Narrative, I am no enemy to you or to the work you have been engaged in, and which you have defended in a way I could not but much approve of. Also my friend and countryman, the Rev. Mr. Robert Abercrombie, will inform you about me, if you have occasion to see him or hear from him.

I longed to see somewhat about impressions respecting facts and future events, &c. whether by scripture texts or otherwise, made on the minds of good people, and supposed to be from the Lord; for I have had too good occasion to know the hurtful, yea, pernicious tendency of this principle, as commonly managed, upon many persons in manifold instances and various respects. It has indeed surprised me much, that wise, holy, and learned divines, as well as others, have supposed this a spiritual experience, an answer of prayers, an evidence of being highly favoured by the Lord, &c. and I was exceeding glad, that the Lord had directed you to give so seasonable a caveat against what I am assured you had the best reason to term, ‘A handle in the hand of the devil,’ &c. I was only sorry your then design had not permitted you to say more on that point. It merits a volume; and the proper full discussion of it would be one of the most seasonable and effectual services done the church of Christ, and interest of vital religion through the world, that I know of. I rejoice to find there is a good deal more on that subject interspersed in your ‘Treatise of Religious Affections,’ which I have got, but could not as yet regularly peruse. I humbly think the Lord calls you, dear Sir, to consider every part of that point in the most critical manner, and to represent fully the consequences resulting from the several principles in that matter, which good people, as well as others, have been so fond of. And as (if I do not mistake) Providence has already put that in your hand as a part of your generation-work, so it will give me, as well as others, vast satisfaction to find more said on the subject by you, if you do not find what is in the mentioned treatises sufficient, as to which I can form no judgment, because, for myself, I have not as yet considered it. If any other author has treated that subject, I do not remember to have met with it, and I believe hell has been no less delighted than surprised, that a regular attack has not been made on them on that side before now. I doubt not they dread the consequences of such assault with exquisite horror. The neglect or oversight, if not the mistakes, of so many learned authors, who have insisted on doctrines that bear similitude or relation to this matter, while it was passed over, I humbly think should teach us humility, and some other useful lessons I need not name to Mr. Edwards.

I hope, dear Sir, it will not offend you, that I humbly offer some remarks, with all due deference, upon what I have observed in looking into your ‘Treatise on Religious Affections:’ and, upon further perusal, shall frankly represent what I may find difficulty about, if any such passage should cast up; expecting you will be so good as to set me right, if I shall mistake or not perceive your meaning.

Pages 78, 79, there are several passages I do not well understand. Page 78, line 6, ad finem, you say, ‘That they should confidently believe and trust, while they yet remain without spiritual light or sight, is an antiscriptural and absurd doctrine you are refuting.’ But this doctrine, as it is understood by many, is, that Christians ought firmly to believe and trust in Christ without light or sight, and though they are in a dark, dead frame, and for the present having no spiritual experiences and discoveries. Had you said they could not or would not believe or trust without spiritual light or sight, this is what could not be doubted: but I humbly apprehend, the position will not hold as you have laid it, whether it is applied to a sinner or a saint, as I suppose you understand it; for though the sinner never will believe on the Lord Jesus, till he has received a saving manifestation of his glory by the work of the Spirit, yet every sinner, we know, is indispensably bound, at all seasons, by the divine authority, to believe instantly on the Lord Jesus. The command of the Lord, 1 John iii. 23. that we should believe on the name of his Son Jesus Christ, no less binds the sinner to immediate performance, than the command not to kill, to keep the sabbath day, or any other duty, as to the present performance of which, in way of duty, all agree, the sinner is bound. I suppose none of us think we are authorized, or will adventure to preach, that the sinner should delay to attempt to believe in the Saviour, till he finds light from heaven shining into his mind, or has got a saving sight or discovery of the Lord Jesus, though it is certain he cannot believe, nor will do it eventually, till favoured with such light or sight; because we should, in that event, put in a qualification where the apostle Paul and Silas did put none; such is their exhortation to the jailor, Acts xvi. 31. Also, as it may be the last call the sinner is to receive, in the dispensation of the word, we are bound to require him instantly to believe, whatever he does or does not feel in himself. If you did intend not the sinner, but the saint, in the before-mentioned positions, as I am apt to think your scope plainly intimates, still I apprehend these your assertions are not tenable; for I humbly suppose the Christian is bound to trust the divine faithfulness plighted in the promise for needful blessings, be his case with respect to light or darkness, sight, &c. what it will; and that no situation the saint can be in, looses him from obligation to glorify the Lord on all occasions, by trusting in him and expecting the fulfilment of his word suiting his case. Also, I would imagine, in Isa. l. 10. the saint is required to believe, in the precise circumstances mentioned in your assertion above mentioned. Pardon my freedom. You do indeed say, ‘It is truly the duty of those who are thus in darkness to come out of darkness into light and believe,’ page 78, line 5; but how to reconcile that with the mentioned assertion that immediately follows, or with Isa. l. 10. or other scriptures, or said assertions, and the other, of which before, I am indeed at a loss. Sometimes I think it is not believing the promise, or trusting the Lord, and trusting in him, you mean in the positions I have cited; but the belief of the goodness of one’s state that he is a saint. If that was what you intended, I heartily wish you had said so much in the book; but as this is not ordinarily what is meant by believing in Scripture, I must suppose it was not the idea affixed to your words; and an expression of yours seems to make it evident. Had you plainly stated the distinction, betwixt the impossibility of one’s actually believing, and its yet being his duty to believe, in the circumstances you mentioned, danger of mistake and a handle for cavil had been cut off.

Page 78, line 20, &c., you say, ‘To press and urge them to believe, without any spiritual light or sight, tends greatly to help forward the delusions of the prince of darkness.’ Had you said, to press them to believe that the Lord was their God, when going on in a course of sin, or when sinning presumptuously, was of such tendency, which probably was in part what you designed, it would, in my humble apprehension, have been much more safe, for the reasons given. Also, as it is ordinarily and justly observed, that they who are most humbled think they are least so, when under a saving work of the Spirit, perhaps in like manner, spiritual light and sight may, in some instances, be mistaken or not duly apprehended; in which case, the person, upon admitting and proceeding upon your suppositions, may perhaps be apt to give way to unbelief, and to say, If I am not to be urged by the Lord’s servants to believe in my present circumstances, it would surely be presumptuous in me to entertain thoughts of attempting it. Or, it may be, he shall think he has not that degree of spiritual light or sight, that is absolutely necessary in order to his believing; and thus the evil heart of unbelief shall make him depart from the living God, and neglect to set to his seal that he is true, perhaps from the apprehension that it is his duty to remain as he is, or at least in the persuasion it would be in vain to essay to believe, till matters be otherwise with him. If I have deduced consequences from your words and manner of reasoning, which you think they do not justly bear, I will be glad to be rectified by you, dear Sir, and would be satisfied to know from you, how the practice you remark upon in the fore-mentioned passage tends to help forward the delusions of Satan. I am apt to believe the grounds upon which you proceed, in the whole paragraph I have mentioned, is, that you have with you real Antinomians, who teach things about faith and believing, subversive of new obedience and gospel holiness, and inconsistent with the scripture doctrines concerning them. But as we have few, if any such at all, (I believe I might say more,) in this country, and at the same time have numbers who would have the most accurate and judicious evangelical preachers to insist a great deal more upon doing, and less upon believing, Mark x. 17-23. for what reasons you will perceive, I am afraid your words will be misrepresented by them, and a sense put upon your expressions, which you were far from intending. I expect a mighty clamour by the Seceders, if the book shall fall into their hands. All I shall say about what is expressed by you, page 78, line 32, &c. is, that I have frequently heard it taught by those accounted the most orthodox, that the believer was bound to trust in the Lord, in the very worst frame he could be in, and that the exercise of faith was the way to be delivered from darkness, deadness, backsliding, &c. It is impossible one should err, who follows the course prescribed by the Lord in his word. I suppose no person is bound or allowed to defer believing one single moment, because he finds himself in a bad situation, because the Spirit breathes not on him, or he finds not actual influence from heaven communicated to him at that season, rendering him capable or meet for it; for this reason, that not our ability or fitness, but the Lord’s command, is the rule of duty, &c. It merits consideration, whether the believer should ever doubt of his state, on any account whatever; because doubting, as opposed to believing, is absolutely sinful. I know the opposite has been prescribed, when the saint is plunged in prevailing iniquity; but does not doubting strengthen corruption? is not unbelief the leading sin, as faith is the leading grace?

Page 258, (Note,) you cite as an authority Mr. Stoddard, affirming, ‘One way of sin is exception enough against men’s salvation, though their temptations be great.’ I well remember the singularly judicious Dr. Owen somewhere says to this effect, ‘Prevalence of a particular sin over a person for a considerable time, shows him to be no saint, except when under the power of a strong temptation.’ I would suppose such texts as Isaiah lxiv. 6.page 65, 3, &c. warranted the Doctor to assert as he did. It is, I own, no small difficulty to steer the middle course, betwixt affording hypocrites ground unwarrantably to presume on the one hand, and wounding the Lord’s dear children on the other; and all the little knowledge of the Scriptures I would hope the Lord has given me, makes me think Mr. Shepherd, good and great man as he was, verged not a little to the last extreme, with whom, if I mistake not, Mr. Stoddard symbolizes in the above assertion; for such as I have mentioned, I apprehend is the drift and tendency of Mr. Shepherd’s principles. In some instances, daily experience and observation confirm me still more, that we should be very cautious and modest when asserting on that head, and should take care to go no further in the matter, than we have plain Scripture to bear us out. The consideration, that indwelling sin sometimes certainly gets such ascendant, that the new creature is, for the time the Lord seems meet, as fire buried under ashes, undiscerned and inactive, lays foundation, in my humble apprehension, for saying somewhat stronger on that point, than I would choose to utter in public teaching; and how long a saint may have been in the case now hinted, I suppose it belongs not to us precisely to determine.

Page 259, you say, ‘Nor can a true saint ever fall away, so that it shall come to this, that ordinarily there shall be no remarkable difference in his walk and behaviour since his conversion, from what was before.’ I do not remember that the Scripture any where mentions, that David or Solomon were sanctified from the womb. I think the contrary may be presumed; and it is evident for a considerable time, with the first ordinarily, and for a long time, in the case of the latter ordinarily, there was a remarkable difference for the worse, in the walk and behaviour of both of them, when we are sure they were saints, from what it appears it had been in their younger years. Besides, let us suppose a person of a good natural disposition, bred up in aversion to all vicious practices, by a religious education and example, and virtuous inclination thus cultivated in him, 2 Peter ii. 20. and he is converted when come to maturity, and afterwards corruption in him meets with peculiar temptations; I doubt much if there would be a remarkable difference betwixt his then conversation and walk, and that in unregeneracy. The contrary I think is found in experience, and the principles laid down leave room to suppose it.

I own in what I have above said I have perhaps gone further than becomes a man of my standing in writing to one of Mr. Edwards’s experience, and am heartily sorry my first letter to you is in such a strain, and on such a subject. But love to you, dear Sir, and concern lest you should be thought to patronize what I am sure you do not, and to oppose what are your real sentiments, made me write with such freedom, and break over restraints, which modesty, decency, &c. should otherwise have laid me under, that you might have an opportunity to know in what light these things I mention to you appear to some who are your real friends in this country. A valuable minister, in looking into what is noticed in pages 78 and 79, said to me; it would be right some should write you about it; and I take this first opportunity, that you may have access to judge of the matter, and what it may be proper for you to do or not to do in it.

I will expect an answer with your convenience. I hope you will deal freely with me; for I can say, I would sit down and learn at your feet, dear Sir, accounting myself as a child in knowledge of the Scriptures, when compared with others I will not name, and the longer I live I see the greater advantage in improvements of that kind. Conceal nothing that you think will tend to put me right if you find my views are not just. I proposed in the beginning of this letter to trouble you with some questions or doubts, and shall mention one or two at present. What should one do who is incessantly harassed by Satan; can by no means keep him out of his mind; has used all means prescribed in Scripture and suggested by divines for resistance known to him, in vain; it may be for a long time has cried to Christ, but he hears not, seems not to regard him; all his efforts are swallowed up in the deluge of the foe; do what he will, seems to gain no ground against the powers of darkness; is apt to dread he shall sink under the load, and never shall be delivered in this world? What would you advise such a person to do? What construction, think you, should be put on the sovereign conduct and dispensation of Heaven toward him? I have occasion to be conversant about this case practically demonstrated, of many years continuance, without interruption; and will therefore be glad to have your mind about it in a particular manner, and as much at large as you conveniently can. It is said, all things work for good, &c. As degrees of glory will be in proportion to those of grace, how can it be made appear it is for one’s good what sometimes happens to saints, their being permitted to fall under backslidings and spiritual decays, and to die in that state, perhaps after continuing in it a considerable while, and when their situation has been attended with the melancholy circumstances and consequences that sometimes have place in that state of matters? The solution of this I would gladly receive from you.

Are the works of the great Mr. Boston known in your country, viz. the Fourfold State of Man, View of the Covenant of Grace, and a Discourse on Afflictions, and Church Communion, &c. If not, inform me by your letter. I have now need to own my fault in troubling you with so long a letter, and so I shall end,” &c.

Letter from Mr. Edwards to Mr. M’Culloch, of Cambuslang.

“To the Rev. Mr. M’Culloch.

Northampton, Jan. 21, 1747.

rev. and dear brother,

The time seems long to me since I have received a letter from you; I have had two letters from each of my other correspondents in Scotland since I have had any from you. Our correspondence has been to me very pleasant, and I am very loth it should fail.

Great changes have been, dear Sir, since I have had a letter from you, and God has done great things, both in Scotland and America; though not of the same nature, with those that were wrought some years ago, by the outpourings of his Spirit, yet those wherein his providence is on many accounts exceedingly remarkable: in Scotland, in the suppression of the late rebellion; and in America, in our preservation from the great French armada, from Brest, and their utter disappointment and confusion, by the immediate and wonderful hand of Heaven against them, without any interposition of any arm of flesh. The nearest akin to God’s wonderful works of old, in the defence of his people in Moses’s, Joshua’s, and Hezekiah’s time, perhaps of any that have been in these latter ages of the world. I have been writing some account of it to Mr. M’Laurin; but since then I have seen a thanksgiving sermon of Mr. Prince’s, preached on that occasion; in which is a much more distinct, particular, and (I suppose) exact account of the matter (which sermon you will doubtless see). Though there is something that I observed in my letter to Mr. M’Laurin, of the coming of that fleet, its being overruled for our preservation, in this part of the land where I dwell, when eminently exposed, and when we have all reason to think our enemies in Canada had formed designs against us, that Mr. Prince does not mention.

In my last letter to you, I wrote you some thoughts and notions I had entertained, concerning the pouring out of the sixth vial on the river Euphrates, and the approach of the happy day of the church’s prosperity and glory, and the utter destruction of antichrist, and other enemies of the church, so often spoken of in the Holy Scriptures: I signified it as what appeared to me probable, that one main thing intended by the drying up the river Euphrates, was the drying up the temporal supplies and income of the antichristian church and kingdom; and suggested it to consideration whether God, appearing so wonderfully for the taking Cape Breton, and the American fishery, thereon depending, out of the hands of the French, and thereby drying up so great a fountain of the wealth of the kingdom of France, might not be looked upon as one effect of the sixth vial. I would now also propose it to be considered, whether God’s so extraordinarily appearing to baffle the great attempt of the French nation, to repossess themselves of this place, be not some confirmation of it; and whether or no the almost ruining the French East India trade, by the dreadful hand of Heaven, in burying their stores at Port L’Orient, and the taking so many of their ships by Commodore Barnet, and also the taking so many of their South Sea ships, vastly rich, and several other things of like nature, that might be mentioned, may not probably be further effects of this vial. But whatever be thought of these particular events, and the application of the prophecies to them; yet it appears to me, that God’s late dealings, both with Great Britain and the American plantations, if they be duly considered, as they are in themselves and circumstances, afford just reason to hope that a day is approaching for the peculiar triumphs of divine mercy and sovereign grace, over all the unworthiness, and most aggravated provocations of men. If it be considered what God’s past dealings have been with England and Scotland for two centuries past, what obligations he has laid those nations under, and particularly the mercies bestowed more lately; and we then well consider the kind, manner, and degree, of the provocations and wickedness of those nations, and yet that God so spares them, and has of late so remarkably delivered them, when so exposed to deserved destruction: and if it be also considered what God’s dealings have been with this land, on its first settlement, and from its beginning hitherto, and how long we have been revolting and growing worse, and what great mercy he has lately granted us, on the late remarkable striving of his Spirit with us, and how his Spirit has been treated, his mercy and grace despised, and bitterly opposed, how greatly we have backslidden, what a degree of stupidity we are sunk into, and how full the land has been of such kinds of wickedness, as have approached so near to the unpardonable sin against the Holy Ghost, and how obstinate we are still in our wickedness, without the least appearances of repentance or reformation; and it be then considered how God has of late made his arm bare, in almost miraculous dispensations of his providence, in our behalf, to succeed us against our enemies, and defend us from them: - I say, if these things be considered, it appears evident to me, not only that God’s mercies are infinitely above the mercies of men; but also that he has, in these things, gone quite out of the usual course of his providence and manner of dealings with his professing people, and I confess, it gives me great hope that God’s appointed time is approaching, for the triumphs and displays of his infinite, sovereign grace, beyond all that ever has been before, from the beginning of the world; at least I think there is much in these things, considered together with other remarkable things God has lately done, to encourage and animate God’s people unitedly to cry to God, that he would appear for the bringing on those glorious effects of his mercy, so often foretold to be in the latter days; and particularly to continue that concert for prayer, set on foot in Scotland, and which it is now proposed to continue seven years longer. My wife and children join with me in respectful, cordial salutations to you and yours.

That we may be remembered in your prayers, is the request, dear Sir, of your affectionate brother,

jonathan edwards.”

To the letter from Mr. Gillespie, Mr. Edwards returned the following answer.

Northampton, Sept. 4, 1747.

rev. and dear sir,

I received your letter of Nov. 24, 1746, though very long after it was written. I thank you for it, and for your proposing a correspondence. Such an offer I shall gladly embrace, and esteem it a great privilege, more especially from the character I have received of you from Mr. Abercrombie, who I perceive was intimately acquainted with you.

As to the objections you make against some things contained in my work on Religious Affections, I am sorry you did not read the book through before you made them; if you had, perhaps the difficulties would not have appeared quite so great. As to what is contained in the 78th and 79th pages, I suppose there is not the least difference of opinion between you and me, unless it be concerning the signification and propriety of expressions. I am fully of your mind, and always was without the least doubt of it; ‘That every one, both saint and sinner, is indispensably bound, at all seasons, by the Divine authority, to believe instantly on the Lord Jesus; and that the command of the Lord, 1 John iii. 23. that we should believe on the name of his Son Jesus Christ, as it is a prescription of the moral law, no less binds the sinner to immediate performance, than the commandment not to kill, to keep the sabbath day, or any other duty, as to the present performance of which, in way of duty, all agree the sinner is bound; and that men are bound to trust the divine faithfulness, be their case with respect to light and darkness, sight, &c. what it will; and that no situation they can be in, looses them from obligation to glorify the Lord at all seasons, and to expect the fulfilment of his words; and that the sinner who is without spiritual light or sight is bound to believe, and that it is a duty at that very time incumbent on him to believe.’ But I conceive that there is a great deal of difference between these two things, viz. its being the duty of a man, who is without spiritual light or sight, to believe, and its being his duty to believe without spiritual light or sight, or to believe while he yet remains without spiritual light or sight. Just the same difference, which there is between these two things, viz. its being his duty who has no faith to believe, and its being his duty to believe without faith, or to believe without believing. I trust none will assert the latter, because of the contradiction which it implies. As it is not proper to say, it is a man’s duty to believe without faith, because it implies a contradiction; so I think it equally improper to say, it is a man’s duty to believe without those things which are essentially implied in faith, because that also implies a contradiction. But a spiritual sight of Christ, or knowledge of Christ, is essentially implied in the very nature and notion of faith; and therefore it is absurd to talk of believing on Christ, without spiritual light or sight. It is the duty of a man, who is without those things which essentially belong to faith, to believe; and it is the duty of a man, who is without those things which essentially belong to love, to love God; because it is an indispensable obligation that lies on men at all times, and in all circumstances, to love God: but yet it is not a duty to love God without loving him, or continuing without those things which essentially belong to his love. It is the duty of those who have no sense of the loveliness of God and have no esteem of him, to love him, and they are not in the least excused, by the want of this sense and esteem in not loving him one moment; but yet it would be properly nonsense to say it is their duty to love him, without any sense of his loveliness, or esteem of him. It is indeed their duty this moment to come out of their disesteem, and stupid wicked insensibility of his loveliness, and to love him. I made the distinction (I thought) very plainly, in the midst of those sentences you quote as exceptionable. I say expressly, p. 74, ‘It is truly the duty of those who are in darkness, to come out of darkness into light and believe; but, that they should confidently believe and trust, while they yet remain without spiritual light or sight, is an anti-scriptural and absurd doctrine.’ The misunderstanding between us, dear Sir, I suppose to be in the different application of the particle without, in my use of it, and your understanding of it, or what we understand as spoken of and supposed in the expression, without spiritual light or sight. As I use it, I apply it to the act of believing, and I suppose it to be very absurd to talk of an act of faithwithout spiritual light or sight, wherein I suppose you will allow me to be in the right. As you understand it, it is applied to duty or obligation, and you suppose it to be not at all absurd, to talk of an obligation to believe without spiritual light or sight, but that the obligation remains full, where there is no spiritual light or sight, wherein I allow you are in the right. I think, Sir, if you read what I have said in my book on this head again, it will be exceedingly apparent to you, that it is thus that I apply the preposition without, and not as you before understood it. I thought I had very plainly manifested, that what I meant by being in darkness was being in spiritual blindness, and so in a dead, stupid, and unchristian frame, and not what is commonly called being without the light of God’s countenance, under the hidings of his face. Great numbers in this country proceed on the supposition, in their opinions and practice, that there really is such a manner of believing, such a kind of faith as this, viz. a confident believing and firm trusting in God in the dark, in the sense just mentioned, which is the subject matter of Divine prescription, and which many actually have. Indeed there are innumerable instances of such as are apparently in a most negligent, apostate, and every way unchristian and wicked frame; who yet, encouraged by this principle, retain a strong confidence of their piety, and imagine that herein they do their duty and glorify God, under the notion of trusting God in the dark, and hoping against hope, and not relying on their own righteousness; and they suppose it would show a legal spirit to do otherwise. I thought it would be manifest to every reader that I was arguing against such persons as these.

You say, ‘It merits consideration, whether the believer should ever doubt of his state, on any account whatever, because doubting, as opposed to believing, is absolutely sinful.’ Here, Sir, you seem to suppose that a person’sdoubting of his own good estate, is the proper opposite of faith; and these and some other expressions in your letter seem to suppose that doubting of one’s good estate, and unbelief, are the same thing; and so, that confidence in one’s good estate, and faith, are the same thing. This, I acknowledge, I do not understand; I do not suppose faith, and a person’s believing that he has faith, to be the same thing. Nor do I take unbelief, or being without faith, and doubting whether he has it, to be the same thing, but entirely different. I should have been glad either that you had taken a little more notice of what I say on this head, p. 79, 80, or that you had said something to convince me that I am wrong in this point. The exercise of faith is doubtless the way to be delivered from darkness, deadness, backsliding, &c. or rather is the deliverance; as forsaking sin is the way to deliverance from sin, and is the deliverance itself. The exercise of grace is doubtless the way to deliverance from a graceless frame, which consists in the want of the exercise of grace. But as to what you say, or seem to intimate, that a person’s being confident of his own good estate, is the way to be delivered from darkness, deadness, backsliding, and prevailing iniquity; I think, whoever supposes this to be God’s method of delivering his saints, when sunk into an evil, careless, carnal, and unchristian frame, first to assure them of their good estate and his favour, while they yet remain in such a frame, and to make that the means of their deliverance, does surely mistake God’s method of dealing with such persons. Among all the multitudes I have had opportunity to observe, I never knew one dealt with after this manner. I have known many brought back from great declension, who appeared to me to be real saints; but it was in a way very different from this. In the first place, conscience has been awakened, and they have been brought into distressing fears of the wrath of God. Thus they have become the subjects of a new work of humiliation, and have been led deeply to feel that they deserve his wrath, even while they have feared it, before God has delivered them from their apprehensions, and comforted them with a renewed sense of his favour.

As to what I say of the necessity of universal obedience, or of one way of known sin, (i.e. so as properly to be said to be the way and manner of the man,) being exception enough against a man’s salvation; I should have known better what to have said further about it, if you had briefly shown how the passages of Scripture which I mention, and the arguments which I deduce from them, are insufficient for the proof of this point. I confess they appear to me to approve it as fully, as any thing concerning the necessary qualifications of a Christian can be proved from Scripture.

You object against my saying, p. 259, ‘Nor can a true saint ever fall away to such a degree, that ordinarily there shall be no remarkable difference between his behaviour, after his conversion, and before.’ This, I think, implies no more than that his behaviour, in similar circumstances, and under similar trials, will have a remarkable difference. As to the instances of David and Solomon, I am not aware that the Scriptures give us any where so full a history of their behaviour before their conversion, as to enable us to compare it with their subsequent life. These examples are uncertain. But I think those doctrines of the Scriptures are not uncertain, which I mention in the passage you cite, to prove that converts are new men, new creatures, that they are renewed not only within but without, that old things are passed away and all things become new, that they walk in newness of life, that the members of their bodies are new, that whereas they before were the servants of sin, and yielded their members servants of iniquity, now they yield them servants of righteousness unto holiness.

As to the doubts and cases of difficulty you mention, I think it needless for a divine of your character, to apply for the solution of them to one, who ought rather to take the attitude of a learner. However, since you are pleased to insist on my giving my mind upon them, I would observe, with regard to the first case you mention, that of a person incessantly harassed by Satan, &c. you do not point out the nature of the temptations with which he is harassed; and without this, I think it impossible to give proper advice and directions concerning it. Satan is to be resisted in a very different manner, in different kinds of onsets. When persons are harassed with those strange, horrid impressions, to which persons afflicted with hypochondria are often subject, he is to be resisted in a very different manner, from what is proper in cases of violent temptation to gratify some worldly lust. In the former case, I should by no means advise men to resist the devil by entering the lists with him, and engaging in a violent struggle with the grand adversary; but rather by diverting the mind from his frightful suggestions, by going on stedfastly and diligently in the ordinary course of duty, without allowing themselves time and leisure to attend to his sophistry, and by committing themselves to God in prayer. That is the best way of resisting the devil, which crosses his design most; and he more effectually disappoints him in such cases, who treats him with neglect, than he who engages in a direct conflict, and tries his strength and skill with him, in a violent dispute or combat. The latter course rather gives him an advantage; and if he can get persons thus engaged in a violent struggle, he gains a great point. He knows that hypochondriacal persons are not qualified to maintain it. By this he diverts him from the ordinary course of duty; and having gained his attention to what he says, he has opportunity to use all his craft and subtilty. By such a struggle he raises a deeper melancholy, weakens the mind still more, gets the unhappy man faster and faster in his snares, and increases his anxiety of mind; which is the very thing by which he mainly accomplishes all his purposes with such persons.

As to the difficulty of verifying Rom. viii. 28. ‘All things shall work together for good to them that love God,’ in the case of a Christian who falls under backsliding and spiritual decays; it is not perfectly obvious how this is to be interpreted, and how far it may hence be inferred, that the temptations of Christians from Satan and an evil world, and their declensions and sins, shall surely work for their good. However, since you desire my thoughts, I will endeavour to express them.

Two things may be laid down, as certain and indubitable, concerning this doctrine of the apostle.

First. The meaning cannot be that God’s actual dispensations towards each Christian are the best for him of all that are possible; or that all things which are ordered for him, or done with respect to him, are in all respects better for him than any thing which God could have ordered or done, issuing in the highest good and happiness to which he can possibly be brought; for that implies that God will confer on every one of his elect as much happiness as he can confer, in the utmost exercise of his omnipotence; and this sets aside all those different degrees of grace and holiness here, and glory hereafter, which he bestows according to his sovereign pleasure.

All things work together for good to the saints; all may have a concurring tendency to their happiness, and may finally issue in it, and yet not tend to, or issue in, the highest possible degree of happiness. There is a certain measure of holiness and happiness, to which each one of the elect is eternally appointed, and all things that relate to him work together to bring to pass this appointed measure of good. The text and context speak of God’seternal purpose of good to the elect, predestinating them to a conformity to his Son in holiness and happiness; and the implicit reasoning of the apostle leads us to suppose that all things will purely concur to bring to effect God’s eternal purpose. Hence from his reasoning it may be inferred, that all things will tend to, and work together to accomplish, that degree of good which God has purposed to bestow upon them, and not any more. Indeed it would be in itself unreasonable to suppose any thing else; for as God is the supreme orderer of all things, doubtless all things shall be so ordered, that with one consent they shall help to bring to pass his ends and purposes; but surely not to bring to pass what he does not aim at, and never intended. God, in his government of the world, is carrying on his own designs in every thing; but he is not carrying on that which is not his design, and therefore there is no need of supposing, that all the circumstances, means, and advantages of every saint, are the best in every respect that God could have ordered for him, or that there could have been no circumstances or means of which he could have been the subject, which would with God’s usual blessing have issued in his greater good. Every Christian is a living stone, that, in this present state of preparation, is fitting for the place appointed for him in the heavenly temple. In this sense all things undoubtedly work together for good to every one who is called according to God’s promise. He is, all the while he lives in this world, by all the dispensations of Providence towards him, fitting for the particular mansion in glory which is appointed and prepared for him.

Secondly. When it is said, that ‘all things work together for good to them that love God,’ it cannot be intended that all things, both positive and negative, are best for them; in other words, that not only every positive thing, of which Christians are the subjects, or in which they are concerned, will work for their good, but also, that when any thing is absent or withheld from them by God in his providence, that absence or withholding is also for their good, in such a sense, as to be better for them than the presence or bestowment would have been; for this would have the same absurd consequence which was mentioned before, viz. That God makes every Christian as happy as he possibly can make him. And if so, it would follow that God’s withholding from his people greater degrees of the sanctifying influences of his Spirit, is for their good, and that it is best for them to live and die with so small a measure of piety as they actually possess, which is the same as to say, that it is for their good to have no more good, or that it is for their happiness to have no more happiness here and hereafter. If we carefully examine the apostle’s discourse in Rom. viii. it will be apparent that his words imply no such thing. All God’s creatures, and all that he does in disposing of them, is for the good of the Christian; but it will not thence follow, that all God’s forbearing to do is also for his good, or that it is best for him that God does no more for him.

Hence, with regard to the position, that the sins and temptations of Christians are for their good; I suppose the following things to be true:

1. That all things, whatsoever, are for their good, things negative as well as positive, in this sense, that God intends that some benefit to them shall arise from every thing, so that somewhat of the grace and love of God will hereafter be seen to have been exercised towards them in every thing. At the same time, the sovereignty of God will also be seen, with regard to the measure of the good or benefit aimed at, in that some other things, if God had seen cause to order them, would have produced a higher benefit. And with regard to negative disposals - consisting, not in God’s doing but forbearing to do, not in giving, but withholding - some benefit, in some respect or other, will ever accrue to them, even from these; though sometimes the benefit will not be equal to the benefit withheld, if it had been bestowed. As for instance, when a Christian lives and dies comparatively low in grace; some good improvement shall be made even of this, in his eternal state, whereby he shall receive a real benefit, though the benefit shall not be equal to the benefit of a higher degree of holiness, if God had bestowed it.

2. God carries on a design of love to his people, and to each individual Christian, not only in all things of which they are the subjects while they live, but also in all his works and dispensations, and in all his acts from eternity to eternity.

3. That the sin, in general, of Christians, is for their good, in this respect, viz. that through the sovereign grace and infinite wisdom of God, the fact that they have been sinful fallen creatures, and not from the beginning perfectly innocent and holy as the elect angels, will issue in a high advancement of their eternal happiness; and that they shall obtain some additional good, on occasion of all the sin of which they have been the subjects, or have committed, beyond what they would have had if they never had been fallen creatures.

4. The sin of Christians cannot in this sense be for their good, that it should finally be best for them, that while they lived in this world, their restoration and recovery from the corruption to which they became subject by the fall, was no greater, that the mortification of sin, and spiritual vivification of the soul, was carried on to no higher degree, that they were so deficient in love to God, love to men, humility, and heavenly-mindedness, that they did so few good works, and consequently, that in general, they had so much sin, and so little holiness; for in proportion as one of these is more, the other will be less, as infallibly, as darkness is more or less, in proportion to the diminution or increase of light. It cannot finally be better for Christians, that in general, while they live, they had so much sin of heart and life, rather than more holiness of heart and life; because the reward of all at last will beaccording to their works. He that sowed sparingly shall reap sparingly, and he that sowed bountifully shall reap also bountifully; and he that builds wood, hay, and stubble, shall finally suffer loss, and have a less reward, than if he had built gold, silver, and precious stones, though he himself shall be saved. But notwithstanding this,

5. The sins and falls of Christians may be for their good, and for the better, in this respect, that the issue may be better than if the temptation had not happened, and so the occasion not given, either for the sin of yielding to the temptation, or the virtue of overcoming it: and yet not in this respect, (with regard to their sins or falls in general,) that it should be better for them in the issue, that they have yielded to the temptation offered, than if they hadovercome. For the fewer victories they obtain over temptation, the fewer are their good works, and particularly of that kind of good works to which a distinguished reward is promised in Rev. ii. and Rev. iii. iii. and in many other parts of Scripture. The word of God represents the work of a Christian in this world as a warfare, and it is evident in the Scriptures, that he who acquits himself as the best soldier, shall win the greatest prize. Therefore, when Christians are brought into backslidings and decays, by being overcome by temptations, the issue of their backslidings may be some good to them, beyond what they would have received if the temptations had never existed; and yet their backslidings in general may be a great loss to them in this respect, that they shall have much less reward, than if the temptations had been overcome, and they had persevered in spiritual vigour and diligence. But yet this don’t hinder, but that,

6. It may be so ordered by a sovereign and all-wise God, that the falls and backslidings of Christians, through their being overcome by temptations in some particular instances, may prove best for them, not only because the issue may be greater good to them, than they would have received if the temptation had not happened, but even greater in that instance, than if the temptation had been overcome. It may be so ordered, that their being overcome by that temptation, shall be the occasion of their having greater strength, and on the whole, obtaining more and greater victories, than if they had not fallen in that instance. But this is no where promised, nor can it be so, that, in the general, it should prove better for them that they were foiled so much, and did overcome so little, in the course of their lives, and that finally their decay is so great, or their progress so small. From these things it appears,

7. That the saying of the apostle, all thing work together for good to them that love God, though it be fulfilled in some respects to all Christians, at all times and in all circumstances, yet it is fulfilled more especially and eminently to Christians continuing in the exercise of love to God, not falling from the exercises, or failing in the fruits of divine love in times of trial. Then it is, that temptations, enemies, and suffering, will be best for them, working that which is most for their good every way; and they shall be more than conquerors over tribulation, distress, persecution, famine, nakedness, peril, and sword, Rom. viii. 35-37.

8. As God is carrying on a design of love to each individual Christian, in all his works and dispensations whatsoever, so the particular design of love to them which he is carrying on, is to fit them for and bring them to their appointed place in the heavenly temple, or to that identical degree of happiness and glory in heaven, which his eternal love designed for them, and no other. For God’s design of love or of happiness to them, is only just what it is, and is not different from itself; and to fulfil this particular design of love, every thing which God does, or in any respect disposes, whether it be positive, privative, or negative, contributes; because, doubtless, every thing which God does, or in any respect offers, tends to fulfill his aims and designs. Therefore, undoubtedly,

9. All the while the Christian lives in the world, he is preparing for his appointed mansion in glory, and fitting for his place in the heavenly building. All his temptations, though they may occasion, for the present, great spiritual injuries, yet at last shall be an occasion of his being more fitted for his place in glory. Hence we may determine, that however the Christian may die in some respects under the decay of spiritual comfort, and of some religious affections, yet every Christian dies at that time when his habitual fitness for his place in the heavenly temple is most complete, because otherwise, all things which happen to him while he lives, would not work together to fit him for that place.

10. God brings his people, at the end of their lives, to this greatest fitness for their place in heaven, not by diminishing holiness in their hearts, but by increasing it, and carrying on the work of grace in their souls. If it be not so, that cannot be true, that where God has begun a good work he will perform it, or carry it on to the day of Christ; for if they die with a less degree of holiness than they had before, then it ceases to be carried on before the day of Christ comes. If holiness finally decreases, then Satan so far finally obtains the victory. He finally prevails to diminish the fire in the smoking flax; and then how is that promise verified, that God will not quench the smoking flax, till he bring forth judgment unto victory? So that it must needs be, that although Christians may die under decay, in some respects, yet they never die under a real habitual decay of the work of grace in general. If they fall, they shall rise again before they die, and rise higher than before, if not in joy, and some other affections, yet in greater degrees of spiritual knowledge, self-abasement, trust in God, and solidity and ripeness of grace.

If these things which have been observed are true, then we may infer from them these corollaries.

1. That notwithstanding the truth of the apostle’s declaration in Rom. viii. 28. Christians have cause to lament their leanness and unfruitfulness, and the fact that they are guilty of so much sin, not only as it is to the dishonour of God, but also as it is likely to redound to their own eternal loss and damage.

2. That nothing can be inferred from this promise, which is calculated to set aside or make void the influence of motives to earnest endeavours to avoid all sin, to increase in holiness, and abound in good works, from an aim at a high and eminent degree of glory and happiness in a future world.

3. That though it is to the eternal damage of Christians, ordinarily, when they yield to and are overcome by temptations; yet Satan and the other enemies of Christians, from whom these temptations come, are always wholly disappointed in the temptation, and baffled in their design to hurt them, inasmuch as the temptation and the sin which it occasions, are for the saints’ good, and they receive a greater benefit in the issue, than if the temptation had not been, and yet less than if the temptation had been overcome.

As to Mr. Boston’s View of the Covenant of Grace, I have had some opportunity to examine it, and I confess I do not understand the scheme of thought presented in that book. I have read his Fourfold State of Man, and liked it exceedingly well. I think, in that, he shows himself to be a truly great divine.

Hoping that you will accept my letter with candour, and remember me in your prayers, I subscribe myself

Your affectionate and obliged

brother and servant,

jonathan edwards.”

In October, 1744, a number of ministers in Scotland, among whom, I believe, were all the correspondents of Mr. Edwards in that country, thinking that the state of the church and the world called loudly for united extraordinary prayer to God, that he would deliver the nations from their miseries, and fill the earth with his glory; proposed that Christians universally should, for the two years then next ensuing, set apart a portion of time, on Saturday evening and sabbath morning, every week, to be spent in prayer for this purpose; and that they should still more solemnly devote the first Tuesday in the last month of each quarter of the year, to be spent either in private, social, or public prayer to God, for the Your affectionate and obliged

bestowment of those blessings on the world. Mr. Edwards not only welcomed the proposal as soon as he received it, but did all in his power to promote its general acceptance by the American churches; and the following letter, alluding to a more particular account of the subject in one to Mr. M’Laurin, which I have not been able to procure, will in some measure apprize the reader of the efforts which he made for this purpose.

“To the Rev. William M’Culloch

Northampton, Sept. 23, 1747.

rev. and dear sir,

I thank you for your letter of March 12, 1747, which I suppose lay a long while at Mr. Prince’s in Boston, before I received it, through Mr. Prince’s forgetfulness. It seems he had forgotten that he had any such letter; and when I sent a messenger to his house, on purpose to inquire whether I had any letter lodged there for me from Scotland, he told him no; when I suppose this letter had been long in his house: and I should probably never have had it at last, had not one of my daughters had occasion to go to Boston, who made a visit at the house, and made a more full inquiry.

I am sorry to hear of your affliction, through your indisposition that you speak of, and desire to be thankful to the God of all mercy for his goodness, in restoring you again to health.

I have, in my letter to Mr. M’Laurin, given a particular account of what I know, concerning the propagation of the Concert for United Prayer, in America; which you will doubtless have opportunity to see. The propagation of it is but slow; but yet so many do fall in with it, and there is that prospect of its being further spread, that it is a great encouragement to me. I earnestly hope, that they, that have begun extraordinary prayer for the outpouring of the Spirit of God, and the coming of Christ’s kingdom, will not fail, or grow dull and lifeless, in such an affair, but rather that they will increase more and more in their fervency. I have taken a great deal of pains to promote this concert here in America, and shall not cease to do so, if God spares my life, as I have opportunity, in all ways that I can devise. I have written largely on the subject, insisting on persuasions, and answering objections; and what I have written is gone to the press. The undertaker for the publication encourages me that it shall speedily be printed. I have sent to Mr. M’Laurin a particular account of it.

You desire to hear how it was with the people of New England, when we were threatened with an invasion by the French fleet, the last summer. As to the particular circumstances of that wonderful deliverance, the fullest and best account I have ever seen of it, is in Mr. Prince’s Thanksgiving Sermon on that occasion; which, in all probability, you have seen long before this time. Nor need you be informed by me, of the repeated mercy of God to us, in confounding our enemies in their renewed attempt this year, by delivering up their fleet, in its way hither, into the hands of the English. In all probability, that fleet was intended for the execution of a very extensive design, against the English colonies, in conjunction with the French forces in Canada. For there was an army lay waiting at Nova Scotia, which, on the news of the sailing of their fleet, immediately left the country, and returned to Canada, over the lake Champlain, towards New England and New York; and they, or a part of them, attacked Fort Saratoga, in New York government, and killed or took about fifty men that were drawn out of the fort; but desisted from any further attempts, about the time we may suppose they received the news of the defeat of their fleet. And very soon after they received this news in Canada, the French there released most of our captives, and sent one ship loaded with them, to the number of about one hundred and seventy, to Boston, and another ship with about sixty, if I remember right, to Louisburg. The reasons that induced them so to do, are not known, and can only be guessed at by us; but, by their doing it very soon after they received the news of the loss of their fleet, it looks as though that had great influence in the affair. New England has had many other surprising deliverances from the French and Indians; some of which I have given a particular account of, in my letter to Mr. M’Laurin; which it would be needless for me to repeat, seeing you have such frequent opportunities with him. These deliverances are very wonderful and affecting; our enemies own that the heavens are on our side, and fight for us; but there are no such effects of these mercies upon us that are the subjects of them, as God requires, and most justly expects. The mercies are acknowledged in words, but we are not led to repentance by them; there appears no such thing as any reformation or revival of religion in the land. God’s so wonderfully protecting and delivering a people, whose provocations have been so great, and who do so continue in apostasy and provocation, is very marvellous; and I can think of no account that can be given of it, so probable as this, that God has a design of mercy to the rising generation, and that there are a great number of the elect among our children, born and unborn, and that for these elect’s sake, God will not suffer us to be destroyed, having a design to bring forth a seed of the posterity of this people, to inherit and dwell in this land, that shall be a holy seed, and a generation of his servants. And so that those words are applicable to us, Isa. lxv. 8, 9. ‘Thus saith the Lord, As the new wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it; so will I do for my servants’ sakes, that I may not destroy them all. And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains; and mine elect shall inherit it, and my servants shall dwell there.’ I am full of apprehensions, that God has no design of mercy to those that were left unconverted, of the generation that were on the stage, in the time of the late extraordinary religious commotion, and striving of God’s Spirit; unless it be perhaps a small gleaning from among them. But it may be, when their little ones, the generation that was then in their childhood, are brought fully on the stage of action, God will abundantly pour out his Spirit, and revive and carry on his work, here and elsewhere in the christian world.

I thank you for taking the pains of writing to me your thoughts of the forty-two months of the treading down of the holy city, which are new and entertaining. The chief objection against what you propose, that I can think of, is, that the forty-two months of the treading down the holy city, seems to be the same period with the one thousand two hundred and sixty days of the witnesses prophesying in sackcloth, mentioned in the very next verse, in immediate connexion with this; and that the same with the one thousand two hundred and sixty days of the woman’s being in the wilderness, chap. xii. 6.; and that the same with the time, times, and an half of the woman’s being in the wilderness, v. 14.; and that the same with the time, times, and an half of the reign of the little horn, Dan. vii. 25.; and with the forty-two months of the reign of the beast, Rev. xiii. 5.; and that this evidently signifies the duration of the reign of antichrist; which is a thing entirely diverse from the sum of the times of the city of Jerusalem’s being under the dominion of pagans, Saracens, Persians, and Turks, as you represent. However, it is possible that what you mention may be one way wherein that prophecy, Rev. xi. 2. may be fulfilled. For God’s word is oftentimes fulfilled in various ways: as one way, wherein the prophetical representation of the beast with the seven heads is fulfilled, is in the seven successive forms of government that idolatrous Rome is under; and another way that it was fulfilled, was by Rome’s being built on seven hills. One way that the seventy years captivity of the Jews was fulfilled, was in its being seventy years from Jehoiachim’s captivity to Cyrus’s decree; and another way that it was fulfilled, was in its being seventy years from Zedekiah’s captivity to Darius’s decree, Ezra vi.; and another way that it was fulfilled, was in its being seventy years from the last carrying away of all, Jer. lii. 30. to the finishing and dedication of the temple. But I expect no certainty as to these things, or any of the various conjectures concerning the time of the calling of the Jews, and the fall of the kingdom of the beast, till time and fulfilment shall decide the matter. However, I cannot think otherwise, than that we have a great deal of reason to suppose, that the beginning of that glorious work of God’s Spirit, which, before it is finished, shall accomplish these things, is not very far off; and there is very much in the word of God, and in the present aspects of Divine Providence, to encourage us greatly in our begun concert for extraordinary united prayer for the coming of Christ’s kingdom. Let us therefore go on with what we have begun in that respect, and continue instant in prayer, with all perseverance, and increase more and more in faith and fervency; and not keep silence, nor give God any rest, till he establish, and make Jerusalem a praise in the earth.

And remember in your prayers, dear Sir,

Yours, in great esteem and affection,

Jonathan Edwards.”

The continuation of this concert for united and extraordinary prayer was proposed in a Memorial from Scotland, dated August 26, 1746, signed by twelve clergymen of that country, and circulated soon after in all the American colonies. To secure the general adoption of the proposed measure, Mr. Edwards first preached to his people a series of sermons in its favour, and then published them in the form of a treatise, with the title, “An Humble Attempt to promote Explicit Agreement and Visible Union among God’s People, in Extraordinary Prayer for the Revival of Religion, and the Advancement of Christ’s Kingdom on Earth, pursuant to Scripture Promises, and Prophecies concerning the Last Time.” This work was immediately republished in England and Scotland, and extensively circulated in both countries, as well as in America, and had great influence in securing the general adoption of the measures proposed - a measure which was pursued for more than half a century by many of the American churches, and only discontinued on the adoption of a more frequent concert - the monthly concert - for united and extraordinary prayer, for the same great object, proposed at an association of the ministers of the Baptist churches, in the counties of Northampton, Leicester, &c. held at Nottingham in 1784, and observed the first Monday evening of each month; and now extensively adopted throughout the christian world.

In the course of this treatise, Mr. Edwards was led, in answering objections, to examine an interpretation of prophecy, until then most generally if not universally received: viz. That the kingdom of Christ could not come, until there had previously been a time of most extreme calamity to the church of God, and prevalence of her antichristian enemies against her, as represented in Rev. xi. by the slaying of the witnesses. Some years before this, Mr. Edwards had examined the Apocalypse with great care, in connexion with the prophecy of Daniel; in order to satisfy himself whether the slaying of the witnesses was to be regarded as past or future. This he did with his pen in his hand; and a brief abstract of his views on this point, is found in the answers to the 4th and 5th objections in the Humble Attempt. The views of prophecy, here presented by Mr. Edwards, were, I believe, at the time wholly new to the christian world, and were at first regarded by many as doubtful if not erroneous; but have since produced the general conviction that the downfall of popery and the ultimate extension of the kingdom of Christ, are far less distant than has been supposed - a conviction remarkably supported by the whole series of providential dispensations. And there can be no doubt that this conviction has been a prime cause of the present concentrated movement of the whole church of God, to hasten forward the reign of the Messiah. As long as it was the commonly received opinion of Christians that the church was yet destined to experience far more severe and overwhelming calamities, than any she had hitherto known - calamities amounting to an almost total extinction - before the time of her final prosperity; the efforts and the prayers of Christians for the arrival of that period of prosperity were chiefly prevented: inasmuch as it was, in effect, to labour and pray for the almost total extinction of the church of Christ, during a period of indefinite extent, as well as to labour and pray, if speedy success should crown their efforts, for the destruction, if not of their own lives, yet of those of their children and immediate descendants. In the sections referred to, he endeavours to show, and by arguments which are yet unanswered, that the severest trials announced in prophecy against the church of God were already past, that her warfare was even then almost accomplished, and that the day of her redemption was drawing nigh. By establishing this point; and by presenting the arguments in a manner so clear and convincing, as wholly to supersede the necessity of any subsequent treatise on the subject; the work in question, through the Divine blessing, has exerted an influence, singularly powerful, in rousing the church of Christ to that series of efforts which is to result in her final victory.

  Back to Jonathan Edwards Library