Jonathan Edwards Collection: Edwards, Jonathan - Personal Writings: 07

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Jonathan Edwards Collection: Edwards, Jonathan - Personal Writings: 07



TOPIC: Edwards, Jonathan - Personal Writings (Other Topics in this Collection)
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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 MRS. EDWARDS--REMAINDER OF PERSONAL

NARRATIVE.



Early in 1732, the state of religion in Northampton, which had been

for several years on the decline, began gradually, and perceptibly, to

grow better; and an obvious check was given to the open prevalence of

disorder and licentiousness. Immoral practices, which had long been

customary, were regarded as disgraceful, and extensively renounced.

The young, who had been the chief abettors of these disorders, and on

whom the means of grace had exerted no salutary influence, discovered

more of a disposition to hearken to the counsels of their parents, and

the admonitions of the gospel, relinquished by degrees their more

gross and public sins, and attended on the worship of the sabbath more

generally, and with greater decorum and seriousness of mind; and,

among the people as a body, there was a larger number than before, who

manifested a personal interest in their own salvation. This desirable

change in the congregation became more and more perceptible,

throughout that and the following year. At the latter end of 1733,

there appeared a very unusual flexibleness, and a disposition to yield

to advice, in the young of both sexes; on an occasion, too, and under

circumstances, where it was wholly unexpected. It had long, and

perhaps always, been the custom in Northampton, to devote the sabbath

evening, and the evening after the state public lecture, to visiting

and diversion. On a sabbath preceding one of the public lectures, Mr.

Edwards preached a sermon on the subject, explaining the mischievous

consequences of this unhappy practice, exhorting the young to a

reformation; and calling on parents and masters, universally, to come

to an explicit agreement with one another, to govern their families in

this respect, and on these evenings to keep their children and

servants at home. The following evening, it so happened that, among a

considerable number visiting at his house, there were individuals from

every part of the town; and he took that occasion, to propose to those

who were present, that they should, in his name, request the heads of

families in their respective neighbourhoods, to assemble the next day,

and converse upon the subject, and agree, every one, to restrain his

own family. They did so. Such a meeting was accordingly held in each

neighbourhood, and the proposal was universally complied with. But,

when they made known this agreement to their families, they found

little or no restraint necessary; for the young people, almost without

exception, declared that they were convinced, by what they had heard

from the pulpit, of the impropriety of the practice, and were ready

cheerfully to relinquish it. From that time forward, it was given up,

and there was an immediate and thorough reformation of those disorders

and immoralities, which it had occasioned. This unexpected occurrence

tenderly affected the minds of the people, and happily prepared them

for events of still deeper interest.



Just after this, there began to be an unusual concern on the subject

of religion, at a little hamlet called Pascommuck, consisting of a few

farm houses, about three miles from the principal settlement; and a

number of persons, at that place, appeared to be savingly converted.

In the ensuing spring, the sudden and awful death of a young man, who

became immediately delirious, and continued so until he died; followed

by that of a young married woman, who, after great mental suffering,

appeared to find peace with God, and died full of comfort, in a most

earnest and affecting manner warning and counselling others;

contributed extensively, and powerfully, to impress the minds of the

young, and to excite a deeper interest on the subject of religion,

throughout the congregation.



The fourth child and daughter of Mr. and Mrs. Edwards was born April

7th, 1734, and baptized by the name of Mary.



In the autumn, Mr. Edwards recommended to the young people, on the day

of each stated public lecture, to assemble in various parts of the

town, and spend the evening in prayer, and the other duties of social

religion. This they readily did, and their example was followed by

those who were older.



The solemnity of mind, which now began to pervade the church and

congregation, and which was constantly increasing, had a visible

re-action on all the labours of Mr. Edwards, public as well as

private; and it will not be easy to find discourses in any language,

more solemn, spiritual, or powerful, than many of those which he now

delivered. One of these, from Matt. xvi. 17. entitled, "A Divine and

Supernatural Light immediately imparted to the Soul by the Spirit of

God, shown to be both a Scriptural and Rational Doctrine," excited

uncommon interest in the hearers, and, at their request, was now

published. As an exhibition of religion, as existing within the soul,

in one of its peculiar forms or aspects, it will be found, in the

perusal, remarkably adapted to enlighten, to refresh, and to sanctify;

while the evidence of the reality of such a light, as derived both

from the Scriptures and from reason, will convince every unprejudiced

mind.



At this time, a violent controversy, respecting Arminianism, prevailed

extensively over that part of New England, and the friends of vital

piety in Northampton regarded it as likely to have a most unhappy

bearing on the interests of religion in that place; but, contrary to

their fears, it was powerfully overruled for its promotion. Mr.

Edwards, well knowing that the points at issue had an immediate

bearing on the great subject of salvation, and that mankind never can

be so powerfully affected by any subject, as when their attention to

it has been strongly excited; determined, in opposition to the fears

and the counsels of many of his friends, to explain his own views to

his people, from the pulpit. Accordingly, he preached a series of

sermons, on the various points relating to the controversy, and among

others, his well-known Discourses on the great doctrine of

Justification by Faith alone. For this he was sincerely censured by

numbers on the spot, as well as ridiculed by many elsewhere [15] . The

event, however, proved that he had judged wisely. In his discourses,

he explained the scriptural conditions of salvation, and exposed the

errors then prevalent with regard to them, with so much force of

argument, and in a manner so solemn and practical, that it was

attended with a signal blessing from heaven, on the people of his

charge. Many, who had cherished these errors, were convinced that they

could be justified only by the righteousness of Christ; while others,

who had not, were brought to feel that they must be renewed by the

Holy Spirit; and the minds of both were led the more earnestly to seek

that they might be accepted of God. In the latter part of December,

five or six individuals appeared to be very suddenly and savingly

converted, one after another; and some of them in a manner so

remarkable, as to awaken very great numbers, of all ages and

conditions. The year 1735 opened on Northampton in a most auspicious

manner. A deep and solemn interest in the great truths of religion,

had become universal in all parts of the town, and among all classes

of people. This was the only subject of conversation in every company;

and almost the only business of the people appeared to be, to secure

their salvation. So extensive was the influence of the Spirit of God,

that there was scarcely an individual in the town, either old or

young, who was left unconcerned about the great things of the eternal

world. This was true of the gayest, of the most licentious, and of the

most hostile to religion. And in the midst of this universal

attention, the work of conversion was carried on in the most

astonishing manner. Every day witnessed its triumphs; and so great was

the alteration in the appearance of the town, that in the spring and

summer following, it appeared to be full of the presence of God. There

was scarcely a house which did not furnish the tokens of his presence,

and scarcely a family which did not present the trophies of his grace.

"The town," says Mr. Edwards, "was never so full of love, nor so full

of joy, nor yet so full of distress, as it was then." Whenever he met

the people in the sanctuary, he not only saw the house crowded, but

every hearer earnest to receive the truth of God, and often the whole

assembly dissolved in tears: some weeping for sorrow, others for joy,

and others from compassion. In the months of March and April, when the

work of God was carried on with the greatest power, he supposes the

number, apparently of genuine conversions, to have been at least four

a day, or nearly thirty a week, take one week with another, for five

or six weeks together.



During the winter and spring, many persons from the neighbouring towns

came to Northampton, to attend the stated lectures of Mr. Edwards;

many others, on business, or on visits; and many others, from a

distance, having heard contradictory reports of the state of things,

came to see and examine for themselves. Of these, great numbers had

their consciences awakened, were savingly wrought upon, and went home

rejoicing in the forgiving love of God. This appeared to be the means

of spreading the same influence in the adjacent towns, and in places

more remote, so that no less than ten towns in the same county, and

seventeen in the adjoining colony of Connecticut, within a short time,

were favoured with revivals of religion.



This was undoubtedly one of the most remarkable events of the kind,

that has occurred since the canon of the New Testament was finished.

It was so on account of its universality: no class, nor age, nor

description, was exempt. Upwards of fifty persons above forty years of

age, and ten above ninety, near thirty between ten and fourteen, and

of four [16] , became, in the view of Mr. Edwards, the subjects of the

renewing grace of God. It was so on account of the unusual numbers,

who appeared to become Christians; amounting to more than three

hundred persons, in half a year, and about as many of them males as

females. Previous to one sacrament, about one hundred were received to

the communion, and near sixty previous to another; and the whole

number of communicants, at one time, was about six hundred and twenty,

including almost all the adult population of the town. It was so in

its rapid progress, in its amazing power, in the depth of the

convictions felt, and in the degree of light, of love, and of joy

communicated; as well as in its great extent, and in its swift

propagation from place to place.



Early in the progress of this work of grace, Mr. Edwards seems to have

decided for himself, the manner in which he was bound to treat

awakened sinners:--to urge repentance on every such sinner, as his

immediate duty; to insist that God is under no manner of obligation to

any unrenewed man; and that a man can challenge nothing, either in

absolute justice, or by free promise, on account of any thing he does

before he repents and believes. He was fully convinced that if he had

taught those, who came to consult him in their spiritual troubles, any

other doctrines, he should have taken the most direct course to have

utterly undone them. The discourses, which, beyond measure more than

any others which he preached, "had an immediate saving effect," were

several from Rom. iii. 19. "That every mouth may be stopped,"--in

which he endeavoured to show that it would be just with God, for ever

to reject, and cast off, mere natural men.



Though it had not been the custom, as we have already seen, for a long

period at Northampton, to require of candidates for admission to the

church, a credible relation of the evidences of their own conversion,

because, if unconverted, they were supposed to have a right to the

sacrament of the Lord's supper, as a converting ordinance: yet Mr.

Edwards supposed he had very "sufficient evidence" of the conversion

of those who were now admitted. There can be but little doubt,

however, that, if the rules of the church had required, in every case,

a thorough examination of the candidate's piety, the period of

probation would have been longer, the danger of a false profession

more solemnly realized, and the examination of each individual, by the

pastor of the church, as well as by himself, far more strict; or that

many, at first, regarded, both by themselves and others, as

unquestionably Christians, would not, at that time, have made a

profession of religion. But unfortunately he had never fully examined

the scriptural ground for admission to the Lord's supper, and, like

many others, had taken it for granted, that Mr. Stoddard's views of

the subject were just. Had he investigated it as thoroughly, at that

important crisis, as he did afterwards, there can be but little doubt

that, in the high state of religious feeling then prevalent, the

church would readily have changed its practice, or that all the

candidates for admission would have consented to a thorough

examination. Had such indeed been the issue, Mr. Edwards himself would

have been saved from many trials, and the church and people of

Northampton from great and incalculable evils: still it may well be

doubted, whether the actual result has not occasioned a far greater

amount of good to the church at large.



In the latter part of May, 1735, this great work of the Spirit of God

began obviously to decline, and the instances of conversion to be less

numerous, both at Northampton and in the neighbouring villages. One

principal cause of this declension, is undoubtedly to be found in the

fact, that in all these places, both among ministers and private

christians, the physical excitement had been greater than the human

constitution can, for a long period, endure. Nothing, it should be

remembered, exhausts the strength and the animal spirits, like

feeling. One hour of intense joy, or of intense sorrow, will more

entirely prostrate the frame, than weeks of close study. In revivals

of religion, as they have hitherto appeared, the nerves of the whole

man--of body, mind, and heart,--are kept continually on the stretch,

from month to month; until at length they are relaxed, and become

non-elastic; and then all feeling and energy, of every kind, is gone.

Another reason is undoubtedly to be found in the fact, that those, who

had so long witnessed this remarkable work of God, without renouncing

their sins, had at length become hardened and hopeless in their

impenitence. Mr. Edwards also attributes it, in part, to two striking

events of Providence, at Northampton, and to two remarkable instances

of enthusiastic delusion, in two of the neighbouring villages.



He mentions also a third cause, and one far more powerful, and more

extensive in its influence, than either of the two last. This was an

ecclesiastical controversy, growing out of the settlement of a

minister at Springfield, in which he himself was ultimately compelled,

though with great reluctance, to take a part; which agitated, not only

the county of Hampshire, but the more remote churches of the province.

Of this, a bare mention would alone be necessary, did we not find his

connexion with it referred to, at a subsequent and most interesting

period of his life.



In 1735, the first church in Springfield, having elected a pastor,

invited the churches in the southern part of Hampshire, by their

pastors and delegates in council, to proceed to his ordination. The

council, when convened, after examining the qualifications of the

candidate, refused to ordain him, and assigned two reasons for this

refusal--youthful immorality, and anti-scriptural tenets. Mr. Edwards,

though invited to this council, for some reason or other, was not

present. The church, in August, called a second council, consisting

chiefly of ministers and delegates from the churches in Boston, which,

without delay, proceeded to the ordination. The first council, finding

their own measures thus openly impeached, published a pamphlet

entitled, "A Narrative and Defence of the Proceedings of the Ministers

of Hampshire," &c. justifying their own conduct, and censuring that of

their brethren. The second council defended themselves in a pamphlet

entitled, "An Answer to the Hampshire Narrative." Mr. Edwards, at the

request of the first council, and particularly of his uncle, the Rev.

Mr. Williams, of Hatfield, who was its moderator, wrote a reply to

this, entitled, "A Letter to the Author of the Pamphlet called, An

Answer to the Hampshire Narrative."--This reply, viewed either as an

argument upon the law and the facts, or as an answer to his opponents,

is an exhibition of logic, not often met with in similar discussions,

and appears to have concluded the controversy. This series of events

occurred during the revival of religion in the churches of that

county, and was thought, by too powerfully engrossing the attention,

both of ministers and people, in various places, to have hastened its

conclusion. And there can be no doubt that this opinion was correct. A

revival of religion is nothing but 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 [17] , at the age of 21. After her they named their

fifth child, who was born August 31, of the same year.



It was a peculiarly favourable dispensation of Providence, that, amid

the multiplied cares and labours of this period, the health of Mr.

Edwards was graciously preserved. A revival of religion to a minister,

like the period of harvest to the husbandman, is the most busy and the

most exhausting of all seasons; and during the progress of that, which

he had just witnessed, not only was the whole time of Mr. Edwards

fully occupied, but all the powers of his mind were laboriously

employed, and all the feelings of his heart kept, from month to month,

in high and powerful excitement. In addition to his ordinary duties as

a teacher and pastor, his public lectures were now multiplied, private

lectures were weekly appointed in different parts of the town, and his

study was almost daily thronged by multitudes, looking to him as their

spiritual guide. From the adjacent villages, also, great numbers

resorted to him, for the same purpose, having the highest confidence

in his wisdom and experience; and numerous ministers from various

parts of the country, came to his house, to witness the triumphs of

divine grace, and to gain, from his counsels and his measures, more

just conceptions of the best manner of discharging the highest and

most sacred duties of their office.



In the midst of these complicated labours, as well as at all times, he

found at home one, who was in every sense a help meet for him; one who

made their common dwelling the abode of order and neatness, of peace

and comfort, of harmony and love, to all its inmates, and of kindness

and hospitality to the friend, the visitant, and the stranger. "While

she uniformly paid a becoming deference to her husband, and treated

him with entire respect, she spared no pains in conforming to his

inclinations, and rendering every thing in the family agreeable and

pleasant: accounting it her greatest glory, and that wherein she could

best serve God and her generation, to be the means, in this way, of

promoting his usefulness and happiness. As he was of a weakly, infirm

constitution, and was necessarily peculiarly exact in his diet, she

was tender nurse to him, cheerfully attending upon him at all times,

and in all things ministering to his comfort. And no person of

discernment could be conversant in the family, without observing, and

admiring, the perfect harmony, and mutual love and esteem, that

subsisted between them. At the same time, when she herself laboured

under bodily disorders and pains, which was not unfrequently the case,

instead of troubling those around her with her complaints, and wearing

a sour or dejected countenance, as if out of humour with every body,

and every thing around her, because she was disregarded and neglected;

she was accustomed to bear up under them, not only with patience, but

with cheerfulness and good humour."



Devoted as Mr. Edwards was to study, and to the duties of his

profession, it was necessary for him at all times, but especially in a

season like this, of multiplied toils and anxieties, to be relieved

from attention to all secular concerns; and it was a most happy

circumstance, that he could trust every thing of this nature to the

care of Mrs. Edwards, with entire safety, and with undoubting

confidence. "She was a most judicious and faithful mistress of a

family, habitually industrious, a sound economist, managing her

household affairs with diligence and discretion. She was

conscientiously careful that nothing should be wasted and lost; and

often when she herself took care to save any thing of trifling value,

or directed her children or others to do so, or when she saw them

waste any thing, she would repeat the words of our Saviour--`that

nothing be lost;' which words she said she often thought of, as

containing a maxim worth remembering, especially when considered as

the reason alleged by Christ, why his disciples should gather up the

fragments of that bread which he had just before created with a word.

She took almost the whole direction of the temporal affairs of the

family without doors and within, managing them with great wisdom and

prudence as well as cheerfulness; and in this was particularly suited

to the disposition as well as the habits and necessities of her

husband, who chose to have no care, if possible, of any worldly

business."



But there are other duties, of a still more tender and difficult

nature, which none but a parent can adequately perform; and it was an

unspeakable privilege to Mr. Edwards, now surrounded by a young and

growing family, that when his duties to his people, especially in

seasons like this, necessarily occupied his whole attention, he could

safely commit his children to the wisdom and piety, the love and

faithfulness, of their mother. Her views of the responsibility of

parents were large and comprehensive. "She thought that, as a parent,

she had great and important duties to do towards her children, before

they were capable of government and instruction. For them, she

constantly and earnestly prayed, and bore them on her heart before

God, in all her secret and most solemn addresses to him; and that,

even before they were born. The prospect of her becoming the mother of

a rational immortal creature, which came into existence in an undone

and infinitely dreadful state, was sufficient to lead her to bow

before God daily, for his blessing on it--even redemption and eternal

life by Jesus Christ. So that, through all the pain, labour, and

sorrow, which attended her being the mother of children, she was in

travail for them, that they might be born of God."



She regularly prayed with her children, from a very early period, and,

as there is the best reason to believe, with great earnestness and

importunity. Being thoroughly sensible that, in many respects, the

chief care of forming children by government and instruction naturally

lies on mothers, as they are most with their children at an age when

they commonly receive impressions that are permanent, and have great

influence in forming the character for life, she was very careful to

do her part in this important business. When she foresaw or met with

any special difficulty in this matter, she was wont to apply to her

husband for advice and assistance; and on such occasions, they would

both attend to it as a matter of the utmost importance. She had an

excellent way of governing her children: she knew how to make them

regard and obey her cheerfully, without loud angry words, much less,

heavy blows. She seldom punished them; and in speaking to them used

gentle and pleasant words. If any correction was necessary, she did

not administer it in a passion; and when she had occasion to reprove

and rebuke, she would do it in few words, without warmth and noise,

and with all calmness and gentleness of mind. In her directions and

reproofs in matters of importance, she would address herself to the

reason of her children, that they might not only know her inclination

and will, but at the same time be convinced of the reasonableness of

it. She had need to speak but once; she was cheerfully obeyed;

murmuring and answering again were not known among them. In their

manners, they were uncommonly respectful to their parents. When their

parents came into the room, they all rose instinctively from their

seats, and never resumed them until their parents were seated; and

when either parent was speaking, no matter with whom they had been

conversing, they were all immediately silent and attentive. The kind

and gentle treatment they received from their mother, while she

strictly and punctiliously maintained her parental authority, seem

naturally to beget and promote a filial respect and affection, and to

lead them to a mild, tender treatment of each other. Quarrelling and

contention, which too frequently take place among children, were in

her family wholly unknown. She carefully observed the first appearance

of resentment and ill will in her young children, towards any person

whatever, and did not connive at it, as many who have the care of

children do, but was careful to show her displeasure, and suppress it

to the utmost; yet not by angry, wrathful words, which often provoke

children to wrath, and stir up their irascible passions, rather than

abate them. Her system of discipline was begun at a very early age,

and it was her rule to resist the first, as well as every subsequent,

exhibition of temper or disobedience in the child, however young,

until its will was brought into submission to the will of its parents;

wisely reflecting, that until a child will obey his parents, he can

never be brought to obey God.



Fond as Mr. Edwards was of welcoming the friend and the stranger, and

much as his house was a favourite place of resort, to ministers and

others; it was absolutely necessary at all times, and peculiarly so in

seasons of religious attention like this, that some one, well knowing

how to perform the rites of hospitality, and to pay all the civilities

and charities of life, should relieve him from these attentions,

during those hours which were consecrated to his professional duties;

and here, also, he could most advantageously avail himself of the

assistance of Mrs. Edwards. Educated in the midst of polished life,

familiar from childhood with the rules of decorum and good breeding,

affable and easy in her manners, and governed by the feelings of

liberality and benevolence, she was remarkable for her kindness to her

friends, and to the visitants who resorted to Mr. Edwards; sparing no

pains to make them welcome, and to provide for their convenience and

comfort. She was also peculiarly kind to strangers who came to her

house. By her sweet and winning manners and ready conversation, she

soon became acquainted with them, and brought them to feel acquainted

with herself; and showed such concern for their comfort, and so kindly

offered what she thought they needed, that while her friendly

attentions discovered at once that she knew the feelings of a

stranger, they also made their way directly to his heart, and gaining

his confidence, led him immediately to feel as if he were at home, in

the midst of near and affectionate friends.



"She made it her rule to speak well of all, so far as she could with

truth and justice to herself and others. She was not wont to dwell

with delight on the imperfections and failings of any; and when she

heard persons speaking ill of others, she would say what she thought

she could with truth and justice in their excuse, or divert the

obloquy, by mentioning those things that were commendable in them.

Thus she was tender of every one's character, even of those who

injured and spoke evil of her; and carefully guarded against the too

common vice of evil speaking and backbiting. She could bear injuries

and reproach with great calmness, without any disposition to render

evil for evil; but, on the contrary, was ready to pity and forgive

those who appeared to be her enemies." This course of conduct,

steadily pursued, secured, in an unusual degree, the affection and

confidence of those who knew her.



She proved, also, an invaluable auxiliary to Mr. Edwards, in the

duties of his profession, not only by her excellent example, but by

her active efforts in doing good. "She was," says Dr. Hopkins,

"eminent for her piety, and for experimental religion. Religious

conversation was her delight; and, as far as propriety permitted, she

promoted it in all companies. her religious conversation showed at

once her clear comprehension of spiritual and divine things, and the

deep impression which they had made upon her mind." It was not merely

conversation about religion--about its truths, or duties, or its

actual state--its doctrines or triumphs--or the character and conduct

of its friends and ministers: it was religion itself;--that supreme

love to God, to his kingdom and his glory, which, abounding in the

heart, flows forth spontaneously, in the daily conversation and the

daily life.



The friends of vital Christianity, those who delighted in its great

and essential truths, who showed its practical influence on their

lives, and who were most engaged in promoting its prosperity, were her

chosen friends and intimates. With such persons she would converse

freely and confidentially, telling them of the exercises of her own

heart, and the happiness she had experienced in a life of religion,

for their encouragement in the christian course. Her mind appeared to

attend to spiritual and divine things constantly, on all occasions,

and in every condition and business of life. Secret prayer was her

uniform practice, and appeared to be the source of daily enjoyment.

She was a constant attendant on public worship, and always exhibited

the deepest solemnity and reverence in the house of God. She always

prized highly the privilege of social worship, not only in the family,

but in the private meetings of christians. Such meetings, on the part

of females only, for prayer and religious conversation, have at times

been objected to, as, both in their nature and results, inconsistent

with the true delicacy of the sex. Her own judgment, formed

deliberately, and in coincidence with that of her husband, was in

favour of these meetings; and accordingly, she regularly encouraged

and promoted them, during the revival of religion of which we have

been speaking, as well as at other times; attending on them herself,

and not declining to take her proper share in the performance of their

various duties. In this way, she exerted an important influence among

her own sex, and over the young; an influence always salutary in

promoting union, ardour, and spiritual-mindedness, but especially

powerful in seasons of uncommon attention to religion.



One circumstance, which served essentially to extend and increase this

influence, was the fact, that her religion had nothing gloomy or

forbidding in its character. Unusual as it was in degree, it was

eminently the religion of joy. On the testimony of Mr. Edwards, it

possessed this character, even when she was a little child of about

five or six years of age, as well as customarily in after-life. At the

commencement of this remarkable work of grace, she appears to have

dedicated herself anew to God, with more entire devotion of heart to

his service and glory, than she had ever been conscious of before; and

during its progress, as well as afterwards, she experienced a degree

of religious enjoyment, not previously known to herself, and not often

vouchsafed to others. But on this subject, we may have occasion to

speak more fully hereafter.



What, during this interesting work of grace, was the state of Mr.

Edwards's own feelings on the subject of religion, must be gathered

chiefly from his sermons written at the time, from the "Narrative of

Surprising Conversions," and from that high character for moral

excellence, which he enjoyed not only among his own people, but among

the ministers. Yet the remainder of his Personal Narrative, extending

from his settlement, until a date somewhat later than this, and of

course including this period, presents a general view of the subject,

in a high degree interesting, and most proper to be inserted here.



REMAINDER OF PERSONAL NARRATIVE.



"Since I came to Northampton, I have often had sweet complacency in

God, in views of his glorious perfections, and of the excellency of

Jesus Christ. God has appeared to me a glorious and lovely Being,

chiefly on account of his holiness. The holiness of God has always

appeared to me the most lovely of all his attributes. The doctrines of

God's absolute sovereignty, and free grace, in showing mercy to whom

he would show mercy; and man's absolute dependence on the operations

of God's Holy Spirit, have very often appeared to me as sweet and

glorious doctrines. These doctrines have been much my delight. God's

sovereignty has ever appeared to me a great part of his glory. It has

often been my delight to approach God, and adore him as a sovereign

God, and ask sovereign mercy of him.



"I have loved the doctrines of the gospel; they have been to my soul

like green pastures. The gospel has seemed to me the richest treasure;

the treasure that I have most desired, and longed that it might dwell

richly in me. The way of salvation by Christ has appeared, in a

general way, glorious and excellent, most pleasant and most beautiful.

It has often seemed to me, that it would, in a great measure, spoil

heaven, to receive it in any other way. That text has often been

affecting and delightful to me, Isa. xxxii. 2. `A man shall be an

hiding place from the wind, and a covert from the tempest,' &c.



"It has often appeared to me delightful, to be united to Christ; to

have him for my Head, and to be a member of his body; also to have

Christ for my Teacher and Prophet. I very often think with sweetness,

and longings, and pantings of soul, of being a little child, taking

hold of Christ, to be led by him through the wilderness of this world.

That text, Matt. xviii. 3. has often been sweet to me, `Except ye be

converted, and become as little children,' &c. I love to think of

coming to Christ, to receive salvation of him, poor in spirit, and

quite empty of self, humbly exalting him alone; cut off entirely from

my own root, in order to grow into and out of Christ: to have God in

Christ to be all in all; and to live, by faith on the Son of God, a

life of humble, unfeigned confidence in him. That scripture has often

been sweet to me, Ps. cxv. 1. `Not unto us, O Lord, not unto us, but

unto thy name give glory, for thy mercy, and for thy truth's sake.'

And those words of Christ, Luke x. 21.. `In that hour Jesus rejoiced

in spirit, and said, I thank thee, O Father, Lord of heaven and earth,

that thou hast hid these things from the wise and prudent, and hast

revealed them unto babes: even so, Father, for so it seemed good in

thy sight.' That sovereignty of God, which Christ rejoiced in, seemed

to me worth of such joy; and that rejoicing seemed to show the

excellency of Christ, and of what spirit he was.



"Sometimes, only mentioning a single word caused my heart to burn

within me; or only seeing the name of Christ, or the name of some

attribute of God. And God has appeared glorious to me, on account of

the Trinity. It has made me have exalting thoughts of God, that he

subsists in three persons; Father, Son, and Holy Ghost. The sweetest

joys and delights I have experienced, have not been those that have

arisen from a hope of my own good estate; but in a direct view of the

glorious things of the gospel. When I enjoy this sweetness, it seems

to carry me above the thoughts of my own estate; it seems, at such

times, a loss that I cannot bear, to take off my eye from the

glorious, pleasant object I behold without me, to turn my eye in upon

myself, and my own good estate.



"My heart has been much on the advancement of Christ's kingdom in the

world. The histories of the past advancement of Christ's kingdom have

been sweet to me. When I have read histories of past ages, the

pleasantest thing, in all my reading, has been, to read of the kingdom

of Christ being promoted. And when I have expected, in my reading, to

come to any such thing, I have rejoiced in the prospect, all the way

as I read. And my mind has been much entertained and delighted with

the scripture promises and prophecies, which relate to the future

glorious advancement of Christ's kingdom upon earth.



"I have sometimes had a sense of the excellent fulness of Christ, and

his meetness and suitableness as a Saviour; whereby he has appeared to

me, far above all, the chief of ten thousands. His blood and atonement

have appeared sweet, and his righteousness sweet; which was always

accompanied with ardency of spirit; and inward strugglings and

breathings, and groanings that cannot be uttered, to be emptied of

myself, and swallowed up in Christ.



"Once, as I rode out into the woods for my health, in 1737, having

alighted from my horse in a retired place, as my manner commonly has

been, to walk for divine contemplation and prayer, I had a view, that

for me was extraordinary, of the glory of the Son of God, as Mediator

between God and man, and his wonderful, great, full, pure and sweet

grace and love, and meek and gentle condescension. This grace that

appeared so calm and sweet, appeared also great above the heavens. The

person of Christ appeared ineffably excellent, with an excellency

great enough to swallow up all thought and conception--which

continued, as near as I can judge, about an hour; which kept me the

greater part of the time in a flood of tears, and weeping aloud. I

felt an ardency of soul to be, what I know not otherwise how to

express, emptied and annihilated; to lie in the dust, and to be full

of Christ alone; to love him with a holy and pure love; to trust in

him; to live upon him; to serve and follow him; and to be perfectly

sanctified and made pure, with a divine and heavenly purity. I have

several other times had views very much of the same nature, and which

have had the same effects.



"I have, many times, had a sense of the glory of the Third Person in

the Trinity, and his office as Sanctifier; in his holy operations,

communicating divine light and life to the soul. God in the

communications of his Holy Spirit, has appeared as an infinite

fountain of divine glory and sweetness; being full, and sufficient to

fill and satisfy the soul; pouring forth itself in sweet

communications; like the sun in its glory, sweetly and pleasantly

diffusing light and life. And I have sometimes an affecting sense of

the excellency of the word of God as a word of life; as the light of

life; a sweet, excellent, life-giving word; accompanied with a

thirsting after that word, that it might dwell richly in my heart.



"Often, since I lived in this town, I have had very affecting views of

my own sinfulness and vileness; very frequently to such a degree, as

to hold me in a kind of loud weeping, sometimes for a considerable

time together; so that I have often been forced to shut myself up. I

have had a vastly greater sense of my own wickedness, and the badness

of my heart, than ever I had before my conversion [18] . It has often

appeared to me, that if God should mark iniquity against me, I should

appear the very worst of all mankind; of all that have been since the

beginning of the world to this time: and that I should have by far the

lowest place in hell. When others, that have come to talk with me

about their soul-concerns, have expressed the sense they have had of

their own wickedness, by saying, that it seemed to them, that they

were as bad as the devil himself; I thought their expressions seemed

exceeding faint and feeble, to represent my wickedness.



"My wickedness, as I am in myself, has long appeared to me perfectly

ineffable, and swallowing up all thought and imagination; like an

infinite deluge, or mountains over my head. I know not how to express

better what my sins appear to me to be, than by heaping infinite upon

infinite, and multiplying infinite by infinite. Very often, for these

many years, these expressions are in my mind, and in my mouth,

`Infinite upon infinite--Infinite upon infinite!' When I look into my

heart, and take a view of my wickedness, it looks like an abyss,

infinitely deeper than hell. And it appears to me, that were it not

for free grace, exalted and raised up to the infinite height of all

the fulness and glory of the great Jehovah, and the arm of his power

and grace stretched forth in all the majesty of his power, and in all

the glory of his sovereignty, I should appear sunk down in my sins

below hell itself; far beyond the sight of every thing, but the eye of

sovereign grace, that can pierce even down to such a depth. And yet,

it seems to me that my conviction of sin is exceedingly small and

faint; it is enough to amaze me, that I have no more sense of my sin.

I know certainly, that I have very little sense of my sinfulness. When

I have had turns of weeping and crying for my sins, I though I knew at

the time, that my repentance was nothing to my sin.



"I have greatly longed of late for a broken heart, and to lie low

before God; and, when I ask for humility, I cannot bear the thoughts

of being no more humble than other Christians. It seems to me, that

though their degrees of humility may be suitable for them, yet it

would be a vile self-exaltation in me, not to be the lowest in

humility of all mankind. Others speak of their longing to be `humbled

to the dust;' that may be a proper expression for them, but I always

think of myself, that I ought, and it is an expression that has long

been natural for me to use in prayer, `to lie infinitely low before

God.' And it is affecting to think, how ignorant I was, when a young

Christian, of the bottomless, infinite depths of wickedness, pride,

hypocrisy, and deceit, left in my heart.



"I have a much greater sense of my universal, exceeding dependence on

God's grace and strength, and mere good pleasure, of late, than I used

formerly to have; and have experienced more of an abhorrence of my own

righteousness. The very thought of any joy arising in me, on any

consideration of my own amiableness, performances, or experiences, or

any goodness of heart or life, is nauseous and detestable to me. And

yet, I am greatly afflicted with a proud and self-righteous spirit,

much more sensibly than I used to be formerly. I see that serpent

rising and putting forth its head continually, every where, all around

me.



"Though it seems to me, that in some respects I was a far better

Christian, for two or three years after my first conversion, than I am

now; and lived in a more constant delight and pleasure; yet of late

years, I have had a more full and constant sense of the absolute

sovereignty of God, and a delight in that sovereignty; and have had

more of a sense of the glory of Christ, as a Mediator revealed in the

gospel. On one Saturday night, in particular, I had such a discovery

of the excellency of the gospel above all other doctrines, that I

could not but say to myself, `This is my chosen light, my chosen

doctrine;' and of Christ, `This is my chosen Prophet.' It appeared

sweet, beyond all expression, to follow Christ, and to be taught, and

enlightened, and instructed by him; to learn of him, and live to him.

Another Saturday night, (Jan. 1739,) I had such a sense, how sweet and

blessed a thing it was to walk in the way of duty; to do that which

was right and meet to be done, and agreeable to the holy mind of God;

that it caused me to break forth into a kind of loud weeping, which

held me some time, so that I was forced to shut myself up, and fasten

the doors. I could not but, as it were, cry out, `How happy are they,

who do that which is right in the sight of God! They are blessed

indeed, they are the happy ones!' I had, at the same time, a very

affecting sense, how meet and suitable it was that God should govern

the world, and order all things according to his own pleasure; and I

rejoiced in it, that God reigned, and that his will was done."

_________________________________________________________________



[15] Among those who opposed Mr. Edwards on this occasion, were

several members of a family, in a neighbouring 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

defence 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

honourable 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.



[16] 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.



[17] I have discovered no papers or letters of the family, of a date

near this, and no mention of this young lady, except on her tombstone.



[18] Our author does not say, that he had more wickedness, and badness

of heart, since his conversion, the 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 is 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 he 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.