‘Born in Connecticut and educated at Yale College, Jonathan Edwards joined his venerable grandfather Solomon Stoddard as associate pastor of the Congregational church at Northampton, Massachusetts in 1727. This became the scene of his greatest victory and his deepest humiliation.
The parish was visited with most remarkable seasons of revival, and Edwards himself was unjustly expelled from the pastoral office. A preacher of rare power, Edwards was the foremost American leader of the Great Awakening.
A giant of intellect and a theologian of great precision, Edwards was called to the Presidency of Princeton, but sudden death claimed him soon thereafter. No one before or since has written as wisely and thoroughly on the subject of revival as this saintly man.’ From Richard Owen Roberts ‘Bibliography of Revival Literature,’ p145.
We have included 7 of the 25 chapters.
Few individuals ever appeared in the church of God who have merited, and actually received, higher tributes of respect than *Jonathan Edwards. His intellectual powers were of no common order, and his industry in the cultivation of those powers is strongly marked in that wide extent of most important knowledge, which he possessed. If we consider him as ranking with Hartley, Locke, and Bacon, in the scale of intellect, we shall have little apprehension of his title to such distinction being disputed. His mighty mind grasped with ease those subjects at which others faltered. He saw truth almost intuitively, and was equally keen in the detection of error in all its varied shades. - This distinguished man claims admiration, not merely on the ground of uncommon strength of intellectual powers, and intense application of mind, rewarded by proportionate acquirements, but also as a most humble and devoted servant of Christ; bringing all he had received into his service, and living only to him. His soul was indeed a temple of the Holy Spirit, and his life uniformly manifested all the simplicity, purity, disinterestedness, and elevated character of the gospel of Christ. The glory of God was his supreme object, whether engaged in his devotional exercises, his studies, his social intercourse, the discharge of his public ministry, or in the publication of his writings. All inferior motives seem to have been without any discernible influence upon him. He entered fully into the expressive language of Paul - “The love of Christ constraineth me.” “For me to live is Christ.” His personal example will long instruct, excite, and encourage, and his writings will necessarily be most highly esteemed so long as the love of truth prevails.
It has been justly observed, “The number of those men, who have produced great and permanent changes in the character and condition of mankind, and stamped their own image on the minds of succeeding generations, is comparatively small; and, even of this small number, the great body have been indebted for their superior efficiency, at least in part, to extraneous circumstances, while very few can ascribe it to the simple strength of their own intellect. Yet here and there an individual can be found, who, by his mere mental energy, has changed the course of human thought and feeling, and led mankind onward in that new and better path which he had opened to their view. Such an individual was Jonathan Edwards. Born in an obscure colony, in the midst of a wilderness, and educated at a seminary just commencing its existence; passing the better part of his life as the pastor of a frontier village, and the residue as an Indian missionary in a still humbler hamlet; he discovered, and unfolded, a system of the divine moral government, so new, so clear, so full, that while at its first disclosure it needed no aid from its friends and feared no opposition from its enemies, it has at length constrained a reluctant world to bow in homage to its truth.”*
Jonathan Edwards was born on the 5th of October 1703, at Windsor, on the banks of the Connecticut. His father, the Rev. Timothy Edwards, was minister of that place about 60 years.† He died in January, 1758, in the 89th year of his age, not two months before this his only son. He was a man of great piety and usefulness. On November 6th, 1694, he married Esther Stoddard, daughter of the reverend and celebrated Solomon Stoddard, of Northampton, in the 23rd year of her age. They lived together in the married state above sixty-three years. Mrs. Edwards, our author’s mother, was born June 2nd, 1672, and lived to about ninety years of age, (some years after her son,) a remarkable instance of the small decay of mental powers at so advanced an age. This venerable couple had eleven children; one son, the subject of these memoirs, and ten daughters, four of whom were older, and six younger, than himself.
From the highly spiritual character and intellectual attainments of his parents, it might naturally be expected that his early education would be attended with no common advantages; this was the fact. Many were the prayers presented by parental affection that this only and beloved son might be filled with the Holy Spirit; from a child know the Holy Scriptures; and be great in the sight of the Lord. They who thus fervently and constantly commended him to God, manifested equal diligence in training him up for God. Prayer excited to exertion, and exertion again was encouraged by prayer. The domestic circle was a scene of supplication, and it was a scene of instruction. In the abode of such exemplary servants of God, instruction abounded; that which the eye saw, as well as that which the ear heard, formed a lesson. There was nothing in the example of those who taught to diminish the force of instruction; there was nothing in social habits, which counteracted the lessons of wisdom, and infused those principles, which in after-years, produced the fruit of folly and sin. On the contrary, there was every thing to enlarge, to purify, and to elevate the heart, and at the same time to train the mind, to those exercises of thought from which alone eminent attainments can be expected.
The faithful religious instructions of his parents “rendered him when a child familiarly conversant with God and Christ, with his own character and duty, with the way of salvation, and with the nature of that eternal life which, begun on earth, is perfected in heaven.” Their prayers were not forgotten, and their efforts did not remain without effect. In the progress of childhood he was in several instances the subject of strong religious impressions. “This was particularly true some years before he went to college, during a powerful revival of religion in his father’s congregation. He, and two other lads of his own age, who had the same feelings with himself, erected a booth in a very retired spot in a swamp, for an oratory, and resorted to it regularly for social prayer. This continued for a long period; but the impressions ultimately disappeared, and in his own view, were followed by no permanent effects of a salutary nature.” The precise period when he regarded himself as entering on a religious life he nowhere mentions, nor has any record been found of the time when he made a public profession of religion. Even the church with which he became connected would not certainly be known, were it not that on one occasion he alludes to himself as a member of the church in East Windsor. From various circumstances, it seems that the time of his uniting himself to it was not far from the time of his leaving college. Of the views and feelings of his mind, on this most important subject, both before and after this event, there is a most satisfactory and instructive account which was found among his papers in his own hand-writing, and which was written near twenty years afterwards for his own private benefit. It is as follows:
“I had a variety of concerns and exercises about my soul from my childhood; but I had two more remarkable seasons of awakening, before I met with that change by which I was brought to those new dispositions, and that new sense of things, that I have since had. The first time was when I was a boy some years before I went to college,** at a time of remarkable awakening in my father’s congregation. I was then very much affected for many months, and concerned about the things of religion, and my soul’s salvation; and was abundant in religious duties. I used to pray five times a day in secret, and to spend much time in religious conversation with other boys; and used to meet with them to pray together. I experienced I know not what kind of delight in religion. My mind was much engaged in it, and had much self-righteous pleasure, and it was my delight to abound in religious duties. I, with some of my school-mates, joined together and built a booth in a swamp, in a very retired spot, for a place of prayer.†† And besides, I had particular secret places of my own in the woods, where I used to retire by myself; and was from time to time much affected. My affections seemed to be lively and easily moved, and I seemed to be in my element when I engaged in religious duties. And I am ready to think; many are deceived with such affections, and such a kind of delight as I then had in religion, and mistake it for grace.
“But, in progress of time, my convictions and affections wore off, and I entirely lost all those affections and delights, and left off secret prayer, at least as to any constant preference of it; and returned like a dog to his vomit, and went on in the ways of sin. Indeed, I was at times very uneasy, especially towards the latter part of my time at college, when it pleased God to seize me with a pleurisy; in which he brought me nigh to the grave, and shook me over the pit of hell. And yet it was not long after my recovery, before I fell again into my old ways of sin. But God would not suffer me to go on with any quietness; I had great and violent inward struggles, till after many conflicts with wicked inclinations, repeated resolutions, and bonds that I laid myself under by a kind of vows to God, I was brought wholly to break off all former wicked ways, and all ways of known outward sin; and to apply myself to seek salvation, and practice many religious duties, but without that kind of affection and delight which I had formerly experienced. My concern now wrought more inward struggles and conflicts, and self-reflection. I made seeking my salvation the main business of my life. But yet, it seems to me, I sought it after a miserable manner, which has made me sometimes since to question, whether ever it issued in that which was saving; being ready to doubt whether such miserable seeking ever succeeded. I was indeed brought to seek salvation, in a manner that I never was before; I felt a spirit to part with all things in the world, for an interest in Christ. My concern continued, and prevailed, with many exercising thoughts and inward struggles; but yet it never seemed to be proper, to express that concern by the name of terror.
“From my childhood up, my mind had been full of objections against the doctrine of God’s sovereignty, in choosing whom he would to eternal life; and rejecting whom he pleased; leaving them eternally to perish, and be everlastingly tormented in hell. It used to appear like a horrible doctrine to me. But I remember the time very well when I seemed to be convinced, and fully satisfied, as to this sovereignty of God, and his justice in thus eternally disposing of men, according to his sovereign pleasure. But never could give an account how, or by what means, I was thus convinced, not in the least imagining at the time, nor a long time after, that there was any extraordinary influence of God’s Spirit in it; but only that now I saw further, and my reason apprehended the justice and reasonableness of it. However, my mind rested in it; and it put an end to all those cavils and objections. And there has been a wonderful alteration in my mind, with respect to the doctrine of God’s sovereignty, from that day to this; so that I scarce ever have found so much as the rising of an objection against it, in the most absolute sense, in God showing mercy to whom he will show mercy, and hardening whom he will. God’s absolute sovereignty and justice, with respect to salvation and damnation, is what my mind seems to rest assured of, as much as of any thing that I see with my eyes; at least it is so at times. But I have often, since that first conviction, had quite another kind of sense of God’s sovereignty than I had then. I have often since had not only a conviction, but a delightful conviction. The doctrine has very often appeared exceedingly pleasant, bright, and sweet. Absolute sovereignty is what I love to ascribe to God. But my first conviction was not so.
“The first instance, that I remember, of that sort of inward, sweet delight in God and divine things, that I have lived much in since, was on reading those words, 1 Tim. i.17, now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. As I read the words, there came into my soul, and was as it were diffused through it, a sense of the glory of the Divine Being; a new sense, quite different from any thing I ever experienced before. Never any words of Scripture seemed to me as these words did. I thought with myself, how excellent a Being that was, and how happy I should be, if I might enjoy that God, and be rapt up to him in heaven; and be as it were swallowed up in him for ever! I kept saying, and as it were singing, over these words of Scripture to myself; and went to pray to God that I might enjoy him; and prayed in a manner quite different from what I used to do, with a new sort of affection. But it never came into my thought, that there was any thing spiritual, or of a saving nature, in this.
“From about that time I began to have a new kind of apprehensions and ideas of Christ, and the work of redemption, and the glorious way of salvation by him. An inward, sweet sense of these things, at times, came into my heart; and my soul was led away in pleasant views and contemplations of them. And my mind was greatly engaged to spend my time in reading and meditating on Christ, on the beauty and excellency of his person, and the lovely way of salvation by free grace in him. I found no books so delightful to me, as those that treated of these subjects. Those words Cant. ii. 1 used to be abundantly with me, I am the rose of Sharon, and the lily of the valleys. The words seemed to me sweetly to represent the loveliness and beauty of Jesus Christ. The whole book of Canticles used to be pleasant to me, and I used to be much in reading it, about that time; and found from time to time an inward sweetness, that would carry me away in my contemplations. This I know not how to express otherwise, than by a calm, sweet abstraction of soul from all the concerns of this world; and sometimes a kind of vision, or fixed ideas and imaginations, of being alone in the mountains, or some solitary wilderness, far from all mankind, sweetly conversing with Christ, and wrapped and swallowed up in God. The sense I had of divine things, would often of a sudden kindle up, as it were, a sweet burning my heart, an ardor of soul, that I know not how to express.
“Not long after I first began to experience these things, I gave an account to my father of some things that had passed in my mind. I was pretty much affected by the discourse we had together; and when the discourse was ended, I walked abroad alone, in a solitary place in my father’s pasture, for contemplation. And as I was walking there, and looking upon the sky and clouds, there came into my mind so sweet a sense of the glorious majesty and grace of God, as I know not how to express. - I seemed to see them both in a sweet conjunction; majesty and meekness joined together: it was a sweet, and gentle, and holy majesty; and also a majestic meekness; an awful sweetness; a high, and great, and holy gentleness.
“After this my sense of divine things gradually increased, and became more and more lively, and had more of that inward sweetness. The appearance of every thing was altered; there seemed to be, as it were, a calm, sweet cast or appearance of divine glory, in almost every thing. God’s excellency, his wisdom, his purity, and love, seemed to appear in every thing; in the sun, moon, and stars; in the clouds and blue sky; in the grass, flowers, trees; in the water and all nature; which used greatly to fix my mind. I often used to sit and view the moon for a long time; and in the day, spent much time in viewing the clouds and sky, to behold the sweet glory of God in these things: in the mean time singing forth, with a low voice, my contemplations of the Creator and Redeemer. And scarce any thing, among all the works of nature, was so sweet to me as thunder and lightning: formerly nothing had been so terrible to me. Before, I used to be uncommonly terrified with thunder, and to be struck with terror when I saw a thunderstorm rising; but now, on the contrary, it rejoiced me. I felt God, if I may so speak, at the first appearance of a thunderstorm; and used to take the opportunity, at such times, to fix myself in order to view the clouds, and see the lightnings play, and hear the majestic and awful voice of God’s thunders, which oftentimes was exceedingly entertaining, leading me to sweet contemplations of my great and glorious God. While thus engaged, it always seemed natural for me to sing or chant forth my meditations; or, to speak my thoughts in soliloquies with a singing voice.
“I felt then great satisfaction as to my good estate; but that did not content me. I had vehement longings of soul after God and Christ, and after more holiness, wherewith my heart seemed to be full, and ready to break; which often brought to my mind the words of the psalmist, Ps. cxix. 28. My soul breaketh for the longing it hath. I often felt a mourning and lamenting in my heart, that I had not turned to God sooner, that I might have had more time to grow in grace. My mind was greatly fixed on divine things; almost perpetually in the contemplation of them. I spent most of my time in thinking of divine things, year after year; often walking alone in the woods, and solitary places, for meditation, soliloquy, and prayer, and converse with God; and it was always my manner, at such times, to sing forth my contemplations. I was almost constantly in ejaculatory prayer, wherever I was. Prayer seemed to be natural to me, as the breath by which the inward burnings of my heart had vent. The delights which I now felt in the things of religion, were of an exceedingly different kind from those before mentioned, that I had when a boy; and what then I had no more notion of, than one born blind has of pleasant and beautiful colors. They were of a more inward, pure, soul-animating, and refreshing nature. Those former delights never reached the heart; and did not arise from any sight of the divine excellency of the things of God; or any taste of the soul-satisfying and life-giving good there was in them.
“My sense of divine things seemed gradually to increase, till I went to preach at New York; which was about a year and a half after they began: and while I was there I felt them very sensibly, in a much higher degree than I had done before. My longings after God and holiness were much increased. Pure and humble, holy and heavenly, Christianity appeared exceedingly amiable to me. I felt a burning desire to be, in every thing, a complete Christian; and conformed to the blessed image of Christ; and that I might live, in all things, according to the pure, sweet, and blessed rules of the gospel. I had an eager thirsting after progress in these things; which put me upon pursuing and pressing after them. It was my continual strife, day and night, and constant inquiry, how I should be more holy, and live more holily, and more becoming a child of God, and a disciple of Christ. I now sought an increase of grace and holiness, and a holy life, with much more earnestness than ever I sought grace before I had it. I used to be continually examining myself, and studying and contriving for likely ways and means how I should live holily, with far greater diligence and earnestness than ever I pursued any thing in my life; but yet with too great a dependence on my own strength; which afterwards proved a great damage to me. My experience had not then taught me, as it has done since, my extreme feebleness and impotence, every manner of way; and the bottomless depths of secret corruption and deceit there was in my heart. However, I went on with my eager pursuit after more holiness and conformity to Christ.
“The heaven I desired was a heaven of holiness; to be with God, and to spend my eternity in divine love, and Holy Communion with Christ. My mind was very much taken up with contemplations on heaven, and the enjoyments there; and living there in perfect holiness, humility, and love; and it used at that time to appear a great part of the happiness of heaven, that there the saints could express their love to Christ. It appeared to me a great clog and burden, that what I felt within I could not express as I desired. The inward ardor of my soul seemed to be hindered and pent up, and could not freely flame out as it would. I used often to think, how in heaven this principle should freely and fully vent and express itself. Heaven appeared exceedingly delightful, as a world of love; and that all happiness consisted in living in pure, humble, heavenly, divine love.
“I remember the thoughts I used then to have of holiness; and said sometimes to myself, ‘I do certainly know that I love holiness, such as the gospel prescribes.’ It appeared to me, that there was nothing in it but what was ravishingly lovely; the highest beauty and amiableness - a divine beauty; far purer than any thing here upon earth; and that every thing else was like mire and defilement in comparison of it.
“Holiness, as I then wrote down some of my contemplations on it, appeared to me to be of a sweet, pleasant, charming, serene, calm nature; which brought an inexpressible purity, brightness, peacefulness, and ravishment to the soul. In other words, that it made the soul like a field or garden of God, with all manner of pleasant flowers; enjoying a sweet calm, and the gently vivifying beams of the sun. The soul of a true Christian, as I then wrote my meditations, appeared like such a little white flower as we see in the spring of the year; low and humble on the ground, opening its bosom to receive the pleasant beams of the sun’s glory; rejoicing, as it were, in a calm rapture; diffusing around a sweet fragrancy; standing peacefully and lovingly, in the midst of other flowers round about; all in like manner opening their bosoms to drink in the light of the sun. There was no part of creature-holiness that I had so great a sense of its loveliness, as humility, brokenness of heart, and poverty of spirit; and there was nothing that I so earnestly longed for. My heart panted after this - to lie low before God, as in the dust; that I might be nothing, and that God might be all, that I might become as a little child.
“While at New York, I sometimes was much affected with reflections on my past life, considering how late it was before I began to be truly religious; and how wickedly I had lived till then: and once so as to weep abundantly, and for a considerable time together.
“On January 12, 1723, I made a solemn dedication of myself to God, and wrote it down; giving up myself, and all that I had, to God; to be for the future in no respect my own; to act as one that had no right to himself, in any respect. And solemnly vowed to take God for my whole portion and felicity, looking on nothing else as any part of my happiness, nor acting as it were; and his law for the constant rule of my obedience; engaging to fight with all my might against the world, the flesh, and the devil, to the end of my life. But I have reason to be infinitely humbled, when I consider how much I have failed of answering my obligation.
“I had, then, abundance of sweet religious conversation, in the family where I lived, with Mr. John Smith, and his pious mother. My heart was knit in affection to those in whom were appearances of true piety; and I could bear the thoughts of no other companions, but such as were holy, and the disciples of the blessed Jesus. I had great longings for the advancement of Christ’s kingdom in the world; and my secret prayers used to be, in great part, taken up in praying for it. If I heard the least hint of any thing that happened in any part of the world, that appeared, in some respect or other, to have a favorable aspect on the interests of Christ’s kingdom, my soul eagerly catched at it, and it would much animate and refresh me. I used to be eager to read public newsletters, mainly for that end; to see if I could not find some news favorable to the interest of religion in the world.
“I very frequently used to retire into a solitary place on the banks of Hudson’s river, at some distance from the city, for contemplation on divine things and secret converse with God; and had many sweet hours there. Sometimes Mr. Smith and I walked there together, to converse on the things of God; and our conversation used to turn much on the advancement of Christ’s kingdom in the world, and the glorious things that God would accomplish for his church in the latter days. I had then, and at other times, the greatest delight in the Holy Scriptures of any book whatsoever. Oftentimes in reading it every word seemed to touch my heart. I felt a harmony between something in my heart, and those sweet and powerful words. I seemed often to see so much light exhibited by every sentence, and such a refreshing food communicated, that I could not get along in reading; often dwelling long on one sentence, to see the wonders contained in it; and yet almost every sentence seemed to be full of wonders.
“I came away from New York in the month of April, 1723, and had a most bitter parting with Madam Smith and her son. My heart seemed to sink within me, at leaving the family and city, where I had enjoyed so many sweet and pleasant days. I went from New York to Wethersfield by water; and as I sailed away, I kept sight of the city as long as I could. However, that night, after this sorrowful parting, I was greatly comforted in God at West Chester, where we went ashore to lodge: and had a pleasant time of it all the voyage to Saybrook. It was sweet to me to think of meeting dear Christians in heaven, where we should never part more. At Saybrook we went ashore to lodge on Saturday, and there kept the Sabbath; where I had a sweet and refreshing season walking alone in the fields.
“After I came home to Windsor, I remained much in a like frame of mind as when at New York; only sometimes I felt my heart ready to sink with the thoughts of my friends at New York. My support was in contemplations on the heavenly state; as I find in my diary of May 1, 1723. It was a comfort to think of that state, where there is fulness of joy; where reigns heavenly, calm and delightful love, without alloy; where there are continually the dearest expressions of this love; where is the enjoyment of the persons loved, without ever parting; where those persons who appear so lovely in this world will really be inexpressibly more lovely, and full of love to us. And how secretly will the mutual lovers join together, to sing the praises of God and the Lamb! How will it fill us with joy to think, that this enjoyment, these sweet exercises, will never cease, but will last to all eternity!”
Thus deep, decided, and powerful were the operations of divine grace upon the mind of this eminent servant of Christ. That his understanding was much enlightened in the things of God, and his heart deeply affected by them, are circumstances, which will immediately strike the attention of every serious observer. There was in him a holy anxiety to obtain the most satisfactory testimony to a change of heart: for this purpose he closely and diligently examined himself; he had no inclination to shun this self-inquiry. Personal examination seems to have been considered by him as a pleasing as well as a momentous exercise. Many professors revolt at the thought of such inward survey; they content themselves with looking (and that hastily) at external matters, but they will not look within, though this neglect be at the peril of eternal good. The feelings with which men regard the duty of personal examination, may justly be viewed as an accurate criterion of their spiritual state, for in proportion to their concern for eternity, will be their disposition to try themselves; or in other words, in the same measure in which grace exists, will there be a desire of fully ascertaining its existence and progress. Upon a review of the statement given by Mr. Edwards as to his early religious experience, it is evident that he was not one who could satisfy himself upon any insufficient grounds: not a symptom of carelessness or of presumption can be discerned; he looked upon himself with a holy jealousy; he thought, he read, he conversed, and above all he prayed, that he might be enabled more accurately to search his own heart, and thus escape the danger of self-deception, and be convinced by proofs which would stand the test of the judgment of God, that he was a child of light, a subject of holiness, and an heir of glory. And thus studying himself under the penetrating light of the word, and the gracious influences of the Spirit of God, he acquired that exact knowledge of the various inward exercises and outward displays of the christian character, which enabled him in after-years, with such skill, to separate delusive appearances from those which are solid, and to mark the strong difference between the mere professor of the name of Christ, and the actual partaker of the power of the gospel. It was in these early years of his life that those correct views were formed, which afterwards expanded, in his admirable treatise on Religious Affections.
* Life prefixed to the American edition of the Works of Jonathan Edwards, 1830.
† Appendix, No. I.
** As he entered college at twelve years of age, this was probably when he was seven or eight.
†† The place where the booth was built is known at East Windsor.
A statement has been given principally from the pen of Mr. Edwards himself of his religious views in youth, and it will be proper before that subject be resumed, to advert to his intellectual progress at the same period. It is delightful to contemplate the simultaneous advancement of knowledge in the mind and of piety in the heart None can reasonably imagine that there is an opposition between these things; and all whose minds are open to conviction will be persuaded, that the growth of piety is most conducive to the increase of the best treasures of earthly wisdom. Religion strengthens the powers of man; it never enfeebles them. It at once cuts off those guilty pleasures, and those unworthy pursuits, which not merely impede the progress of the understanding, but in many cases are absolutely fatal to its energies; and it forms those mental habits, as well as produces that outward propriety of conduct, which are most favorable to the cultivation of man’s noblest faculties. It would be easy to record a lengthened list of names enrolled with never-fading honour, both in the schools of science, and in the church of God. The gospel of Christ has uniformly been the friend of solid learning, nor are those persons the judicious friends of the gospel, who are disposed to disparage the exertions and acquirements of intellect. The Christian church dreads the veil of darkness, but it rejoices in the light.
The same parental kindness and wisdom, which, under God, guided the mind of Jonathan Edwards to the knowledge and love of things eternal, were also much discovered in the direction of his powers to useful objects of earthly science. When only six years of age, the study of the Latin language engaged his attention under the care of his father, and occasionally that of his elder sisters. No account is preserved of his progress in his studies at that early period, but his high standing as a scholar on his admission to college, as well as afterwards, and his thorough knowledge of the Latin, Greek, and Hebrew, prove at once his own diligence as a student at this time, and the accuracy and fidelity of his father’s instructions.
“From his remaining manuscripts, it is evident that his father’s family were fond of the use of the pen, and that he and his sisters were early encouraged by their parents to make attempts, not only in letter writing, but in other species of composition. This course, though rarely pursued with children, is eminently advantageous; and in the case before us, was obviously followed by the best results. While it increased the mutual affection of the brother and the sisters, it also served to strengthen their minds, and to impart exactness both of thought and expression. The earliest effort of his pen appears to have been written on the following occasion. Some one in the vicinity, probably an older boy than himself, had advanced the opinion, that the soul was material, and remained with the body till the resurrection; and had endeavored to convince him of its correctness. Struck with the absurdity of the notion, he sat down and wrote the following reply; which, as a specimen both of wit and reasoning in a child of about ten years of age, may fairly claim to be preserved. It is without date, and without pointing, or any division into sentences; and has every appearance of having been written by a boy just after he had learned to write.
“I am informed that you have advanced a notion, that the soul is material, and attends the body till the resurrection; as I am a professed lover of novelty, you must imagine I am very much entertained by this discovery; (which, however old in some parts of the world, is new to us;) but suffer my curiosity a little further. I would know the manner of the kingdom before I swear allegiance: 1st, I would know whether this material soul keeps with (the body) in the coffin, and if so, whether it might not be convenient to build a repository for it; in order to which I would know what shape it is of, whether round, triangular, or four-square; or whether it is a number of long fine strings reaching from the head to the foot; and whether it does not live a very discontented life. I am afraid when the coffin gives way, the earth will fall in and crush it; but if it should choose to live aboveground, and hover about the grave, how big is it? - Whether it covers all the body; what it does when another body is laid upon it: whether the first gives way; and if so where is the place of retreat. But suppose that souls are not so big but that ten or a dozen of them may be about one body; whether they will not quarrel for the highest place; and, as I insist much upon my honour and property, I would know whether I must quit my dear head, if a superior soul comes in the way: but above all, I am concerned to know what they do, where a burying-place has been filled twenty, thirty, or an hundred times. If they are a-top of one another, the uppermost will be so far off, that it can take no care of the body. I strongly suspect they must march off every time there comes a new set. I hope there is some other place provided for them but dust. The undergoing so much hardship, and being deprived of the body at last, will make them ill-tempered. I leave it with your physical genius to determine, whether some medicinal applications might not be proper in such cases, and subscribe your proselyte, when I can have solution of these matters.”
The following letter to one of his sisters, written at twelve years of age, is the earliest dated effort of his pen, which has been discovered.
“To Miss Mary Edwards, at Hadley.
“Windsor, May 10, 1716.
“Through the wonderful goodness and mercy of God, there has been in this place a very remarkable outpouring of the Spirit of God. It still continues, but I think I have reason to think is in some measure diminished, yet I hope not much. Three have joined the church since you last heard; five now stand propounded for admission; and I think above thirty persons come commonly on Mondays to converse with father about the condition of their souls. It is a time of general health here. Abigail, Hannah, and Lucy have had the chicken pox and are recovered. Jerusha is almost well. Except her, the whole family is well.
“Sister, I am glad to hear of your welfare so often as I do, I should be glad to hear from you by letter, and therein how it is with you as to your crookedness.
“Your loving brother,
He was educated, until he entered college, at home, and under his father’s personal instruction; while his older sisters were daily pursuing their respective branches of study in his immediate presence. Their father having been distinguished as a scholar, was able to give them, and actually gave them, a superior education. In all their various pursuits, the mind of their brother, as it opened, would of course be more and more interested; and thus at length he would easily and insensibly acquire a mass of information far beyond his years. The course of his education may in this way have been less systematic, indeed, and less conformed to rule, than that ordinarily given in the school. At the same time it was more safe; forming him to softer manners, gentler feelings, and purer affections. In his circumstances, also, it was obviously more comprehensive and universal; and while it brought him acquainted with many things, which are not usually, communicated until a later period, it also served to unfold the original traits of his mind, and to give it that expansion, which is the result of information alone. One characteristic of which, he has not generally been suspected, but which he possessed in an unusual degree, was a fondness minutely and critically to investigate the works of nature. This propensity was not only discovered in youth and manhood, but was fully developed in childhood, and at that early period was encouraged and cherished by the fostering hand of parental care.
He entered Yale college in New-Haven, in September, 1716, before he was thirteen years of age. The college was then in its infancy, and various untoward circumstances had greatly impeded its growth. It was first planted at Saybrook, and then partially removed to Kenilworth, to the house of its first rector, until his death in 1707. From that time the Rev. Mr. Andrews, of Milford, one of the trustees, was rector pro tempore, upwards of twelve years; and the location of the college was a constant theme of contention between the towns of New-Haven, Saybrook, Wethersfield, and Hartford, until 1716; when the vote of the trustees, the donation of Mr. Yale, and the vote of the legislature of the colony, fixed it permanently at New-Haven. In the collegiate year 1716-1717, thirteen of the students resided at New-Haven, fourteen at Wethersfield, and four at Saybrook. The temporary presidency of Mr. Andrews continued until 1719; and as he was the acting minister of Milford, his oversight of the college, and his influence over the students, must of course have been exceedingly imperfect. The government of the institution, virtually and necessarily, was chiefly in the hands of the tutors: who, as young men without experience and a knowledge of mankind, could not usually be found qualified for so difficult a trust. Some time in the year 1717, the extreme unpopularity of one of the tutors occasioned a general insurrection of the students, who were at New-Haven, against the government of the college: and in one body they withdrew from New-Haven, and joined their companions at Wethersfield. At the commencement in that year, eight of the senior class returned to New-Haven, to receive their degrees of the regular college government; while five received theirs irregularly at Wethersfield. There is no evidence that Jonathan Edwards took part in these disturbances. He went however with his companions to Wethersfield, and continued there until 1719. While there, he gained a high character and standing in his class. His father, writing to one of his daughters, under date of Jan. 27, 1718, says, “I have not heard but that your brother Jonathan is also well. He has a very good name at Wethersfield, both as to his carriage and his learning.” While at Wethersfield, he wrote to one of his sisters the following letter; which, as it is a document relating to an interesting event in the history of the college, may not improperly be preserved.
“To Miss Mary Edwards at Northampton.
“Wethersfield, March 26, 1719.
“Of all the many sisters I have, I think I never had one so long out of my hearing as yourself; inasmuch as I cannot remember, that I ever heard one tittle from you, from the time you last went up the country, until the last week, by Mr. B. who then came from Northampton. When he came in, I truly rejoiced to see him, because I fully expected to receive a letter from you by him. But being disappointed, and that not a little, I was willing to make that, which I hoped would be an opportunity of receiving, the same of sending. For I thought it was a pity, that there should not be the least correspondence between us, or communication from one to another, when at no farther distance. I hope also that this may be a means of exciting the same in yourself; and so, having more charity for you than to believe that I am quite out of your mind, or that you are not at all concerned for me, I think it fit that I should give you some account of my condition, relative to the school. I suppose you are fully acquainted with our coming away from New-Haven, and the circumstances of it. Since then we have been in a more prosperous condition, as I think, than ever. But the council and trustees, having lately had a meeting at New-Haven concerning it, have removed that which was the cause of our coming away, viz. Mr. Johnson, from the place of a tutor, and have put in Mr. Cutler, pastor of Canterbury, president; who, as we hear, intends very speedily to be resident at Yale college, so that all the scholars belonging to our school expect to return there, as soon as our vacancy after the election is over.
“I am your loving brother in good health,
While a member of college, he was distinguished for the uniform sobriety and correctness of his behavior, for diligent application to his studies, and for rapid and thorough attainments in learning. In the second year of his collegiate course, while at Wethersfield, he read Locke on the Human Understanding, with peculiar pleasure. The uncommon strength and penetration of his mind, which admirably qualified him for profound thought and metaphysical investigation, began to be discovered and exerted even at this early age. From his own account of the subject, he was inexpressibly entertained and delighted with that profound work, when he read it at the age of fourteen, enjoying a far higher pleasure in the perusal of its pages, “than the most greedy miser finds, when gathering up handfuls of silver and gold, from some newly discovered treasure.” To studies of this class he from that time devoted himself, as to those in which he felt the most intense interest. Still, however, he applied himself, with so much diligence and success, to the performance of his assigned duties, as to sustain the first standing in his class, and to secure the highest approbation of his instructors.
Mr. Cutler went to New-Haven early in June 1719, at the opening of the summer term, to enter on the duties of his office as rector; and the students, among whom was Jonathan Edwards, returned to the college. The following letter from the rector to his father, will show the character which he had acquired while at Wethersfield, and the trying circumstances of the college.
“New-Haven, June 30, 1719.
“Your letter came to my hands by your son. I congratulate you upon his promising abilities and advances in learning. He is now under my care, and probably may continue so, and doubtless will so do if he should remain here, and I be settled in the business I am now in. I can assure, Rev. Sir, that your good affection to me in this affair, and that of the ministers around you, is no small inducement to me; and if I am prevailed on thereby, it shall be a strong motive to me to improve my poor abilities, in the service of such hopeful youths as are with us. They may suffer much from my weakness, but they shall not from my neglect. I am no party man, but shall carry it, with an equal hand and affection, to the whole college; and I doubt not, but the difficulty and importance of the business will secure me your prayers, and those of all good men, which I do much value and desire.
“I remain, under the earnest hope and expectation of your prayers,
“Your humble servant
The following characteristical letter, written to his father in his third collegiate year, will not be uninteresting to the reader.
“To the Rev. Timothy Edwards, Pastor of the Church at East Windsor.
“New-Haven, July 21, 1719.
“EVER HONORED SIR,
“I received, with two books, a letter from yourself, bearing the date of July 7th; and therein I received, with the greatest gratitude, your wholesome advice and counsel; and I hope I shall, God helping of me, use my utmost endeavors to put the same in practice. I am sensible of the preciousness of my time, and am resolved it shall not be through any neglect of mine, if it slips without the greatest advantage. I take very great content under my present tuition, as all the rest of the scholars seem to do under theirs. Mr. Cutler is extraordinarily courteous to us, has a very good spirit of government, keeps the school in excellent order, seems to increase in learning, is loved and respected by all who are under him; and when he is spoken of in the school or town, he generally has the title of President. The scholars all live in very good peace with the people of the town, and there is not a word said about our former carryings on, except now and then by aunt Mather. I have diligently searched into the circumstances of Stiles’s examination, which was very short, and as far as I can understand, was to no other disadvantage than that he was examined in Tully’s Orations; in which, though he had never construed before he came to New-Haven, yet he committed no error in that or any other book, whether Latin, Greek, or Hebrew, except in Virgil, wherein he could not tell the preteritum of requiesco. He is very well treated among the scholars, and accepted in the college as a member of it by every body, and also as a freshman; neither, as I think, is he inferior, as to learning, to any of his classmates. I have inquired of Mr. Cutler what books we shall have need of the next year. He answered, he would have me to get against that time, Alstead’s Geometry and Gassendus’s Astronomy; with which I would entreat you to get a pair of dividers, or mathematician’s compasses, and a scale, which are absolutely necessary in order to learning mathematics; and also the Art of Thinking, which, I am persuaded, would be no less profitable, than the other necessary, to me who am
“Your most dutiful son,
“P. S. What we give a week for our board is £0 5. 0d.”
“The habits of study, which Edwards formed in very early youth, were not only strict and severe, and this in every branch of literature, but in one respect peculiar. Even while a boy, he began to study with his pen in his hand; not for the purpose of copying off the thoughts of others, but for the purpose of writing down, and preserving, the thought suggested to his own mind, from the course of study which he was pursuing. This most useful practice he commenced in several branches of study very early; and he steadily pursued it in all his studies through life. His pen appears to have been in a sense always in his hand. From this practice steadily persevered in, he derived the very great advantages of thinking continually during each period of study; of thinking accurately; of thinking connectedly; of thinking habitually at all times; of banishing from his mind every subject, which was not worthy of continued and systematic thought; of pursuing each given subject of thought as far as he was able, at the happy moment when it opened spontaneously on his mind; of pursuing every such subject afterwards, in regular sequence, starting anew from the point where he had previously left off, when again it opened upon him in some new and interesting light; of preserving his best thoughts, associations, and images, and then arranging them under their proper heads, ready for subsequent use; of regularly strengthening the faculty of thinking and reasoning, by constant and powerful exercise; and above all, of gradually moulding himself into a thinking being - a being, who instead of regarding thinking and reasoning as labour, could find no high enjoyment but in intense, systematic, and certain thought. In this view of the subject, when we remember how few students comparatively, from want of this mental discipline, think at all; how few of those who think at all, think habitually; how few of those who think habitually, think to purpose; and how few of those who think to purpose, attain to the fullness of the measure of the stature, to which, as thinking beings, they might have attained; it will not I think be doubted, that the practice in question was the principal means of the ultimate development of his mental superiority.”*
* For a specimen of the early papers of Jonathan Edwards, see Appendix, No. IV.
"It A conscientious regard to duty appeared greatly in the early as well as in the latter days of Jonathan Edwards. As a child, the spirit of love and obedience uniformly guided him; and as a pupil, he discovered every disposition honorable to himself, encouraging to those who anxiously watched over his progress, and which was justly considered as the earnest of uncommon attainments. The child, the youth, the man, all presented to view the same superior mind, in different degrees of advancement, but still alike indicative of the same general Excellencies.
While at college, he paid a most assiduous and successful attention to his assigned duties, and particularly to the study of mental and physical philosophy; yet he still found time for pursuits of a more elevated and spiritual character. His whole education from early infancy, and the counsels of his parents, as well as his own feelings, prompted him to these pursuits. “To read the Bible daily, and to read it in connection with other religious books, diligently and attentively, on the Sabbath, was made, in the earlier days of New England, the habitual duty of every child; and his father’s family, though not inattentive to the due cultivation of mind and manners, had lost none of the strictness, or conscientiousness, which characterized the pilgrims. The books which he found in his father’s house, the conversation of ministers often resorting to the house, the custom of the times, as well as the more immediate influence of parental instruction and example, naturally prompted a mind like his to the early contemplation and investigation of many of the truths and principles of theology. He had also witnessed in his father’s congregation, before his admission to college, several extensive revivals of religion; and in two of them the impressions made on his own mind had been unusually deep and solemn. The name familiarly given by the plain people of New England to these events - “A religious attention,” and “ A general attention to religion” - indicates their nature; and those personally acquainted with them need not be informed, that during their progress, the great truths of religion, as taught in the Scriptures, and as explained in the writings of theologians, become the objects of general and intense interest, and of close practical study; or that the knowledge, acquired by a whole people at such a time, in a comparatively little period, often exceeds the acquisitions of many previous years. With all these things in view, it is not surprising, that, to these two kinds of reading, he devoted himself early, with great diligence and with great success.”
Two of his early “Resolutions” relate to this subject, in which he proposes, “to study the Scriptures so steadily, constantly, and frequently, as that I may find and plainly perceive myself to grow in the knowledge of the same.” He never lost sight of this resolution. On the 8th of June, 1723, he also proposes, whenever he finds himself in a dull, listless frame, to read over his own “Remarks and Reflections of a Religious Nature,” in order to quicken him in his duty. These “Remarks and Reflections” were very numerous. The first manuscript of his “Miscellanies” is in folio, and consists of forty-four sheets of foolscap, written separately, and stitched together. When he began the work, he had obviously no suspicion of the size to which it was to grow, nor had he formed his ultimate plan of arrangement. He headed his first article, “Of Holiness;” and having finished it, and drawn a line of separation across the page, he commenced the second, “Of Christ’s mediation and satisfaction.” The same is done with the third and fourth. The fifth he writes, without a line of separation, in larger letters, “Spiritual Happiness.” After that the subject of each new article is printed, or written, in larger letters. His first article was written on the second page of a loose sheet of paper; and having written over the second, third, and fourth pages, he went back to the first. He began to number his articles by the letters of the alphabet, a, b, c, and having gone through, he commenced with a double alphabet, aa, bb, cc; when this was finished, finding his work enlarge, he took the regular numbers, 1, 2, 3, &c. and this plan, both as to subjects and numbers, is afterwards continued.
The beginning of the work is written in a remarkably small round hand, nearly the same with that in which his earliest productions are written. This extends through about the first 150 articles, and is soon after perceptibly changed, into a hand somewhat more formed and flowing. These appear obviously to have been written during the last years of his college life, and the two years of his residence at college as Bachelor of Arts. Large extracts from this work will be found in the present edition of his Works, and a number of them from the earlier articles. Such are the Miscellaneous Observations, and the Miscellaneous Remarks, vol. ii. page 459 and the Miscellanies, page 525. In these will be found many of his most original and most profound thoughts and discussions on theological subjects.
“His regular and diligent study of the sacred Scriptures, led him early to discover, that they opened before him an almost boundless field of investigation and inquiry. Some passages he found to be incorrectly rendered; many were very obscure, and difficult in explanation; in many there were apparent inconsistencies and contradictions; many had been long employed, as proofs of doctrines and principles, to which they had no possible reference; the words and phrases, as well as the sentiments and narratives, on one part, he saw illustrated, and interpreted those of another. The Old Testament, in its language, history, doctrines, and worship, in its allusions to manners and customs, in its prophecies, types, and images, he perceived to be introductory and explanatory of the New; while the New, by presenting the full completion of the whole plan and design of their common Author, unfolded the real drift and bearing of every part of the Old. Regarding the sacred volume with the highest veneration, he appears to have resolved, while a member of college, that he would, as far as possible, possess himself, in every part of it which he read, of the true meaning of its Author. With this view he commenced his “Notes on the Scriptures;” obviously making it his standing rule, to study every passage which he read which presented the least difficulty to his own mind, or which he had known to be regarded as difficult by others, until such difficulty was satisfactorily removed. The result of his investigations he regularly, and at the time, committed to writing; at first in separate half-sheets, folded in 4to; but having found the inconvenience of this in his other juvenile writings, he soon formed small pamphlets of sheets, which were ultimately made into volumes. A few of the articles, to the number of about fifty, appear to have been written while he was in college; the rest, while preparing for the ministry, and during his subsequent life. That he had no suspicion when he began of the size, to which the work would grow, is plain, and whether he afterwards formed the design of publishing it, as an illustration of the more difficult and obscure passages of the Bible, perhaps cannot be determined with certainty. A few of the articles of an historical or mythological nature, are marked as quotations from the writings of others, and are omitted in the present edition of his Works. The reader, after perusing the work, will be satisfied that they are the fruit of his own investigations; and that his mode of removing difficulties was, - not as it too often is, by disguising or misstating them, but by giving them their full force, and meeting them with fair argument. Perhaps no collection of notes on the Scriptures so entirely original can be found. From the number prefixed to each article, it will be found easy to select those, which were the result of his early labors. Such a plan of investigating and explaining the difficulties of the sacred volume, at so early a period of life, was probably never formed in any other instance, and evinces a maturity of intellectual and moral attainments, not often paralleled. Among the most interesting and able of these investigations, will be found the discussion of the sacrifice of the daughter of Jephtha, Judg. xi. 29-40, and that on the principle advanced by Paul, in Romans viii.28. That all things work together for good to them that love God; which as being contained in his letter to Mr. Gillespie, of Sept. 4, 1747, is omitted in the notes on the Scriptures.”
The class of which Edwards was a member, finished their regular collegiate course, in Sept. 1720, before he was seventeen years of age. At that period, and for a long time afterwards, the only exercise, except the Latin Theses, given at the public commencement, to the class of Bachelors, was the Salutatory, which was also a Valedictory, Oration in Latin. This exercise was awarded to Edwards, as sustaining the highest rank as a scholar among the members of the class.
He resided at college nearly two years after he took his first degree, preparing himself for the work of the ministry; after which, having passed the customary trials, he received a licence to preach: this was in the nineteenth year of his age. In consequence of an application from a number of ministers in New England, who were entrusted to act in behalf of the Presbyterians in New York, he went to that city in the beginning of August 1722, and preached there with great acceptance, about eight months. While there he found a most happy residence in the house of a Mrs. Smith; whom, as well as her son Mr. John Smith, he regarded as persons of uncommon piety and purity of life, and with whom he formed an intimate Christian friendship. There also he found a considerable number of persons, among the members of that church, exhibiting the same character; with whom he enjoyed, in a high degree, all the pleasures and advantages of Christian intercourse. His personal attachment to them became strong; and their interest in him as a man and a preacher was such, that they warmly solicited him to remain with them for life. To decline their candid invitation was most distressing to his feelings; but on account of the smallness of that congregation, and some peculiar difficulties, which attended it, he did not think there was a rational prospect of usefulness and comfort. After a most painful parting with the kind friends, under whose hospitable roof he had so long and happily resided, he left the city on Friday, the 26th of April, by water, and reached his father’s house on Wednesday, the 1st of May. Here he spent the summer in close study, during which he was again earnestly requested, by the congregation in New York, to return to that city, and settle among them; but his former views were not altered; and therefore, though strongly inclined from his own feelings to gratify them, he could not comply with their wishes. Probably in no part of his life had he higher advantage for spiritual contemplation and enjoyment, than in the period first mentioned. He went to New York in a delightful frame of mind. He found there a little flock of Christ, constrained from a sense of their own weakness to “dwell together in unity,” and to feel a practical sense of their dependence on God. He was in the midst of a family, whose daily influence served only to refresh and to sanctify. He had also much leisure for religious reading, meditation, and prayer. In these circumstances the presence of the Comforter appears to have been a daily reality; the evidence of which he found in that purity of heart which enables its possessor to see God, in the peace which passeth all understanding, and the joy with which a stranger intermeddleth not.
During his preparation for the ministry, his residence in New York, and his subsequent residence in his father’s house, he formed a series of resolutions, to the number of seventy, intended obviously for himself alone, to regulate his own heart and life, but fitted also, from their Christian simplicity and spiritual-mindedness, to be eminently useful to others. Of these the first thirty-four* were written before Dec. 18, 1722, the time in which his Diary, as it now exists, commences. The particular time and occasion of making many of the rest, will be found in that most interesting narrative, in which also are many other rules and resolutions, intended for the regulation of his own affections, of perhaps equal excellence. It should be remembered they were all written before he was twenty years of age. As he was wholly averse to all profession and ostentation; and as these resolutions themselves were plainly intended for no other eye than his own, except the eye that is omniscient; they may be justly considered as the basis of his conduct and character, the plan by which he governed the secret as well as the public actions of his life. As such they will deeply interest the reader, not only as they unfold the inmost mind of their author, but as they also show, in a manner most striking and convincing to the conscience, what is the true foundation of great and distinguished excellence.
He was too well acquainted with human weakness and frailty, even where the intentions are most sincere, to enter on any resolutions rashly, or from a reliance on his own strength. He therefore in the outset looked to God for aid, who alone can afford success in the use of the best means, and in the intended accomplishment of the best purposes. This he places at the head of all his other important rules, that his whole dependence was on the grace of God, while he still proposes to recur to a frequent and serious perusal of them, in order that they might become the habitual directory of his life.
“Being sensible that I am unable to do any thing without God’s help, I do humbly entreat him, by his grace, to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ’s sake.
Remember to read over these Resolutions once a week.
1. Resolved, That I will do whatsoever I think to be most to the glory of God, and my own good, profit, and pleasure, in the whole of my duration; without any consideration of the time, whether now, or never so many myriads of ages hence. Resolved, to do whatever I think to be my duty, and most for the good and advantage of mankind in general. Resolved, so to do, whatever difficulties I meet with, how many so ever, and how great so ever.
2. Resolved, To be continually endeavoring to find out some new contrivance and invention to promote the fore mentioned things.
3. Resolved, If ever I shall fall and grow dull, so as to neglect to keep any part of these Resolutions, to repent of all I can remember, when I come to myself again.
4. Resolved, Never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God, nor be, nor suffer it, if I can possibly avoid it.
5. Resolved, Never to lose one moment of time, but to improve it in the most profitable way I possibly can.
6. Resolved, To live with all my might, while I do live.
7. Resolved, Never to do any thing, which I should be afraid to do if it were the last hour of my life.
8. Resolved, To act, in all respects, both speaking and doing, as if nobody had been so vile as I, and as if I had committed the same sins, or had the same infirmities or failings, as others; and that I will let the knowledge of their failings promote nothing but shame in myself, and prove only an occasion of my confessing my own sins and misery to God. Vid. July 30.
9. Resolved, To think much, on all occasions, of my dying, and of the common circumstances which attend death.
10. Resolved, when I feel pain, to think of the pains of martyrdom, and of hell.
11. Resolved, When I think of any theorem in divinity to be solved, immediately to do what I can towards solving it, if circumstances do not hinder.
12. Resolved, If I take delight in it as a gratification of pride, or vanity, or on any such account, immediately to throw it by.
13. Resolved, To be endeavoring to find out fit objects of liberality and charity.
14. Resolved, Never to do any thing out of revenge.
15. Resolved, Never to suffer the least motions of anger towards irrational beings.
16. Resolved, Never to speak evil of any one, so that it shall tend to his dishonor, more or less, upon no account except for some real good.
17. Resolved, That I will live so, as I shall wish I had done when I come to die.
18. Resolved, To live so, at all times, as I think is best in my most devout frames, and when I have the clearest notions of the things of the gospel, and another world.
19. Resolved, Never to do any thing, which I should be afraid to do, if I expected it would not be above an hour before I should hear the last trump.
20. Resolved, To maintain the strictest temperance in eating and drinking.
21. Resolved, Never to do any thing, which if I should see in another, I should count a just occasion to despise him for, or to think any way the more meanly of him.
22. Resolved, To endeavor to obtain for myself as much happiness in the other world as I possibly can, with all the power, might, vigor, and vehemence, yea violence, I am capable of, or can bring myself to exert, in any way that can be thought of.
23. Resolved, Frequently to take some deliberate action, which seems most unlikely to be done, for the glory of God, and trace it back to the original intention, designs, and ends of it; and if I find it not to be for God’s glory, to repute it as a breach of the fourth Resolution.
24. Resolved, Whenever I do any conspicuously evil action, to trace it back, till I come to the original cause; and then, both carefully endeavor to do so no more, and to fight and pray with all my might against the original of it.
25. Resolved, To examine carefully and constantly, what that one thing in me is, which causes me in the least to doubt of the love of God; and so direct all my forces against it.
26. Resolved, To cast away such things as I find do abate my assurance.
27. Resolved, Never willfully to omit any thing, except the omission be for the glory of God; and frequently to examine my omissions.
28. Resolved, To study the Scriptures so steadily, constantly, and frequently, as that I may find, and plainly perceive, myself to grow in the knowledge of the same.
29. Resolved, Never to count that a prayer, nor to let that pass as a prayer, nor that as a petition of a prayer, which is so made, that I cannot hope that God will answer it; nor that as a confession which I cannot hope God will accept.
30. Resolved, To strive every week to be brought higher in religion, and to a higher exercise of grace, than I was the week before.
31. Resolved, Never to say any thing at all against any body, but when it is perfectly agreeable to the highest degree of Christian honor, and of love to mankind, agreeable to the lowest humility, and sense of my own faults and failings, and agreeable to the golden rule; often, when I have said any thing against any one, to bring it to, and try it strictly by, the test of this Resolution.
32. Resolved, To be strictly and firmly faithful to my trust, that that, in Prov. xx. 6 ‘A faithful man, who can find?’ may not be partly fulfilled in me.
33. Resolved, to do always what I can towards making, maintaining, and preserving peace, when it can be done without an overbalancing detriment in other respects. Dec. 26, 1722.
34. Resolved, in narrations, never to speak any thing but the pure and simple verity.
35. Resolved, whenever I so much question whether I have done my duty, as that my quiet and calm is thereby disturbed, to set it down, and also how the question was resolved. Dec. 18, 1722.
36. Resolved, Never to speak evil of any, except I have some particular good call to it. Dec. 19, 1722.
37. Resolved, To inquire every night, as I am going to bed, wherein I have been negligent, - what sin I have committed, - and wherein I have denied myself; - also, at the end of every week, month, and year. Dec. 22 and 26, 1722.
38. Resolved, Never to utter any thing that is sportive, or matter of laughter, on a Lord’s day. Sabbath evening, Dec. 23, 1722.
39. Resolved, Never to do any thing, of which I so much question the lawfulness, as that I intend, at the same time, to consider and examine afterwards, whether it be lawful or not; unless I as much question the lawfulness of the omission.
40. Resolved, to inquire every night before I go to bed, whether I have acted in the best way I possibly could, with respect to eating and drinking. Jan. 7, 1723.
41. Resolved, to ask myself, at the end of every day, week, month, and year, wherein I could possibly, in any respect, have done better. Jan. 11, 1723.
42. Resolved, Frequently to renew the dedication of myself to God, which was made at my baptism, which I solemnly renewed when I was received into the communion of the church, and which I have solemnly re-made this 12th day of January, 1723.
43. Resolved, Never, henceforward, till I die, to act as if I were any way my own, but entirely and altogether God’s; agreeably to what is to be found in Saturday, Jan. 12th. Jan. 12, 1723.
44. Resolved, That no other end but religion shall have any influence at all on any of my actions; and that no action shall be, in the least circumstance, any otherwise than the religious end will carry it. Jan. 12, 1723.
45. Resolved, Never to allow any pleasure or grief, joy or sorrow, nor any affection at all, nor any degree of affection, nor any circumstance relating to it, but what helps religion. Jan. 12 and 13, 1723.
46. Resolved, Never to allow the least measure of any fretting or uneasiness at my father or mother. Resolved, to suffer no effects of it, so much as in the least alteration of speech, or motion of my eye; and to be especially careful of it with respect to any of our family.
47. Resolved, To endeavor, to my utmost, to deny whatever is not most agreeable to a good and universally sweet and benevolent, quiet, peaceable, contented and easy, compassionate and generous, humble and meek, submissive and obliging, diligent and industrious, charitable and even, patient, moderate, forgiving, and sincere, temper; and to do, at all times, what such a temper would lead me to; and to examine strictly, at the end of every week, whether I have so done. Sabbath morning, May 5, 1723.
48. Resolved, Constantly, with the utmost niceness and diligence, and the strictest scrutiny, to be looking into the state of my soul, that I may know whether I have truly an interest in Christ or not; that when I come to die, I may not have any negligence respecting this to repent of. May 26, 1723.
49. Resolved, That this never shall be, if I can help it.
50.Resolved, That I will act so, as I think I shall judge would have been best, and most prudent, when I come into the future world. July 5, 1723.
51. Resolved, That I will act so, in every respect, as I think I shall wish I had done, if I should at last be damned. July 8, 1723.
52. I frequently hear persons in old age say how they would live, if they were to live their lives over again: Resolved, That I will live just so as I can think I shall wish I had done, supposing I live to old age. July 8, 1723.
53. Resolved, To improve every opportunity, when I am in the best and happiest frame of mind, to cast and venture my soul on the Lord Jesus Christ, to trust and confide in him, and consecrate myself wholly to him; that from this I may have assurance of my safety, knowing that I confide in my Redeemer. July 8, 1723.
54. Resolved, whenever I hear anything spoken in commendation of any person, if I think it would be praiseworthy in me that I will endeavor to imitate it. July 8, 1723.
55. Resolved, To endeavor, to my utmost, so to act, as I can think I should do, if I had already seen the happiness of heaven and hell torments. July 8, 1723.
56. Resolved, Never to give over, nor in the least to slacken, my fight with my corruptions, however unsuccessful I may be.
57. Resolved, When I fear misfortunes and adversity, to examine whether I have done my duty, and resolve to do it and let the event be just as Providence orders it. I will, as far as I can, be concerned about nothing but my duty and my sin. June 9, and July 13, 1723.
58. Resolved, Not only to refrain from an air of dislike, fretfulness, and anger in conversation, but to exhibit an air of love, cheerfulness, and benignity. May 27, and July 13, 1723.
59. Resolved, When I am most conscious of provocations to ill nature and anger, that I will strive most to feel and act good-naturedly; yea, at such times, to manifest good nature, though I think that in other respects it would be disadvantageous, and so as would be imprudent at other times. May 12, July 11, and July 13.
60. Resolved, Whenever my feelings begin to appear in the least out of order, when I am conscious of the least uneasiness within, or the least irregularity without, I will then subject myself to the strictest examination. July 4 and 13,1723.
61. Resolved, That I will not give way to that listlessness which I find unbends and relaxes my mind from being fully and fixedly set on religion, whatever excuse I may have for it - that what my listlessness inclines me to do, is best to be done, &c. May 21, and July 13, 1723.
62. Resolved, Never to do any thing but my duty, and then, according to Eph. vi. 6-8. to do it willingly and cheerfully, as unto the Lord, and not to man: knowing that whatever good thing any man doth, the same shall be receive of the Lord. June 25, and July 13, 1723.
63. On the supposition, that there never was to be but one individual in the world, at any one time, who was properly a complete Christian, in all respects of a right stamp, having Christianity always shining in its true lustre, and appearing excellent and lovely, from whatever part and under whatever character viewed: Resolved, To act just as I would do, if I strove with all my might to be that one, who should live in my time. Jan. 14, and July 13, 1723.
64. Resolved, When I find those “groanings which cannot be uttered,” of which the apostle speaks, and those “breathings of soul for the longing it hath,” of which the psalmist speaks, Psalm cxix. 20 that I will promote them to the utmost of my power; and that I will not be weary of earnestly endeavoring to vent my desires, nor of the repetitions of such earnestness. July 23, and Aug. 10, 1723.
65. Resolved, Very much to exercise myself in this, all my life long, viz. with the greatest openness of which I am capable, to declare my ways to God, and lay open my soul to him, all my sins, temptations, difficulties, sorrows, fears, hopes, desires, and every thing, and every circumstance, according to Dr. Manton’s Sermon on the 119th Psalm. July 26, and Aug. 10, 1723.
66. Resolved, That I will endeavor always to keep a benign aspect, and air of acting and speaking, in all places, and in all companies, except it should so happen that duty requires otherwise.
67. Resolved, after afflictions, to inquire, what I am the better for them; what good I have got by them; and, what I might have got by them.
68. Resolved, to confess frankly to myself, all that which I find in myself, either infirmity or sin; and, if it be what concerns religion, also to confess the whole case to God, and implore needed help. July 23, and August 10, 1723.
69. Resolved, Always to do that, which I shall wish I had done when I see others do it. Aug. 11, 1723.
70. Let there be something of benevolence in all that I speak. Aug. 17, 1723.”
Such were the excellent Resolutions formed by Jonathan Edwards at an early period of life, and which in succeeding years were regarded by him, not as unimportant records, but as containing the great principles of the spiritual life. A deep and extensive knowledge of the heart is manifest in these Resolutions, a conviction of its defects, a lively apprehension of its dangers, and an intense concern that all its tendencies should be towards God, and towards every thing required by his holy will. There is a remarkable tenderness of conscience discovered in every particular, which has been stated. The man, who could thus write, was not one who could easily trifle with sin, or who could enter any of its paths without the immediate reproofs of an offended conscience. This holy man trembled even at the distant view of sin; he could not willingly come near and survey its enticements. Accustomed to breathe in a holy atmosphere, the least taint of corruption immediately affected his spiritual frame. He knew no happiness except that connected with a conscience void of offence. All these rules were the suggestions of a conscience of a highly enlightened character. - They also indicate a constant sense of the presence and exact observations of the Searcher of all hearts. The writer lived as seeing him who is invisible; he set the Lord always before him; encouraging upon all occasions an earnest concern for the glory of God, the grand object for which he desired to live both upon earth and in heaven, an object compared with which all other things seemed in his view but trifles. If this were attained, all his desires were satisfied; but if this were lost or imperfectly gained, his soul was filled with anguish. These Resolutions afford ample testimony how much the author had entered into the spirit of 1 Cor. x. 31. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. They also illustrate his views of the importance of consistency of character. He was not content with accurate views of truth, or any kind of outward profession, apart from holy consistency of character. He studied, he admired, and he exhibited the influence of the gospel; a walk “worthy of the vocation wherewith he was called” was the elevated object at which he ardently aimed. He well knew that the followers of Christ are required “to hold forth the word of life,” to shine as lights in the world, to instruct by their examples as well as by their words; and he desired to honour God by presenting to the view of the members of the spiritual kingdom, and also of the world, an example which might declare the reality and the beauty of religion. It is further manifest from these Resolutions, that his mind was most anxious for daily advancement in every branch of holiness. An active spiritual principle existed in him, which caused him to press forward; whatever might be the obstacles in his way. He could not be contented while one sin remained in him, while one grace was defective, or a single duty engaged in but imperfectly. He longed for the holy perfection of the heavenly world, and anticipated with joy that day when he should awake with the Divine likeness. It cannot be a matter of surprise that with these sentiments and feelings he attained an exaltation of character seldom equaled and perhaps never surpassed.
The Resolutions, which have given rise to, these reflections are probably, “to persons of every age, but especially to the young, the best uninspired summary of Christian duty, the best directory to high attainment in evangelical virtue, which the mind of man has hitherto been able to form.” They disclose the writer’s own character, and they are admirably calculated to improve the character of every reader who fears to sin, and rejoices in the purity of the Divine will.
*The first twenty-one were written at once, with the same pen; as were the next ten, at a subsequent sitting. The rest were written occasionally. They are all on two detached pieces of paper.
The views and practices of men of equal excellence have differed considerably in regard to the keeping of a diary. Many have never attempted it; some who at one period of life commenced it have afterwards from various causes declined it; and others have steadily adhered to a custom, which certainly has the sanction of some of the most eminent names in the church of God. It is at once admitted that many diaries have been kept in the most injudicious manner, and it is still more an object of deep regret that these records have in some instances been published, not merely to the grief of serious and intelligent minds, but to the injury of religion itself, and the exciting a prejudice against all similar records. There are, however, some published journals of excellent men which evince so much solid judgment as well as fervent piety, and have been the sources of so much usefulness, that a more than equal balance is presented against works in part of an opposite description. No one is disposed to lament the publication of parts of the Diaries of Philip and Matthew Henry, Brainerd, Doddridge, or Joseph Williams and some others; writings which illustrate the inward and outward power of godliness, reflect honor upon the individuals themselves, and yield a powerful and holy stimulus to the minds of other Christians. The Diary of Jonathan Edwards corresponds in its excellencies with those to which reference is thus made, and will be perused with the same feelings, and lead it is hoped to the like beneficial effects. - This Diary begins Dec. 18, 1722, when he was nineteen years of age. As far as to Jan. 15th, at night, it is written on two detached slips of paper; and the remainder in a book.* As it commences abruptly, and as near as possible to the top of that paper, the beginning of it is undoubtedly lost; and it is not improbable, that, as he originally wrote it, it may have reached back, at least to the period of his preparation for the ministry. It was intended, as will at once be perceived, for his own private use exclusively; and had it been with him at the close of life, it is not unlikely it might have been destroyed. “Still, whatever is calculated to do good, and is perfectly consistent with an author’s real reputation, may be published with honor, whatever his design might be while writing. The best of men, indeed, have thoughts, and opinions, and feelings, which are perfectly proper and right in themselves, which yet it would be wholly improper for them to disclose to others. But a man of sound discretion will take care that nothing of this nature is placed within the reach of accident. What Mr. Edwards wished to have concealed from every eye but his own, he wrote in short hand; and on one occasion, after having written to a considerable extent in that character, he adds this remark in his customary hand, ‘Remember to act according to Prov. xii. 23. A prudent man concealeth knowledge.’”
†”The reader, while perusing the Diary in its various parts, will be struck with it as possessing the following characteristics. It consists of facts; and of solid thought, dictated by deep religious feeling; and not of the mere expressions of feeling, or of commonplace moral reflections or exhortations. It was intended for his own eyes exclusively; and not chiefly for those of his friends and of the public. It is an exhibition of the simple thinking, feeling, and acting of a man, who is unconscious how he appears, except to himself and to God; and not the remarks of one, who is desirous of being thought humble, respecting his own humility. If we suppose a man of Christian simplicity and godly sincerity to bring all the secret movements of his own soul under the clear, strong light of heaven, and there to survey them with a piercing and an honest eye, and a contrite heart, in order to humble himself, and make himself better; it is just the account which such a man would write.”
DIARY. - December 1722
“Dec. 18. This day made the 35th Resolution. The reason why I in the least question my interest in God’s love and favor, is, - 1. Because I cannot speak so fully to my experience of that preparatory work, of which divines speak: - 2. I do not remember that I experienced regeneration, exactly in those steps, in which divines say it is generally wrought: - 3. I do not feel the Christian graces sensibly enough, particularly faith. I fear they are only such hypocritical outside affections, which wicked men may feel as well as others. They do not seem to be sufficiently inward, full, sincere, entire, and hearty. They do not seem so substantial, and so wrought into my very nature, as I could wish. - 4. Because I am sometimes guilty of sins of omission and commission. Lately I have doubted, whether I do not transgress in evil speaking. This day, resolved, No.
Dec. 19. This day made the 36th Resolution. Lately I have been very much perplexed, by seeing the doctrine of different degrees in glory questioned; but now have almost got over the difficulty.
Dec. 20. This day somewhat questioned, whether I had not been guilty of negligence yesterday, and this morning; but resolved, No.
Dec. 21, Friday. This day and yesterday, I was exceedingly dull, dry, and dead.
Dec. 22, Saturday. This day, revived by God’s Holy Spirit; affected with the sense of the excellency of holiness; felt more exercise of love to Christ, than usual. Have, also, felt sensible repentance for sin, because it was committed against so merciful and good a God. This night made the 37th Resolution.
Sabbath night, Dec. 23. Made the 38th Resolution.
Monday, Dec. 24. Higher thoughts than usual of the Excellency of Christ and his kingdom. - Concluded to observe, at the end of every month, the number of breaches of resolutions, to see whether they increase or diminish, to begin from this day, and to compute from that the weekly account my monthly increase, and out of the whole, my yearly increase, beginning from new-year days.
Wednesday, Dec. 26. Early in the morning yesterday, was hindered by the head-ache all day; though I hope I did not lose much. Made an addition to the 37th Resolution, concerning weeks, months, and years. - At night. Made the 33d Resolution.
Saturday, Dec. 29. About sunset this day, dull and lifeless.
1722-23, Tuesday, Jan. 1. Have been dull for several days. Examined whether I have not been guilty of negligence to day; and resolved, No.
Wednesday, Jan. 2. Dull. I find, by experience, that, let me make resolutions, and do what I will, with never so many inventions, it is all nothing, and to no purpose at all, without the motions of the Spirit of God; for if the Spirit of God should be as much withdrawn from me always, as for the week past, notwithstanding all I do, I should not grow, but should languish, and miserably fade away. I perceive, if God should withdraw his Spirit a little more, I should not hesitate to break my resolutions, and should soon arrive at my old state. There is no dependence on myself. Our resolutions may be at the highest one-day, and yet, the next day, we may be in a miserable dead condition, not at all like the same person who resolved. So that it is to no purpose to resolve, except we depend on the grace of God. For, if it were not for his mere grace, one might be a very good man one day, and a very wicked one the next. I find also by experience, that there is no guessing out the ends of Providence, in particular dispensations towards me - any otherwise than as afflictions come as corrections for sin, and God intends when we meet with them, to desire us to look back on our ways, and see wherein we have done amiss, and lament that particular sin, and all our sins, before him: - knowing this, also, that all things shall work together for our good; not knowing in what way, indeed, but trusting in God.
Saturday evening, Jan. 5. A little redeemed from a long dreadful dullness, about reading the Scriptures. This week, have been unhappily low in the weekly account: - and what are the reasons of it? - Abundance of listlessness and sloth; and if this should continue much longer, I perceive that other sins will begin to discover themselves. It used to appear to me, that I had not much sin remaining; but now, I perceive that there are great remainders of sin. Where may it not bring me to, if God should leave me? Sin is not enough mortified. Without the influences of the Spirit of God, the old serpent would begin to rouse up himself from his frozen state, and would come to life again. Resolved, that I have been negligent in two things: - in not striving enough in duty; and in not forcing myself upon religious thoughts.
Sabbath, Jan. 6. At night. Much concerned about the improvement of precious time. Intend to live in continual mortification, without ceasing, and even to weary myself thereby as long as I am in this world, and never to expect or desire any worldly ease or pleasure.
Monday, Jan. 7. At night, made the 40th Resolution.
Tuesday, Jan. 8. In the morning, had higher thoughts than usual of the Excellency of Christ, and felt an unusual repentance of sin there from.
Wednesday, Jan. 9. At night. Decayed. I am sometimes apt to think, that I have a great deal more of holiness than I really have. I find now and then that abominable corruption, which is directly contrary to what I read of eminent Christians. I do not seem to be half so careful to improve time, to do every thing quick, and in as short a time as I possibly can, nor to be perpetually engaged to think about religion, as I was yesterday and the day before, nor indeed as I have been at certain times, perhaps a twelvemonth ago. If my resolutions of that nature, from that time, had always been kept alive and awake, how much better might I have been than I now am! How deceitful is my heart! I take up a strong resolution, but how soon doth it weaken!
Thursday, Jan. 10. About noon. Recovering. It is a great dishonour to Christ, in whom I hope I have an interest, to be uneasy at my worldly state and condition; or when I see the prosperity of others, and that all things go easy with them, the world is smooth to them, and they are very happy in many respects, and very prosperous, or are advanced to much honour; to grudge them their prosperity, or envy them on account of it, or to be in the least uneasy at it, to wish and long for the same prosperity, and to desire that is should ever be so with me. Wherefore, concluded always to rejoice in every one’s prosperity, and not to pretend to expect or desire it for myself; and to expect no happiness of that nature, as long as I live; but to depend on afflictions, and to betake myself entirely to another happiness. - I think I find myself much more sprightly and healthy, both in body and mind, for my self-denial in eating, drinking, and sleeping. I think it would be advantageous, every morning to consider my business and temptations, and the sins to which I shall be exposed on that day, and to make a resolution how to improve the day, and avoid those sins; and so at the beginning of every week, month, and year. I never knew before what was meant, by not setting our hearts on those things. It is, not to care about them, nor to depend upon them, nor to afflict ourselves with the fear of losing them, nor to please ourselves with the expectation of obtaining them, or with the hopes of their continuance. - At night. Made the 41st Resolution.
Saturday, Jan. 12. In the morning, I have, this day, solemnly renewed my baptismal covenant and self-dedication, which I renewed when I was taken into the communion of the church. I have been before God, and have given myself, all that I am and have, to God; so that I am not, in any respect, my own. I can challenge no right in this understanding, this will, and these affections, which are in me. Neither have I any right to this body, or any of its members - no right to this tongue, these hands, these feet; no right to these senses, these eyes, these ears, this smell, or this taste. I have given myself clear away, and have not retained any thing as my own. I gave myself to God in my baptism, and I have been this morning to him, and told him, that I gave myself wholly to him. I have given every power to him; so that, for the future, I’ll challenge no right in myself, in no respect whatever. I have expressly promised him, and I do now promise Almighty God, that by his grace I will not. I have this morning told him that I did take him for my whole portion and felicity, looking on nothing else as any part of my happiness, nor acting as if it were; and his law, for the constant rule of my obedience; and would fight with all my might against the world, the flesh, and the devil, to the end of my life; and that I did believe in Jesus Christ, and did receive him as a Prince and Savior and that I would adhere to the faith and obedience of the gospel, however hazardous and difficult the confession and practice of it may be; and that I did receive the blessed Spirit as my Teacher, Sanctifier, and only Comforter, and cherish all his motions to enlighten, purify, confirm, comfort, and assist me. This, I have done; and I pray God, for the sake of Christ, to look upon it as a self-dedication, and to receive me now as entirely his own, and to deal with me, in all respects, as such, whether he afflicts me or prospers me, or whatever he pleases to do with me, who am his. Now, henceforth, I am not to act, in any respect, as my own. - I shall act as my own, if I ever make use of any of my powers to any thing that is not to the glory of God, and do not make the glorifying of him my whole and entire business: - if I murmur in the least at affliction; if I grieve at the prosperity of others; if I am in any way uncharitable; if I am angry because of injuries; if I revenge them; if I do any thing purely to please myself, or if I avoid any thing for the sake of my own ease; if I omit any thing because it is great self-denial; if I trust to myself; if I take any of the praise of the good that I do, or that God doth by me; or if I am in any way proud. This day, made the 42nd and 43rd Resolutions. - Whether or no, any other end ought to have any influence at all on any of my actions; or whether any action ought to be any otherwise, in any respect, than it would be, if nothing else but religion had the least influence on my mind. Wherefore I make the 44th Resolution.
Query: Whether any delight or satisfaction ought to be allowed, because any other end is obtained beside a religious one. - In the afternoon. I answer, Yes, because, if we should never suffer ourselves to rejoice, but because we have obtained a religious end, we should never rejoice at the sight of friends, we should not allow ourselves any pleasure in our food, whereby the animal spirits would be withdrawn, and good digestion hindered. But the query is to be answered thus: - We never ought to allow any joy or sorrow, but what helps religion. Wherefore, I make the 45th Resolution.
The reason why I so soon grow lifeless, and unfit for the business I am about, I have found out, is only because I have been used to suffer myself to leave off, for the sake of ease, and so I have acquired a habit of expecting ease; and therefore, when I think I have exercised myself a great while, I cannot keep myself to it any longer, because I expect to be released, as my due and right. And then I am deceived, as if I were really tired and weary, whereas, if I did not expect ease, and was resolved to occupy myself by business as much as I could, I should continue with the same vigour at my business, without vacation time to rest. Thus I have found it in reading the Scriptures; and thus I have found it in prayer; and thus I believe it to be in getting sermons by heart, and in other things.
At night. This week, the weekly account rose higher than ordinary. It is suggested to me, that too constant mortification, and too vigorous application to religion, may be prejudicial to health; but nevertheless, I will plainly feel it and experience it, before I cease on this account. It is no matter how much tired and weary I am, if my health is not impaired.
Sabbath day, Jan. 13. I plainly feel, that if I should continue to go on, as from the beginning of the last week hitherto, I should continually grow and increase in grace. After the afternoon meeting, made an addition to the 45th Resolution. - At noon. I remember I thought that I loved to be a member of Christ, and not any thing distinct, but only a part, so as to have no separate interest or pleasure of my own. - At night. Resolved to endeavor fully to understand 1 Cor. vii. 29-32, and to act according to it.
Monday, Jan. 14. About 10 o’clock in the morning made this book, and put these papers in it.** The dedication, which I made of myself to God on Saturday last, has been exceedingly useful to me. I thought I had a more spiritual insight into the Scriptures, when reading the 8th of Romans, than ever before. - At night. Great instances of mortification are deep wounds given to the body of sin; hard blows, which make him, stagger and reel. We thereby get strong ground and footing against him, he is the weaker ever after, and we have easier work with him the next time. He grows cowardly; and we can easily cause him to give way, until at length we find it easy work with him, and can kill him at pleasure. While we live without great instances of mortification and self-denial, the old man keeps about where he was; for he is sturdy and obstinate, and will not stir for small blows. This, without doubt, is one great reason why many Christians do not sensibly increase in grace. After the greatest mortifications, I always find the greatest comfort. Wrote the 63rd Resolution. Such little things as Christians commonly do, will not evince much increase of grace. We must do great things for God. - It will be best, when I find that I have lost any former ancient good motions or actions, to take notice of it, if I can remember them.
Tuesday, Jan. 15. About two or three o’clock, I have been all this time decaying. It seemed yesterday, the day before, and Saturday, that I should always retain the same resolutions to the same height. But alas! How soon do I decay! O how weak, how infirm, how unable to do any thing of myself! What a poor inconsistent being! What a miserable wretch, without the assistance of the Spirit of God! While I stand, I am ready to think that I stand by my own strength, and upon my own legs; and I am ready to triumph over my spiritual enemies, as if it were I myself that caused them to flee: - when alas! I am but a poor infant, upheld by Jesus Christ; who holds me up, and gives me liberty to smile to see my enemies flee, when he drives them before me. And so I laugh, as though I myself did it, when it is only Jesus Christ leads me along, and fights himself against my enemies. And now the Lord has a little left me, how weak do I find myself! O let it teach me to depend less on myself, to be more humble, and to give more of the praise of my ability to Jesus Christ! The heart of man is deceitful above all things, and desperately wicked; who can know it? - The occasion of my decaying is a little melancholy. My spirits are depressed, because I fear that I lost some friendship the last night; and, my spirits being depressed, my resolutions have lost their strength. I differ to day from yesterday in these things: I do not resolve anything to day half so strongly. I am not so perpetually thinking of renewing my resolutions as I was then. I am not half so vigorous as I was then; nor am I half so careful to do every thing with vigor. Then, I kept continually acting; but now, I do things slowly, and satisfy myself by thinking of religion in the mean time. I am not so careful to go from one business to another. - I felt humiliation about sunset. What shall I do, in order that I may, with a good grace, fall into Christian discourse and conversation? - At night. The next time I am in such a lifeless frame, I will force myself to go rapidly from one thing to another, and to do those things with vigor, in which vigor would ever be useful. The things which take off my mind, when bent on religion, are commonly some remarkable change or alteration - journeys, change of place, change of business, change of studies, and change of other circumstances; or something that makes me melancholy; or some sin.
Thursday, Jan. 17. About three o’clock, overwhelmed with melancholy.
Friday, Jan. 18. At night. Beginning to endeavor to recover out of the death I have been in for these several days.
Sabbath day, Jan. 20. At night. The last week I was sunk so low, that I fear it will be a long time before I am recovered. I fell exceedingly low in the weekly account. I find my heart so deceitful, that I am almost discouraged from making any more resolutions. - Wherein have I been negligent in the week past; and how could I have done better, to help the dreadful low estate in which I am sunk?
Monday, Jan. 21 Before sunrise, answered the preceding questions thus: I ought to have spent my time in bewailing my sins, and in singing psalms - especially psalms or hymns of penitence; these duties being most suited to the frame I was in. I do not spend time enough in endeavoring to affect myself with the glories of Christianity. - Fell short in the monthly account. It seems to me, that I am fallen from my former sense of the pleasantness of religion.
Tuesday, Feb. 5. At night. I have thought that this being so exceedingly careful, and so particularly anxious, to force myself to think of religion at all times, has exceedingly distracted my mind, and made me altogether unfit for that and every thing else. I have thought that this caused the dreadful low condition I was in on the 15th of January. I think that I stretched myself further than I could bear, and so broke. - But now it seems to me, though I know not why, that I do not do enough to prepare for another world. I do not seem to press forward, to fight and wrestle, as the apostles used to speak. I do not seem so greatly and constantly to mortify and deny myself, as the mortification of which they speak represents. Therefore, wherein ought I to do more in this way? - I answer: I am again grown too careless about eating, drinking, and sleeping - not careful enough about evil speaking.
Saturday, Feb. 16. I do certainly know that I love holiness, such as the gospel prescribes. - At night. For the time past of my life, I have been negligent, in that I have not sufficiently kept up that part of divine worship singing the praise of God in secret and with company. - I have been negligent this month past, in these three things: I have not been watchful enough over my appetites, in eating and drinking; in rising too late in the morning; and in not applying myself with sufficient application to the duty of secret prayer.
Sabbath day, Feb. 17. Near sunset, renewedly promised, that I will accept of God for my whole portion, and that I will be contented, whatever else I am denied. I will not murmur, nor be grieved, whatever prosperity upon any account I see others enjoy and I am denied. To this I have lately acted contrary.
Thursday, Feb. 21. I perceive that I never yet have adequately known what was meant by being weaned from the world, by not laying up treasure on earth, but in heaven, by not having our portion in this life, by making the concerns of another life our whole business, by taking God for our whole portion. I find my heart in great part yet adheres to the earth. O that it might be quite separated from thence. I find when I have power and reputation as others, I am uneasy, and it does not satisfy me to tell me, that I have chosen God for my whole portion, and that I have promised to rest entirely contented with him.
Saturday, Feb. 23. I find myself miserably negligent, and that I might do twice the business that I do, if I were set upon it. See how soon my thoughts of this matter will be differing from what they are now. I have been indulging a horrid laziness a good while, and did not know it. I can do seven times as much in the same time now, as I can at other times, not because my faculties are in better tune; but because of the fire of diligence that I feel burning within me. If I could but always continue so, I should not meet with one quarter of the trouble. I should run the christian race much better, and should go out of the world a much better man.
Saturday, March 2. O how much more base and vile am I, when I feel pride working in me, than when I am in a more humble disposition of mind! How much, how exceedingly much, more lovely is a humble than a proud disposition! I now plainly perceive it, and am really sensible of it. How immensely more pleasant is an humble delight, than a high thought of myself! How much better do I feel, when I am truly humbling myself, than when I am pleasing myself with my own perfections! O how much pleasanter is humility than pride! O that God would fill me with exceeding great humility, and that he would evermore keep me from all pride! The pleasures of humility are really the most refined, inward, and exquisite delights in the world. How hateful is a proud man! How hateful is a worm that lifts up itself with pride! What a foolish, silly, miserable, blind, deceived poor worm am I, when pride works. - At night. I have lately been negligent as to reading the Scriptures. Notwithstanding my resolutions on Saturday was se’ night, I have not been sedulous and diligent enough.
Wednesday, March 6. Near sunset. Regarded the doctrines of election, free grace, our inability to do any thing without the grace of God, and that holiness is entirely, throughout, the work of the Spirit of God, with greater pleasure than ever before.
Thursday, March 7. I think I now suffer from not forcing myself enough on religious thoughts.
Saturday night, March 24. I intend, if I am ever settled, to concert measures, and study methods, of doing good in the world, and to draw up rules of acting in this matter, in writing, of all the methods I can possibly devise, by which I can in any respect do good.
Saturday night, March 31. This week I have been too careless about eating.
Monday morning, April 2. I think it best not to allow myself to laugh at the faults, follies, and infirmities of others.
Saturday night, April 7. This week I found myself so far gone; that it seemed to me I should never recover more. Let God of his mercy return unto me, and no more leave me thus to sink and decay! I know, O Lord, that without thy help I shall fall, innumerable times, not withstanding all my resolutions, how often so ever repeated.
Saturday night, April 14. I could pray more heartily this night for the forgiveness of my enemies, than ever before. - I am somewhat apt, after having asked one petition over many times, to be weary of it; but I am now resolved not to give way to such a disposition.
Wednesday forenoon, May 1. Last night I came home, after my melancholy parting from New York.
I have always in every different state of life I have hitherto been in, thought that the troubles and difficulties of that state were greater than those of any other state that I proposed to be in; and when I have altered, with assurance of mending myself, I have still thought the same, yea that the difficulties of that state are greater than those of that I left last. Lord, grant that from hence I may learn to withdraw thoughts, affections, desires, and expectations entirely from the world, and may fix them upon the heavenly state, where there is fullness of joy; where reigns heavenly, sweet, calm, and delightful love without alloy; where there are continually the dearest expressions of this love; where there is the enjoyment of this love without ever parting; and where those persons, who appear so lovely in this world, will be inexpressibly more lovely, and full of love to us. How sweetly will those, who thus mutually love, join together in singing the praises of God and the Lamb. How full will it fill us with joy, to think that this enjoyment, these sweet exercises, will never cease or come to an end, but will last to all eternity. Remember after journeys, removals, overturnings, and alterations in the state of my life, to reflect and consider, whether therein I have managed the best way possible respecting my soul; and before such alterations, if foreseen, to resolve how to act.
Thursday, May 2. Afternoon. I observe this, that when I was at New York, when I meditated on things of a religious nature, I used to conceive of myself as walking in the fields at home; but now I am at home, I conceive of myself as walking in the fields which I used to frequent at New York. I think it a very good way, to examine dreams every morning when I awake; what are the nature, circumstance, principles, and ends of my imaginary actions and passions in them; in order to discern what are my prevailing inclinations, &c.
Saturday night, May 4. Although I have, in some measure, subdued a disposition to chide and fret, yet I find a certain inclination, which is not agreeable to Christian sweetness of temper and conversation: either too much dogmatical-ness or too much egotism; a disposition to manifest my own dislike and scorn, and my own freedom from those which are innocent, sinless, yea common infirmities of men, and many other such like things. O that God would help me to discover all the flaws and defects of my temper and conversation, and help me in the difficult work of amending them; and that he would grant me so full a measure of vital Christianity, that the foundation of all those disagreeable irregularities may be destroyed, and the contrary sweetnesses and beauties may of themselves naturally follow.
Sabbath morning, May 5. Made the 47th Resolution.
Monday morning, May 6. I think it best commonly to come before God three times in a day, except I find a great inaptitude to that duty.
Saturday night, May 11. I have been to blame, the month past, in not laying violence enough to my inclination, to force myself to a better improvement of time. Have been tardy with respect to the 47th Resolution. Have also been negligent about keeping my thoughts, when joining with others in prayer.
Sabbath-day morning, May 12. I have lost that relish of the Scriptures, and other good books, which I had five or six months ago. Resolved, When I find in myself the least disposition to exercise good nature that I will then strive most to feel good-naturedly. - At noon. Observe to remember the meditations, which I had at West Chester, as I was coming from New York; and those, which I had in the orchard; and those under the oak-tree. This day, and the last night, I read over and reviewed those reflections and remarks, which I find to be a very beneficial thing to me. - After the afternoon meeting. I think I find in my heart to be glad from the hopes I have, that my eternity is to be spent in spiritual and holy joys, arising from the manifestation of God’s love, and the exercise of holiness, and burning love to him.
Saturday night, May 18. This week past, spent in journeying to Norwich, and the towns thereabouts. This day returned, and received a letter from my dear friend, Mr. John Smith. - The last Wednesday, took up a resolution to refrain from all manner of evil speaking, for one week to try it, and see the effect of it: hoping, if that evil speaking, which I used to allow myself in, and to account lawful, agreeably to the resolutions I have formed concerning it, were not lawful, or best, I should hereby discover it, and get the advantage of temptations to it, and so deceive myself into a strict adherence to my duty, respecting that matter; - that that corruption, which I cannot conquer by main strength, I may get the victory of by stratagem. I find the effect of it already to be, to make me apt to take it for granted, that what I have resolved on this week, is a duty to be observed forever.
I now plainly perceive, what great obligations I am under to love and honor my parents. I have great reason to believe, that their counsel and education have been my making: though, in the time of it, it seemed to do me so little good. I have good reason to hope, that their prayers for me have been, in many things, very powerful and prevalent, that God has, in many things, taken me under his care and guidance, provision and direction, in answer to their prayers for me. I was never made so sensible of it as now.
I think it the best way, in general, not to seek for honor, in any other way, than by seeking to be good and to do good. I may pursue knowledge, religion, the glory of God, and the good of mankind with the utmost vigor; but am to leave the honor of it entirely at God’s disposal, as a thing with which I have no immediate concern; no, not although, by possessing that honor, I have the greater opportunity to do good.
Mem. To be particularly careful, lest I should be tardy in any point wherein I have been negligent, or have erred, in days, weeks, months, or years past.
Sabbath-day morning, May 19. With respect to my journey last week, I was not careful enough to watch opportunities of solemnly approaching to God three times a day. The last week, when I was about to take up the Wednesday Resolution, it was proposed to me, in my thought, to omit it till I got home again, because there would be a more convenient opportunity. Thus am I ready to look at any thing as an excuse, to grow slack in my Christian course. - At night. Concluded to add to my inquiries, as to the spending of time. - At the beginning of the day, or the period, What can I do for the good of men? - And at the end, what have I done for their good?
Tuesday morning, May 21. My conscience is, undoubtedly, more calm, since my last Wednesday Resolution, than it was before.
Wednesday morning, May 22. Memorandum. To take special care of the following things: evil speaking, fretting, eating, drinking, and sleeping, speaking simple verity, joining in prayer, slightness in secret prayer, listlessness and negligence, and thoughts that cherish sin.
Saturday morning, May 25. As I was this morning reading the 17th Resolution, it was suggested to me, that if I were now to die, I should wish that I had prayed more that God would make me know my state, whether it be good or bad, and that I had taken more pains and care, to see and narrowly search into that matter. Wherefore, Mem, for the future, most nicely and diligently to look into the opinions of our old divines, concerning conversion. This morning made the 48th Resolution.
Monday afternoon, May 27. Memorandum. Not only to keep from an air of dislike, anger, and fretfulness, in discourse or conversation; but, let me also have as much of an appearance of love, cheerfulness, and benignity, as may be, with a good grace. These following things especially to beware of, in order to the better observation of the 47th Resolution: distrust, discontent, uneasiness and a complaining temper, self-opinion, self-confidence, melancholy, moroseness, slight antipathy, privacy, indolence, and want of resolution - to beware of any thing in discourse or conversation that savors of these.
Saturday night, June 8. At Boston. When I find myself listless and dull, and not easily affected by reading religious books, then to read my resolutions, remarks, reflections, &c. - One thing that would be of great advantage to me, in reading to my profit, would be, the endeavoring, with all my might, to keep the image and picture of the thing in my mind, and be careful that I do not lose it in the chain of the discourse.
Sabbath day, June 9, after the afternoon meeting. Mem. When I fear misfortune, to examine whether I have done my duty; and at the same time, to resolve to do it, and let it go, and be concerned about nothing, but my duty and my sin.
Saturday morning, June 15. At Windsor. Have been to blame, this journey, with respect to strict temperance, in eating, drinking, and sleeping, and in suffering too small matters to give interruption to my wonted chain of religious exercises. - Concluded to protract the Wednesday Resolution to the end of my life.
Tuesday morning, June 18. Mem. To do that part, which I conveniently can, of my stated exercise, while about other business, such as self-examination, resolutions, &c. that I may do the remainder in less time.
Friday afternoon, June 21. I have abundant cause, O my merciful Father, to love thee ardently, and greatly, to bless and praise thee, that thou hast heard me, in my earnest request, and so hast answered my prayer, for mercy, to keep me from decay and sinking. O, graciously of thy mere goodness, still continue to pity my misery, by reason of my sinfulness. O, my dear Redeemer, I commit myself, together with my prayer and thanksgiving, into thine hand.
Saturday morning, June 22. Altered the 36th Resolution, to make it the same with the Wednesday Resolution. If I should take special care, every day, to rise above, or not to fall below, or to fall as little as I possibly could below, what I was the day before, it would be of great advantage to me. - I take notice that most of these determinations, when I first resolve them, seem as if they would be much more beneficial than I find them.
Tuesday morning, June 25. Last Sabbath, at Boston, reading the 6th, 7th, and 8th verses of the 6th to the Ephesians, concluded that it would be much to my advantage, to take the greatest care, never to do any thing but my duty, and then to do it willingly, cheerfully, and gladly, whatever danger or unpleasant circumstances it may be attended with; with good-will doing it, as to the Lord, not as pleasing man, or myself; knowing that whatsoever good thing any man doth, the same shall he receive of the Lord.
Saturday morning, June 29. It is best to be careful in prayer, not to put up those petitions, of which I do not feel a sincere desire: thereby my prayer is rendered less sincere, less acceptable to God, and less useful to myself.
Monday noon, July 1. I find I am not careful enough, to keep out all thoughts but religious ones on the Sabbath. When I find the least uneasiness in doing my duty, to fly to the 43rd Resolution.
Wednesday night, July 3. I am too negligent, with respect to improving petty opportunities of doing good; thinking, that the good will be very small and un-extended, and not worth the pains. Resolved, to regulate this, as that which is wrong, and what ought not to be. - Again confirmed by experience, of the happy effects of a strict temperance, with respect both to body and mind.
Thursday morning, July 4. The last night, in bed, when thinking of death, I thought if I was then to die, that which would make me die in the least degree fearfully, would be the want of a trusting and relying on Jesus Christ, so distinctly and plainly, as has been described by divines; my not having experienced so particular a venturing, and entirely trusting my soul on Christ, after the fears of hell, and terrors of the Lord, encouraged by the mercy, faithfulness, and promises of God, and the gracious invitations of Christ. Then I thought I could go out of the world, as much assured of my salvation, as I was of Christ’s faithfulness, knowing that if Christ did not fail me, he would save me who had trusted in him on his word. - At night. Whenever things begin to seem to be in the least out of order, when things begin to feel uneasy within, or irregular without, then to examine myself by the strictest examination. - Resolved, for the future to observe rather more of meekness, moderation, and temper in disputes.
Friday morning, July 5. Last night, when thinking what I should wish I had done, that I had not done, if I was then to die; I thought I should wish, that I had been more importunate with God to fit me for death, and lead me into all truth, and that I might not be deceived about the state of my soul. - In the forenoon made the 50th Resolution.
Thursday night, July 11. This day, too impatient at the church meeting. Snares and briers have been in my way this afternoon. It is good at such times for one to manifest good nature, even to one’s disadvantage, and so as would be imprudent at other times.
Saturday morning, July 13. Transferred the conclusion of June 9, to the Resolution, No. 57; and the conclusion of May 27, to No. 58; and May 12, and July 11, to No. 59; and of July 4, at night, to No. 60; and of May 24, to No. 61; and of June 25, to No. 62; and about noon, the Resolution of January 14, to No. 63. - In times past, I have been too free in judging of the hearts of men from their actions.
Thursday, July 18. Near sunset. Resolved, to make sure of that sign, which the apostle James gives of a perfect man: James iii. 2. “If any man offend not in word, the same is a perfect man, and able, also, to bridle the whole body.”
Friday afternoon, July 19. 1 Peter ii. 18. “Servants, be subject to your masters, with all fear; not only to the good and gentle, but also to the forward:” how then ought children to honor their parents! - This verse, together with the two following, viz. “For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.”
Saturday noon, July 20. Dr. Manton’s Sermon, on the 119th Psalm, pp. 140, 141. Of Evil-speaking, Use 2d. To them that either devise or receive reproaches. Both are very sinful. Hypocrites, and men that put themselves into a garb of religion, are all for censuring, take a mighty freedom that way: these men betray the rottenness of their hearts. - Alas, in our own sight, we should be the worst of men. The children of God do ever thus speak of themselves, as the least of saints, the greatest of sinners - “more brutish than any man” - “of sinners, whereof I am the chief.” You rob them of the most precious treasure. He that robs thee of thy name is the worst kind of thief. Prov. xxii. 1. “A good name is rather to be chosen than great riches.” - Object. But must we, in no case, speak evil of another; or may we not speak of another’s sin in any case? - Solution 1. It is a very hard matter to speak evil of another without sin. - In one way or another, we shall dash upon the command: better let it alone. - If you speak of the failings of another, it should be with tenderness and grief; as, when they are incorrigible, and likely to infect others; or when it is for the manifest glory of God. - To them that receive the slander, he is a slanderer, who wrongs his neighbour’s credit, by upholding an ill report against him.
Monday afternoon, July 22. I find it would be desirable, on many accounts, always to endeavor to wear a benign aspect and air of acting and speaking, in all companies, except it should so happen, that duty requires it otherwise. - I am afraid I am now defective, in not doing whatever my hand finds to do, with my might, with respect to my particular affairs. Remember to watch, see, and know how it is. Vid. Aug. 31. - I see there is danger, of my being drawn into transgression, by the power of such temptations, as the fear of seeming uncivil, and of offending friends. Watch against it. - I might still help myself, and yet not hurt myself, by going with greater expedition from one thing to another, without being quite so nice.
Tuesday afternoon, July 23. When I find those groanings, which cannot be uttered, of which the apostle speaks, and those soul-breakings for the longing it hath, of which the psalmist speaks, (Ps. cxix. 20.) Resolved, to favor and promote them, to the utmost of my power, and not to be weary of earnestly endeavoring to vent my desires, and not to be weary of the repetitions of such earnestness.
To count it all joy, when I have occasions of great self-denial; because, then, I have a glorious opportunity of giving deadly wounds to the body of sin, and of greatly confirming and establishing the new creature. I seek to mortify sin, and increase in holiness. These are the best opportunities, according to Jan. 14.
To improve afflictions, of all kinds, as blessed opportunities of forcibly bearing on, in my Christian course, notwithstanding that which is so very apt to discourage me, and to damp the vigor of my mind, and to make me lifeless; also, as opportunities of trusting and confiding in God, and getting a habit of so doing, according to the 57th Resolution; and as an opportunity of rending my heart off from the world, and setting it on heaven alone, according to Jan. 10, and the 43d and 45th Resolutions; and according to Jan. 12 Feb. 17 and 21, and May 1. - To improve them, also, as opportunities to repent of and bewail my sin, and abhor myself; and as a blessed opportunity to exercise patience, to trust in God, and divest my mind from the affliction, by fixing myself in religious exercises. Also, let me comfort myself, that it is the very nature of afflictions, to make the heart better; and, if I am made better by them, what need I be concerned, however grievous they seem for the present.
Wednesday night, July 24. I begin to find the success of my striving, in joining with others, in the worship of God; insomuch that there is a prospect of making it easy and delightful, and very profitable, in time. Wherefore, Resolved not to cease striving, but to continue it, and redouble it.
Thursday morning, July 25. Altered, and anew established, the 8th Resolution; also established my determination of April 1. - Memorandum. At a convenient time, to make an alphabet of these Resolutions and Remarks, that I may be able to educe them on proper occasions, suitable to the condition I am in, and the duty I am engaged in.
Friday afternoon, July 26. To be particularly careful, to keep up, inviolably, a trust and reliance, ease and entire rest in God, in all conditions, according to the 57th Resolution; for this I have found to be wonderfully advantageous to me. - At night. Resolved, very much to exercise myself in this, all my life long: viz. with the greatest openness, of which I am capable, to declare my ways to God, and lay open my soul to him: - all my sins, temptations, difficulties, sorrows, fears, hopes, desires, and every thing and every circumstance, according to Dr. Manton’s 27th Sermon, on the 119th Psalm.
Saturday forenoon, July 27. When I am violently beset with temptation, or cannot rid myself of evil thoughts, to do something in arithmetic, or geometry, or some other study, which necessarily engages all my thoughts, and unavoidably keeps them from wandering.
Monday afternoon, July 29. When I am concerned how I shall prepare any thing to public acceptance, to be very careful that I have it very clear to me, to do what is duty and prudence in the matter. - I sometimes find myself able to trust God, and to be pretty easy when the event is uncertain, but I find it difficult when I am convinced beforehand, that the event will be adverse. I find that this arises, 1. From my want of faith, to believe that that particular advantage will be more to my advantage than disadvantage: 2. From the want of a due sense of the real preferable-ness of that good, which will be obtained to that which is lost: 3. From the want of a spirit of adoption.
Tuesday night, July 30. Have concluded to endeavor to work myself into duties by searching and tracing back all the real reasons why I do them not, and narrowly searching out all the subtle subterfuges of my thoughts, and answering them to the utmost of my power, that I may know what are the very first originals of my defect, as with respect to want of repentance, love to God, loathing of myself, - to do this sometimes in sermons. - Vid. Resolution 8. Especially, to take occasion there from, to bewail those sins of which I have been guilty, that are akin to them; as for instance, from pride in others, to take occasion to bewail my pride; from their malice, to take occasion to bewail my evil speaking: and so of other sins. Mem. To receive slanders and reproaches, as glorious opportunities of doing this.
Wednesday afternoon, July 31. After afflictions, to inquire what I am the better for them; what good I have got by them; and what I might have got by them. - Never in the least to seek to hear sarcastical relations of others’ faults. Never to give credit to any thing said against others, except there is very plain reason for it; nor to behave in any respect otherwise for it.
Sabbath morning, Aug. 4. Concluded at last, at those times when I am in the best frames, to set down the aspirations of my heart, as soon as I can get time.
Tuesday afternoon, Aug. 6. Very much convinced of the extraordinary deceitfulness of the heart, and how exceedingly affection or appetite blinds the mind, and brings it into entire subjection. There are many things, which I should really think to be my duty, if I had the same affections, as when I first came from New York; which now I think not to be so. How doth appetite stretch the reason, to bring both ends together.
Wednesday forenoon, Aug. 7. To esteem it as some advantage, that the duties of religion are difficult, and that many difficulties are sometimes to be gone through, in the way of duty. Religion is the sweeter, and what is gained by labor is abundantly more precious, as a woman loves her child the more for having brought it forth with travail; and even to Christ Jesus himself his mediatorial glory, his victory and triumph, the kingdom which he hath obtained, how much more glorious is it, how much more excellent and precious, for his having wrought it out with such agonies.
Friday afternoon, Aug. 9. With respect to the important business which I have now in hand,*** Resolved, To do whatever I think to be duty, prudence, and diligence in the matter, and to avoid ostentation; and if I succeed not, and how many disappointments so ever I meet with, to be entirely easy; only to take occasion to acknowledge my unworthiness; and if it should actually not succeed, and should not find acceptance, as I expected, yet not to afflict myself about it, according to the 57th Resolution. - At night. One thing that may be a good help towards thinking profitably in times of vacation, is, when I find a profitable thought that I can fix my mind on, to follow it as far as I possibly can to advantage. - I missed it when a graduate at college, both in point of duty and prudence, in going against a universal benevolence and good nature.
Saturday morning, Aug. 10. Transferred my determination of July 23, to the 64th Resolution, and that of July 26, to the 65th. - About sunset. As a help against that inward shameful hypocrisy, to confess frankly to myself all that which I find in myself, either infirmity or sin; also to confess to God, and open the whole case to him, when it is what concerns religion, and humbly and earnestly implore of him the help that is needed; not in the least to endeavor to smother what is in my heart, but to bring it all out to God and my conscience. By this means, I may arrive at a greater knowledge of my own heart. - When I find difficulty in finding a subject of religious meditation, in vacancies, to pitch at random on what alights to my thoughts, and to go from that to other things which that shall bring into my mind, and follow this progression as a clue, till I come to what I can meditate on with profit and attention, and then to follow that, according to last Thursday’s determination.
Sabbath afternoon, Aug. 11. Resolved always to do that, which I shall wish I had done when I see others do it; as for instance, sometimes I argue with myself, that such an act of good nature, kindness, forbearance, or forgiveness, &c. is not my duty, because it will have such and such consequences: yet when I see others do it, then it appears amiable to me, and I wish I had done it, and see that none of these feared inconveniences follow.
Monday morning, Aug. 12. The chief thing, that now makes me in any measure to question my good estate, is my not having experienced conversion in those particular steps, wherein the people of New England, and anciently the dissenters of Old England, used to experience it. Wherefore, now resolved, never to leave searching, till I have satisfyingly found out the very bottom and foundation, the real reason, why they used to be converted in those steps.
Tuesday morning, Aug. 13. Have sinned, in not being careful enough to please my parents. - Afternoon. I find it would be very much to my advantage, to be thoroughly acquainted with the Scriptures. When I am reading doctrinal books, or books of controversy, I can proceed with abundantly more confidence; can see on what footing and foundation I stand.
Saturday noon, Aug. 17. Let there, in the general, be something of benevolence in all that I speak.
Tuesday night, Aug. 20. Not careful enough in watching opportunities of bringing in Christian discourse with a good grace. Do not exercise myself half enough in this holy art; neither have I courage enough to carry it on with a good grace. Vid Sept.2.
Saturday morning, Aug. 24. Have not practiced quite right about revenge; though I have not done any thing directly out of revenge, yet I have perhaps omitted some things that I should otherwise have done; or have altered the circumstances and manner of my actions, hoping for a secret sort of revenge thereby. I have felt a little sort of satisfaction, when I thought that such an evil would happen to them by my actions, as would make them repent what they have done. To be satisfied for their repenting, when they repent from a sense of their error, is right. But a satisfaction in their repentance, because of the evil that is brought upon them, is revenge. This is in some measure a taking the matter out of God’s hands when he was about to manage it, who is better able to plead it for me. Well, therefore, may he leave me to boggle at it. - Near sunset. I yet find a want of dependence on God, to look unto him for success, and to have my eyes unto him for his gracious disposal of the matter; for want of a sense of God’s particular influence, in ordering and directing all affairs and businesses, of whatever nature, however naturally, or fortuitously, they may seem to succeed; and for want of a sense of those great advantages, that would follow there from: not considering that God will grant success, or make the contrary more to my advantage; or will make the advantage accruing from the unsuccessfulness more sensible and apparent; or will make it of less present and outward disadvantage; or will some way so order the circumstances, as to make the unsuccessfulness more easy to bear: or several, or all of these. This want of dependence is likewise for want of the things mentioned, July 29. - Remember to examine all narrations I can call to mind, whether they are exactly according to verity.
Wednesday night, Aug. 28. When I want books to read; yea, when I have not very good books, not to spend time in reading them, but in reading the Scriptures, in perusing Resolutions, Reflections, &c. in writing on types of the Scripture, and other things, in studying the languages, and in spending more time in private duties. To do this, when there is a prospect of wanting time for the purpose. Remember, as soon as I can to get a piece of slate, or something, whereon I can make short memorandums while traveling.
Thursday, Aug. 29. Two great quærenda with me now are: How shall I make advantage of all the time I spend in journeys? And how shall I make a glorious improvement of afflictions?
Saturday night, Aug. 31. The objection, which my corruptions make against doing whatever my hands find to do with my might, is, that it is a constant mortification. Let this objection by no means ever prevail.
Sabbath morning, Sept. 1. When I am violently beset with worldly thoughts, for a relief, to think of death, and the doleful circumstances of it.
Monday afternoon, Sept. 2. To help me to enter with a good grace into religious conversation; when I am conversing on morality, to turn it over by application, exemplification, or otherwise, to Christianity. Vid. Aug. 28, and Jan. 15. - At night. There is much folly, when I am quite sure I am in the right, and others are positive in contradicting me, in entering into a vehement or long debate upon it.
Saturday, Sept. 7. Concluded no more to suffer myself to be interrupted, or diverted from important business, by those things from which I expect, though some, yet but little, profit.
Sabbath morning, Sept. 8. I have been much to blame, for expressing so much impatience for delays in journeys, and the like.
Sabbath evening, Sept. 22. To praise God by singing psalms in prose, and by singing forth the meditations of my heart in prose.
Monday, Sept. 23. I observe that old men seldom have any advantage of new discoveries, because they are beside the way of thinking to which they have been so long used. Resolved, if ever I live to years, that I will be impartial to hear the reasons of all pretended discoveries, and receive them if rational, how long so ever I have been used to another way of thinking. My time is so short, that I have not time to perfect myself in all studies; wherefore resolved, to omit and put off all but the most important and needful studies.”
Keep thy heart with all diligence, for out of it are the issues of life, - was the maxim of the wisest of men, and it was founded upon the most solid reason. This maxim has ever been considered as most important by all the possessors of true wisdom and piety who have strenuously aimed at daily spiritual advancement. It has never been regarded without the greatest advantages, nor neglected without the most extensive injury. The views which were entertained of this lesson of spiritual wisdom by Jonathan Edwards are sufficiently apparent in all the extracts now presented from his Diary, and the advantages which he derived from its practice are equally manifest. He lived in the sight of God; he lived in the constant and faithful survey of his own heart and conduct, and he arose to the highest class of the followers of Christ, whose religion is eminently that of the heart. Let others pursue the same steps, and they will surely find the same precious results.
*He mentions, Jan. 14, his making the book, and annexing the loose papers to it.
**He refers to slips of paper on which the first part of the Diary is written; as far as Jan. 15, at night.
***Perhaps the preparation of a public exercise for the college commencement, when he received his Master’s degree.
In Sept.1723, Mr. Edwards went to New-Haven, and received his degree of Master of Arts, when he was elected a tutor in the college. About this time, several congregations invited him to become their minister; but being fond of study, and conscious how much it would promote his usefulness, he declined their proposals. As there was no immediate vacancy in the office of tutor, he passed the ensuing winter and spring at New-Haven, in study, and in the occasional discharge of the active duties of his profession, and in the beginning of June, 1724, entered on the instruction of a class in the college.
The period of his tutorship was a period of great difficulty. For a long time before the election of Mr. Cutler to the office of rector, the college had been in a state of open revolt against the legal government, and had withdrawn from New-Haven. Two years after his election, in Jan. 1721, there was an universal insurrection of the students, which though, after considerable effort, apparently quieted, resulted in a state of extreme disorder and insubordination, beyond any thing that had been known before. In 1722, Mr. Cutler, one of the tutors, and two of the neighboring ministers, renounced their connection with the Presbyterian Church, and publicly declared themselves episcopalians. The shock, occasioned by this event, was very great in the college, in the town, and throughout the colony; and a series of controversies grew out of it, which lasted for many years. In consequence of this, the offices of these gentlemen were vacated, and the college was left for four years without a head; the trustees residing by turns at the college, and each in rotation acting as vice-rector for a month. Fortunately however for the institution, during this bereavement, it had three gentlemen in the office of tutor, of distinguished talents and scholarship, and of great resolution and firmness of character: - Mr. William Smith, of the class of 1719, and chosen tutor in 1722; Mr. Edwards; and Mr. Daniel Edwards, his uncle, class-mate and room-mate, who was chosen in Sept. 1724. On these three gentlemen, all of whom were young men, devolved almost exclusively the government and instruction of the college; yet, by their union, energy, and faithfulness, they introduced among the students, in the room of their former negligence and misrule, habits of close study and exact subordination; and in no great length of time, rendered the institution flourishing and prosperous beyond what it had long been. The late President Stiles, who, though a member of college a considerable time after this period, was personally acquainted with the three gentlemen, and knew well the history of their administration, has left an eulogy on the three united, of the highest character. “The Honorable William Smith, the Honorable Daniel Edwards, and the Rev. President Edwards, were the pillar tutors, and the glory of the college, at the critical period between Rector Cutler and Rector Williams. Their tutorial renown was great and excellent. They filled and sustained their offices with great ability, dignity, and honor. For the honor of literature these things ought not to be forgotten.”
In Sept. 1725, immediately after the commencement, as he was preparing to set out for his father’s house, he was taken suddenly ill, at New-Haven; but hoping that the illness was not severe, and anxious to be at home if he was to be sick, he set out for Windsor. The fatigue of traveling only increased his illness, and he was compelled to stop at North-Haven, at the house of the Rev. Mr. Stiles, where he was confined, by severe sickness, about three months: during the greater part of this time, his mother was constantly with him. Her husband, writing to her on the 20th of October, begs her to spare herself. “I am afraid you are taking too great a burden on yourself, in tending your son both day and night. I beg of you, therefore, not only to take care of him, but of yourself also. Accept, rather, of the kindness of neighbors, in watching over again, than outbid your own strength, which is but small, by overdoing.” She could not leave him till about the middle of November; and it was some time in the winter before he could go to his father’s house. In this sickness, he speaks of himself as having enjoyed new, and most refreshing, manifestations of the presence and grace of God.
After he had held the office of tutor upwards of two years, with the highest reputation, he received proposals from the people of Northampton to become their minister. Many circumstances conspired to prompt his acceptance. He was familiarly acquainted with the place and people. The Rev. Mr. Stoddard, his grandfather, a man of great dignity, and of singular weight and influence in the churches, in consequence of his advanced age, stood in need of his assistance, and wished him to be his colleague. His parents and his other friends all desired it. The situation was in itself respectable, and the town unusually pleasant. He therefore resigned his tutorship, in Sept. 1726, and accepted of the invitation.
“Those who are conversant with the instruction and government of a college, will readily be aware that the period, of which we have now been speaking, was a very busy portion of Mr. Edwards’s life; and if they call to mind the circumstances of the institution, and the habits of the students, when he entered on his office, they will not need to be informed, that the discharge of his official duties must have been accompanied with painful anxiety. It is a rare event in Providence, that so heavy a responsibility is thrown on three individuals so young, so destitute of experience, and of the knowledge of mankind; and the business of instruction and government must have occupied their whole time, and exhausted their whole strength.”
“In such a state of things, it was not possible that he should find the same leisure for spiritual exercises as he had found at New York. There his business was chiefly to enjoy; here it was to act. There the persons with whom he continually associated were possessed of uncommon excellence; here their characters were very different. There his attention was drawn, by the objects around him, to heavenly things; here it was necessarily confined almost all the time to this world. There, when retiring for prayer and heavenly contemplation, his mind sought communion with God in all its energy and freshness; here, when it was worn out by toil and exhausted by perplexities. The change in the current of thought and feeling must, therefore, have been great; and (so much is the mind prone to measure its religious state by the amount of daily enjoyment, and so little by the readiness to encounter trials, and to perform laborious and self-denying duties) it is not surprising, that he should have regarded this change, as evidence of perceptible and lamentable declension in religion. Such he in fact regarded it; as we shall find, both from his Narrative and Diary; yet it is by no means certain, that his views of the subject were altogether correct.”
“The young Christian has usually a season of leisure, given him in the providence of God, in which to become acquainted with the members of that family into which he has lately been introduced, and with those objects with which as a spiritual being he is in future to be conversant. His time and his strength are given chiefly to the Scriptures, to prayer, to meditation, and to religious conversation; and he is delightfully conscious that his communion is with the Father, and the Son Jesus Christ, through the fellowship of the Holy Spirit, as well as with ‘the whole family both on earth and in heaven.’ The design of this is to open to him his new state of existence, to enable him to understand its relations and duties, and to give him an earnest of better things in reversion. It is a most refreshing and happy period of his life, and, were he designed for contemplation merely, might well be protracted to its close. But, as we are taught most explicitly, in the word and Providence of God, his great worth lies in action - in imitating him whose rule it was - I must do the work of him that sent me while it is day;’ and whose practice it was that ‘he went about doing good.’ The Scriptures are given by the inspiration of God, and are profitable for doctrine, for reproof, for correction, and for instruction in righteousness. - Wherefore? that the man of God may be perfected, being thoroughly furnished unto every good work. Probably no year in the life of Mr. Edwards was spent more usefully, than that in which he was occupied, with his associated, in laying the foundation of sober habits and sound morals, in the seminary now entrusted to their care. Probably in no equal period did he more effectually serve God and his generation. And if, in its progress, he found less of that enjoyment which grows out of spiritual contemplation; he must have had the more delightful consciousness, that in the midst of great difficulties and crosses, he had honestly endeavored to serve God, and to perform his duty.”
There may therefore be reason for doubt, whether the change in his feelings, of which he speaks in the succeeding parts of his Narrative and Diary, was not a declension in this particular species of religious enjoyment, necessarily growing out of the circumstances in which he was placed, rather than a declension in the life and power of religion.
“I continued,” he observes, “much in the same frame, in the general, as when at New York, till I went to New-Haven as tutor of the college; particularly once at Bolton, on a journey from Boston, while walking out alone in the fields. After I went to New-Haven, I sunk in religion, my mind being diverted from my eager pursuits after holiness, by some affairs that greatly perplexed and distracted my thoughts.
“In September, 1725, I was taken ill at New-Haven, and while endeavoring to go home to Windsor, was so ill at the North Village, that I could go no further; where I lay sick, for about a quarter of a year. In this sickness, God was pleased to visit me again with the sweet influences of his Spirit. My mind was greatly engaged there, on divine and pleasant contemplations, and longings of soul. I observed, that those who watched with me, would often be looking out wishfully for the morning; which brought to my mind those words of the psalmist, and which my soul with delight made its own language; ‘My soul waiteth for the Lord, more than they that watch for the morning; I say, more than they that watch for the morning;’ and when the light of day came in at the window, it refreshed my soul, from one morning to another. It seemed to be some image of the light of God’s glory.”
“I remember, about that time, I used greatly to long for the conversion of some that I was concerned with; I could gladly honour them, and with delight be a servant to them, and lie at their feet, if they were but truly holy. But some time after this, I was again greatly diverted with some temporal concerns, that exceedingly took up my thoughts, greatly to the wounding of my soul; and went on, through various exercises, that it would be tedious to relate, which gave me much more experience of my own heart than I ever had before.”
That the mind of Mr. Edwards was not injured as to its spirituality, by his official engagements and trials, is sufficiently evident from these extracts. He was still a holy man of God, whose heart was in heaven, and with whom converse with God was the highest delight. - The remainder of his Diary is chiefly confined to the period of his life which has now been reviewed, and is therefore inserted here. It is only to be regretted, that through the multiplicity of his affairs, he should have found it necessary to discontinue it.
“Thursday forenoon, Oct. 4, 1723. Have this day fixed and established it, that Christ Jesus has promised me faithfully, that, if I will do what is my duty, and according to the best of my prudence in the matter, that my condition in this world shall be better for me than any other condition whatever, and more to my welfare to all eternity. And, therefore, whatever my condition shall be, I will esteem it to be such: and if I find need of faith in the matter, that I will confess it as impiety before God. Vid. Resolution 57, and June 9.
Sabbath night, Oct. 7. Have lately erred, in not allowing time enough for conversation.
Friday night, Oct. 12. I see there are some things quite contrary to the soundness and perfection of Christianity, in which almost all good men do allow themselves, and where innate corruption has an unrestrained secret vent, which they never take notice of, or think to be no hurt, or cloak under the name of virtue; which things exceedingly darken the brightness, and hide the loveliness, of Christianity. Who can understand his errors? O that I might be kept from secret faults!
Sabbath morning, Oct. 14. Narrowly to observe after what manner I act when I am in a hurry, and to act as much so at other times as I can without prejudice to the business.
Monday morning, Oct. 15. I seem to be afraid, after errors and decays, to give myself the full exercise of spiritual meditation: - Not to give way to such fears.
Thursday, Oct. 18. To follow the example of Mr. B. who though he meets with great difficulties, yet undertakes them with a smiling countenance, as though he thought them but little; and speaks of them as if they were very small.
Friday night, Nov. 1. When I am unfit for other business to perfect myself in writing characters.*
Friday afternoon, Nov. 22. For the time to come, when I am in a lifeless frame in secret prayer, to force myself to expatiate, as if I were praying before others, more than I used to do.
Tuesday forenoon, Nov. 26. It is a most evil and pernicious practice, in meditations on afflictions, to sit ruminating on the aggravations of the affliction, and reckoning up the evil, dark circumstances thereof, and dwelling long on the dark side: it doubles and trebles the affliction. And so when speaking of them to others, to make them as bad as we can, and use our eloquence to set forth our own troubles, is to be all the while making new trouble, and feeding and pampering the old; whereas the contrary practice would starve our affliction. If we dwelt on the bright side of things in our thoughts, and extenuated them all that we possibly could, when speaking of them, we should think little of them ourselves, and the affliction would really, in a great measure, vanish away.
Friday night, Nov. 29. As a help to attention in social prayer, to take special care to make a particular remark at the beginning of every petition, confession, &c.
Monday morning, Dec. 9. To observe, whether I express any kind of fretting emotion, for the next three weeks.
Thursday night, Dec. 12. If, at any time, I am forced to tell others wherein I think they are somewhat to blame; in order to avoid the important evil that would otherwise ensue, not to tell it to them so, that there shall be a probability of their taking it as the effect of little, fretting, angry emotions of mind. - Vid. Aug. 28. When I do want, or am likely to want, good books, to spend time in studying mathematics, and in reviewing other kinds of old learning; to spend more time in visiting friends, in the more private duties of a pastor, in taking care of worldly business, in going abroad, and other things that I may contrive.
Friday morning, Dec. 27. At the end of every month, to examine my behavior strictly by some chapter in the New Testament, more especially made up of rules of life. - At the end of the year, to examine my behavior by the rules of the New Testament in general, reading many chapters. It would also be convenient some time at the end of the year, to read for this purpose in the book of Proverbs.
Tuesday night, Dec. 31. Concluded never to suffer nor express any angry emotions of mind, more or less, except the honor of God calls for it in zeal for him, or to preserve myself from being trampled on.
1724. Wednesday, Jan. 1. Not to spend too much time in thinking, even of important and necessary worldly business, and to allow every thing its proportion of thought, according to its urgency and importance.
Thursday night, Jan. 2. These things established, - That time gained in things of lesser importance, is as much gained in things of greater; that a minute gained in times of confusion, conversation, or in a journey, is as good as minute gained in my study, at my most retired times; and so, in general, that a minute gained at one time is as good as at another.
Friday night, Jan. 3. The time and pains laid out in seeking the world, is to be proportioned to the necessity, usefulness, and importance of it, with respect to another world, together with the uncertainty of living, and of retaining; provided, that nothing that our duty enjoins, or that is amiable, be omitted, and nothing sinful or unbecoming be done for the sake of it.
Friday, Jan. 10. (After having written to a considerable extent in short hand, which he used, when he wished what he wrote to be effectually concealed from every one but himself, he adds the following.) Remember to act according to Prov. xii. 23. A prudent man concealeth knowledge.
Monday, Jan. 20. I have been very much to blame, in that I have not been as full, and plain, and downright, in my standing up for virtue and religion, when I have had fair occasion, before those who seemed to take no delight in such things. If such conversation would not be agreeable to them, I have in some degree minced the matter, that I might not displease, and might not speak against the grain, more than I should have loved to have done with others, to whom it would be agreeable to speak for religion. I ought to be exceedingly bold with such persons, not talking in a melancholy strain, but in one confident and fearless, assured of the truth and excellence of the cause.
Monday, Feb. 3. Let every thing have the value now, which it will have upon a sick bed: and frequently, in my pursuits of whatever kind, let this question come into my mind. ‘How much shall I value this upon my death-bed?’
Wednesday, Feb. 5. I have not in times past, in my prayers, enough insisted on the glorifying of God in the world, on the advancement of the kingdom of Christ, the prosperity of the church, and the good of man. Determined that this objection is without weight, viz. that it is not likely that God will make great alterations in the whole world, and over turnings in kingdoms and nations, only for the prayers of one obscure person, seeing such things used to be done in answer to the united prayers of the whole church; and that if my prayers should have some influence, it would be but imperceptible and small.
Thursday, Feb. 6. More convinced than ever, of the usefulness of free religious conversation. I find by conversing on natural philosophy, that I gain knowledge abundantly faster, and see the reasons of things much more clearly, than in private study: wherefore, earnestly to seek at all times for religious conversation; for those with whom I can at all times, with profit and delight, and with freedom, so converse.
Friday, Feb. 7. Resolved, If God will assist me to it, that I will not care about things, when, upon any account, I have prospect of ill success or adversity; and that I will not think about it, any further than just to do what prudence directs to for prevention, according to Phil. iv. 6. Be careful for nothing; to 1 Pet. v. 7. Cast all your care upon God, for he careth for you; and again, Take no thought for the morrow; and again, Take no thought, saying, What shall I eat, and what shall I drink, and wherewithal shall I be clothed: seek ye first the kingdom of God, and all these things shall be added unto you.
Saturday night, Feb. 15. I find that when eating, I cannot be convinced in the time of it, that if I should eat more, I should exceed the bounds of strict temperance, though I have had the experience of two years of the like; and yet as soon as I have done, in three minutes I am convinced of it. But yet when I eat again, and remember it, still while eating I am fully convinced that I have not eaten what is but for nature, nor can I be convinced, that my appetite and feeling is as it was before. It seems to me that I shall be somewhat faint if I leave off then; but when I have finished, I am convinced again, and so it is from time to time. - I have observed that more really seems to be truth, when it makes for my interest, or is in other respects according to my inclination, than it seems if it be otherwise; and it seems to me, that the words in which I express it are more than the thing will properly bear. But if the thing be against my interest, the words of different import seem as much as the thing will properly bear. - Though there is some little seeming indecorum, as if it looked like affectation, in religious conversation as there is also in acts of kindness, yet this is to be broke through.
Tuesday, Feb. 18. Resolved, to act with sweetness and benevolence, and according to the 47th Resolution, in all bodily dispositions, - sick or well, at ease or in pain, sleepy or watchful; and not to suffer discomposure of body to discompose my mind.
Saturday, Feb. 22. I observe that there are some evil habits, which do increase and grow stronger, even in some good people, as they grow older; habits that much obscure the beauty of Christianity: some things which are according to their natural tempers, which in some measure prevail when they are young in Christ, and the evil disposition having an unobserved control, the habit at last grows very strong, and commonly regulates the practice until death. By this means, old Christians are very commonly, in some respects, more unreasonable than those who are young. I am afraid of contracting such habits, particularly of grudging to give, and to do, and of procrastinating.
Sabbath, Feb. 23. I must be contented, where I have any thing strange or remarkable to tell, not to make it appear so remarkable as it is indeed, lest through fear of this, and the desire of making a thing appear very remarkable, I should exceed the bounds of simple verity. When I am at a feast, or a meal, that very well pleases my appetite, I must not merely take care to leave off with as much of an appetite as at ordinary meals; for when there is a great variety of dishes, I may do that, after I have eaten twice as much as at other meals is sufficient. If I act according to my resolution, I shall desire riches no otherwise, than as they are helpful to religion. But this I determine, as what is really evident from many parts of Scripture, that to fallen man, they have a greater tendency to hurt religion.
Monday, March 16. To practice this sort of self-denial, when, as sometimes on fair days, I find myself more particularly disposed to regard the glories of the world, than to betake myself to the study of serious religion.
Saturday, May 23. How it comes about I know not, but I have remarked it hitherto, that at those times when I have read the Scriptures most, I have evermore been most lively and in the best frame.
Saturday night, June 6. This week has been a very remarkable week with me, with respect to despondencies, fears, perplexities, multitudes of cares, and distraction of mind: it being the week I came hither to New-Haven, in order to entrance upon the office of tutor of the college. I have now abundant reason to be convinced of the troublesomeness and vexation of the world, and that it will never be another kind of world.
Tuesday, July 7. When I am giving the relation of a thing, remember to abstain from altering either in the matter or manner of speaking, so much, as that if every one, afterwards, should alter as much, it would at last come to be properly false.
Tuesday, Sept. 2. By a sparing-ness in diet, and eating as much as may be what is light and easy of digestion, I shall doubtless be able to think more clearly, and shall gain time; 1. By lengthening out my life. 2. Shall need less time for digestion, after meals; 3. Shall be able to study more closely, without injury to my health, 4. Shall need less time for sleep, 5. Shall more seldom be troubled with the headache.
Saturday night, Sept. 12. Crosses of the nature of that which I met with this week, thrust me quite below all comforts in religion. They appear no more than vanity and stubble, especially when I meet with them so unprepared for them. I shall not be fit to encounter them, except I have a far stronger and more permanent faith, hope, and love.
Wednesday, Sept. 30. It has been a prevailing thought with me, to which I have given place in practice, that it is best sometimes to eat or drink, when it will do me no good, because the hurt that it will do me, will not be equal to the trouble of denying myself. But I have determined to suffer that thought to prevail no longer. The hurries of commencement and diversion of the vacancy, has been the occasion of my sinking so exceedingly, as in the last three weeks.
Monday, Oct. 5. I believe it is a good way, when prone to unprofitable thoughts, to deny myself and break off my thoughts by keeping diligently to my study, that they may not have time to operate to work me to such a listless frame. I am apt to think it a good way when I am indisposed to reading and study, to read of my own remarks, the fruit of my study in divinity, &c. to set me a going again.
Friday, Nov. 6. Felt sensibly somewhat of that trust and affiance in Christ, and with delight committing of my soul to him, of which our divines used to speak, and about which I have been somewhat in doubt.
Tuesday, Nov. 10. To mark all that I say in conversation merely to beget in others a good opinion of myself, and examine it.
Sabbath, Nov. 15. Determined, when I am indisposed to prayer, always to premeditate what to pray for; and that it is better, that the prayer should be of almost any shortness, than that my mind should be almost continually off from what I say.
Sabbath, Nov. 22. Considering that by-standers always copy some faults, which we do not see ourselves, or of which at least we are not so fully sensible; and that there are many secret workings of corruption, which escape our sight, and of which others only are sensible: Resolved, therefore, that I will if I can by any convenient means, learn what faults others find in me, or what things they see in me, that appear any way blameworthy, unlovely, or unbecoming.
Friday, Feb. 12, 1725. The very thing I now want, to give me a clearer and more immediate view of the perfections and glory of God, is as clear a knowledge of the manner of God’s exerting himself, with respect to spirits and mind, as I have of his operations concerning matter and bodies.
Tuesday, Feb. 16. A virtue, which I need in a higher degree, to give a beauty and luster to my behavior, is gentleness. If I had more of an air of gentleness, I should be much mended.
Friday, May 21. If ever I am inclined to turn to the opinion of any other sect: Resolved, beside the most deliberate consideration, earnest prayer, &c. privately to desire all the help that can possibly be afforded me, from some of the most judicious men in the country, together with the prayers of wise and holy men, however strongly persuaded I may seem to be that I am in the right.
Saturday, May 22. When I reprove for faults, whereby I am in any way injured, to defer till the thing is quite over and done with; for that is the way, both to reprove aright, and without the least mixture of spirit, or passion, and to have reproofs effectual, and not suspected.
Friday, May 28. It seems to me, that whether I am now converted or not, I am so settled in the state I am in, that I shall go on it all my life. But, however settled I may be, yet I will continue to pray to God, not to suffer me to be deceived about it, nor to sleep in an unsafe condition; and ever and anon, will call all into question and try myself, using for helps some of our old divines, that God may have opportunities to answer my prayers, and the Spirit of God to show me my error, if I am in one.
Saturday night, June 6. I am sometimes in a frame so listless, that there is no other way of profitably improving time, but conversation, visiting, or recreation, or some bodily exercise. However, it may be best in the first place, before resorting to either of these, to try the whole circle of my mental employments.
Nov. 16. When confined at Mr. Stiles’s. I think it would be of special advantage to me, with respect to my truer interest, as near as I can in my studies, to observe this rule: To let half a day’s, or at most a day’s, study in other things, be succeeded by half a day’s or a day’s study in divinity.
One thing wherein I have erred, as I would be complete in all social duties, is, in neglecting to write letters to friends. And I would be forewarned of the danger of neglecting to visit my friends and relations when we are parted.
When one suppresses thoughts that tend to divert the run of the mind’s operations from religion, whether they are melancholy, or anxious, or passionate, or any others; there is this good effect of it, that it keeps the mind in its freedom. Those thoughts are stopped in the beginning that would have set the mind a going in that stream.
There are a great many exercises, that for the present seem not to help, but rather impede, religious meditation and affections, the fruit of which is reaped afterwards, and is of far greater worth than what is lost; for thereby the mind is only for the present diverted; but what is attained is, upon occasion, of use for the whole life-time.
Sept. 26, 1726. Tis just about three years, that I have been for the most part in a low sunk estate and condition, miserably senseless, to what I used to be, about spiritual things. ‘Twas three years ago, the week before commencement, just about the same time this year, I began to be somewhat as I used to be.
Jan. 1728. I think Christ has recommended rising early in the morning, by his rising from the grave very early.
Jan. 22, 1734. I judge that it is best, when I am in a good frame for divine contemplation, or engaged in reading the Scriptures, or any study of divine subjects, that, ordinarily, I will not be interrupted by going to dinner, but will forego my dinner, rather than be broke off.
April 4, 1735. When at any time I have a sense of any divine thing, then to turn it in my thoughts to a practical improvement. As for instance, when I am in my mind, on some argument for the truth of religion, the reality of a future state, and the like, then to think with myself, how safely I may venture to sell all, for a future good. So when at any time I have a more than ordinary sense of the glory of the saints in another world, to think how well it is worth my while to deny myself, and to sell all that I have, for this glory, &c.
May 18. My mind at present is, never to suffer my thoughts and meditations at all to ruminate.
June 11. To set apart days of meditation on particular subjects; as, sometimes to set apart a day for the consideration of the greatness of my sins; at another, to consider the dreadfulness and certainty of the future misery of ungodly men; at another, the truth and certainty of religion; and so, of the great future things promised and threatened in the Scriptures.”
*He probably refers to shorthand characters.
On the 15th of February 1727, Mr. Edwards was ordained as a minister of the gospel, and placed over the church and congregation at Northampton, as the colleague of his grandfather, the Rev. Mr. Stoddard. He was now entering on the business of life, in a profession attended with many difficulties, and presenting a field sufficiently ample for the employment of the highest faculties ever conferred on man. It may not be improper, therefore, to stop a moment, and review the circumstances in which he was placed.
He was twenty-three years of age. His constitution was naturally so tender and feeble, as to be preserved, even in tolerable health, only with unceasing care. He had passed through the successive periods of childhood, youth, and early manhood, not only without reproach, but in such a manner, as to secure the high esteem and approbation of all who knew him. His filial piety, and fraternal affection, had been most exemplary, and had rendered him a center for strong attraction to the united family. Originally of a grave and sober character, he had been the subject of early, frequent, and strong religious impressions; which, if they did not result in saving conversion in his childhood, yet rendered him conscientious, and solemnly and habitually mindful of eternal things. For a considerable period, he had not only felt the life and power of religion, but had appeared imbued with an unusually large measure of the grace of God. Few persons, of the same age, discover a piety so pure, so practical, or so pervading.
He had been devoted to books from his infancy, and appears of his own accord, from an early period, to have formed habits of severe and successful application. His mind, originally possessed of uncommon powers, and fraught with an intense desire of knowledge, was qualified for eminence, as we have already seen, not in a single pursuit merely, but in every walk of literature and science. Though probably the youngest member of his class, he had been acknowledged as its first scholar, in the distribution of its honors. He had not been distinguished for his attainments in Latin, Greek, or Hebrew literature only, but still more in those studies which require the application of stronger powers - in mathematics and logic, in natural and mental philosophy, and the higher principles of theology. In these, he had not simply proved himself capable of comprehending the discoveries of others, but had ventured out, where there was no path nor guide, into new and unexplored regions of the spiritual* world, with a success, which might well have prompted him to bold and fearless enterprise. As officers of the college, the peculiar difficulties in which they were placed, had given him, and his associates, an opportunity to acquire uncommon reputation, not only as instructors and governors of youths, but as men of unshaken firmness, and unwavering integrity. His mind was now rich in its attainments; its views were already, for the period in which he lived, singularly expanded and comprehensive; and its powers were under thorough discipline, and yielded an exact and persevering obedience. His habits of study were completely formed, and were of the most severe and unbending character.
Theology had been, for years, his favorite study. For it he had deliberately relinquished, not only the varied pursuits of natural science, but in a measure, also, those investigations into the nature and operations of mind, by which, at an earlier period, his whole attention had been engrossed. He had already discovered, that much of what he found in systems and commentaries, was a mere mass of rubbish; and that many of the great principles, which constitute the foundation of the science, were yet to be established. He had studied theology, not chiefly in systems or commentaries, but in the Bible, and in the character and mutual relations of God and his creatures, from which all its principles are derived; and had already entered on a series of investigations, which, if ultimately found correct, would effectuate most important changes in the opinions of the Christian world.
The ministry had long been the profession of his choice, and was doubtless the only profession, which he had ever thought of pursuing. Few persons, probably, enter the sacred office with more just views of its elevation and importance. His work he appears to have regarded simply as the work of salvation; - the same work, on which HE, whose commission he bore, came down to this lower world; - and to the accomplishment of it, the surrendry of himself appears to have been deliberate and entire. His reception as a preacher had certainly been flattering. Repeated and urgent proposals had been made to him for settlement; and, as far as he was known, he was obviously regarded as a young man of uncommon promise.
Northampton, the place of his settlement, is in its natural situation uncommonly pleasant, was then the shire town of a county, embracing nearly one half of the area of the colony, and embodied within its limits, more than the ordinary share of refinement and polish. The church was large, and, with the congregation, was united. Both were united in him, and earnestly desirous that he should become their minister. From his childhood he had familiarly known both the place and the people. His parents were the familiar friends of many of the inhabitants; and they, with his connections in the place, regarded his settlement there as a most pleasing event.
He was also the individual, whom probably, of all others, his grandfather desired, for his colleague and successor. That venerable man, then in his 84th year, had been the minister of Northampton 55 years; and by his piety, his great energy of character, and his knowledge of mankind, had early acquired, and maintained through a long life, a singular degree of weight among the ministers and churches of New England. Though a close student, and an able and faithful preacher, he was in character a man of business, and of action; and, in all the important ecclesiastical bodies of Massachusetts, he had for many years an influence, which usually was not contested, and almost always was paramount. In Northampton he had been a faithful and successful minister. Under his preaching, the place had repeatedly witnessed revivals of religion, particularly in 1679, 1683, 1690, 1712, and 1718. Those in 1683, 1690, and 1712, were distinguished for their extent, and for the accessions made to the number of communicants. While the existing members of the church, with scarcely an exception, regarded him as their spiritual father, all the acting inhabitants of the town had grown up under his ministry, and had been accustomed, from infancy, to pay a respect to his person and character, and a deference to his opinions, such as children pay to those of a loved and venerated parent.
One circumstance, relating to the actual condition of the church at Northampton, deserves to be mentioned here, as it had an ultimate bearing on some of the most important events recorded in these pages. That church, like the other early churches of New England, according to its original platform, admitted none to the sacrament of the Lord’s supper, except those who, after due examination, were regarded in the judgment of Christian charity as regenerate persons. Such was the uniform practice of the church, from the time of its formation, during the life of Mr. Mather, and for upwards of thirty years after the settlement of Mr. Stoddard. How early Mr. Stoddard changed his own views on this subject, cannot probably be ascertained; but he attempted, in 1704, and, though not without opposition, yet with ultimate success, to introduce a corresponding change in the practice of the church. Though no vote was then taken to alter the rules of admission, yet the point of practice was yielded. The sacrament, from that time, was viewed as a converting ordinance, and those who were not regarded, either by themselves or others, as possessed of piety, were encouraged to unite themselves to the church.
The attention to religion in 1718, was neither extensive, nor of long continuance, and appears not to have terminated happily. During the nine years, which intervened between that event and the settlement of Mr. Edwards, Mr. Stoddard witnessed “a far more degenerate time among his people, particularly among the young, than ever before,” in which the means of salvation were attended with little or no visible efficacy. The young became addicted to habits of dissipation and licentiousness; family government too generally failed; the Sabbath was extensively profaned; and the decorum of the sanctuary was not infrequently disturbed. There had also long prevailed in the town a spirit of contention between two parties, into which they had for many years been divided, which kept alive a mutual jealousy, and prepared them to oppose one another in all public affairs.
Such were the circumstances in which Mr. Edwards entered on his ministry at Northampton.
At this time, Mr. Stoddard, though so much advanced in years, had a good degree of strength, both of body and mind; and, for a considerable period after the settlement of his grandson, he was able to officiate in the desk the half of every Sabbath. Almost immediately after that event, he was permitted to witness a work of divine grace among some of his people; in the course of which about twenty were believed to be savingly converted. This was to him a most pleasing circumstance, as well as most useful to his colleague; who observes, “I have reason to bless God for the great advantage I had by it.” No doubt it was intended to prepare him for more important and interesting scenes. The attention to religion, though at no time very extensive, continued for about two years, and was followed by several years of general inattention and indifference.
Immediately after his settlement, Mr. Edwards commenced the practice of preparing two discourses weekly; one of which was preached as a lecture, on an evening in the week. This he continued for several years. Though he regarded preaching the gospel as the great duty of a minister, and would on no account offer to God, or deliver to his people, that which was not the fruit of toil and labor; yet he resolved, from the commencement of his ministry, not to devote the time of each week exclusively to the preparation of his sermons, but to spend a large portion of it in the study of the Bible, and in the investigation of the more difficult and important subjects of theology. His mode of study with the pen has been described, and was now vigorously pursued, in the continuation of his “Miscellanies,” and his “Notes on the Scriptures,” as well as of a work, entitled, “The Types of the Messiah in the Old Testament, “ which he appears to have commenced while a candidate for the ministry. With an infirm constitution, and health ordinarily feeble, it was obviously impossible, however, to carry this resolution into practice, without the most strict attention to diet, exercise, and method; but in all these points, his habits had long been formed, and persevered in, with a direct reference to the best improvement of time, and the greatest efficiency of his intellectual powers. In eating and drinking, he was unusually abstemious, and constantly watchful. He carefully observed the effects of the different sorts of food, and selected those which best suited his constitution, and rendered him most fit for mental labor. Having also ascertained the quantity of food, which, while it sustained his bodily strength, left his mind most sprightly and active, he most scrupulously and exactly confined himself to the prescribed limits; regarding it as a shame and a sin, to waste his time, and his mental strength, by animal indulgence. In this respect, he lived by rule, and constantly practiced great self-denial; as he did also, with regard to the time passed in sleep. He accustomed himself to rise at four, or between four and five, in the morning, and, in winter, spent several of those hours in study, which are commonly wasted in slumber. In the evening, he usually allowed himself a season of relaxation, in the midst of his family.
His most usual diversion in summer, was riding on horseback, and walking; and in his solitary rides and walks, he appears to have decided, before leaving home, on what subjects to meditate. He would commonly, unless diverted by company, ride two or three miles after dinner, to some lonely grove, where he would dismount and walk awhile. At such times, he generally carried his pen and ink with him, to note any thought that might be suggested, and which promised some light on any important subject. In winter, he was accustomed, almost daily, to take his axe, and cut wood moderately, for the space of half an hour or more. In solitary rides of considerable length, he adopted a kind of artificial memory. Having pursued a given subject of thought to its proper results, he would pin a small piece of paper on a given spot in his coat, and charge his mind to associate the subject and the piece of paper. He would then repeat the same process with a second subject of thought, fastening the token in a different place, and then a third, and a fourth, as the time might permit. From a ride of several days, he would usually bring home a considerable number of these remembrancers; and, on going to his study, would take them off, one by one, in regular order, and write down the train of thought of which each was intended to remind him.
“He did not,” observes Dr. Hopkins, “make it his custom to visit his people in their own houses, unless he was sent for by the sick, or he heard that they were under some special affliction. Instead of visiting from house to house, he used to preach frequently at private meetings, in particular neighborhoods; and often call the young people and children to his own house, when he used to pray with them, and treat with them in a manner suited to their years and circumstance; and he catechized the children in public, every Sabbath in the forenoon. And he used, sometimes, to propose questions to particular young persons, in writing, for them to answer, after a proper time given to them to prepare. In putting out these questions, he endeavored to suit them to the age, genius, and ability of those, to whom they were given. His questions were generally such, as required but a short answer; and yet, could not be answered without a particular knowledge of some historical part of the Scriptures; and therefore led, and even obliged, persons to study the Bible.
“He did not neglect visiting his people from house to house, because he did not look upon it, in ordinary cases, to be one important part of the work of a gospel minister; but, because he supposed that ministers should, with respect to this, consult their own talents and circumstances, and visit more or less, according to the degree in which they could hope thereby to promote the great ends of the ministry. He observed, that some had a talent for entertaining and profiting by occasional visits among their people. They have words at command, and a facility at introducing profitable religious discourse, in a manner free, natural, and familiar, and apparently without design or contrivance. He supposed, that such had a call to spend a great deal of their time in visiting their people; but he looked on his own talents to be quite otherwise. He was not able to enter into a free conversation with every person he met, and, in an easy manner, turn it to whatever topic he pleased, without the help of others, and it may be, against their inclinations. He therefore found, that his visits of this kind must be, in a great degree, unprofitable. And as he was settled in a large parish, it would have taken up a great part of his time to visit from house to house, which he thought he could spend, in his study, to much more valuable purposes, and so better promote the great ends of his ministry. For it appeared to him, that he could do the greatest good to the souls of men, and most promote the cause of Christ, by preaching and writing, and conversing with persons under religious impressions, in his study; whither he encouraged all such to repair; where they might be sure, in ordinary cases, to find him, and to be allowed easy access to him; and where they were treated with all desirable tenderness, kindness, and familiarity.”
Owing to his constant watchfulness and self-denial in food and sleep, and his regular attention to bodily exercise, notwithstanding the feebleness of his constitution, few students are capable of closer or more long-continued application than he was. He commonly spent thirteen hours every day in his study; and these hours were passed, not in perusing or treasuring up the thoughts of others, but in employments far more exhausting - in the investigation of difficult subjects, in the origination and arrangement of thoughts, in the invention of arguments, and in the discovery of truths and principles. Nor was his exact method, in the distribution of his time, of less essential service. In consequence of his uniform regularity and self-denial, and the force of habit, the powers of his mind were always at his command, and would do their prescribed task in the time appointed. This enabled him to assign the preparation of his sermons, each week, to given days, and specific subjects of investigation to other given days; and except in cases of sickness, or journeying, or some other extraordinary interruption, it was rare, indeed, that he failed of accomplishing every part of his weekly task, or that he was pressed for time in the accomplishment. So exact was the distribution of his time, and so perfect the command of his mental powers, that in addition to his preparation of two discourses in each week, his stated and occasional lectures, and his customary pastoral duties, he continued regularly his “Notes on the Scriptures,” his “Miscellanies,” his “Types of the Messiah,” and a work which he soon commenced, entitled, “Prophecies of the Messiah in the Old Testament, and their Fulfilment.”
On the 28th of July, 1727, Mr. Edwards was married, at New-haven, to Miss Sarah Pierrepont. Her paternal grandfather, John Pierrepont, Esq. who came from England and resided in Roxbury, Massachusetts, was a younger branch of a most distinguished family in his own country. Her father, the Rev. James Pierrepont, was “an eminent, pious, and useful minister, at New-Haven.” He married Mary, the daughter of the Rev. Samuel Hooker, of Farmington, who was the son of the Rev. Thomas Hooker, of Hartford, familiarly denominated “the father of the Connecticut churches,” and “well known, in the churches of England, for his distinguished talents and most ardent piety.” Mr. Pierrepont was one of the principal founders, and one of the trustees, of Yale college; and, to help forward the seminary, read lectures to the students, for some considerable time, as professor of Moral Philosophy. The Platform of the Connecticut Churches, established at Saybrook, in 1708, is ascribed to his pen. Miss Pierrepont was born on the 9th of January 1710, and at the time of her marriage was in the 18th year of her age. She was a young lady of uncommon beauty. Not only is this the language of tradition; but Dr. Hopkins, who first saw her when the mother of seven children, says she was more than ordinarily beautiful; and her portrait, taken by a respectable English painter, ** while it presents a form and features not often rivaled, exhibits also that peculiar loveliness of expression, which is the combined result of intelligence, cheerfulness, and benevolence. The native powers of her mind were of a superior order; and her parents being in easy circumstances, and of liberal views, provided for their children all the advantages of an enlightened and polished education. In her manners she was gentle and courteous, amiable in her behavior, and the law of kindness appeared to govern all her conversation and conduct. She was also a rare example of early piety; having exhibited the life and power of religion, and that in a remarkable manner, when only five years of age; and having also confirmed the hopes which her friends then cherished, by the uniform and increasing excellence of her character, in childhood and youth. So warm and animated were her religious feelings, in every period of life, that they might perhaps have been regarded as enthusiastic, had they not been under the control of true delicacy and sound discretion. Mr. Edwards had known her several years before their marriage, and from the following passage, written on a blank leaf, in 1723, it is obvious, that even then her uncommon piety, at least, had arrested his attention. “They say there is a young lady in [New-Haven] who is loved of that Great Being, who made and rules the world, and that there are certain seasons in which this Great Being, in some way or other invisible, comes to her and fills her mind with exceeding sweet delight; and that she hardly cares for any thing, except to meditate on him - that she expects after a while to be received up where he is, to be raised up out of the world and caught up into heaven; being assured that he loves her too well to let her remain at a distance from him always. There she is to dwell with him, and to be ravished with his love and delight forever. Therefore, if you present the entire world before her, with the richest of its treasures, she disregards it and cares not for it, and is unmindful of any pain or affliction. She has a strange sweetness in her mind, and singular purity in her affections; is most just and conscientious in all her conduct; and you could not persuade her to do any thing wrong or sinful, if you would give her all the world, lest she should offend this Great Being. She is of a wonderful sweetness, calmness, and universal benevolence of mind; especially after this Great God has manifested himself to her mind. She will sometimes go about from place to place, singing sweetly; and seems to be always full of joy and pleasure; and no one knows for what. She loves to be alone, walking in the fields and groves, and seems to have some one invisible always conversing with her.” After due allowance is made for animation of feeling, the reader will be convinced, that such a testimony, concerning a young lady of thirteen, could not have been given, by so competent a judge, had there not been something unusual in the purity and elevation of her mind and the excellence of her life. Few persons, we are convinced, no older than she was at the time of her marriage, have made equal progress in holiness; and rare, very rare, is the instance, in which such a connection results in a purer or more uninterrupted happiness. It was a union founded on high personal esteem, and on a mutual affection, which continually grew, and ripened, and mellowed for the time of harvest. The station, which she was called to fill at this early age, is one of great delicacy, as well as responsibility, and is attended with many difficulties. She entered on the performance of the various duties to her family and the people, to which it summoned her, with a firm reliance on the guidance and support of God; and perhaps no stronger evidence can be given of her substantial worth, than that from the first she discharged them in such a manner, as to secure the high and increasing approbation of all who knew her.
The attention to religion, which has been mentioned as commencing about the period of Mr. Edwards’s ordination, though at no time extensive, continued about two years, and was followed by several years of inattention and indifference. His public labors were continued with faithfulness, but with no peculiar success; and he had reason to lament the too perceptible declension of his people, both in religion and morals.
On the 11th of February 1729, his venerable colleague was removed from the scene of his earthly labors. The event was sincerely and tenderly lamented by the people of Northampton, as well as extensively throughout the province. His funeral sermon was preached by his son-in-law, the Rev. William Williams, of Hatfield; and numerous ministers, in their own pulpits, paid a similar tribute of respect to his memory.
In the spring of the same year, the health of Mr. Edwards, in consequence of too close application, so far failed him, that he was obliged to be absent from his people several months. Early in May he was at New-Haven, in company with Mrs. Edwards and their infant child, a daughter born Aug. 25th, 1728. In September, his father, in a letter to one of his daughters, expresses the hope that the health of his son is so far restored, as to enable him to resume his labors, and to preach twice on the Sabbath. The summer was probably passed, partly at Northampton, and partly in traveling.
His visit to Windsor, in September, gave him his last opportunity of seeing his sister Jerusha, whom he tenderly loved; and who a little while before had passed a considerable time with her friends in Northampton. She was attacked with a malignant fever in December, and on the 22d of that month died at her father’s house. The uncommon strength and excellence of her character, rendered her peculiarly dear to all her relatives and friends; and from the testimonials of her father, of four of her sisters, and of a friend of the family at a distance, written soon after her death,*** I have ascertained the following particulars. She was born in June, 1710, and, on the testimony of that friend, was a young lady of great sweetness of temper, of a fine understanding, and of a beautiful countenance. She was devoted to reading from childhood, and though fond of books of taste and amusement, she customarily preferred those, which require close thought, and are fitted to strengthen and inform the mind. Like her sisters, she had received a thorough education, both English and classical, and by her proficiency, had justified the views of her father, and sustained the honor and claims of her sex. In conversation, she was solid and instructive beyond her years, yet, at the same time, was sprightly and active, and had an uncommon share of native wit and humor. Her wit was always delicate and kind, and used merely for recreation. According to the rule she prescribed to another, it constituted “the sauce, and not the food, in the entertainment.” Being fond of retirement and meditation from early life, she passed much of her leisure time in solitary walks in the groves behind her father’s house; and the richness of her mind, in moral reflection and philosophical remark, proved that these hours were not wasted in reverie, but occupied by solid thought and profitable contemplation. Habitually serene and cheerful, she was contented and happy; not envious of others, not desirous of admiration, not ambitious nor aspiring: and while she valued highly the esteem of her friends and of the wise and good, she was firmly convinced that her happiness depended, chiefly and ultimately, on the state of her own mind. She appeared to have gained the entire government of her temper and her passions, discovered uncommon equanimity and firmness under trials, and while, in difficult cases, she sought the best advice, yet ultimately acted for herself. Her religious life began in childhood; and from that time, meditation, prayer, and reading the sacred Scriptures, were not a prescribed task, but a coveted enjoyment. Her sisters, who knew how much of her time she daily passed alone, had the best reason to believe that no place was so pleasant to her as her own retirement, and no society so delightful as solitude with God. She read theology, as a science, with the deepest interest, and pursued the systematic study of the Scriptures, by the help of the best commentaries. Her observance of the Sabbath was exemplary, in solemnly preparing for it, in allotting to it the prescribed hours, and in devoting it only to sacred employments; and in the solemn and entire devotion of her mind to the duties of the sanctuary, she appeared, habitually, to feel with David, “Holiness becometh thine house for ever.” Few persons attend more closely to preaching, or judge more correctly concerning it, or have higher pleasure in that which is solid, pungent, and practical. She saw and conversed with God, in his works of creation and providence. Her religious joy was, at times, intense and elevated. After telling one of her sisters, on a particular occasion, that she could not describe it, she observed to her, that it seemed like a streak of light shining in a dark place; and reminded her of a line Watts’s Lyrics,
“And sudden, from the cleaving skies, a gleam of glory broke.”
Her conscience was truly enlightened, and her conduct appeared to be governed by principle. She approved of the best things; discovered great reverence for religion, and strong attachment to the truly pious and conscientious; was severe in her estimate of herself, and charitable in judging of others; was not easily provoked, and usually tried to excuse the provocation; was unapt to cherish prejudices, and lamented, and strove to conceal, the faults of Christians.
On the testimony of those who knew her best, “She was a remarkably loving, dutiful, obedient daughter, and a very kind and loving sister,” “very helpful and serviceable in the family, and willingly laboring with her own hands,” very “kind and friendly to her neighbors,” attentive to the sick, charitable to the poor, prone to sympathize with the afflicted, and merciful to the brutes; and at the same time, respectful to superiors, obliging to equals, condescending and affable to inferiors, and manifesting sincere good will to all mankind. Courteous and easy in her manners, she was also modest, unostentatious, and retiring; and, while she uniformly respected herself, she commanded the respect of all who saw her. She was fond of all that was comely in dress, but averse to every thing gay and gaudy. She loved peace, and strove to reconcile those who were at variance; was delicately attentive to those of her sex, who were slighted by others; received reproofs with meekness, and told others of their faults with so much sweetness and faithfulness, as to increase their esteem and affection for herself. She detested all guile, and management, and deception, all flattery and falsehood, and wholly refused to associate with those who exhibited this character. She was most careful and select in her friendships, and most true and faithful to her friends - highly valuing their affection, and discovering the deepest interest in their welfare. Her conversation and conduct indicated uncommon innocence and purity of mind; and she avoided many things, which are thought correct by multitudes who are strictly virtuous. During her sickness she was not forsaken. A day or two before its termination, she manifested a remarkable admiration of the grace and mercy of God, through Jesus Christ, to sinners, and particularly to herself: saying, “It is wonderful, it surprises me.” A part of the time she was in some degree delirious; but, when her mind wandered, it seemed to wander heavenward. Just before her death, she attempted to sing a hymn, entitled, “The Absence of Christ,” and died, in the full possession of her rational powers, expressing her hope of eternal salvation through his blood. This first example of the ravages of death, in this numerous family, was a most trying event to all its members; and the tenderness with which they cherished the memory of her who was gone, probably terminated only with life.
The second daughter of Mr. and Mrs. Edwards, was born on the 16th of the following April, and named Jerusha, after their deceased sister.
In July 1731, Mr. Edwards being in Boston, delivered a sermon at the public lecture, entitled, “God glorified in Man’s Dependence,” from 1 Cor. i. 29, 30. “That no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. That according as it is written, He that glorieth, let him glory in the Lord.” It was published, at the request of several ministers, and others who heard it, and proceeded by a preface by the Rev. Messrs. Prince and Cooper, of Boston. This was his first publication, and is scarcely known to the American reader of his works. The subject was at that time novel, as exhibited by the preacher, and made a deep impression on the audience, and on the reverend gentlemen who were particularly active in procuring its publication. “It was with no small difficulty,” say they, “that the author’s youth and modesty were prevailed on, to let him appear a preacher in our public lecture, and afterwards to give us a copy of his discourse, at the desire of divers ministers, and others who heard it. But, as we quickly found him to be a workman that need not be ashamed before his brethren, our satisfaction was the greater, to see him pitching upon so noble a subject, and treating it with so much strength and clearness, as the judicious will perceive in the following composure: a subject, which secures to God his great design, in the work of fallen man’s redemption by the Lord Jesus Christ, which is evidently so laid out, as that the glory of the whole should return to him the blessed ordainer, purchaser, and applier; a subject, which enters deep into practical religion; without the belief of which, that must soon die in the hearts and lives of men.”
The following is the testimony, borne by these excellent men, to the talents and piety of the author:
“We cannot, therefore, but express our joy and thankfulness, that the great Head of the church is pleased still to raise up, from among the children of his people, for the supply of his churches, those who assert and maintain these evangelical principles; and that our churches, notwithstanding all their degeneracies, have still a high value for just principles, and for those who publicly own and teach them. And, as we cannot but wish and pray, that the college in the neighboring colony, as well as our own, may be a fruitful mother of many such sons as the author; so we heartily rejoice, in the special favor of Providence, in bestowing such a rich gift on the happy church of Northampton, which has, for so many luster of years, flourished under the influence of such pious doctrines, taught them in the excellent ministry of their late venerable pastor, whose gift and spirit we hope will long live and shine in his grandson, to the end that they may abound in all the lovely fruits of evangelical humility and thankfulness, to the glory of God.”
The discourse itself deserves this high commendation. It was the commencement of a series of efforts, on the part of the author, to illustrate the glory of God, as appearing in the greatest of all his works, the work of man’s redemption. Rare indeed is the instance, in which a first publication is equally rich in condensed thought, or in new and elevated conceptions.
The third child of Mr. and Mrs. Edwards, also a daughter, was born February 13th, 1732, and received the name of Esther, after his mother and Mrs. Stoddard.
*I use spiritual here in its original and most appropriate sense, as opposed to material.
**The Rev. Dr. Erskine, the warm friend and the correspondent of Mr. Edwards, being desirous of procuring a correct portrait, both of him and his wife, and hearing that a respectable English painter was in Boston, forwarded to his agent in that town, the sum requisite, not only for the portraits, but for the expenses of the journey. They were taken in 1740; and after the death of Dr. Erskine, were very kindly transmitted by his executor to Dr. Edwards.
†Hopkins’s Life of Edwards. Dr. H. resided in the family a considerable time.
***This last was published.
discipline, is written upon her forehead.' '--From Prince's "Christian History."
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 neighborhoods, 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 neighborhood, 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 counseling 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 labors 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 neighboring 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 favored 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 unversality: 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 un-renewed 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 endeavored 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 neighboring 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 neighboring 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 connection 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 Defense 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 the immediate 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 favorable dispensation of Providence, that, amid the multiplied cares and labors 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 labors, 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 labored under bodily disorders and pains, which was not infrequently the case, instead of troubling those around her with her complaints, and wearing a sour or dejected countenance, as if out of humor 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 humor.”
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 Savior - ‘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, labor, 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 favorite 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 also 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 favor 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, ardor, 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.
“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 fullness of Christ, and his meekness and suitableness as a Savior; 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 fullness 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, everywhere, 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.”
*Among those who opposed Mr. Edwards on this occasion, were several members of a family, in a neighboring town, nearly connected with his own, and possessing, from its numbers, wealth, and respectability, a considerable share of influence. Their religious sentiments differed widely from his, and their opposition to him, in the course, which he now pursued, became direct and violent. As his defense of his own opinions was regarded as triumphant, they appear to have felt, in some degree, the shame and mortification of a defeat; and their opposition to Mr. Edwards, though he resorted to every honorable method of conciliation, became, on their part, a settled personal hostility. It is probable, that their advice to Mr. Edwards, to refrain from the controversy, and particularly, not to publish his sentiments with regard to it, was given somewhat categorically, and with a full expectation that he, young as he was, would comply with it. His refusal so to do, was an offence not to be forgiven. We shall have occasion to recur to this subject again.
†Of the conversion of this child, whose name was Phebe Bartlett, a most minute and interesting account is given in the “Narrative of Surprising Conversions.” Dr. Edwards, under date of March 30, 1789, in a letter to Dr. Ryland, says, “In answer to your inquiry, in a former letter, concerning Phebe Bartlett, I have to inform you, that she is yet living, and has uniformly maintained the character of a true convert.”
**I have discovered no papers or letters of the family, of a date near this, and no mention on this young lady, except on her tombstone.
***Our author does not say, that he had more wickedness, and badness of heart, since his conversion, than he had before; but that he had a greater sense thereof. Thus a blind man may have his garden full of noxious weeds, and yet not see or be sensible of them. But should the garden be in great part cleared of these, and furnished with many beautiful and salutary plants; and supposing the owner now to have the power of discriminating objects of sight; in this case, he would have less, but would see and have a sense of more. And thus it was that St. Paul, though greatly freed from sin, yet saw and felt himself as “the chief of sinners.” To which may be added, that the better the organ, and clearer the light may be, the stronger will be the sense excited by sin or holiness.
Chapter I. Birth - Parentage - Early Religious Advantages - Serious Impressions And Account Of His Experience
Chapter II. Intellectual Progress - Earliest Productions - Entrance At College - Mental Habits
Chapter III. Early Religious Productions - "Miscellanies" - Notes On The Scriptures - Commencement Of His Preaching - Resolutions
Chapter IV. His Diary
Chapter V. His Tutorship - Sickness - Invitation To Northampton - Personal Narrative Continued - Diary Concluded
Chapter VI. Settlement In The Ministry At Northampton - Situation Of Things At The Time Of His Settlement - Attention To Religion In The Parish - Course Of Study - Habits Of Life - Marriage - Death And Character Of Mr. Stoddard -...
Chapter VII. 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...
Chapter VIII. "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 -...
Chapter IX. 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...
Chapter X. 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...
Chapter XI. Mrs. Edwards - Her Solemn Self-Dedications - Her Uncommon Discoveries Of The Divine Perfections And Glory; And Of The Excellency Of Christ - Remarks Concerning Them
Chapter XII. 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...
Chapter XIII. 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...
Chapter XIV. 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....
Chapter XV. Arrival Of David Brainerd At Northampton - His Sickness And Death At The House Of Mr. Edwards - His Papers - Death Of Jerusha, The Second Daughter Of Mr. E. - Her Character - Correspondence Of Mr. E. With Rev. John Erskine -...
Chapter XVI. Commencement Of Difficulties At Northampton.
Chapter XVII. Account of Difficulties at Northampton (continued)
Chapter XVIII. Letter to Mr. M'Culloch --To Mr. Erskine-- An Account of the Troubles at Northampton (concluded).
Chapter XIX. Proposals from Stockbridge, and from the Commissioners--Visit to Stockbridge--Indian Mission--Housatonnucks--Mohawks--Dissensions of English Inhabitants--Mr. Hollis's Munificence.
Chapter XX. Letter to Sir W. Pepperell--Letter to Lady Pepperell--Letter to His Father--Arrival of Mr. Hawley-- Increasing Importance of Indian Establishment--Schemes of its Enemies--Firm Stand Taken by Mr. Edwards--Letter to Mr....
Chapter XXI. Vote of Thanks of Commissioners--Sermon at Newark--Measures of the Enemies of the Mission Defeated--Letter to Mr. Oliver--Freedom of the Will--Letter to Mr. Erskine--Deposition of Mr. Gillespie--Letter to do--Letter to Mr....
Chapter XXII . Letter to His Eldest Son--Return of Greater Part of The Mohawks-- Letter to Commissioners--Mission of Mr Hawley to Onohquauga--Remainder of Mohawks Directed to Return--"Freedom of The Will"--Letter to Mr....
Chapter XXIII. Sickness of Mr. Edwards-- "Gods Last End in Creation"--"Nature of Virtue"--Mr. Edwards Second Son Resides at Onohquauga--Dangers of The War--Letter to Mr. Erskine--Letter to Col. Williams--Lord...
Chapter XXIV. Death Of President Burr -- His Character -- Mr. Edwards Chosen His Successor -- Letters of Mrs. Burr -- To a Gentleman in Scotland -- To a Gentleman in Boston -- To Her Mother -- Letter of Mr. Edwards, to the Trustees of...
Chapter XXV. Concluding Remarks.