Jonathan Edwards · 21 of 349

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. Abstract of Mr. E.'s first letter to Mr. Erskine. Plan conceived of the Freedom of the Will. Death of Col. Stoddard. Kindness of Mr. Erskine. Letter of Mr. E. to him. Second Letter from Mr. Gillespie. Letter to Mr. M'Cullock. Letter to Mr. Erskine. Letter from Mr. Willison. Life and diary of Brainerd. Letters to Messrs. Erskine, M'Cullock, and Robe. Ordination of Rev. Job Strong. Anecdote of Rev. Mr. Moody. Letter of Mr. E. to his daughter Mary. Second Letter to Mr. Gillespie · Part 4

Your very affectionate friend,

And brother and servant,

jonathan edwards.”

Letter to Mr. Robe.

“Northampton, May 23, 1749.

rev. and dear sir,

Mr. M’Laurin, in a letter I received from him the last week, dated March 10th, 1749, informs me of a letter you had written to me, sent to him; which he had taken care of. This letter, by some means or other, has failed, and has never reached me. I intend to make inquiry after it, to see if it has not been left at Boston, and forgotten to be sent. I have reason to hope (though I have not received your letter) that you and your family are well, because Mr. M’Laurin and Mr. Erskine (the only correspondents from whom I have received letters this time) inform me of nothing to the contrary.

As to the present state of religion in these parts of the world, it is in the general very dark and melancholy. But yet there are some things which appear comfortable and hopeful; particularly, the Concert for extraordinary Prayer for the coming of Christ’s kingdom, is spreading and prevailing—and we hear of awakenings and revivals of religion in some places. We have had accounts, from time to time, of religion’s being in a flourishing state, in the Indian congregation in New Jersey, under the care of Mr. John Brainerd; of the congregation’s increasing, by the access of Indians from distant parts; of a work of awakening carried on among the unconverted, and additions made to the number of the hopefully converted, and the christian behaviour of professors there. Mr. Brainerd was at my house a little while ago, and represented this to be the present state of things in that congregation. I had a letter from Mr. Davenport, (who is settled now as a minister over a congregation belonging to Elizabeth-town, in New Jersey,) dated April 1, 1749, wherein he says as follows: ‘Mr. Lewis told me, that there has been a remarkable work of conviction prevailing in his place, ever since last December. I think he spoke of about forty under soul concern, a considerable number of them under strong convictions, and some hopefully converted. I heard lately a credible account of a remarkable work of conviction and conversion, among whites and negroes, at Hanover in Virginia, under the ministry of Mr. Davies, who is lately settled there, and has the character of a very ingenious and pious young man; whose support, in his preparation for service, Mr. Robinson contributed much, if not mostly to; and on his death-bed gave him his books, &c.

Mr. Buell, of East Hampton, on Long Island, was here last week, and gave me an account of a very considerable work of awakening at this time in his congregation, especially among the young people; and also of a yet greater work at Bridgehampton, under the ministry of one Mr. Brown, a very pious and prudent young man, lately settled there. These congregations are both pretty large. He also gave an account of religion’s continuing in a very prosperous state at a part of Huntington, another town on Long Island, where there was a great and general awakening, last year.

An association of ministers, between this and Boston, seem of late to have applied themselves somewhat earnestly, to invent means for promoting religion. The following is a copy of something they have agreed upon for this end, as it was sent to me, by a minister that lives that way.

“The sum and substance of the answers, given by the association, to this question, What things shall be done by us, for preventing the awful threatening degeneracy and backsliding in religion, in the present day?

These, we apprehend, may be reduced to the following heads, viz. Those that respect ourselves personally; those which concern the association, as such; and those which relate to our people, in our respective churches and congregations.

I. As to what respects ourselves personally.

1. We ought surely to get a deep and affecting sense of this: Whether there is not in ourselves defection, and great danger of further degeneracy; for otherwise, we shall with little heartiness undertake, or earnestness endeavour after, reformation.

2. We are not to think it amiss, that we ourselves be excited to look, with a proper attention and concern, into our own estate, into our own experiences in the divine life, and into what little proficiency we make, or declension we fall into, ourselves.

3. We must by all means see to it, that we be sound and clear in the great doctrines of the gospel, which are the life of our holy religion; (we here intend, those doctrines which are exhibited in our excellent Westminster Catechism and Confession of Faith;) and that we all boldly and impartially appear in the defence thereof: at the same time we must take heed and beware of the dangerous errors which many have run into; particularly the Arminian and Neonomian on the one hand, and the Antinomian and Enthusiastical on the other.

4. We must be very faithful in every part of our ministerial works, and make conscience to magnify our office. In a particular manner, we must take good heed to our preaching; that it be not only sound, but instructive, savoury, spiritual, very awakening and searching, well adapted to the times and seasons which pass over us; labouring earnestly herein. We must therefore dwell much upon the doctrines of repentance and conversion, the nature, necessity, and evidence thereof; and much urge the duty of self-examination, and open the deceits of the heart; bringing the unconverted under the work of the law, that they may be prepared to embrace the offer of the gospel. Moral duties must be treated of in an evangelical strain; and we must give unto every one his portion, and not shrink from it, under the notion of prudence; particularly, in the important duty of reproving sinners of all sorts, be they who they will. Again, we must not be slighty in our private conference with souls, and examining candidates for the communion, or other special privileges; and we must carefully and wisely suit our endeavours to the several ages and conditions of persons, the elder and younger; and in a very particular manner, we must set ourselves to promote religion among our young people. And, in a word, we must see whether we are animated to all these things by the grace of God in us.

5. We are impartially to see what evils are to be found among ourselves, and remove them. Let us be seriously thoughtful, whether (among our defects) we have not been, in some respect or other, the blamable means of discouragement to those who have been under religious concern; or whether we have not given strength and boldness to the ungodly, when we have been testifying against the extravagances and disorders of the late times.

6. We must be conscientiously exemplary in our whole behaviour and conversation. It is necessary that we be serious and grave, as what highly becomes gospel bishops. And especially, we must be very watchful over our frame and conduct on the Lord’s day. We must therefore look well to our sabbatizing, both at home and abroad, both before our own and other people. Our example is of vast consequence, in magnifying our office before recommended.

7. We ought to stir up the gifts which are in us, and to grow more and more, according to the sacred injunction, 2 Tim. i. 6.

8. We should follow all our endeavors with fervent prayer to God; especially our labours in preaching and teaching: the seed of the word is to be steeped in tears.

II. As to what concerns the association as such.

1. We must lay aside disgusts one with another, and study brotherly love, that it may revive and continue; we must endeavour to be as near as we can of one mind, and go on harmoniously; and then we shall be the more strongly united in all, but especially in our present proceedings. There must be respectful treatment one of another, of the persons and character of one another; and we must be careful of ministerial character; which is of greater consequence than at first sight may appear. And when we have occasion to dispute, let it be under a very strict guard, avoiding all censuring reflections.

2. That we manifest our approbation of the Westminster Assembly’s Catechism, as containing an excellent system of divinity; and we purpose to preach agreeably to the doctrines of the Bible exhibited therein.

3. As we must be very careful of our conversation in general as above said; so especially must we be respecting our conduct while together in association.

4. It is proposed that a course of our association be turned into fasts, upon this great account.

5. We agree to be more especially fervent, in continual prayer for the advancement of the kingdom of Christ.

6. Some special, new, and prudent care must be taken to guard our pulpits.

7. It is proposed, that we agree to endeavour to introduce the public reading of the Holy Scriptures. The manner and time to be left to discretion.

III. With regard to what may be done among the people we stand related to.

1. We conceive that whatever public exercises are to be agreed on, or whatever concerns the public, the people are to be informed and acquainted with our design.

2. That it be earnestly recommended to the people, to consider the worth of their privileges, and the danger of being deprived of them; which there is, partly by the spreading of evil doctrines among them, and partly by the conduct of too many people towards their ministers.

3. Let pragmatical, factious spirits, fomenting division, be duly frowned upon.

4. We must guard them against the temptations of their several employments, and the special seasons wherein they are most exposed.

5. We must consider what evils there are to be found among them, which do especially need reforming; as the profanation of the Lord’s day, which is enough to destroy all religion; tavern-haunting, company-keeping, chambering, uncleanness, profaneness, &c.; and we ought loudly to testify against them. And that what we do may be effectual, let us endeavour to convince their consciences of the evil of sin, and of these sins.—We are not to fail to warn people solemnly against the dreadful guilt of unthankfulness under God’s signal mercies, and of incorrigibleness under heavy and sore judgments. Could we in wisdom do it, we should also warn them against their oppressing the Lord’s ministers in their maintenance.

6. Let us endeavour to revive good customs and practices among them; particularly, the ancient good practice of catechising, family order, worship, and government, religious societies under good regulation, godly conference and conversation among Christians; and in brief, whatever is laudable and of good tendency.

7. Church discipline should be revived; brotherly watchfulness, and admonition; nor are we to forget to take special care of the children and youths of the flock.

8. We may do well to engage, as far as we are able, all persons of distinction and influence to unite with us in this work of reformation; e.g. justices, school-masters, candidates for the ministry; and especially to assist us by their example.

9. Solemn renewal of covenant hath been advised to, as very useful upon this occasion; (vid. Synod, 1679, for Reformation;) but we leave this to each one’s discretion.

Finally, in these things we should think ourselves bound to exert ourselves, and use uncommon fervency, to preserve what remains of religion, and prevent further decay.

October, 1748.

Thus far this association.

The members of this association, as their names were sent to me, are as follows:

The Rev. Messrs. Loring, of Sudbury; Cushing, of Shrewsbury; Parkman, of Westborough; Gardiner, of Stow; Martyn, of Westborough; Stone, of Southborough; Seecomb, of Harvard; Morse, of Shrewsbury; Smith, of Marlborough; Goss, of Boston; Buckminster, of Rutland; Davis, of Holden.

I must refer you, dear Sir, for other particulars relating to the state of religion, in these parts of the world, to my letters to my other correspondents in your neighbourhood.

My wife and family join with me in very affectionate and respectful salutations to you and yours. Desiring an interest in your prayers for us all, and for this part of the Zion of God,

I remain, dear Sir,

Your affectionate brother,

And obliged friend and servant,

jonathan edwards.”

In the Memoirs of Brainerd, under the date of Sept. 13, 1747, the reader will find mention of a Mr. Job Strong, a candidate for the ministry, whom Brainerd, immediately before his death, recommended to the commissioners in Boston, as a missionary to the Indians; and in the 4th Reflection on those Memoirs, an interesting letter of his, giving an account of the Indian mission at Bethel, in New Jersey, in Jan. 1748. This young gentleman, having ultimately declined that appointment, accepted proposals of settlement in the ministry, the following year, from a church in Portsmouth, New Hampshire, and invited Mr. Edwards to preach the sermon at his ordination, which was appointed for the 28th of June. Mary, the fourth daughter of Mr. Edwards, then a young lady of fifteen, went before her father to Portsmouth, to visit some of the friends of the family in that place. From her I learned the following anecdote.—The Rev. Mr. Moody, of York, a gentleman of unquestioned talents and piety, but perfectly unique in his manners, had agreed, in case of Mr. Edwards’s failure, to be his substitute in preaching the sermon. On the morning of the appointed day, Mr. Edwards not having arrived, the council delayed the ordination as long as they well could, and then proceeded to the church; where Mr. Moody had been regularly appointed to make the introductory prayer, which is the prayer immediately before the sermon. That gentleman, knowing that a numerous and highly respectable audience had been drawn together by a strong desire to hear Mr. Edwards, rose up to pray under the not very pleasant impression, that he must stand in his place; and offered a prayer, which was wholly characteristic of himself, and in some degree also of the times in which he lived. In that part of it, in which it was proper for him to allude to the exercises of the day, he besought the Lord, that they might be suitably humbled under the frown of his providence, in not being permitted to hear on that occasion, a discourse, as they had all fondly expected, from “that eminent servant of God, the Rev. Mr. Edwards, of Northampton;” and proceeded to thank God, for having raised him up, to be such a burning and shining light, for his uncommon piety, for his great excellence as a preacher, for the remarkable success which had attended his ministry, in other congregations as well as his own, for the superior talents and wisdom with which he was endowed as a writer, and for the great amount of good which his works had already done, and still promised to do, to the church and to the world. He then prayed that God would spare his life, and endow him with still higher gifts and graces, and render him still more eminent and useful than he had been; and concluded this part of his prayer, by supplicating the divine blessing on the daughter of Mr. Edwards, (then in the house,) who, though a very worthy and amiable young lady, was still, as they had reason to believe, without the grace of God, and in an unconverted state; that God would bring her to repentance, and forgive her sins, and not suffer the peculiar privileges which she enjoyed to be the means of a more aggravated condemnation. Mr. Edwards, who travelled on horseback, and had been unexpectedly detained on the road, arrived at the church a short time after the commencement of the exercises, and entered the door just after Mr. Moody began his prayer. Being remarkably still in all his movements, and particularly in the house of God, he ascended the stairs, and entered the pulpit so silently, that Mr. Moody did not hear him; and of course was necessitated, before a very numerous audience, to listen to the very high character given of himself by Mr. Moody. As soon as the prayer was closed, Mr. Moody turned round, and saw Mr. Edwards behind him; and, without leaving his place, gave him his right hand, and addressed him as follows: “Brother Edwards, we are all of us much rejoiced to see you here to-day, and nobody, probably, as much so as myself; but I wish that you might have got in a little sooner, or a little later, or else that I might have heard you when you came in, and known that you were here. I didn’t intend to flatter you to your face; but there’s one thing I’ll tell you: They say that your wife is a going to heaven by a shorter road than yourself.” Mr. Edwards bowed, and after reading the Psalm, went on with the sermon. His text was John xiii. 15, 16. and his subject, “Christ the Example of Ministers.” It was soon after published.

To his daughter, who prolonged her visit some time after the return of her father, he addressed, during her visit at Portsmouth, the following letter.

“To Miss Mary Edwards , at Portsmouth.

Northampton, July 26, 1749.

my dear child,

You may well think it is natural for a parent to be concerned for a child at so great a distance, so far out of view, and so far out of the reach of communication; where, if you should be taken with any dangerous sickness, that should issue in death, you might probably be in your grave before we could hear of your danger. But yet, my greatest concern is not for your health, or temporal welfare, but for the good of your soul. Though you are at so great a distance from us, yet God is every where. You are much out of the reach of our care, but you are every moment in His hands. We have not the comfort of seeing you, but He sees you. His eye is always upon you. And if you may but live sensibly near to God, and have his gracious presence, it is no matter if you are far distant from us. I had rather you should remain hundreds of miles distant from us, and have God near to you by his Spirit, than to have you always with us, and live at a distance from God. And if the next news we should hear of you, should be of your death, though that would be very melancholy; yet, if at the same time we should receive such intelligence concerning you, as should give us the best grounds to hope, that you had died in the Lord, how much more comfortable would this be, though we should have no opportunity to see you, or to take our leave of you in your sickness, than if we should be with you during all its progress, and have much opportunity to attend upon you, and converse and pray with you, and take an affectionate leave of you, and after all have reason to apprehend, that you died without the grace and favour of God! It is comfortable to have the presence of earthly friends, especially in sickness, and on a death-bed; but the great thing is to have God our friend, and to be united to Christ, who can never die any more, and from whom our own death cannot separate us.

My desire and daily prayer is, that you may, if it may consist with the holy will of God, meet with God where you are, and have much of his divine influences on your heart, wherever you may be; and that, in God’s due time, you may be returned to us again, in all respects under the smiles of Heaven, and especially, in prosperous circumstances in your soul, and that you may find us all alive and well. But that is uncertain; for you know what a dying time it has been with us in this town, about this season of the year, in years past. There is not much sickness prevailing among us as yet, but we fear whether mortal sickness is not now commencing. Yesterday, the only remaining son of Mr. C died of a fever, and is to be buried to-day. May God fit us all for his will!

I hope that you will maintain a strict and constant watch over yourself, against all temptations, that you do not forsake and forget God, and particularly, that you do not grow slack in secret religion. Retire often from this vain world, from all its bubbles and empty shadows, and vain amusements, and converse with God alone; and seek effectually for that divine grace and comfort, the least drop of which is worth more than all the riches, gaiety, pleasures, and entertainments of the whole world.

If Mrs. S——, of Boston, or any of that family, should send to you, to invite you to come and remain there, on your return from Portsmouth, until there is opportunity for you to come home, I would have you accept the invitation. I think it probable they will invite you. But if otherwise, I would have you go to Mr. Bromfield’s. He and Mrs. B. both told me you should be welcome. After you are come to Boston, I would have you send us word of it by the first opportunity, that we may send for you without delay.

We are all, through the Divine goodness, in a tolerable state of health. The ferment in the town runs very high, concerning my opinion about the sacrament; but I am no more able to foretell the issue, than when I last saw you. But the whole family has indeed much to put us in mind, and make us sensible, of our dependence on the care and kindness of God, and of the vanity of all human dependences; and we are very loudly called upon to seek his face, to trust in him, and walk closely with him. Commending you to the care and special favour of our heavenly Father, I am

Your very affectionate father,

jonathan edwards.

Your mother and all the family give their love to you.”

The following letter of Mr. Edwards to Mr. Gillespie, is in reply to the second letter of that gentleman, written in the autumn of 1748.

“Northampton, April 2, 1750.

rev. and dear sir,

I received your favour of September 19, 1748, the last summer, and would now heartily thank you for it. I suppose it may have come in the same ship with letters I had from my other correspondents in Scotland, which I answered the last summer; but it did not come to hand till a long time after most of the others, and after I had finished and sent away my answers to them, and that opportunity for answering was past. I have had no leisure or opportunity to write any letters to Scotland, from that time till now, by reason of my peculiar and very extraordinary circumstances, on account of the controversy which has arisen between me and my people, concerning the profession which ought to be made by persons who come to christian sacraments; which is likely speedily to issue in a separation between me and my congregation. This controversy, in the progress of it, has proved not only a controversy between me and my people, but between me and a great part of New England; there being many far and near who are warmly engaged in it. This affair has unavoidably engaged my mind, and filled up my time, and taken me off from other things. I need the prayers of my friends, that God would be with me, and direct and assist me in such a time of trial, and mercifully order the issue.

As to the epistolary controversy, dear Sir, between you and me, about faith and doubting, I am sorry it should seem to be greater than it is, through misunderstanding of one another’s meaning, and that the real difference between us is so great as it is, in some part of the controversy.

As to the dispute about believing without spiritual light or sight, I thought I expressed my meaning in my last letter very plainly; but I kept no copy, and it might perhaps be owing to my dulness that I thought so. However, I perceive I was not understood. I cannot find out by any thing you say to me on this head, that we really differ in sentiments, but only in words. I acknowledge with you that ‘all are bound to believe the divine testimony, and trust in Christ; and that want of spiritual light or sight does not loose from the obligation one is laid under by the divine command, to believe instantly on Christ, and at all seasons, nor excuse him, in any degree, for not believing. Even when one wants the influence and grace of the Spirit, still he is bound to believe.’ I think the obligation to believe, lies on a person who is remaining without spiritual light or sight, or even in darkness. No darkness, no blindness, no carnality or stupidity, excuses him a moment for not having as strong and lively a faith and love, as ever was exercised by the apostle Paul, or rather renders it not sinful in him, that he is at that same moment without such a faith and love;—and yet I believe it is absurd, and of a very hurtful consequence, to urge persons to believe in the dark, in the manner, and in the sense, in which many hundreds have done in America, who plainly intend, a believing with such a sort of strong faith or confidence, as is consistent with continuing still, even in the time of these strong acts of faith, without spiritual light, carnal, stupid, careless, and senseless. Their doctrine evidently comes to this, both in sense and effect, that it is a man’s duty strongly to believe with a lightless and sightless faith; or to have a confident, although a blind, dark, and stupid faith. Such a faith has indeed been promoted exceedingly by their doctrine, and has prevailed with its dreadful effects, answerable to the nature of the cause. We have had, and have to this day, multitudes of such firm believers whose bold, presumptuous confidence, attended with a very wicked behaviour, has given the greatest wound to the cause of truth and vital religion, which it has ever suffered in America.

As to what follows in your letter, that a person’s believing himself to be in a good estate is properly of the nature of faith; in this there seems to be some real difference between us. But perhaps there would be none, if distinctness were well observed in the use of words. If by a man’s believing that he is in a good estate, be meant no more than his believing that he does believe in Christ, does love God, &c. I think there is nothing of the nature of faith in it; because knowing it or believing it, depends on our own immediate sensation or consciousness, and not on divine testimony. True believers, in the hope they entertain of salvation, make use of the following syllogism: Whosoever believes shall be saved: I believe: Therefore, I shall be saved. Assenting to the major proposition,—Whosoever believes shall be saved,—is properly of the nature of faith; because the ground of my assent to that, is divine testimony; but my assent to the minor proposition,—I believe,—is, as I humbly conceive, not of the nature of faith, because that is not grounded on the divine testimony, but on my own consciousness. The testimony, which is the proper ground of faith, is in the word of God, Romans x. 17. ‘Faith cometh by hearing, and hearing by the word of God.’ There is a testimony given us in the word of God, that ’he that believeth shall be saved.’ But there is no testimony in the word of God, that a given individual, in such a town in Scotland, or New England, believes. There is such a proposition in the Scriptures, as that Christ loves those that love him; and this, therefore, every one is bound to believe and affirm: and believing this, on the divine testimony, is properly of the nature of faith, while for any one to doubt it, is properly the heinous sin of unbelief. But there is no such proposition in the Scriptures, nor is it any part of the gospel of Christ, that such an individual person in Northampton loves Christ. If I know that I have complacency in Christ, I know it the same way that I know I have complacency in my wife and children, viz. by the testimony of my own heart, or my inward consciousness. Evangelical faith has the gospel of Christ for its foundation; but the proposition, that I love Christ, is a proposition not contained in the gospel of Christ.

Hence, that we may not dispute in the dark, it is necessary, that we should explain what we mean by a person’s believing that he is in a good estate. If thereby we mean only believing the minor of the foregoing syllogism, or similar syllogisms,—I believe; or, I love God;—it is not of the nature of faith. But if by a man’s believing himself to be in a good estate, be understood his believing not only the minor but the consequence, therefore I shall be saved, or, therefore God will never leave me nor forsake me; then a man’s believing his good estate, partakes of the nature of faith; for these consequences depend on divine testimony in the word of God and the gospel of Jesus Christ. Yea, I would observe further, that a man’s judging of the faith or love which he actually finds in himself, whether it is that sort of faith or love which he finds to be saving, may depend on his reliance on scripture rules and marks, which are divine testimonies, on which he may be tempted not to rely, from the consideration of his great unworthiness. But his judging that he has those individual inward acts of understanding, and exercises of heart, depends on inward sensations, and not on any testimony of the word of God. The knowing of his present acts depends on immediate consciousness, and the knowing of his past acts depends on memory. Hence the fulness of my satisfaction, that I now have such an inward act or exercise of mind, depends on the strength of the sensation; and my satisfaction, that I have had them heretofore, depends on the clearness of my memory, and not on the strength of my reliance on any divine testimony. So likewise, my doubting whether I have, or have had, such individual inward acts, is not of itself of the nature of unbelief, though it may arise from unbelief indirectly; because, if I had had more faith, the actings of it would have been more sensible, and the memory of them more clear, and so I should have been better satisfied that I had them.