Full text of "The works of President Edwards : a reprint of the Worcester edition : with valuable additions and a copious general index, to which, for the first time, has been added, at great expense, a complete index of Scripture texts"

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VSTUDIA IN /

THE LIBRARY

of
VICTORIA UNIVERSITY

Toronto

THL

WORKS

PRESIDENT EDWARDS,

IN FOUR VOLUMES.

AREPRIKT OF THE WORCESTER EDITION,

WITH

VALUABLE ADDITIONS AND A COPIOUS GENERAL INDEX,

TO WHICH, FOR THE FIRST TIME, HAS BEEN ADDED, AT GREAT EXPENSE,

A COMPLETE INDEX OF SCRIPTURE TEXTS.

EIGHTH EDITION IN FOUR VOLUMES.

VOL. I.

CONTAINING

I. MEMOIRS OF PRESIDENT EDWARDS.
II. FAREWELL SERMON.

III. iNdUIRY CONCERNING QUALIFICATIONS

FOR COMMUNION.

IV. REPLY TO REV. SOLOMON WILLIAMS.
V. HISTORY OF THE WORK OF REDEMP- |

TION.

VI. DISTINGUISHING MARKS OF A WORK

OF THE SPIRIT OF GOD.
VII. MISCELLANEOUS OBSERVATIONS ON

IMPORTANT DOCTRINES.
VIII. ACCOUNT OF THE LIFE OF DAVID
BRAINERD.

NEW YORK:

LEAVITT AND COMPANY,

No. 191 Broadway.

1851.

7)17

V..1

EMMANUB!

l/f.

CONTENTS OF VOL. I.

I. MEMOIRS OF PRESIDENT EDWARDS.

CHAP. I. Mr. Edwards s Birth, Parentage, Education, and Entrance into the
Ministry . ......

II. Extracts from his Private Writings ......

SECT. i. His Resolutions ........

ii. Extracts from his Diary .......

in. Some account of his Conversion, Experience, and Religious Exercises,
written by himself . . . .

CHAP. III. His General Deportment, particularly while at Northampton

IV. His Dismission from Northampton, with the occasion and circumstances of it

V. From his Mission to the Indians until his death ....
SECT. i. His Mission to the Indians at Stockbridge ....

ii. His being chosen President of New-Jersey College
OHAP. VI. His Publications, Manuscripts, and Genius as a Writer

PAGl

II. FAREWELL SERMON.

Preface

The Result of a Council

7
ib.

17
27
35
46
ib.
48
53

III. INQUIRY CONCERNING QUALIFICATIONS FOR COMMUNION.

Preface .....

PART I. The Question stated and explained

II. Reasons for the Negative of the Question

III. Objections answered .

149

IV. MISREPRESENTATIONS CORRECTED AND TRUTH VINDICATED,
IN REPLY TO THE REV. SOLOMON WILLIAMS.

Preface ......

PART I. General Misrepresentations by Mr. Williams
SECT. i. What is the Question

n. Degree of evidence ....

PART. II. Examination of Mr. Williams s Scheme

SECT. i. His concessions . . .

n. Consequences ....

in. Of ungodly men s communing

iv. Of an indeterminate profession

v. Mr. W. inconsistent with Mr. Stoddard

vi. Visibility without probability

vn. A converting influence

vni. Of sincerity . .

ix. Public covenanting ....
PART III. Remarks on Mr. Williams s Reasoning
SECT. i. Method of disputing

ii. Misrepresentations ....

in. Irrelevant arguments

iv. Extraordinary notions . . .

v. Assertions instead of arguments . .

vi. Sacramental actions

vii. Begging the question

vni. Mr. W. begs the question .

. 195
, 197

ib.
200
209

ib.
211
216
219
223
229
231
234
241
249

ib.
253
254
258
260
263
263
266

CONTENTS.

SECT. ix. Mr. W. is inconsistent with himself . . 268

x. Other inconsistencies . . . 272

XL Arguments hostile to both sides . . 274

xn. The passover and circumcision . . 277

xin. Of Judas s communicating . . 279

xiv. Of being born in covenant . . 281

xv. Of coming without a known right . . 285

xvi. Tendency to perplexity . . . 288

xvn. Of commanding to partake . . 29C

V. A HISTORY OP THE WORK OF REDEMPTION.

Preface 295

Advertisement ......... 296

PERIOD I. From the Fall to the Incarnation . . . . .305

PART i. From the Fall to the Flood . . . . . .306

n. From the Flood to the Calling of Abraham. . . . .317

in. From the calling of Abraham to Moses ..... 322

3V From Moses to David ....... 332

v. From David to the Babylonish Captivity . ... 348

vi. From the Babylonish Captivity to the Coming of Christ . . . 367

Improvement of the First Period ...... v 3SS

PERIOD II. From Christ s Incarnation to his Resurrection . . . 395

PART i. Of Christ s Incarnation . . . . . . .390

11. The Purchase of Redemption ...... 40J

Improvement of the Second Period ...... .416

PERIOD III. From Christ s Resurrection to the End of the World

Introduction .......... 424

PART i. How Christ was capacitated for effecting his Purpose . . 431

n. Established Means of Success ...... 433

Improvement of the Whole ....... 507

VI. DISTINGUISHING MARKS OF A WORK OF THE SPIRIT OF GOD.

Mr. Cooper s Preface to the Reader
Introduction .....
SECT. i. Negative Signs of a Spiritual Work
n. Positive Signs

. 519

. 525

. 526
. 538

. 546

ve Sig
in. Practical Inferences .

VII. MISCELLANEOUS OBSERVATIONS ON IMPORTANT DOCTRINES.

CHAP. I. God s Moral Government, a Future State, and the Immortality of the

Soul .......... 565

II. Of the Necessity and Reasonableness of the Christian Doctrine of Satisfac

tion for Sin . . . . . . . . 582

III. Of the Endless Punishment of those who die Impenitent . . .612

VIII. AN ACCOUNT OF THE LIFE OF THE REV. DAVID BRAINERD

Closing Scene of his Life, and Extracts fiom his Journal .
Reflections and Observations on the Memoirs

. 645
. 657

ADVERTISEMENT.

THE present Edition of the Works of President Edwards, is a reprint o,
that published at Worcester, with some variation of the arrangement, and
considerable additions from other sources. The pieces added are as follows
I. Distinguishing Marks of a Work of the Spirit. 2. God s Moral Govern
ment, a Future State, and the Immortality of the Soul. 3. The necessity
and reasonableness of the Christian doctrine of Satisfaction for Sin. 4. The
Perseverance of the Saints. 5. The Endless Punishment of those who die
Impenitent. 6. Fourteen Sermons.

While the accuracy of the Worcester Edition has been carefully preserved,
the value of the present publication has been greatly enhanced, not only by
the introduction of the above mentioned matter, but by the COPIOUS GENERAL
INDEX, inserted at the close of the 4th volume. This has been prepared with
much labor, and will be found to be unusually complete. For obvious reasons,
the references are generally made in the very language of Edwards. Thus
has all suspicion of partiality and misrepresentation been precluded; and the
reader is presented, besides, on many points, with a brief synopsis of the
author s views and trains of argument. The publishers flatter themselves that
they have done a service to the cause both of theological learning and prac
tical piety, by making an improved edition of these invaluable works more
accessible to the religious public than any former one has been.

New-York, March 1843.

, 1 ,1 i j. M L L $ 1 A. i.i. * ii A

TREATISE

CONCERNING

RELIGIOUS AFFECTIONS

MEMOIRS

OF THE LATE

REV. JONATHAN EDWARDS, A.M.

CHAPTER I.

MR. EDWARDS S BIRTH, PARENTAGE, EDUCATION AND ENTRANCE INTO THE MINISTRY.

PRESIDENT EDWARDS was one of those men of whom it is not easy to
speak with justice without seeming, at least, to border on the marvellous,
and to incur the guilt of adulation. The Christian Biographer labors
under a difficulty, in describing the characters of extraordinary men,
which the writers of other lives are but too generally allowed to forget ;
for he is bound so to represent actions and motives, as to remind his
readers, that the uncommon excellencies of a character flow entirely from
the bounty of heaven, for the wisest and best purposes, and are not the
result of natural vigor and acumen. Otherwise, instead of placing these
excellencies in a view advantageous for imitation, or describing a char
acter attainable, as to its most valuable traits, only by gracious aids, there
would be danger of setting up an idol, more precious indeed than gold,
but still an idol, whereby the mind would be led astray from the one great
object of the Christian life, JESUS CHRIST, whose fulness filleth all in all.
While we have a just view of him, it is a privilege to hear of his wonder
ful works in and by his honored servants ; and to be enabled to imitate
them is a great augmentation of the privilege. If their graces, exempli
fied in a variety of circumstances, in a manner force us to a throne of
grace, and thereby prove the means of quickening ours; then do we
make a right use of their history, and follow them who through faith and
patience inherit the promises.

Mr. Jonathan Edwards was born on the 5th of October, 1703, at
Windsor, in the then Province of Connecticut, North America. His
father, the Rev. Timothy Edwards, was minister of that place almost
sixty years, and resided there from November, 1694, till January, 1758,
when he died in the 89th year of his age, not two months before this his
only son Jonathan. He was very universally beloved and esteemed, as
an upright, pious, exemplary man ; a faithful and very useful minister of
the gospel. A few more particulars of this excellent man will be accept
able. He was born at Hartford, in Connecticut, May 14, 1669, received
the honors of the college at Cambridge, in New England, by having the
degrees of Bachelor and Master of Arts given him the same day, July
4th, 1694, one in the forenoon, and the other in the afternoon. On No
vember 6th, 1694, he married Esther Stoddard, daughter of the Rev. and
celebrated Soloman Stoddard, of Northampton, in the 23d year of her
age. They lived together in the married state above sixty-three years.
Mrs. Edwards, our author s mother, was born June 2d, 1672, and lived
to about ninety years of age (some years after her son), a remarkable in-
VOL. I. 1

2 THE LIFE OF PRESIDENT EDWARDS.

stance of the small decay of mental powers at so advanced an age. This
venerable couple had eleven children ; one son, the subject of these Me
moirs, and ten daughters, four of whom were older, and six younger
than himself.*

Mr. Edwards entered Yale College when about twelve years of age,
and received the degree of Bachelor of Arts in Sept. 1720, a little before
he was seventeen. While at college, his character was marked with
sobriety and improvement in learning. In the second year of his collegiate
course he read Locke on the Human Understanding with much delight.
His uncommon genius, by which he was naturally formed for close
thought and deep penetration, now began to discover and exert itself.
From his own account, he was inexpressibly entertained and pleased with
that book when he read it at college ; more so than the most greedy
miser, when gathering up handfuls of silver and gold from some newly
discovered treasure. Though he made good proficiency in all the arts
and sciences, and had an uncommon taste for Natural Philosophy (which
he cultivated to the end of his life), yet Moral Philosophy, including
divinity, was his favorite subject, in which he made great progress in
early life.

He lived at college nearly two years after he took his first degree,
preparing for the work of the ministry. After which, having passed the
usual trials, he was licensed to preach the gospel as a candidate. In con
sequence of an application from a number of ministers in New England,
who were intrusted to act in behalf of the English Presbyterians in New-
York, he went to that city the beginning of August, 1722, and preached
there with great acceptance about eight months. But on account of the

* We shall here subjoin a sketch of Mr. Edwards s more remote ancestors, as it may gratify
some readers. Jonathan Edwards s grandfather was Richard Edwards, who married Elizabeth
Tuttle, daughter of William Tuttle, of New Haven, in Connecticut, and Elizabeth his wife, who
came from Northamptonshire, in Old England. By this connexion he had seven children, of
whom the eldest was Timothy, our author s father. His second marriage was to Mrs. Talcot, by
whom he had six children. The father of Richard was William Edwards, Jonathan s great
grandfather, who came from England young and unmarried. The person he married, whose
Christian name was Agnes, and who had left England for America, had two brothers in England,
one of them Mayor of Exeter, and the other of Barnstable. The father of William, Richard Ed
wards, our author s great-great-grandfather, was minister of the gospel in London, in the reign
of queen Elizabeth; and his wife, Ann Edwards, was employed in making some part of the royal
attire. After the death of Mr. Edwards, she married Mr. James Cole, who with her son William
accompanied her to America, and all died at Hartford in Connecticut.

President Edwards s grandfather on the mother s side, Rev. Solomon Stoddard, of Northamp
ton, New England, married Mrs. Mather, the relict of the Rev. Mr. Mather, his predecessor, who
was the first minister at Northampton. Her maiden name was Ester Warham, daughter, and the
youngest child of the Rev. John Warham, minister at Windsor, in Connecticut, and who, before
he left England, had been minister at Exeter. This lady had three children by Mr. Mather, viz.,
Eunice, Warham, and Eliakim ; and twelve children by Mr. Stoddard, six sons and six daughters.
Three of the sons died in infancy, and three lived to adult years, viz., Anthony, John, and
Israel ; the last of whom died a prisoner in France. Anthony was minister of the gospel at
Woodbury, in Connecticut; he was in the ministry about sixty years, and died September 6,
1760, in the 82d year of his age. John lived at Northampton, and often, especially in his younger
years, served the town as their representative, at the General Court at Boston ; and was long
head of the county of Hampshire, as chief colonel, and chief judge of the court of common pleas.
He moreover served in the province of Massachusetts Bay, as one of his Majesty s council. He
distinguished himself as an able politician, a wise counsellor, an upright and skilful judge;
possessed in an eminent degree the spirit of government, and ever proved a great and steady
friend to the interest of religion. He was a great friend and admirer of our Mr. Edwards, and to
the time of his death, greatly strengthened his hands in the work of the ministry. A more
particular account of the life and character of this truly great man may be seen in the sermon
which Mr. Edwards preached and published on the occasion of his death. The father of Mr.
Solomon Stoddard, and Mr. Edwards s great-grandfather, on the mother s side, was Anthony
Stoddard, Esq., of Boston, a zealous congregational man. He had five wives, the first of whom
was Mary Downing, sister to Sir George Downing, whose other sister married Governor Brad-
street. Solomon was the first child of this first marriage. From these particulars it appears, that
Mr. Edwards s ancestors were from the west of England, who, upon their emigration, allied them
selves to some of the most respectable families in America.

THE LIFE OF PRESIDENT EDWARDS. 3

sraallness of that society, and some special difficulties that attended it, he
did not think there was a rational prospect of answering the good end
proposed, by his settling there as their minister. He therefore left them
the next spring, and retired to his father s house, where he spent the sum
mer in close study. He was earnestly solicited by the people to return
again to New- York ; but his former views were not altered, and therefore,
however disposed to gratify them, he could not comply with their wishes.
In Sept. 1723, he received his degree of Master of Arts. About this
time several congregations invited him to become their minister ; but
being chosen tutor of Yale College, he chose to continue in that retire
ment, and attended the business of tuition there above two years. Du
ring his stay there, he was applied to by the people of Northampton, who
had some powerful motives to offer, in favor of his exercising his ministry
there ; and especially that his grandfather Stoddard, by reason of his great
age, stood in need of assistance. He therefore resigned his tutorship in
Sept. 1726, and accepted their invitation, and was ordained as colleague
with his grandfather, Feb. 15, 1727, in the twenty- fourth year of his age,
and continued at Northampton twenty-three years and four months.

CHAPTER II.

EXTRACTS FROM HIS PRIVATE WRITINGS.

BETWEEN the time of his going to New- York and his settlement at
Northampton, Mr. Edwards formed a number of resolutions, which are
still preserved. The particular time and special occasion of making
many of these resolutions, he has noted in a diary which he then kept ;
where we also find many other observations and rules relative to his own
exercises and conduct. As these private writings may be justly consid
ered the basis of his conduct, or the plan according to which his whole
life was governed, it may be proper here to give the reader some idea of
them by the following extracts.

SECTION I.
His Resolutions.

Mr. Edwards was too well acquainted with human weakness and
frailty, where the intention is most sincere, to enter on any resolutions
rashly. He therefore looked to God for aid, who alone can afford success
in the use of any means. This he places at the head of all his other im
portant rules, that his dependence was on grace, while he frequently
recurred to a serious perusal of them : " 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." He then adds :

"REMEMBER TO READ OVER THESE RESOLUTIONS ONCE A WEEK. "
1. Resolved, that / will do whatsoever I think to be most to God s
glory and my own good, profit and pleasure, ON THE WHOLE ; without any

*The Resolutions, as contained in the original manuscript, W3re seventy in number; a part
only is here transcribed, as a specimen of the whole. The figures prefixed to them are those by
which they were numbered in that manuscript; and they are hers retained for the sake of the

4 THE LIFE OF PRESIDENT EDWARDS.

consideration of the time, whether now, or never so many myriads of ages
hence ; to do whatever I think to be my duty, and most for the good and
advantage of mankind in general whatever difficulties i meet with, how
many and how great soever.

2. Resolved, to be continually endeavoring to find some new contri
vance to promote the forementioned things.

4. Resolved, never to DO, BE, or SUFFER, any thing in soul or body, less
or more, but what tends to the glory of God.

5. Resolved, never to lose one moment of time ; but 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.

9. Resolved, to think much, on all occasions, of my own dying, and
of the common circumstances which attend death.

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.

13. Resolved, to be endeavoring to find out fit objects of charity and
liberality.

14. Resolved, never to do any thing out of revenge.

15. Resolved, never to suffer the least motion of anger to irrational
beings.

17. Resolved, that I will so live 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 devout
frames, and when I have clearest notions of the gospel and another world.

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.

24. Resolved, whenever I do any evil action, to trace it back, till 1
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.

28. Resolved, to study the Scriptures so steadily, constantly, and fre
quently, as that I may find, and plainly perceive myself to grow in the
knowledge of the same.

30. Resolved, to strive to my utmost every week to be brought higher
in religion, and to a higher exercise of grace, than I was the week before.

32. Resolved, to be strictly and firmly faithful to my trust, that Prov.
xx. 6 (A faithful man who can find ?) may not be partly fulfilled in me.

references made to some of them in the Diary, as the reader will find in the subsequent part of
these Memoirs. It may be proper to add, that we should regard the spirit of these Resolutions,
and of the following extracts from the Diary, without a minute attention to the critical nicety of
his language. In fact, as these extracts were penned at a very early period of life, his style was
not formed ; and his chief concern was to deal plainly with himself, in the presence of God, and
to record for his own private inspection what he thought might be of most use to him in future.
* This is the full and exact import of the Latin motto, " Dum vivimus, vivamus;" which was
the motto of Dr. Doddridge s family arms, and which he paraphrased with so much beauty :

:&lt; Live, while you live, the Epicure would say,

And seize the pleasures of the present day.

Live while you live, the sacred preacher cries,

And give to God each moment as it flies.

Lord, in my view let both united be ;

I live in pleasure when I live to thee."

THE LIFE OF PRESIDENT EDWARDS. 5

33. Resolved, always to do what I can towards making, maintaining,
ana establishing peace, when it can be done without an overbalancing
detriment in other respects.

34. Resolved, never to speak in narrations any thing but the pure and
simple verity.

36. Resolved, never to speak evil of any person, except some particu
lar good call for it.

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 de
nied myself ; also at the end of every week, month, and year.

38. Resolved, never to speak any thing that is ridiculous, or matter
of laughter, on the Lord s day.

39. Resolved, never to do any thing that I so much question the law
fulness of, as that I intend, at the same time, to consider and examine
afterwards, whether it be lawful or no : except I as much question the
lawfulness of the omission.

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.

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
ratified this twelfth day of January, 1723.

43. Resolved, never to act as if I were any way my own, but entirely
and altogether God s.

46. Resolved, never to allow the least measure of any fretting or un
easiness 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, peace
able, contented, easy, compassionate, generous, humble, meek, modest,
submissive, obliging, diligent and industrious, charitable, even, patient,
moderate, forgiving, sincere temper ; and to do at all times what such a
temper would lead me to. Examine strictly every week, whether I have
done so.

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 no ; that when I come
to die, I may not have any negligence respecting this to repent of.

50. Resolved, I will act so as I think I shall judge would have been
best and most prudent, when I come into the future world.

52. 1 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.

54. Whenever I hear any thing spoken in conversation of any person,
if I think it would be praiseworthy in me, Resolved to endeavor to imi
tate it.

55. Resolved, to endeavor to my utmost to act as I can think I should
do, if 1 had already seen the happiness of heaven, and hell torments.

56. Resolved, never to give over, nor in the least to slacken my fight
with rry corruptions, however unsuccessful I may be.

57. Resolved, when I fear misfortunes and adversities, to examine

&lt;5 THE LIFE OF PRESIDENT EDWARDS.

whether I have done my duty, and resolve to do it ; and let it be just as
Providence orders it, I will, as far as I can, be concerned about nothing
but my duty, and my sin.

62. Resolved, never to do any thing but duty ; and then, according
to Eph. vi. 6 8, do it willingly and cheerfully as unto the Lord, and not
to man ; knowing that whatever good thing any man doth, the same shaJ
he receive of the Lord.

65. Resolved, to exercise myself much in this all my life long, viz
with the greatest openness to declare my w r ays to God, and lay open mj
soul to him ; all my sins, temptations, difficulties, sorrows, fears, hopes
desires, and every thing, and every circumstance ; according to Dr. Man
ton s 27th sermon on the 119th Psalm.

67. Resolved, after afflictions, to inquire, what I am the better foi
them ; what good I have got, and what I might have got by them."

SECTION II.
Extracts from his Diary.

Though Mr. Edwards wrote his Diary for his own private use, exclu
sively, it is not apprehended that the following extracts are unfairly ex
posed to public view. 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. Besides, what Mr. Edwards
wished to have effectually concealed from every eye but his own, he
wrote in a particular short-hand. After having written pretty much in
that character, he adds this remark in long-hand : " Remember to act
according to Prov. xii. 23, A prudent man concealeth knowledge."

Saturday, Dec. 22, 1722. This day, revived by God s Holy Spirit.
Affected with a sense of the excellency of holiness. Felt more exercise
of love Jo 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
Jesus Christ and his kingdom.

Wednesday, Jan. 2, 1723. Dull. I find by experience, that let me
make resolutions, and do what I will, 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, not
withstanding all I do, I should not grow ; but should languish, and misera
bly fade away. There is no dependence upon myself. It is to no pur
pose 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.

Sabbath, Jan. 6, at night. Much concerned about the improvement
of precious time. Intend to live in continual mortification, without ceas
ing, as long as in this world.

Tuesday, Jan. 8, in the morning. Higher thoughts than usual of the
excellency of Christ, and felt an unusual repentance for sin therefrom.

Wednesday, Jan. 9, at night. Decayed. I am sometimes apt to think
I have a great deal more of holiness than I really have. I find, now and

THE LIFE OF PRESIDENT EDWARDS. 7

then, that abominable corruption, which is directly contrary to what I
read respecting eminent Christians. How deceitful is my heart ! I take
up a strong resolution, but how soon does it weaken !

Thursday, Jan. 10, about noon. Reviving. It is a great dishonor to
Christ, in whom I hope I have an interest, to be uneasy at my worldly
state and condition ; when I see the prosperity of others, and that all
things go easy with them ; when the world is smooth to them, and they
are happy in many respects and very prosperous, or are advanced to
much honor, &c., to envy them, or be the least uneasy at it ; or even to
wish for the same prosperity, and that it would ever be so with me.
Wherefore concluded, always to rejoice in every one s prosperity, and to
expect for myself no happiness of that nature as long as I live ; but reckon
upon afflictions, and 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
tempations ; and what sins I shall be exposed to that day : and to make
a resolution how to improve the day, and to 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 upon these things. It is, not
to care about them, depend upon them, afflict ourselves much with fears
of losing them, or please ourselves with expectation of obtaining them, or
hope 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
received 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 claim no right in myself, no right in this
understanding, this will, these affections that are in me ; neither have I
any right to this body, or any of its members : no right to this tongue,
these hands, nor feet ; no right to these senses, these eyes, these ears, this
smell or taste. I have given myself clear away, and have not retained
any thing as my own. I have been to God this morning, and told him
that I gave myself wholly to him. I have given every power to him ; so
that for the future, I will challenge or claim no right in myself, in any
respect. I have expressly promised him, and 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 did believe
in Jesus Christ, and receive him as a Prince and a Saviour ; and would
adhere to the faith and obedience of the gospel, how hazardous and diffi
cult soever the profession and practice of it may be. 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 deal with me in all respects as such ; whether he afflicts me or pros
pers 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

8 THE LIFE OF PRESIDENT EDWARDS.

the glory of God, or do not make the glorifying of him my whole and en
tire business ; if I murmur in the least at afflictions ; if I grieve at the
prosperity of others ; if I am any way uncharitable ; if I am angry be
cause of injuries ; if I revenge my own cause ; if I do any thing purely
to please myself, or avoid any thing for the sake of my ease, or omit any
thing because it is great self-denial ; if I trust to myself; if I take any of
the praise of any good that I do, or rather God does by me ; or if I am
any way proud. This day made the 42d and 43d Resolutions.

Monday, Jan. 14. The dedication I made of myself to my God, on
Saturday last, has been exceeding useful to me. I thought I had a more
spiritual insight into the Scripture while reading the 8th chapter to the
Romans, than ever in my life before. Great instances of mortification are
deep wounds given to the body of sin, hard blows that make him stagger
and reel; we thereby get firm ground and footing against him. While
we live without great instances of mortification and self-denial, the old
man keeps whereabouts he was ; for he is sturdy and obstinate, and will
not stir for small blows. After the greatest mortifications, I always find
the greatest comfort. Supposing there was never but one complete
Christian, in all respects, of a right stamp, having Christianity shining in
its true lustre, at a time in the world ; resolved, to act just as I would do,
if I strove with all my might to be that one, that should be in my time.

Tuesday, Jan. 15. It seemed yesterday, the day before, and Satur
day, 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 am I ! What a poor, inconsistent, miserable wretch, without
ihe assistance of God s Spirit ! While I stand, I am ready to think 1 stand
in my own strength ; and am ready to triumph over my enemies, as if it
were I myself that caused them to flee ; when alas ! I am but a poor in
fant, 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 ?

Saturday, Feb. 15. I do certainly know that I love holiness, such as
the gospel requires. At night. I have been negligent for the month past
; n these three things : I have not been watchful enough over my appetite
in eating and drinking ; in rising too late ; and in not applying myself
enough 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, what
ever else I am denied. I will not murmur, nor be grieved, whatever
prosperity, upon any account, I see others enjoy, and I am denied.

Saturday, March 2. O, how much pleasanter is humility than pride !

0, 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

1, when pride works !

THE LIFE OF PRESIDENT EDWARDS. 9

Wednesday, March 6, near sunset. Felt the doctrines of electior, free
grace, and of our not being able to do any thing without the grace of
God ; and that holiness is entirely, throughout, the work of God s Spirit,
with more pleasure than before.

Monday morning, April 1. I think it best not to allow myself to
laugh at the follies and infirmities of others.

Saturday night, April 6. This week I found myself so far gone,
that it seemed to me, that 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 soever repeated.

Saturday night, April 13. I could pray more heartily this night, for
the forgiveness of my enemies, than ever before."

Wednesday, May 1, forenoon. Last night I came home, after my
melancholy parting from New- York. I have always, in every different
state of lite I have hitherto been in, thought the troubles and difficulties
of that state to be greater than those of any other 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 with
draw my thoughts, affections, desires and expectations, entirely from the
world, and may fix them upon the heavenly state ; where there is fulness
of joy ; where reigns heavenly, sweet, calm, and delightful love without
alloy ; where there are continually the dearest exgressions of this love ;
where there 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. How sweetly will the
mutual lovers join together to sing the praises of God and the Lamb! How
will it fill us with joy to think, this enjoyment, these sweet exercises,
will never come to an end, but will last to eternity. Remember, after
journeys, removes, overturnings, and alterations in the state of my life, to
consider, whether therein I have managed the best way possible, respect
ing my soul; and before such alterations, if foreseen, to resolve how to act.

Thursday, May 2. I think it a very good way to examine dreams
every morning when I awake ; what are the nature, circumstances, prin
ciples and ends of my imaginary actions and passions in them, to discern
what are my chief 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 : too
dogmatical, too much of egotism ; a disposition to be telling of my own
dislike and scorn ; and freedom from those things that are innocent, or the
common infirmities of man ; and many such like things. O that God would
help me to discern all the flaws and defects of my temper and conversa
tion, and help me in the difficult work of amending them ; and that he would
fill me so full of Christianity, that the foundation of all these disagreeable
irregularities may be destroyed, and the contrary beauties may follow.

Sabbath day, May 5, in the morning. This day made the 47th Reso
lution.

Sabbath day, May 12. I think I feel glad from the hope that my eter
nity is to be spent in spiritual and holy joys, arising from the manifestation
of God s love, and the exercise of holiness and a burning love to him.

10 THE LIFE OF PRESIDENT EDWARDS.

Saturday night, May 18. I now plainly perceive what great obliga
tions I am under to love and honor my parents. I have great reason to
believe, that their counsel and education have been of great use to me ;
notwithstanding, at the time, 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. I was never made so sensible of it as now.

Wednesday, May 22, in the morning. Memorandum. To take
special care of these following things : evil speaking, fretting, eating,
drinking, and sleeping, speaking simple verity, joining in prayer, slight-
ness in secret prayer, listlessness and negligence, and thoughts that
cherish sin.

Saturday, May 25, in the morning. As I was this morning reading
the 17th Resolution, it was suggested to me, that if I was 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 to see,
and narrowly search into this matter. Wherefore, Mem. For the future
most nicely and diligently to look into our old divines concerning con
version. Made the 48th Resolution.

Friday, June 1, afternoon. I have abundant cause, O merciful Father,
to love thee ardently, and greatly to bless and praise thee, that thou hast
heard me in my earnest request, and hast so answered my prayer for
mercy to keep from decay and sinking. O, graciously, of thy mere good
ness, 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.

Monday, July 1. Again confirmed by experience of the happy effects
of strict temperance, with respect both to body and mind. Resolved for
the future to observe rather more of meekness, moderation, and temper
in disputes.

Thursday, July 18, near sunset. Resolved to endeavor to make sure
of that sign 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.

Monday, July 22. I see there is danger of my being drawn into
transgression by a fear of seeming uncivil, and of offending friends.
Watch against it.

Tuesday, July 23. When I find those groanings which cannot be
uttered, that the apostle speaks of; and those soul breakings for the long
ing it hath, which the Psalmist speaks of, Ps. cxix. 20, let me humor and
promote them to the utmost of my power, and be not weary of earnestly
endeavoring to vent my desires. I desire to count it all joy when I have
occasion of great self-denial, because then I have a glorious opportunity
of giving deadly wounds to the body of sin, and greatly confirming and
establishing the new nature ; to seek to mortify sin, and increase in holi
ness ; these are the best opportunities (according to January 14) to im
prove 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, to damp the vigor of my mind, and to make me lifeless ;
also as opportunities of trusting and confiding in God. habitually, accord
ing to the 57th Resolution ; and of rending my heart off from the world,

THE LIFE OF PRESIDENT EDWARDS. H

and setting it upon heaven alone ; to repent of, and bewail my sin, and
abhor myself; and as a blessed opportunity to exercise patience, to trust
in God, and divert my mind from the affliction, by fixing myself in reli
gious 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 ?

Friday, July 26. To be particularly careful to keep up an inviolable
trust and reliance, ease, and entire rest in God, in all conditions, accord
ing to the 57th Resolution ; for this I have found to be wonderfully
advantageous.

Monday, July 29. When I am concerned how I shall perform any
thing to public acceptance, to be very careful that I do what is duty and
prudence in the matter.

Wednesday, July 31. 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.

Wednesday, August 7. To esteem it an 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
better for having brought it forth with travail. And even as to Christ
Jesus himself in his mediatorial glory, (including his victory and triumph,
and the kingdom which he hath obtained,) how much more glorious,
how much more excellent and precious, for his having wrought it out
by such agonies !

Friday, August 9. One thing that may be a good help towards
thinking profitably in time of vacation or leisure is, that when I light on
a profitable thought, I can fix my mind in order to follow it, as far as
possible to advantage.

Sabbath day, after meeting, August 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 I see that none of these
feared inconveniences do follow.

Tuesday, August 13. I find it would be very much to my advantage,
to be thoroughly acquainted with the Scriptures. When 1 am reading
doctrinal books, or books of controversy, I can proceed with abundantly
more confidence ; can see upon what foundation I stand.

Thursday, August 29. The objection my corruptions make against
doing whatever my hand finds to do with my might is, that it is a con
stant mortification. Let this objection by no means ever prevail.

Monday, Sept. 2. 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.

Monday, Sept. 23. I observe that old men seldom have any advan
tage of new discoveries ; because these are beside a way of thinking they
have been so long used to. 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 soever I have been used to another way of thinking.

12 THE LIFE OF PRESIDENT EDWARDS.

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.

Thursday, Nov. 26. It is a most evil and pernicious practice in
meditating on our afflictions, to ruminate on the aggravations of the
affliction, and reckon up the evil circumstances thereof, dwelling long on
the dark side ; it doubles and trebles the affliction. And so, when speak
ing of them to others as bad as W 7 e can, and use our eloquence to set
forth our own troubles, we thus are all the while making new trouble,
and feeding the old ; whereas the contrary practice would starve our
afflictions. If we dwelt on the light side of things in our thoughts, and
extenuated them all that we possibly could when speaking of them, we
should then think little of them ourselves ; and the affliction would really,
in a great measure, vanish away.

Thursday night, Dec. 12. If at any time I am forced to tell persons
of that wherein I think they are sometimes to blame ; for avoiding the
important evil that would otherwise ensue, resolved not to tell it them in
such a manner, that there should be a probability of their taking it as the
effect of little, fretting, angry emotions of mind.

Dec. 31, at night. 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.

Wednesday, Jan. 1, 1724. Not to spend too much time in thinking
even of important and necessary worldly business. To allow every thing
its proportion of thought according to its urgency and importance.

Friday Jan. 10. [After short-hand notes] Remember to act accord
ing to Prov. xii. 23. A prudent man concealeth knowledge.

Monday, Feb. 3. Let every thing have the value now, that it will
have on a sick-bed ; and frequently in my pursuits of whatever kind, let
this come into my mind : " How much shall I value this on my death
bed ?"

Wednesday, Feb. 5. Have not in time past, in my prayers, insisted
enough upon glorifying God in the world, and the advancement of the
kingdom of Christ, the prosperity of the church, and the good of men.
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 earnest
prayers of the whole church ; and if my prayers should have some in
fluence, it would be but imperceptible and small."

Thursday, Feb. 6. More convinced than ever of the usefulness of
religious conversation. I find by conversing on natural philosophy, I
gain knowledge abundantly faster, and see the reasons of things much
clearer, than in private study. Wherefore, resolved earnestly to seek at
all times for religious conversation ; and for those persons that I can with
profit, delight, and freedom so converse with.

Sabbath day, Feb. 23. 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.

Saturday, May 23. How it comes about I know not ; but I have

THE LIFE OF PRESIDENT EDWARDS. 13

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 has been a remarkable week with me,
with respect to despondencies, fears, perplexities, multitudes of cares and
distraction of thought ; 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 perpetual
vexation of the world.

Tuesday, July 7. When I am giving the relation of a thing, let me
abstain from altering, either in the matter or manner of speaking, so
much, as that if every one afterward should alter as much, it would at
ast come to be properly false.

Tuesday, Sept. 22. By a sparing diet, and eating what is light and
easy of digestion, I shall doubtless be able to think more clearly ; and
shall gain time, 1st, By lengthening my life: 2dly, Shall need less time
for digestion after meals ; 3dly, Shall be able to study closer without
wrong to my health ; 4thly, Shall need less time to sleep ; Sthly, shall
more seldom be troubled with the headache.

Sabbath day, Nov. 22. Considering that bystanders always espy
some faults which we do not see, or at least are not so fully sensible of
ourselves ; for there are many secret workings of corruption which
escape our sight, and others only are sensible of; 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.

SECTION III.

Some Account of his Conversion, Experience, and Religious Exercises,

written by himself.

The foregoing extracts were written by Mr. Edwards when about
twenty years of age, as appears by the dates. The judicious reader,
therefore, keeping this in mind, will make proper allowance for some
things which may appear like the productions of a young Christian, both
as to the matter, and the manner of expression. And indeed, the whole
being taken together, these apparent blemishes have their important use.
For hereby all appears more natural and genuine ; while the strength of
his resolution, the fervor of his mind, and a skill in discriminating divine
things so seldom found even in old age, appear the more striking. A
picture of human nature in its present state, though highly improved by
grace, cannot be a true resemblance of the original, if it be drawn all
light, and no shades. In this view we shall be forced to admire his con
scientious strictness, his diligence and zeal, his deep experience in some
particulars, and his accurate judgment respecting the most important parts
of true religion, at so early an age. Here we have, not only the most
convincing evidence of his sincerity in religion, and of his engaging in a
life devoted to God in good earnest, so as to make religion his one great
business ; but also, through his great attention to this matter, how in
many instances he acquired the judgment and experience of gray hairs.

Behold, reader, the beginning of a life so eminently holy and useful !
Behold the views, the exercises, the resolutions of a man who became
one o f the greatest divines of his age ; one who had the applause and ad-

14 THE LIFE OF PRESIDENT EDWARDS.

miration of America, Britain, Holland, and Germany, for his piety,
judgment, and great usefulness. Behold here an excitement to the young,
to devote themselves to God with great sincerity, and enter on the work
of strict religion without delay, and more especially, those who are look
ing forward towards the work of the ministry. Behold then, ye students
in divinity, our future preachers and writers, the most immediate and
direct, yea, the only way to answer the good ends which you profess to
seek. " Go, ye, and do likewise/

It is to be lamented, that there is so much reason to think there are
few instances of such early piety in our day. If the Protestant world
abounded with young persons of this stamp ; young men, preparing for
the work of the ministry with such a temper, such exercises, and such re
solutions, what a delightful prospect would this afford of the near ap
proach of happier days than the church of God has ever yet seen ! What
pleasing hopes, that the great and merciful Head of the church was about
to send forth laborers, faithful, successful laborers into his harvest ; and
bless his people with " pastors which shall feed them with knowledge and
understanding !"

But if our youth neglect all proper improvement of the mind ; are shy
of seriousness and strict piety ; choose to live at a distance from all ap
pearance of it ; and are given to carnal pleasures ; what a gloomy pro
spect does this afford ! If they who enter into the work of the ministry,
from a gay, careless, and what may justly be called a vicious life, betake
themselves to a little superficial study of divinity, and soon begin to
preach ; while all the external seriousness and zeal they put on, is only
from wordly motives ; they being without any inward, experimental ac
quaintance with divine things, and even so much as any taste for true
divinity ; no wonder if the people perish for lack of spiritual knowledge.

But, as the best comment on the foregoing Resolutions and Diary ;
and that the reader may have a more full and instructive view of Mr.
Edwards s entrance on a religious life, and progress in it, as to the views
and exercises of his mind ; a brief account thereof is here inserted, which
was found among his papers, in his own hand- writing ; and which, it
seems, was written near twenty years after, for his own private advantage.

" I had a variety of concerns and exercises about my soul from my
childhood ; but 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 re
markable 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 duties. I used to pray
five times a day in secret, and to spend much time in religious talk 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 en
gaged in it, and had much self-righteous pleasure ; and it was my delight
to abound in religious duties. I w r ith 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
1 seemed to be in my element when engaged in religious duties. And

THE LIFE OF PRESIDENT EDWARDS. 15

1 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 process 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 performance 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, re
peated 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 W 7 hich I had formerly experienced. My concern now wrought
more by inward struggles and conflicts, and self-reflections. I made
seeking my salvation the main business of my life. But yet, it seems to
me I sought 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 I 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 alt those cavils and objections. And there has been a wonder
ful alteration in my mind, with respect to the doctrine of God s sove
reignty, 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 s
showing mercy to whom he will show mercy, and hardening whom he will.
God s absolute sovereignty and justice, with respect to salvation and dam
nation, 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 delight
ful conviction. The doctrine has very often appeared exceeding pleasant,
bright, and sweet. Absolute sovereignty is what I love to ascribe to God.
But my first conviction was not so.

IQ THE LIFE OF PRESIDENT EDWARDS.

" 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 honor and glory forever 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. 1 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 forever ! 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 contem
plations 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, / am the Rose of Sha
ron, 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 wil
derness, far from all mankind, sweetly conversing with Christ, and rapt
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 in 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 w r hen 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 up on the. sky and clouds, there came into my mind so sweet a
sense of the glorious majesty and grace of God, that 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 almosi every thing.
God s excellency, his wisdom, his purity and love, seemed to appear in

THE LIFE OF PRESIDENT EDWARDS. *17

every thing ; in the sun, and 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 con
tinuance ; 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, sing
ing forth, with a low voice, my contemplations of the Creator and Re-
leemer. 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 thunder storm rising ; but
now, on the contrary, it rejoiced me. I felt God, so to speak, at the first
appearance of a thunder storm ; 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 thunder, which
oftentimes was exceedingly entertaining, leading me to sweet contempla
tions of my great and glorious God. While thus engaged, it always seemed
natural to 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 state ; 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, Psal.
cxix. 28, My soul breaket/i for the longing it hath. I often felt a mourn
ing 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 exceeding
different kind from those before mentioned, that I had when a boy ; and
what I had then 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 is in them.

" My sense of divine things seemed gradually to increase, until 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, ap
peared 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,

VOL. I. 2

18 THE LIFE OF PRESIDENT EDWARDS.

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 en
joyments 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 de
sired. 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 ap
peared 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, ap
peared to me to be of a sweet, pleasant, charming, serene, calm nature ;
which brought an inexpressible purity, brightness, peacefulness and ravish
ment to the soul. In other words, that it made the soul like a field or garden
of God, with all manner of pleasant flowers ; all pleasant, delightful, and
undisturbed; enjoying a sweet calm, and the gentle vivifying beams of the
sun. The soul of a true Christian, as I then wrote my meditations, ap
peared 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 was sometimes much affected with reflections
on my past life, considering how late it was before I began to be truly re
ligious ; 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 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

THE LIFE OF PRESIDENT EDWARDS. 19

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 if it were ; and his law for the constant rule of my obedience ; en-

f aging to fight with all my might, against the world, the flesh, and the
evil, 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 advance
ment of Christ s kingdom in the world ; and my secret prayer 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 re
spect 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 news letters, mainly
for that end ; to see if I could not find some news favorable to the in
terest 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 advance
ment 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 what
soever. 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 wa
ter, and as I sailed away, I kept sight of the city as long as I could. How
ever, that night, after this sorrowful parting, I was greatly comforted in
God at Westchester, 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 meet
ing dear Christians in heaven, where we should never part more. At Say-
brook 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 love ; where is the
enjoyment of the persons loved, without ever parting; where those persons

20 THE LIFE OF PRESIDENT EDWARDS.

who appear so jbvely in this world, will really be inexpressibly more lovely
and full of love to us. And how sweetly will the mutual lovers join to
gether 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 ! I continued much in the same frame, in the
general, as when at New- York, till I went to New Haven as tutor to 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 en
deavoring to go home to Winder, 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 in divine, 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 soy, more than they that watch for the
morning ; and when the light of day came in at the windows, 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, 1 used greatly to long for the conver
sion of some that I was concerned with ; I could gladly honor 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 in my
mind with some temporal concerns that exceedingly took up my thoughts,
greatly to the wounding of my soul ; and went on through various exer
cises, that it would be tedious to relate, which gave me much more ex
perience of my own heart, than ever I had before.

" Since I came to this town,* I have often had sweet complacency in
God, in views of his glorious perfections and the excellency of Jesus Christ.
God has appeared to me a glorious and lovely Being, chiefly on the ac
count 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 sove
reignty, 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, 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 delighful to
me, Isa. xxxii. 2, A man shall be a hiding place from the wind, and a
covert from the tempest, &c.

* Northampton.

THE LIFE OF PRESIDENT EDWARDS. 21

" 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 Matth. 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, Psal. 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 worthy
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 attri
bute 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 with
out 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 plea-
santest 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 Scrip
ture promises and prophecies, which relate to the future glorious advance
ment 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 stragglings and breath
ings, 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 be
tween God and man, and his wonderful, great, full, pure and sweet grace

22 THE LIFE OF PRESIDENT EDWARDS.

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 ot
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, in his office of 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 had an affecting sense of
the excellency of the word of God, as the 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 to
gether ; 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 wicked
ness, 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 *he fulness and glory of the great Jehovah, and

* Our author does not say, that he had more wickedness, and badness of heart, since his con
version, than he had before ; but that he had a greater sense thereof. Thus the 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 sup
posing the owner now to have the power of discriminating objects of sight ; in this case, he would
hare less, but would see, and have a sense of more. To which may be added, that the better the
oi-faiij and clearer the light may be, the stronger will be the sense excited by sin or holiness.

THE LIFE OF PRESIDENT EDWARDS. 33

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 exceeding 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 for my sins, I thought 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-ex
altation in me, not to be the lowest in humility of all mankind. Others
speak of their longing to be humbled in 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 in
finitely low before God. And it is affecting to think, how ignorant I
was, when a young Christian, of the bottomless, infinite depths of wicked
ness, 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 Satur
day 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 (January, 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 which 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 re
joiced in it, that God reigned, and that his will was done."

24 THE LIFE OF PRESIDENT EDWARDS.

CHAPTER III.

HIS GENERAL DEPORTMENT, PARTICULARLY WHILE AT NORTHAMPTON.

IN the first chapter of these Memoirs, we have seen that Mr. Edwards,
having taken his Master s degree, was very soon invited to be tutor of that
college where he received his education, and which conferred upon him
that degree ; a clear proof, that the managers had a high opinion of his
talents and qualifications, when only in the twenty-first year of his age.
It must be owned, that this was an engagement of great consequence for
so young a man ; especially, considering that no small portion of his time
had been devoted to ministerial occupations, and the requisite preparato
ry studies wnich relate exclusively to that important business. But the
strength of his mind overcame difficulties, which to the generality of stu
dents appear insuperable. It must be allowed, indeed, that our author
was not in the highest class of learned men ; for his time, his means, and
his duties, did not allow of such an attainment. We should recollect,
however, what Mr. Locke somewhere very properly observes, that though
men of much reading " are greatly learned, they may be but little know
ing." In some situations and circumstances, he might have been a great
linguist, a profound mathematician, a distinguished natural philosopher ;
but (without any designed reflection on those who excel in these, or any
other branches of literature and science) he was far more happily em
ployed, both for himself and others. In fact, he has given proofs of a
mind so uncommonly vigorous and enlightened, that it is rather a matter
of joy it was not engrossed by studies, which would have rendered him
only the admiration of a few, but prevented him from producing those
works which are of universal importance, and in which he appears as the
instructor of all. He had, in short, the best and sublimest kind of know
ledge, without being too much encumbered with what was but little com
patible with his calling.

We have also seen that Mr. Edwards resigned his tutorship at Yale
College, when he had been there, in that capacity, a little more than two
years, in consequence of an invitation from Northampton, in Massachu
setts, in order to assist the aged and venerable Mr. Stoddard. In the
present chapter we propose to detail his general manner of life more par
ticularly while at this place ; which, in connection with the uncommon
revival of religion there, of which he was the happy and honored instru
ment, is a very interesting period of his life.

He who enters into the true spirit of our author s writings, and espe
cially of the extracts we have given from his private papers, cannot ques
tion that he made conscience of private devotion ; but, as he made a se
cret of such exercises, nothing can be said of them but what his papers
discover, and what may be fairly inferred from circumstances. It appears,
by his Diary, that in his youth he determined to attend secret prayer more
than twice a day, when circumstances would allow ; and there is much
evidence that he was frequent and punctual in that duty, often kept days
of fasting and prayer, and set apart portions of time for devout medita
tions on spiritual and eternal things, as part of his religious exercises in
retirement.

This constant, solemn converse with God in these exercises made his

THE LIFE OF PRESIDENT EDWARDS. 35

face, as it were, to shine before others. His appearance, his countenance,
words, and whole demeanor, though without any thing of affected grim
ace, or sour austerity, were attended with a seriousness, gravity, and so
lemnity, which were the genuine indication of a deep, abiding sense of
divine things on his mind, and of living constantly in the fear of God.

Agreeably to his Resolutions, he was very careful and abstemious in
eating and drinking; as doubtless it was necessary for so great a student,
and a person of so delicate a make as he was, in order to be comfortable
and useful. When he had, by careful observation, found what kind, and
what quantity of diet best suited his constitution, and rendered him most
fit to pursue his work, he was very strict and exact in complying with it.
In this respect he lived by rule ; and herein he constanly practised great
self-denial ; which he also did in his constant early rising, in order to re
deem time for study. He accustomed himself to rise at four, or between
4bur and five, in the morning.

Though he was of a tender constitution, yet few students are capable
of more close application, or for more hours in a day, than he was. He
commonly spent thirteen hours, every day, in his study. His most usual
diversion, in summer, was riding on horseback and walking. He would
commonly, unless diverted by company, ride two or three miles after din
ner to some lonely grove, where he would dismount and walk a while.
At which 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 the winter, he was wont almost daily to take
an axe, and chop wood moderately, for the space of half an hour or more.
He had an uncommon thirst for knowledge, in the pursuit of which he
spared no cost nor pains. He flead all the books, especially books of di
vinity, that he could come at, from which he could hope to get any help,
in his pursuit of knowledge. And in this, he did not confine himself to
authors of any particular sect or denomination ; but even took much pains
to come at the books of the most noted writers who advanced a scheme
of divinity most contrary to his own principles. But he studied the Bible
more than all other books, and more than most other divines do. His
uncommon acquaintance with the Bible appears in his sermons, and in
most of his publications ; and his great pains in studying it are man
ifest in his manuscript notes upon it ; of which a more particular accpunt
will be given hereafter. He took his religious principles from the Bible,
and not from any human system or body of divinity. Though his prin
ciples were Calvinistic, yet he called no man Father. He thought and
judged for himself, and was truly very much of an original. Reading
was not the only method he took to improve his mind ; he was much
given to writing, without which, probably no student can make improve
ments to the best advantage. Agreeably to Resolution llth, he applied
himself, with all his might, to find out the truth ; he searched for under
standing and knowledge as for silver, and digged for it as for hid treasures.
Every thought, on any subject, which appeared to him worth pursuing
and preserving, he pursued as far as he then could, with a pen in his hand.
Thus he was all his days, like the busy bee, collecting from every opening
flower, and storing up a stock of knowledge, which was indeed sweet to
him, as the honey and the honey-comb. And, as he advanced in years and
in knowledge, his pen was more and more employed, and his manuscripts
grew much faster on his hands.

26 THE LIFE OF PRESIDENT EDWARDS.

He was thought by some, who had but a slight acquaintance with
him, to be stiff and unsociable ; but this was owing to want of better ac
quaintance. He was not a man of many words indeed, and was some
what reserved among strangers, and those on whose candor and friend
ship he did not know he could rely. And this was probably owing to
two things. First, the strict guard he set over his tongue from his youth,
which appears by his Resolutions, taking great care never to use it in any
way that might prove mischievous to any; never to sin with his tongue;
nor to employ it in idle, trivial, and impertinent talk, which generally
makes up a great part of the conversation of those who are full of words
in all companies. He was sensible that, in the multitude of words, there
wanteth not sin ; and therefore refrained his lips, and habituated himself
to think before he spoke, and to propose some good end even in all his
words ; which led him to be, above others, conformable to an apostolic
precept, slow to speak. Secondly, this was in part the effect of his bodily
constitution. He possessed but a comparatively small stock of animal
life ; his spirits were low, and he had not strength of lungs to spare, that
would be necessary in order to make him what might be called an affable,
facetious gentleman. They who have a great flow of animal spirits, and
so can speak with less expense than others, may doubtless lawfully prac
tise free conversation in all companies for a lower end, e. g. to please, or
to render themselves acceptable. But not so, he who has not such a
stock ; it becomes him to reserve what he has, for higher and more im
portant service. Besides, the want of animal spirits lays a man under a
natural inability of exercising that freedom of conversation, which those
of more life naturally glide into ; and the greatest degree of a social dis
position, humility and benevolence, will not remove this obstacle.

He was not forward to enter into any dispute among strangers, and
in companies where there might be persons of different sentiments ; being
sensible, that such disputes are generally unprofitable, and often sinful, and
of bad consequence. He thought he could dispute to the best advantage
with his pen ; yet he was always free to give his sentiments on any sub
ject proposed to him, and to remove any difficulties or objections offered
by way of inquiry, as lying in the way of what he looked upon to be the
truth. But how groundless the imputation of stiff and unsociable was,
his known and tried friends best knew. They always found him easy of
access, kind and condescending ; and though not talkative, yet affable and
free. Among such, whose candor and friendship he had experienced, he
threw off reserve, and was quite patient of contradiction, while the ut
most opposition was made to his sentiments, that could be by any plausi
ble arguments or objections. And indeed, he was, on all occasions, quite
sociable and free with all who had any special business with him.

In his family he practised that conscientious exactness which was con
spicuous in all his ways. He maintained a great esteem and regard for
his amiable and excellent consort. Much of the tender and kind was
expressed in his conversation with her, and conduct towards her. He
was wont frequently to converse freely with her on matters of religion ;
and he used commonly to pray with her in his study, at least once a day,
unless something extraordinary prevented. The time for this, commonly,
was just before going to bed, after prayers in the family. As he rose
very early himself, he was wont to have his family up betimes in the
morning ; after which, before they entered on the business of the day, he

THE LIFE OF PRESIDENT EDWARDS. 27

attended on family prayers : when a chapter in the Bible was read, com
monly by candle light in the winter ; upon which he asked his children
questions according to their age and capacity ; and took occasion to ex
plain some passages in it, or enforce any duty recommended, &c., as he
thought most proper.

He was thorough in the government of his children ; and, as a conse
quence of this, they reverenced, esteemed and loved him. He took spe
cial care to begin his government of them in good time. When they first
discovered any considerable degree of self-will and stubbornness, he would
attend to them till he had thoroughly subdued them and brought them to
submit. Such prudent discipline, exercised with the greatest calmness,
being repeated once or twice, was generally sufficient for that child ; and
effectually established his parental authority, and produced a cheerful
obedience ever after.

He kept a watchful eye over his children, that he might admonish them
of the first wrong step, and direct them in the right way. He took oppor
tunities to converse with them in his study, singly and closely, about their
souls concerns ; and to give them warning, exhortation and direction, as
he saw need. He took much pains to instruct them in the principles of
religion ; in which he made use of the Assembly s Shorter Catechism ;
not merely by taking care that they learned it by heart ; but by leading
them into an understanding of the doctrines therein taught, by asking
them questions on each answer, and explaining it to them. His usual time
to attend to this was on the evening before the Sabbath. And, as he be
lieved that the Sabbath, or holy time, began at sunset the evening before
the day, he ordered his family to finish all their secular business by that time,
or before ; when all were called together, a psalm was sung, and prayer
made, as an introduction to the sanctification of the Sabbath. This care
and exactness effectually prevented that intruding on holy time, by attend
ing to secular business, which is too common even in families where the
evening before the Sabbath is pretended to be observed.

He was a great enemy to young people s unseasonably associating to
gether for vain amusements, which he regarded as a dangerous step to
wards corrupting and bringing them to ruin. And he thought the excuse
many parents make for tolerating their children in it (viz., that it is the
custom, and others children practise it, which renders it difficult, and
even impossible to restrain theirs) was insufficient and frivolous ; and
manifested a great degree of stupidity, on supposition the practice was
hurtful and pernicious to their souls. And when his children grew up,
he found no difficulty in restraining them from this pernicious practice ;
but they cheerfully complied with the will of their parents. He allowed
none of his children to be from home after nine o clock at night, when
they went abroad to see their friends and companions ; neither were they
allowed to sit up much after that time, in his own house, when any came
to make them a visit.

He had a strict and inviolable regard to justice in all his dealings with
his neighbors, and was very careful to provide things honest in the sight
of all men ; so that scarcely a man had any dealings with him, that was
not satisfied of his uprightness. He appeared to have a sacred regard to
truth in his words, both in promises and narrations, agreeable to his Res
olutions. This doubtless was one reason why he was not so full of words
as many are. No man feared to rely on his veracity.

28 THE LIFE OF PRESIDENT EDWARDS.

He was cautious in choosing his intimate friends, and therefore had
not many that might properly be called such ; bur. to them he showed
himself friendly in a peculiar manner. He was indeed a faithful friend,
and able above most others to keep a secret. To them he discovered
himself more than to others, led them into his views and ends, and to his
conduct, in particular instances : by which they had abundant evidence
that he well understood human nature ; and that his general reservedness,
and many particular instances of his conduct, which a stranger might im
pute to ignorance of men, were really owing to his uncommon knowledge
of mankind.

His conversation with his friends was always profitable. He was not
wont to spend his time with them in scandal and backbiting, or in foolish
jesting, idle chat, and telling stories : but his mouth was that of the just,
which bringeth forth wisdom, and whose lips dispense knowledge. His
tongue was as the pen of a ready writer, while he conversed about im
portant, heavenly, divine things, which his heart was so full of, in such a
natural and free manner, as to be most entertaining and instructive ; so
that none of his friends could enjoy his company without instruction and
profit, unless it was by their own fault.

His great benevolence to mankind discovered itself, among other ways,
by the uncommon regard he showed to the poor and distressed. He was
much in recommending charity, both in his public discourses and private
conversation. He often declared it to be his opinion, that professed
Christians in these days are greatly deficient in this duty ; and much more
so than in most other parts of external Christianity. He often observed
how much this is spoken of, recommended and encouraged in the Holy
Scripture, especially in the New Testament. And it was his opinion that
every particular church ought, by frequent and liberal contributions, to
maintain a public stock, that might be ready for the poor and necessitous
members of that church ; and that the principal business of deacons is to
take care of the poor in the faithful and judicious distribution and improve
ment of the church s temporals, lodged in their hands. And he did not
content himself with recommending charity to others, but practised it
much himself. He was forward to give on all public occasions of charity,
though when it could properly be done, he always concealed the sum
given. And some instances of his giving more privately have accident
ally come to the knowledge of others, in which his liberality appeared ii
a very extraordinary degree. One of the instances was this : upon hit
hearing that a poor obscure man, whom he never saw, or any of his-
kindred, was by an extraordinary bodily disorder brought to great straits
he, unasked, gave a considerable sum to a friend to be delivered to the
distressed person ; having first required a promise of him, that he would
let neither the person who was the object of his charity, nor any one else
know by whom it was given. This may serve both as an instance of his
extraordinary charity, and of his great care to conceal it.*

Mr. Edwards had the character of a good preacher, almost beyond any
minister in America. His eminence as a preacher seems to have been
owing to the following things :

First, The great pains he took in composing his sermons, especially in

* As both the giver, and the object of his charity are dead, and all the ends of the proposed
secrecy are answered ; it is thought not inconsistent with the above-mentioned promise, to make
known the fact, as it is here related.

THE LIFE OF PRESIDENT EDWARDS. 39

the first part of his life. As by his early rising and constant attention to
study, he had more time than most others, so he spent more time in making
his sermons. He wrote most of them in full, for near twenty years after
he first began to preach ; though he did not wholly confine himself to his
paper in delivering them.

Secondly, His great acquaintance with divinity, and knowledge of the
Bible. His extensive knowledge and great clearness of thought enabled
him to handle every subject with great judgment and propriety, and to
bring out of his treasure things new and old. Every subject he handled
was instructive, plain, entertaining and profitable ; which was much owing
to his being master of the subject, and his great skill to treat it in a most
natural, easy and profitable manner. None of his composures were dry
speculations, unmeaning harangues, or words without ideas. When he
dwelt on those truths which are much controverted and opposed by many,
which w T as often the case, he would set them in such a natural and easy
light, and every sentiment, from step to step, would drop from his lips, at
tended with such clear and striking evidence, both from Scripture and
reason, as even to force the assent of every attentive hearer.

Thirdly, His excellency as a preacher was very much the effect of his
great acquaintance with his own heart, his inward sense and high relish
of divine truths, and experimental religion. This gave him a great in
sight into human nature : he knew much what was in man, both the saint
and the sinner. This helped him to be skilful, to lay truth before the
mind so as not only to convince the judgment, but also to touch the heart
and conscience ; and enabled him to speak out of the abundance of his
heart what he knew, and testify what he had seen and felt. This gave
him a taste and discernment, without which he could not have been able
to fill his sermons, as he did, with such striking, affecting sentiments, all
suited to move, and to rectify the heart of the hearer. His sermons were
well arranged, not usually long, and commonly a large part taken up in
the improvement ; which was closely connected with the subject, and
consisted in sentiments naturally flowing from it. But no description
of his sermons will give the reader the idea of them which they had who
sat under his preaching.

His appearance in the pulpit was graceful, and his delivery easy,
natural, and very solemn. He had not a strong, loud voice ; but appeared
with such gravity, and solemnity, and spake with such distinctness, clear
ness and precision ; his words were so full of ideas, set in such a plain
and striking light, that few speakers have been so able to command the
attention of an audience. His words often discovered a great degree of
inward fervor, without much noise or gesture, and fell with great weight
on the minds of his hearers.

Though he was wont to read what he delivered, he was far from
thinking this the best way of preaching in general, and looked upon
his using notes so much as he did, a defect and infirmity. And in the
latter part of his life he was inclined to think it had been better, if he had
never accustomed himself to use his notes at all. It appeared to him that
preaching wholly without notes, agreeably to the custom in most Protest
ant countries, and what seems evidently to have been the manner of the
apostles and primitive ministers of the gospel, was the most natural way;
and had the greatest tendency, on the whole, to answer the end of preach
ing : and supposed that none who had talents equal to the work of the

30 THE LIFE OF PRESIDENT EDWARDS.

ministry, was incapable of speaking memoriter, if he took suitable pains
for this attainment from his youth. He would have the young preacher
write his sermons, at least most of them, out at large ; and instead of
reading them to his hearers, take pains to commit them to memory.
Which, though it would require a great deal of labor at first, yet would
soon become easier by use, and help him to speak more correctly and
freely, and be of great service to him all his days.*

His prayers were indeed extempore. He was the farthest from any
appearance of a form, as to his words and manner of expression, of al
most any man. He was quite singular and inimitable in this, by any
who have not a spirit of real and undissembled devotion ; yet he always
expressed himself with decency and propriety. He appeared to have
much of the grace and spirit of prayer; to pray with the spirit and with
the understanding ; and he performed this part of duty much to the ac
ceptance and edification of those who joined with him. He was not
wont, in ordinary cases, to be long in his prayers : an error which he
observed was often hurtful to public and social prayer, as it tends rather
to damp than promote true devotion.

He gave himself altogether to the work of the ministry, and entangled
not himself with the affairs of this life. He left the particular oversight
and direction of the temporal concerns of his family, almost entirely to
Mrs. Edwards. He was less acquainted with most of his temporal affairs
than many of his neighbors, and seldom knew when, and by whom his
forage for winter was gathered in, or how many milk kine he had, or
whence his table was furnished, &c.

He did not 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 circumstances ; and he catechised the children in public every Sab
bath in the summer. And he used sometimes to propose questions to
particular young persons in writing, for them to answer after a proper
time given them to prepare. In putting out these questions, he en
deavored to suit them to the age, genius, and abilities 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 know-

* Different preachers, like all other public speakers, are possessed of exceedingly different
gifts; and therefore one plan, however excellent on the whole, cannot be adopted advantageously
by all. In one, clearness of understanding and correctness of judgment are most prominent ; in
another, a lively and fertile imagination prevails; and a third excels in strength of memory. Some
have a greater facility of expression at leisure, by the pen ; and others experience more freedom
when their senses and feelings are roused by their appearance in public. The man who excels in
a sound judgment seldom possesses a lively imagination ; he therefore should write the more with
a view to give animation to his compositions. He should secure in his notes pertinent quotations
of Scripture, apt comparisons, Scripture allusions, and historic facts. The preacher, whose fancy
is active and excursive, should labor to secure a well digested plan, argumentatively just, and
naturally connected. This will prevent his running into a wordy, declamatory strain. As to
memory, there are two sorts, the verbal, and the scientific or systematic. He who has the former
may soon preach memoriter ; after writing all, or without writing any. But let him ever watch,
lest he enter into the temptation of plagiary ; his quoting, however, long passages from the holy
Scriptures, when apposite, will be always acceptable ; and occasionally, when avowed, the words
of other authors. The scientific memory should guard against too much analysis in a sermon, and
often choose for the subject of discussion historical passages, or any others which are best treated
in the way of observation ; which in time will effectually counteract the opposite tendency to ex
plain what is clear, and to analyze without profit.

THE LIFE OF PRESIDENT EDWARDS. 31

ledge of some historical part of the Scripture ; 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 part of the work of a
gospel minister; but because he supposed that ministers should, with re
spect 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. He supposed 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 what topic he pleased,
without the help of others, and, it may be, against their inclination. He
therefore found that his visits of this kind must be in a great degree
unprofitable. It appeared to him, that he could do the greatest good to
souls, and most promote the interest 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 ordi
nary cases, to find him, and to be allowed easy access to him ; and where
they were treated with all desirable tenderness, kindness, and familiarity.

In times, therefore, of the revival of religion among his people, his
study was thronged with persons who came to lay open their spiritual
concerns to him, and seek his advice and direction. These he received
with great freedom and pleasure, and there he had the best opportunity
to deal in the most particular manner with each one. He was a skilful
guide to souls under spiritual difficulties ; and was therefore sought unto,
not only by his own people, but by many who lived scores of miles off.
He became such, partly by his own experimental acquaintance with
divine things, and unwearied study of God s word, and partly by his having
so much concern with souls under spiritual troubles ; for he had not been
settled in the work of the ministry many years before the Spirit of God
was wonderfully poured out on his people, by which a great concern
about their souls became almost universal, and a great number were hope
fully the subjects of saving conversion.

There was a very remarkable outpouring of God s Holy Spirit in this
part of America, in the years 1740 and 1741, and in which Northampton
largely partook. Mr. Edwards, at this time, had to deal not only with
his own people, but with multitudes of others. The report that the same
things were at Northampton some years before, and Mr. Edwards s fame
for knowledge, piety, and great acquaintance with experimental religion,
naturally led both ministers and people, from almost all parts of New
England, to look to him for direction and assistance, in this extraordinary
time. Being earnestly solicited by ministers and people to come and
preach among them, he went to many ; though he was not able to gratify
all who desired him ; and his preaching was attended with great success.

As many of the ministers and people in New England had been un
acquainted with such things, they were greatly exposed to run wild, and
(by the subtle temptations of the devil) actually did go into great ex
tremes, both as opposers and friends to the work of God. Mr. Edwards
was greatly helpful by his direction and assistance against the two opposite
extremes, in conversation preaching and writing. His publications on

32 THE LIFE OF PRESIDENT EDWARDS.

this occasion were of great and extensive service ; especially a sermon
preached at New Haven, Sept. 10th, 1741, on The distinguishing marks
of a work of the Spirit of God, fyc. his Thoughts concerning the present
revival of Religion in New England, fyc., and his Treatise on Religious
Affections. All which might be justly considered by the church of Christ
as a wise and friendly voice behind them, saying, " This is the way,
walk therein :" especially the last mentioned Treatise, which has been
esteemed by many the best that has been writen on that subject; setting
the distinction between true and false religion in the most clear and
striking light. And to the same purpose is The Life of the Rev. David
Brainerd, with reflections and observations ; published by Mr. Edwards
in 1749. Mr. Edwards was, what some would call, a rigid Calvinist.
Those doctrines of Calvinism which have been most objected against,
and given the greatest offence, appeared to him scriptural, reasonable and
important ; and he thought that to give them up, was in effect to give up
all. He therefore looked upon those who, calling themselves Calvinists,
were for softening down the truth, that they might conform it more to
the taste of those who are most disposed to object against it, were really
betraying the cause they pretended to espouse ; and were paving the way
not only to Arminianism, but to Deism. For if these doctrines were re
linquished, he did not see where a man could set his foot down with
consistency short of Deism, or even Atheism itself; or rather, universal
Skepticism. He judged that nothing was wanting, but to have these
doctrines properly stated and judiciously defended, in order to their ap
pearing most agreeable to reason and common sense, as well as doctrines
of revelation ; and that this therefore was the only effectual method to
convince, or silence and put to shame the opposers of them. All will be
able to satisfy themselves of the truth of this by reading his works : and
especially his books on The Freedom of the Will, and Original Sin.

In this view of things, he thought it of importance that ministers
should be very critical in examining candidates for the ministry, with
respect to their principles, as well as their religious dispositions and
morals. And on this account he met with considerable difficulty and
opposition in some instances. His opinion was, that an erroneous or
unfaithful minister was likely to do more hurt than good to the church
of Christ ; and therefore he could not have any hand in introducing a
man into the ministry, unless he appeared sound in the faith, and mani
fested, to the judgment of charity, a disposition to be faithful.

CHAPTER IV.

HIS DISMISSION FROM NORTHAMPTON, WITH THE OCCASION AND CIRCUMSTANCES OF IT.

WHATEVER belongs to man, or more correctly, whatever is properly
his own, bears the mark of mutability. Mr. Edwards s labors at Northamp
ton were crowned, at different periods of his ministry there, with eminent
success. But a root of bitterness sprung up, and many were defiled. The
transactions contained in this chapter, though unpleasant, may afford, to a
serious and reflecting mind, much instruction. If that people were more
depraved than Christian churches in common, after enjoying for so long

THE LIFE OF PRESIDENT EDWARDS. 33

a period the stated instructions and prayers of so eminent a pastor ; how
great the depravity of human nature, to be capable of such ingratitude
and such a reverse ! Thus it was with Ephraim of old : " When 1 would,"
saith God, " have healed Israel, then the iniquity of Ephraim was disco
vered, and the wickedness (or the evils) of Samaria." But if the people
in question were no more depraved than ourselves, let us learn caution,
and beware of unreasonable and inordinate attachment to customs let
us contemplate with proper emotions the instability of all human affairs
the folly and danger of trusting in man and remember that we depend
on God for the preservation of the closest friendships and that the best
ministers, without the continued supply of the Holy Spirit on the minds
of their people, have no sure interest in their affections ; people to whom
they have been most useful, and who were long most attached to them.
Human nature has occasionally shown itself in every age to be the
same. After the most extraordinary manifestation of divine power and
goodness, " the whole congregation of the children of Israel murmured
against Moses and Aaron in the wilderness." And after the most awful
and impressive instructions, the Lord had to say to Moses, " Go, get thee
down ; for thy people, which thou broughtest out of the land of Egypt,
have corrupted themselves."

For many years, Mr. Edwards was very happy in the love and esteem
of his people, and there was during that period the greatest prospect of
his living and dying so. Indeed he was almost the last minister in all
New England that would have been thought likely to be opposed by his
people. But the event proved, how incompetent we are to decipher those
consequences which depend on human volitions. In the year 1744, about
six years before the final rupture, Mr. Edwards was informed that some
young persons in town who were members of the church, had books in
their possession which they employed to promote lascivious and obscene
discourse among the young people. Upon inquiry, a number of persons
testified, that they had heard one and another, from time to time, talk
obscenely ; as what they were led to by reading a book or books, which
they had among them. Mr. Edwards thought the brethren of the church
ought to look into the matter ; and in order to introduce it, he preached
a sermon from Heb. xii. 15, 16, "Looking diligently, lest any man fail of
the grace of God ; lest any root of bitterness springing up, trouble you,
and thereby many be defiled; lest there be any fornicator, or profane
person, as Esau," &c. After sermon, he desired the brethren of the
church to stay, and told them what information he had got ; and pro
posed, whether they thought proper to take any measures to examine
into the matter. They with one consent, and much zeal, manifested it
to be their opinion, that it ought to be inquired into ; and proceeded to
choose a number of men, to assist their pastor in examining into the
affair. Upon which Mr. Edwards appointed the time for their meeting
at his house, and then read a catalogue of the names of young persons,
whom he desired to come to his house at the same time. Some were
the accused, and some witnesses ; but it was not then declared of which
number any particular person was.

When the names were published, it appeared that there were but few
of the considerable families in the town, to which some of the persons
named did not belong, or were nearly related. Whether this was the
occasion of the alteration or not, before the day appointed came, how-

VOL. I. 3

34 THE LIFE OF PRESIDENT EDWARDS.

ever, a great number of the heads of families altered their minds, and de
clared, that they did not think proper to proceed as they had done ; that
their children should not be called to an account in such a way, &c.
The town was suddenly all in a blaze. This strengthened the hands of
the accused, some refused to appear, and others who did appear behaved
with a great degree of insolence, and contempt of the authority of the
church. And little or nothing could be done further in the affair.

This was the occasion of weakening Mr. Edwards s hands in the work
of the ministry, especially among the young people, with whom by this
means he greatly lost his influence. It doubtless laid a foundation, and
will help to account for the surprising events which will be related. He
certainly had no great visible success after this ; the influences of God s
Holy Spirit were greatly withheld, and security and carnality much
increased.*

Mr. Stoddard, Mr. Edwards s grandfather and predecessor, was of the
opinion that unconverted persons, considered as such, had a right in the
sight of God, or by his appointment, to the sacrament of the Lord s supper;
that therefore it was their duty to come to that ordinance, though they
knew they had no true goodness, or gospel holiness. He maintained, that
visible Christianity does not consist in a profession or appearance of that
wherein true holiness or real Christianity consists ; that therefore, the pro
fession which persons make in order to be received as visible members of
Christ s church, ought not to be such as to express or imply a real com
pliance with, or consent to the terms of the covenant of grace, or a hearty
embracing of the gospel. He formed a short profession for persons to
make, in order to be admitted into the church, answerable to this princi
ple ; and accordingly persons were admitted into the church, and to the
sacrament, on those terms. Mr. Stoddard s principle at first made a great
noise in the country ; and he was opposed, as introducing something con
trary to the principles and practice of almost all the churches in New
England: and the matter was publicly controverted between him and
Dr. Increase Mather, of Boston. However, through Mr. Stoddard s great
influence over the people of Northampton, it was introduced there, though
not without opposition ; by degrees it spread very much among ministers
and people in that county, and in other parts of New England. Mr.
Edwards had some hesitation about this matter when he first settled at
Northampton, but did not receive subh a degree of conviction, as to pre
vent his adopting it with a good conscience, for some years. But at
length his doubts increased, which put him upon examining it thoroughly,
by searching the Scripture, and reading such books as were written on
the subject. The result was a full conviction that it was wrong, and that
he could not retain the practice with a good conscience. He was fully
convinced, that to be a visible Christian was to put on the visibility or
appearance of a real Christian ; that the profession of Christianity was a
profession of that wherein real Christianity consists ; and therefore that
no person who rejected Christ in his heart, could make such a profession
consistent with truth. And as the ordinance of the Lord s supper was
. instituted for none but visible professing Christians, none but those who

* What an awful warning to all professors, and especially to young people ! Behold, how
great a matter a little fire kindleth ! Little do the giddy and the gay think how their levities
operate, and what seeds of distress and sorrow they are sowing for themselves and others. Wp
unto you that thus laugh now, for ye shall mourn and weep ! How desirable it should be peni-
tentially here, and not despairingly hereafter.

THE LIFE OF PRESIDENT EDWARDS. 35

are real Christians have a right in the sight of God to come to that ordi
nance : and consequently that none ought to be admitted thereto, who
do not make a profession of real Christianity, and so be received in a
judgment of charity as true friends to Jesus Christ.

When Mr. Edwards s sentiments were known (in the spring of the
year 1744) it gave great offence, and the town was put into a great ferment :
and before he was heard in his own defence, or it was known by many
what his principles were, the general cry was to have him dismissed, as
what alone would satisfy them. This was evident from the whole tenor
of their conduct, as they neglected the most proper means of understand
ing the matter in dispute, and persisted in a refusal to attend to what
Mr. Edwards had to say in defence of his principles. From beginning to
end, they opposed the measures which had the best tendency to com
promise and heal the difficulty ; and with much zeal pursued those which
were calculated to make a separation certain and speedy. He thought
of preaching on the subject, that they might know what were his senti
ments, and the grounds of them (of both of which he was sensible that
most of them were quite ignorant), before they took any step for a sepa
ration. But that he might do nothing to increase the tumult, he first
proposed the thing to the church s standing committee ; supposing that
if he entered on the subject publicly with their cousent, it would prevent
the ill consequences which otherwise he feared would follow. But the
most of them strenuously opposed it. Upon which he gave it over for
the present, as what in such circumstances would rather blow up the
fire to a greater height, than answer the good ends proposed.

Mr. Edwards was sensible that his principles were not understood,
but misrepresented through the country ; and finding that his people were
then too warm calmly to attend to the matter in controversy, he pro
posed to print what he had to say on the point ; as this seemed to be the
only way left him to have a fair hearing. Accordingly his people con
sented to put off calling a council, till what he should write was published.
But they manifested great uneasiness in waiting, before it came out of
the press ; and when it was published, it was read but by very few of
them. Mr. Edwards being sensible of this, renewed his proposal to
preach upon it, and at a meeting of the brethren of the church asked
their consent in the following terms : " I desire that the brethren would
manifest their consent, that I should declare the reasons of my opinion
relating to full communion in the church, in lectures appointed for that
end ; not as an act of authority, or as putting the power of declaring the
whole counsel of God out of my hands ; but for peace sake, and to pre
vent occasion c.{ strife." This was answered in the negative. He then
proposed that it should be left to a few of the neighboring ministers,
whether it was not, all things considered, reasonable that he should be
heard in this matter from the pulpit, before the affair should be brought
to an issue. But this also passed in the negative.

However, having had the advice of the ministers and messengers of
the neighboring churches, who met at Northampton to advise them under
their difficulties, he proceeded to appoint a lecture in order to preach on
the subject, proposing to do so weekly till he had finished what he had to
say. On Monday there was a society meeting, in which a vote was passed
to choose a committee to go to Mr. Edwards, and desire him not to preach
lectures on the subject in controversy, according to his declaration and

36 THE LIFE OF PEESIDENT EDWARDS.

appointment : accordingly, a committee of three men, chosen for this pur
pose, waited on him. However, Mr. Edwards thought proper to proceed
according to his proposal, and consequently preached a number of sermons,
till he had finished what he had to say on the subject. These lectures were
very thinly attended by his own people ; but great numbers of strangers
from the neighboring towns attended them, so many as to make above
half the congregation. This was in February and March, 1750.

The calling of a decisive council to determine the matter of difference
was now more particularly attended to on both sides. Mr. Edwards had
before this insisted, from time to time, that they were by no means ripe
for such a procedure ; as they had not yet given him a fair hearing, where
by perhaps the need of such a council would be superseded. He observed,
" That it was exceedingly unbecoming to manage religious affairs of the
greatest importance, in a ferment and tumult, which ought to be managed
with great solemnity, deep humiliation, submission to the awful frowns of
heaven, humble dependence on God, with fervent prayer and supplication
to him ; that therefore, for them to go about such an affair as they did,
would be greatly to the dishonor of God and religion ; a way in which a
people cannot expect a blessing/ Thus having, without effect, used all
means to bring them to a calm and charitable temper, he consented that
a decisive council should be called without any further delay.

But a difficulty attended the choice of a council, which was for some
time insuperable. It was agreed, that the council should be mutually
chosen, one half by the pastor, and the other half by the church ; but the
people insisted upon it, that he should be confined in his choice to the
county. Mr. Edwards thought this an unreasonable restraint, as it was
known that the ministers and churches in that county were almost uni
versally against him in the controversy. He indeed did not suppose that
the business of the proposed council would be to determine whether his
opinion was right or not ; but whether any possible way could be devised
for an accommodation between pastor and people, and to use their wis
dom and endeavor in order to effect it. And if they found this impracti
cable, they must determine, whether what ought in justice to be done had
already actually been attempted, so that there was nothing further to
be demanded by either of the parties concerned, before a separation
should take place. And if he was dismissed by them, it would be their
business to set forth to the world in what manner and for what cause he
was dismissed : all which were matters of great importance to him, and
required upright and impartial judges. Now considering the great pre
judice a difference in religious opinions is apt to beget, and the close
connection of the point in which most of the ministers and the churches
in the county differed from him, with the matter to be decided, he did
not think they could be reasonably looked upon so impartial judges, as
that the matter ought to be wholly left to them. Besides, he thought the
case, being so new and extraordinary, required the ablest judges in the
land. For these reasons, and some others which he offered, he insisted
upon liberty to go out of the county, for those members of the proposed
council in which he was to have a choice. The people strenuously and
obstinately opposing him in this, at length agreed to leave the matter to
a council, consisting of the ministers and messengers of the five neigh
boring churches ; who, after they had met twice upon it, and had the
case largely debated before them, wfc^ equally divided, and therefore
left the matter undetermined.

THE LIFE OF PRESIDENT EDWARDS. 37

Howevei; they were all agreed, that Mr. Edwards ought to have
liberty to go out of the county for some of the council. And at the next
church meeting (the 26th of March) Mr. Edwards offered to join with
them in calling a council, if they would consent that he should choose
two of the churches out of the county, in case the council consisted of
but te?i churches. The church however refused to comply with this at
one meeting after another repeatedly ; and proceeded to call a church
meeting and choose a moderator, in order to act without their pastor.
But, to pass by many particulars, at length, at a meeting of the church,
convened by their pastor, May 3d, they voted their consent to his pro
posal of going out of the county for two of the churches that should be
applied to. And then they proceeded to make choice of the ten ministers
and churches, of which the council should consist. Accordingly the
churches were applied to, and the council was convened on the 19th of
June. After they had made some fruitless attempts for a composition
between the pastor and the church, they passed a resolution by a majority
of one voice * only, to the following purpose : " That it is expedient that
the pastoral relation between Mr. Edwards and his church be immediately
dissolved, if the people still persist in desiring it." And it being publicly
put to the people, whether they still insisted on Mr. Edwards s dismission
from the pastoral office over them ? A great majority (above two hun
dred against twenty) voted for his dismission ; and he was accordingly
dismissed, June 22, 1750.

The dissenting part of the council entered their protest against this
proceeding, judging that it was too much in a hurry, considering the past
conduct and present temper of the people. And some of that part of the
council who were for the separation, expressed themselves surprised at the
uncommon zeal manifested by the people in their voting for a dismission ;
which evidenced to them, and all observing spectators, that they were
far from a temper of mind becoming such a solemn and awful transaction,
considered in all its circumstances.

Being thus dismissed, he preached his farewell sermon on the 1st of
July, from 2 Cor. i. 14. The doctrine he observed from the words was
this, " Ministers, and the people that have been under their care, must
meet one another before Christ s tribunal, at the day of judgment." It
was a remarkably solemn and affecting discourse, and was published at
the desire of some of the hearers. After Mr. Edwards was dismissed
from Northamptom, he preached there occasionally, when they had no
other preacher to supply the pulpit ; till at length a great uneasiness was
manifested by many of the people, at his preaching there at all. Upon
which the committee for supplying the pulpit, called the town together,
to know their minds with respect to that matter ; when they voted that it
was not agreeable to their minds that he should preach among them.
Accordingly, while Mr. Edwards was in the town, and they had no other
minister to preach to them, they carried on public worship among them
selves.

Every one must be sensible that this was a great trial to Mr. Edwards.
He had been nearly twenty-four years among that people ; and his labors

* One of the churches which Mr. Edwards chose did not see fit to join the council. However,
the minister of that church being at Northampton, was desired by Mr. Edwards and the church
to sit in council and act, which he did. But there being no messenger from the church, the
council was not full, and there was a disparity; by which means there was one vote more for an
immediate dismission, than against it.

38 THE LIFE OF PRESIDENT EDWARDS.

had been, to all appearance, from time to time greatly blessed among
them : and a great number looked on him as their spiritual father^ who
had been the happy instrument of turning them from darkness to *ight,
and plucking them as brands out of the burning. And they had from
time to time professed that they looked upon it as one of their greatest
privileges to have such a minister, and manifested their great love and
esteem of him, to such a degree, that (as St. Paul says of the Galatians)
" if it had been possible, they would have plucked out their own eyes, and
given them to him." And they had a great interest in his affection : he
had borne them on his heart, and carried them in his bosom for many
years ; exercising a tender concern and love for them : for their good he
was always writing, contriving, laboring ; for them he had poured out
ten thousand fervent prayers ; in their good he had rejoiced as one that
findeth great spoil ; and they were dear to him above any other people
under heaven. Now to have this people turn against him, and thrust
him out from among them, stopping their ears, and running upon him
with furious zeal, not allowing him to defend himself by giving him a fair
hearing ; and even refusing so much as to hear him preach ; many of
them surmising and publicly speaking many ill things as to his ends and
designs ! Surely this must come very near to him, and try his spirit.
The words of the Psalmist seem applicable to this case : " It was not an
enemy that reproached me, then I could have borne it ; neither was it
him that hated me, that did magnify himself against me, then I would have
hid myself from him. But it was THOU my guide and mine acquaintance.
We took sweet counsel together, and walked unto the house of God in
company."

Let us, therefore, now behold the man ! The calm sedateness of his
mind ; his meekness and humility in great and violent opposition, and
injurious treatment ; his resolution and steady conduct through all this
dark and terrible storm were truly wonderful, and cannot be set in so
beautiful and affecting a light by any description, as they appeared in to
his friends, who were eye-witnesses.

Mr. Edwards had a numerous and chargeable family, and little or no
income, exclusive of his salary ; and, considering how far he was ad
vanced in years ; the general disposition of people, who want a
minister, to prefer a young man who has never been settled, to one who
has been dismissed from his people ; and what misrepresentations were
made of his principles through the country, it looked to him not at all
probable that he should ever have opportunity to be again settled in
the work of the ministry, if he was dismissed from Northampton : and he
was not inclined or able to take any other course, or go into any other
business to get a living : so that beggary as well as disgrace stared him
full in the face, if he persisted in his principles. When he was fixed in
his principles, and before they were publicly known, he told some of his
friends, that if he discovered and persisted in them, it would most likely
issue in his dismission and disgrace ; and the ruin of himself and family,
as to their temporal interests. He therefore first sat down and counted
the cost, and deliberately took up the cross, when it was set before him
in its full weight and magnitude ; and in direct opposition to all worldly
views and motives. And therefore his conduct in these circumstances,
tvas a remarkable exercise and discovery of his conscientiousness ; and
his readiness to deny himself, and forsake all that he had, to follow Christ

THE LIFE OF PRESIDENT EDWARDS. 39

A man must have a considerable degree of the spirit of a martyr, to go
on with the steadfastness and resolution with which he did. He ventured
wherever truth and duty appeared to lead him, unmoved at the threaten
ing dangers on every side.

However, God did not forsake him. As he gave him those inward
supports by which he was able in patience to possess his soul, and coura
geously row on in the storm, in the face of boisterous winds beating
hard upon him, and in the midst of gaping waves threatening to swallow
him up ; so he soon appeared for him in his providence, even beyond all
his expectations. His correspondents and other friends in Scotland,
hearing of his dismission, and fearing it might be the means of bringing
him into worldly straits, generously contributed a considerable sum, and
sent it over to him. And God did not leave him without tender, valua
ble friends at Northampton. For a small number of his people who
opposed his dismission from the beginning, and some who acted on neither
side, but after his dismission adhered to him, under the influence of their
great esteem and love of Mr. Edwards, were willing, and thought them
selves able to maintain him ; and insisted upon it that it was his duty to
stay among them, as a distinct and separate congregation from the body of
the town, who had rejected him.

Mr. Edwards could not see it to be his duty to stay among them, as
this would probably be a means of perpetuating an unhappy division in
the town ; and there was to him no prospect of doing the good there,
which would counterbalance the evil. However, that he might do all he
could to satisfy his tender and afflicted friends, he consented to ask the
advice of an ecclesiastical council. Accordingly a council was called,
and met at Northampton on the 15th of May, 1751. The town on this occa
sion was put into a great tumult. They who were active in Mr. Edwards s
dismission supposed, though without any good ground, that he was con
triving w T ith his friends, again to introduce himself at Northampton. They
drew up a remonstrance against their proceedings, and laid it before the
council (though they would not acknowledge them to be an ecclesiastical
council), containing many heavy, though groundless insinuations and
charges against Mr. Edwards, and bitter accusations of the party who
had adhered to him ; but refused to appear and support any of their
charges, or so much as to give the gentlemen of the council any oppor
tunity to confer with them about the affair depending, though it was
diligently sought. The council having heard what Mr. Edwards and they
who adhered to him had to say, advised, agreeably to Mr. Edwards s judg
ment, that he should leave Northampton, and accept of the mission to
which he was invited at Stockbridge ; of which a more particular account
will be given.

Many other facts relative to this sorrowful and surprising affair (the
most so doubtless of any of the kind, that ever happened in New-England,
and perhaps in any part of the Christian world) might be related ; but* as
this more general history of it may be sufficient to answer the ends pro
posed, viz., to rectify some gross misrepresentations that have been made
of the matter, and discover the great trial Mr. Edwards had herein, it is
thought best to suppress other particulars. As a proper close to this me
lancholy story, and to confirm and further illustrate what has been re
lated, the following letter from Joseph Hawley, Esq. (a gentleman who
was very active in the transactions of this whole affair, and very much a

40 THE LIFE OF PRESIDENT EDWARDS.

leader in it) to the Rev. Mr. Hall, of Sutton, published in a weekly news
paper in Boston, May 19th, 1760, is here inserted.

TO THE REV. MR. HALL, OF SUTTON.

Northampton, May 9, 1760.

REV. SIR : I have often wished that every member of the two
ecclesiastical councils that formerly sat in Northampton, upon the unhappy
differences between our former most worthy and Rev. pastor, Mr Jona
than Edwards, and the church here, whereof you were a member ; I
say, sir, I have often wished that every one of them truly knew my own
sense of my own conduct in the affairs that the one and the other of said
councils are privy to. As I have long apprehended it to be my duty not
only to humble myself before God for what was unchristian and sinful in
my conduct before the said councils, but also to confess my faults to them,
and take shame to myself before them ; so 1 have often studied with
myself in what manner it was practicable for me to do it. When I un
derstood that you, sir, and Mr. Eaton, were to be at Cold Spring at the
time of the late council, I resolved to improve the opportunity fully to
open my mind then to you and him thereon; and thought that probably
some method might be then thought of in which my reflections on myself,
touching the matters above hinted at, might be communicated to most if
not all the gentlemen aforesaid who did not reside in this county. But
you know, sir, how difficult it was for us to converse together by our
selves, when at Cold Spring, without giving umbrage to that people ; I
therefore proposed writing to you upon the matters which I had then
opportunity only most summarily to suggest ; which you, sir, signified
would be agreeable to you. I therefore now undertake what I then pro
posed, in which I humbly ask the divine aid ; and that I may be made
most freely willing to confess my sin and guilt to you and the world in
those instances which I have reason to suppose fell under your notice, as
they were public and notorious transactions, and on account whereof,
therefore, you, sir, and all others who had knowledge thereof, had just
cause to be offended at me.

And in the first place, sir, I apprehend that, with the church and
people of Northampton, I sinned and erred exceedingly in consenting and
laboring that there should be so early a dismission of Mr. Edwards from
his pastoral relation to us, even upon the supposition that he was really
in a mistake in the disputed point : not only because the dispute was upon
matters so very disputable in themselves, and at the greatest remove from
fundamental, but because Mr. Edwards so long had approved himself a
most faithful and painful pastor to the said church. He also changed his
sentiments in that point, wholly from a tender regard to what appeared
to him to be truth ; and had made known his sentiments with great mo
deration, and upon great deliberation, against all worldly motives, from
mere fidelity to his great Master, and a tender regard to the souls of his
flock, as we had the highest reason to judge. These considerations now
seem to me sufficient ; and would (if we had been of a right spirit) have
greatly endeared him to his people, and made us to the last degree re
luctant to part with him, and disposed us to the exercise of the greatest
candor, gentleness and moderation. How much of the reverse whereof
appeared in us, I need not tell you, sir, who were an eye-witness of our
temper and conduct.

THE LIFE OF PRESIDENT EDWARDS. 41

And although it does not become me to pronounce decisively on a
point so disputable as what was then in dispute ; yet I beg leave to say,
that I really apprehend that it is of the highest moment to the body of
this church, and to me in particular, most solicitously to inquire, whether,
like the Pharisees and lawyers in John the Baptist s time, we did not reject
the council of God against ourselves, in rejecting Mr. Edwards, and his
doctrine, which was the ground of his dismission. And I humbly con
ceive that it highly imports us all of this church most seriously and im
partially to examine what that most worthy and able divine published,
about that time, in support of the same, whereby he being dead yet speak-
eth. But there were three things, sir, especially in my own particular
conduct before the first council, which have been justly matter of great
grief and much trouble to me almost ever since, viz. :

In the first place, I confess, sir, that I acted very immodestly and abu
sively to you, as well as injuriously to the church and myself, when, with
much zeal and unbecoming assurance, I moved the council that they would
interpose to silence and stop you in an address you were making one
morning to the people, wherein you were, if I do not forget, briefly ex
horting them to a tender remembrance of the former affection and har
mony that had long subsisted between them and their Rev. Pastor, and
the great comfort and profit which they apprehended that they had re
ceived from his ministry; for which, sir, I heartily ask your forgiveness;
and I think that we ought, instead of opposing an exhortation of that na
ture, to have received it with all thankfulness.

Another particular of my conduct before that council, which I now
apprehend was criminal, and was owing to the want of that tender affec
tion and reverend respect and esteem for Mr. Edwards, which he had
highly merited of me, was my strenuously opposing the adjournment of
the matters submitted to that council, for about two months ; for which
I declare myself unfeignedly sorry ; and I with shame remember, that I
did it in a peremptory, decisive, vehement, and very immodest manner.

But, sir, the most criminal part of my conduct at that time, that I am
conscious of, was my exhibiting to that council a set of arguments in
writing, the drift whereof was to prove the reasonableness and necessity
of Mr. Edwards s dismission, in case no accommodation was then effected
with mutual consent ; which writing, by clear implication, contained
some severe, uncharitable, and, if I remember right, groundless and slan
derous imputations on Mr. Edwards, expressed in bitter language. And
although the original draft thereof was not done by me, yet I foolishly and
sinfully consented to copy it ; and, as agent for the church, to read it, and
deliver it to the council ; which I could never have done if I had not a
wicked relish for perverse things ; which conduct of mine I confess was
very sinful, and highly provoking to God ; for which I am ashamed, con
founded, and have nothing to answer.

As to the church s remonstrance, as it was called, which their com
mittee preferred to the last of the said councils (to all which I was con
senting, and in the composing whereof I was very active, as also in bring
ing the church to their vote upon it) ; I would, in the first place, only ob
serve that I do not remember any thing, in that small part of it which was
plainly expressive of the expediency of Mr. Edwards s resettlement here
as pastor to a part of the church, which was very exceptionable. But as
to all the residue, which was much the greatest part thereof (and I am

42 THE LIFE OF PRESIDENT EDWARDS.

not certain that any part was wholly free), it was every where interlarded
with unchristian bitterness, sarcastical and unmannerly insinuations. It
contained divers direct, grievous and criminal charges and allegations
against Mr. Edwards, which I have since good reason to suppose, were
all founded on jealous and uncharitable mistakes, and so were really gross
slanders ; also many heavy and reproachful charges upon divers of Mr.
Edwards s adherents, and some severe censures of them all indiscrimi
nately ; all of which, if not wholly false and groundless, yet were alto
gether unnecessary, and therefore highly criminal. Indeed I am fully
convinced, that the whole of that composure, excepting the small part
thereof above-mentioned, was totally unchristian, a scandalous, abusive,
injurious libel, against Mr. Edwards and his particular friends, especially
the former, and highly provoking and detestable in the sight of God ; for
which I am heartily sorry and ashamed ; and pray I may remember it
with deep abasement and penitence, all my days. Nor do I now think that
the church s conduct in refusing to appear, and attend before that coun
cil to support the charges and allegations in the said remonstrance against
Mr. Edwards and the said brethren, which they demanded, was ever vin
dicated by all the subtle answers that were given to the said demand ; nor
do I think that our conduct in that instance was capable of a defence.
For it appears to me, that by making such charges against them before
the said council, we necessarily so far gave that council jurisdiction ; and
I own, with sorrow and regret, that I zealously endeavored that the church
should perseveringly refuse to appear before the said council for the pur
pose aforesaid ; which I humbly pray God to forgive.

Another part of my conduct, sir, of which I have long repented, and
for which I hereby declare my hearty sorrow, was my obstinate opposi
tion to the last council s having any conference with the church ; which
the said council earnestly and repeatedly moved for, and which the church,
as you know, finally denied. I think it discovered a great deal of pride
and vain sufficiency in the church, and showed them to be very opinion-
ative, especially the chief sticklers, one of whom I was, and think it was
running a most presumptuous risk, and acting the part of proud scorners,
for us to refuse hearing, and candidly and seriously considering what that
council could say or oppose to us ; among whom there were divers, justly
in great reputation for grace and wisdom.

In these instances, sir, of my conduct, and in others (to which you
were not privy) in the course of that most melancholy contention with Mr.
Edwards, I now see that I was very much influenced by vast pride, self-
sufficiency, ambition, and vanity. I appear to myself vile, and doubtless
much more so to others who are more impartial ; and do in the review
thereof, abhor myself, and repent sorely : and if my own heart condemns
me, it behooves me solemnly to remember, that God is greater and know-
eth all things. I hereby own, sir, that such treatment of Mr. Edwards,
wherein I was so deeply concerned and active, was particularly and very
aggravatedly sinful and ungrateful in me, because I was not only under the
common obligations of each individual of the society to him, as to a most
able, diligent and faithful pastor ; but I had also received many instances
of his tenderness, goodness, and generosity to me, as a young kinsman,
whom he was disposed to treat in a most friendly manner.

Indeed, sir, I must own, that by my conduct in consulting and acting
against Mr. Edwards within the time of our most unhappy disputes with

THE LIFE OF PRESIDENT EDWARDS. 43

him, and especially in and about that abominable " remonstrance," I have
so far symbolized with Balaam, Ahitophel, and Judas, that I am con
founded and filled with terror oftentimes when I attend to the most pain
ful similitude. And I freely confess, that on account of my conduct
above-mentioned I have the greatest reason to tremble at those most sol
emn and awful words of our Saviour, Matt, xviii. 6, " Whoso shall offend
one of these," &c., and those in Luke, x. 16, "He that despiseth you,"
&c. ; and I am most sorely sensible that nothing but that infinite grace
and mercy which saved some of the betrayers and murderers of our
blessed Lord, and the persecutors of his martyrs, can pardon me; in
which alone I hope for pardon, for the sake of Christ, whose blood, blessed
be God, cleanseth from all sin. On the whole, sir, I am convinced, that
I have the greatest reason to say as David, "Have mercy upon me, O
God, according to thy loving-kindness, according to the multitude of thy
tender mercies, blot out my transgressions ; wash me thoroughly from
mine iniquity, and cleanse me from my sin ; for I acknowledge my trans
gressions, and my sin is ever before me. Hide thy face from my sins, and
blot out all mine iniquities ; create in me a clean heart, O God, and re
new a right spirit within me ; cast me not away from thy presence, and
take not thy Holy Spirit from me : restore unto me the joy of thy salva
tion, and uphold me with thy free Spirit." Psalm li. 1-3, 9-12.

And I numbly apprehend that it greatly concerns the church of Nor
thampton most seriously to examine, whether the many hard speeches,
spoken by many particular members against their former pastor, some of
which the church really countenanced (and especially those spoken by
the church as a body, in that most vile " remonstrance "), are not so
odious and ungodly, as to be utterly incapable of defence : whether the
said church were not guilty of a great sin in being so willing and disposed,
for so slight a cause, to part with so faithful and godly a minister as Mr.
Edwards was ; and whether ever God will hold us guiltless till we cry
to him for Christ s sake to pardon and save us from that judgment which
such ungodly deeds deserve. And I most heartily wish and pray that
the town and church of Northampton would seriously and carefully exa
mine whether they have not abundant cause to judge that they are now
lying under great guilt in the sight of God ; and whether those of us who
were concerned in that most awful contention with Mr. Edwards, can
ever more reasonably expect God s favor and blessing, till our eyes are
opened, and we become thoroughly convinced that we have greatly pro
voked the Most High, and have been injurious to one of the best of men;
and until we shall be thoroughly convinced that we have dreadfully per
secuted Christ, by persecuting and vexing that just man and servant of
Christ ; until we shall be humble as in the dust on account of it, and till
we openly, in full terms, and without balking the matter, confess the same
before the world, and most humbly and earnestly seek forgiveness of
God, and do what we can to honor the memory of Mr. Edwards, and
clear it of all the aspirations which we unjustly cast upon him ; since
God has been pleased to put it beyond our power to ask his forgiveness.
Such terms I am persuaded the great and righteous God will hold us to,
and that it will be in vain for us to hope to escape with impunity in any
other way. This I am convinced of with regard to myself, and this way
I most solemnly propose to take myself (if God in his mercy shall give me
opportunity), that by so making free confession to God and man of my

44 THE LIFE OF PRESIDENT EDWARDS.

sin and guilt, and publicly taking shame to myself, I may give glory to the
God of Israel, and do what in me lies, to clear the memory of that vener
able man from the wrongs and injuries I was so active in bringing on his
reputation and character ; and I thank God that he has been pleased to
spare my life to this time, and am sorry that I have delayed the affair
so long.

Although I made the substance of almost all the foregoing reflections
in writing, but not exactly in the same manner, to Mr. Edwards and the
brethren who adhered to him, in Mr. Edwards s life, and before he re
moved from Stockbridge, and I have reason to believe that he, from his
great candor and charity, heartily forgave me and prayed for me : yet be
cause that was not generally known, I look on myself obliged to take further
steps ; for while I kept silence, my bones waxed old, &c. For all these
my great sins therefore, in the first place, I humbly and most earnestly
ask forgiveness of God ; in the next place, of the relatives and near
friends of Mr. Edwards. I also ask the forgiveness of all those who were
called Mr. Edwards s adherents ; and of all the members of the ecclesias
tical councils above-mentioned ; and lastly, of all Christian people, who
have had any knowledge of these matters.

I have no desire, sir, that you should make any secret of this letter :
but that you would communicate the same to whom you shall judge pro
per : and I purpose, if God shall give me opportunity, to procure it to be
published in some one of the public newspapers ; for I cannot devise any
other way of making known my sentiments of the foregoing matters to
all who ought to be acquainted therewith, and therefore I think I ought
to do it, whatever remarks I may foresee will be made thereon. Probably
when it comes out, some of my acquaintance will pronounce me quite
overrun with vapors ; others will be furnished with matter for mirth and
pleasantry ; others will cursorily pass it over, as relating to matters quite
stale : but some, I am persuaded, will rejoice to see me brought to a sense
of my sin and duty ; and I myself shall be conscious that I have done
something of what the nature of the case admits, toward undoing what
is, and long has been, to my greatest remorse and trouble that it was
ever done.

Sir, I desire that none would entertain a thought from my having
spoken respectfully of Mr. Edwards, that I am disaffected to our present
pastor ; for the very reverse is true ; and I have a reverend esteem, real
value, and hearty affection for him, and bless God, that he has, notwith
standing all our unworthiness, given us one to succeed Mr. Edwards,
who, as I have reason to hope, is truly faithful.

I conclude this long letter, by heartily desiring your prayers, that my
repentance of my sins above-mentioned may be unfeigned and genuine,
and such as God in infinite mercy, for Christ s sake, will accept ; and I
beg leave to subscribe myself, Sir, your real, though very unworthy friend,
and obedient servant, JOSEPH HA WLE Y.

THE LIFE OF PRESIDENT EDWARDS. 45

CHAPTER V.

FROM HIS MISSION TO THE INDIANS UNTIL HIS DEATH.

SECTION I.
His Mission to the Indians at Stockbridge.

IF we regard Mr. Edwards s deep acquaintance with the Holy
Scriptures, and the influence of divine truth on his own heart ; if we
consider, also, his long experience, in the work of the ministry, with his
disposition to observe the operations of human minds and passions, and to
improve such knowledge to the most profitable purposes, we may safely
say, that there were but few men, if any, better qualified to conduct a
mission among the Indians. But, on the other hand, it may be questioned,
whether his recluse turn, his natural reserve, his contemplative habits,
and the strong propensity of his mind closely to investigate abstractedly
every difficult subject that presented itself, were not unfavorable traits
for such a situation, however beneficial it might be for his own improve
ment. Mr. Edwards was qualified to shine in some departments of the
seats of learning, and was afterwards called to preside over one ; but when
he was delegated to instruct savage Indians, there was occasion to suspect
there was not a perfect suitableness in the appointment. On this, how
ever, different persons may form different opinions ; and it is our business
now to give some account of this appointment.

The Indian mission at Stockbridge, a town in the western part of
Massachusetts Bay, fifty miles from Northampton, being vacant by the
death of the Rev. Mr. Sergeant, the honored and reverend commissioners
for Indian affairs in Boston, who have the care and direction of it, applied
to Mr. Edwards as the most suitable person they could think of to be in
trusted with that mission. At the same time he was invited by the in
habitants of Stockbridge ; and being advised by the council above-men
tioned to accept of the invitation, he repaired to Stockbridge, and was
introduced and fixed as a missionary to the Indians there, by an ecclesias
tical council called for that purpose, August 8th, 1751.

When Mr. Edwards first engaged in the mission, there was a hopeful
prospect of its being extensively serviceable, under his care and influence ;
not only to that tribe of Indians which was settled at Stockbridge, but
among the Six Nations, some of whom were coming to Stockbridge to
settle, bringing their own, and as many of their neighbors children as
they could get, to be educated and instructed there. For this end, a house
for a boarding-school, which was projected by Mr. Sergeant, was erected
on a tract of land appropriated to that use by the Indians at Stockbridge ;
where the Indian children, male and female, were to be educated, by be
ing clothed and fed, and instructed by proper persons in useful learning.
The boys were to be taught husbandry or mechanic trades, and the girls
all sorts of women s work. For the encouragement of this design, some
generous subscriptions were made both in England and America. The
general court of the province of Massachusetts Bay did much to promote
the affair, and provided lands for the Mohawks who should incline to come.
And the generous Mr. Hollis, to encourage the scheme, ordered twenty-
four Indian children to be educated on 4*10 same footing, wholly at his

46 THE LIFE OF PRESIDENT EDWARDS.

cost. Also the Society in London, for propagating the gospel among the
Indians in and about New England, directed their commissioners in Boston
to do something considerable towards this design. But partly by reason
of some unhappy differences that took place among those who had the
chief management of this affair at Stockbridge, of which a particular
account would not be proper in this place ; and partly by the war break
ing out between England and France, which is generally very fatal to
such affairs among Indians, this hopeful prospect came to nothing.

Mr. Edwards s labors were attended with no remarkable visible suc
cess while at Stockbridge ; though he performed the business of his
mission to the good acceptance of the inhabitants in general, both English
and Indians, and of the commissioners, who supported him honorably,
and confided very much in his judgment and wisdom, in all matters
relating to the mission. However, Stockbridge proved to Mr. Edwards
a more quiet, and, on many accounts, a much more comfortable situation
than he was in before. It being so much in one corner of the country,
his time was not so much taken up with company, as it was at North
ampton, though many of his friends, from almost all parts of the land,
often made him pleasant and profitable visits. And he had not so much
concern and trouble with other churches as he was obliged to have when
at Northampton, by being frequently sought to for advice, and called to
assist in ecclesiastical councils. Here therefore he followed his beloved
study more closely, and to better purpose than ever. In these six years
he doubtless made swifter advances in knowledge than ever before, and
added more to his manuscripts than in any equal space of time. And
this was probably as useful a part of his life as any. For in this time he
wrote the two last books that have been published by him* (of which a
more particular account will be given hereafter), by which he has doubt
less greatly served the church of Christ, and will be a blessing to many
thousands yet unborn.

Thus, after his uprightness and faithfulness had been sufficiently tried
at Northampton, his Divine Master provided for him a quiet retreat,
which was rendered the more sweet by the preceding storm ; and where
he had a better opportunity to pursue and finish some important work
which God had for him to do : so that when in his own judgment, as well
as that of others, his usefulness seemed to be cut off, he found greater
opportunities of service than ever.

SECTION II.

His being chosen President of New Jersey College.

While at Stockbridge, Mr. Edwards appears to have given full scope
to his propensities and genius, stimulated by his ardent love of truth, and
under the control of a correct judgment. While at Northampton his
avocations were unavoidably numerous, and scarcely compatible with a
profound attention to subjects he might be disposed to investigate ; but
at Stockbridge he found himself more at liberty in that respect. After
having been so long in the ministry elsewhere, his pulpit preparations
would require less time than before. His studies were less interrupted by
company and calls. Former anxieties were now removed ; his mind

* His Treatise on " The Will," and on "Original Sin."

THE LIFE OF PRESIDENT EDWARDS. 47

was drawn more closely to God, from his past experience of the fickleness
of men ; and thereby his mind became more composed, more enlightened,
and more elevated. Here he was led to investigate subjects of radical
importance in morals and theology, and to trace them to their first prin
ciples. And here he published his masterpiece of inquiry and close
reasoning, his Treatise on the Will, which completely established his
character as an adept in metaphysical science, and a profound divine.
The celebrity he obtained by this work, and very deservedly obtained,
had, doubtless, no small influence on the trustees of New Jersey College,
among other considerations, in looking to Mr. Edwards to become their
President, on the death of Mr. Burr, his son-in-law.

The Rev. Aaron Burr, President of New Jersey College, died on the
24th of Sept. 1757 ; and, at the next meeting of the trustees, Mr. Ed
wards was chosen his successor ; the news of which was quite unex
pected, and not a little surprising to him. He looked on himself in many
respects so unqualified for that business, that he wondered that gentlemen
of so good judgment, and so well acquainted with him, as he knew some
of the trustees were, should think of him for that place. He had many
objections in his own mind against undertaking the business, both from
his unfitness, and his particular circumstances ; yet could not certainly
determine that it was not his duty to accept it. The following extract
of a letter which he wrote to the trustees, will give the reader a view of
his sentiments and exercises on this occasion, as well as of the great de
signs he was deeply engaged in, and zealously prosecuting.

Stockbridge, 19th October, 1757.

REV. AND HON. GENTLEMEN 1 was not a little surprised on receiving
the unexpected notice of your having made choice of me to succeed the
late President Burr, as the head of Nassau Hall. I am much in doubt
whether I am called to undertake the business, which you have done me
the unmerited honor to choose me for. If some regard may be had for
my outward comfort, I might mention the many inconveniences and great
detriment which may be sustained by my removing with my numerous
family, so far from all the estate I have in the world (without any pros
pect of disposing of it, under present circumstances, but with great loss),
now when we have scarcely got over the trouble and damage sustained
by our removal from Northampton, and have just begun to have our
affairs in a comfortable situation for a subsistence in this place : and the
expense I must immediately be at to put myself into circumstances tol
erably comporting with the needful support of the honor of the office I
am invited to ; which will not well consist with my ability.

But this is not my main objection : the chief difficulties in my mind,
in the way of accepting this important and arduous office, are these two :
First, my own defects, unfitting me for such an undertaking, many of
which are generally known ; besides other, which my own heart is con
scious of. I have a constitution, in many respects peculiarly unhappy,
attended with flaccid solids ; vapid, sizy and scarce fluids, and a low tide
of spirits ; often occasioning a kind of childish weakness and contempti-
bleness of speech, presence, and demeanor ; with a disagreeable dulness
and stiffness, much unfitting me for conversation, but more especially for
the government of a college. This makes me shrink at the thoughts of
taking upon me, in the decline of life, such a new and great business,

48 THE LIFE OF PRESIDENT EDWARDS.

attended with such a multiplicity of cares, and requiring such a degree
of activity, alertness, and spirit of government ; especially as succeeding
one so remarkably well qualified in these respects, giving occasion to
every one to remark the wide difference. I am also deficient in some
parts of learning, particularly in algebra, and the higher parts of mathe
matics, and in the Greek classics ; my Greek learning having been chiefly
in the New Testament. The other thing is this ; that my engaging in
this business will net well consist with those views, and that course of
employ in my study, which have long engaged and swallowed up my
mind, and been the chief entertainment and delight of my life.

And here, honored sirs, (emboldened, by the testimony I have now
received of your unmerited esteem, to rely on your candor,) I will with
freedom open myself to you.

My method of study, from my first beginning the work of the ministry,
has been very much by writing ; applying myself in this way, to improve
every important hint ; pursuing the clue to my utmost, when any thing
in reading, meditation, or conversation, has been suggested to my mind,
that seemed to promise light, in any weighty point ; thus penning what
appeared to me my best thoughts, on innumerable subjects for my own
benefit. The longer I prosecuted my studies in this method, the more
habitual it became, and the more pleasant and profitable I found it. The
further I travelled in this way, the more and wider the field opened,
which has occasioned my laying out many things in my mind to do in
this manner, if God should spare my life, which my heart hath been much
upon : particularly many things against most of the prevailing errors of
the present day, which I cannot with any patience see maintained (to
the utter subverting of the gospel of Christ) with so high a hand, and so
long continued a triumph, with so little control, when it appears so evi
dent to me, that there is truly no foundation for any of this glorying and
insult. I have already published something on one of the main points in
dispute between the Arminians and Calvinists ; and have it in view, God
willing (as I have already signified to the public), in like manner to con
sider all the other controverted points, and have done much towards a
preparation for it. But besides these, I have had on my mind and heart
(which I long ago began, not with any view to publication) a great work,
which I call a History of the Work of Redemption, a body of divinity in
an entire new method, being thrown into the form of a history ; con
sidering the affair of Christian theology, as the whole of it, in each part,
stands in reference to the great work of redemption by Jesus Christ ;
which I suppose to be of all others the grand design of God, and the
summum and ultimum of all the divine operations and decrees ; particu
larly considering all parts of the grand scheme in their historical order.
The order of their existence, or their being brought forth to view, in the
course of divine dispensations, or the wonderful series of successive acts
and events ; beginning from eternity and descending from thence to the
great work and successive dispensations of the infinitely wise God in
time, considering the chief events coming to pass in the church of God.
and revolutions in the world of mankind, affecting the state of the church
and the affairs of redemption, which we have account of in history or
prophecy ; till at last we come to the general resurrection, last judgment,
and consummation of all things ; when it shall be said, It is done. I am
Alpha and Omega, the beginning and the end. Concluding my work,

THE LIFE OF PRESIDENT EDWARDS. 49

with the consideration of that perfect state of things, which shall be
finally settled, to last for eternity. This history will be carried on with
regard to all three worlds, heaven, earth, and hell ; considering the con
nected successive events and alterations in each, so far as the Scriptures
give any light ; introducing all parts of divinity in that order which is
most scriptural and most natural ; a method which appears to me the
most beautiful and entertaining, wherein every divine doctrine will
appear to greatest advantage, in the brighest light, in the most striking
manner, showing the admirable contexture and harmony of the whole.

I have also, for my own profit and entertainment, done much towards
another great work, which I call the Harmony of the Old and New Testa
ment, in three parts. The first considering the prophecies of the Messiah,
his redemption and kingdom ; the evidences of their references to the Mes
siah, &c., comparing them all one with another, demonstrating their
agreement, true scope, and sense ; also considering all the various parti
culars wherein these prophecies have their exact fulfilment ; showing the
universal, precise, and admirable correspondence between predictions
and events. The second part, considering the types of the Old Testa
ment, showing the evidence of their being intended as representations of
the great things of the gospel of Christ ; and the agreement of the type
with the antitype. The third and great part, considering the harmony
of the Old and New Testament, as to doctrine and precept. In the
course of this work, I find there will be occasion for an explanation of a
very great part of the holy Scripture ; which may, in such a view, be
explained in a method, which to me seems the most entertaining and
profitable, best tending to lead the mind to a view of the true spirit, de
sign, life and soul of the Scriptures, as well as their proper use and im
provement. I have also many other things in hand, in some of which 1
have made great progress, which I will not trouble you with an account
of. Some of these things, if divine Providence favor, I should be willing
to attempt a publication of. So far as I myself am able to judge of
what talents I have for benefiting my fellow- creatures by word, I think
I can write better than I can speak.

My heart is so much in these studies, that I cannot feel willing to put
myself into an incapacity to pursue them any more in the future part of
my life to such a degree as I must, if I undertake to go through the same
course of employ, in the office of a president, that Mr. Burr did, instruct
ing in all the languages, and taking the whole care of the instruction
of one of the classes in all parts of learning, besides his other labors. If I
should see light to determine me to accept the place offered me, I should
be willing to take upon me the work of a president, so far as it consists
in the general inspection of the whole society ; and to be subservient to
the school, as to their order and methods of study and instruction, assisting
myself in immediate instruction in the arts and sciences (as discretion
should direct and occasion serve, and the state of things require), es
pecially the senior class : and added to all, should be willing to do the
whole work of a professor of divinity, in public and private lectures,
proposing questions to be answered, and some to be discussed in writing
and free conversation, in meetings of graduates and others, appointed in
proper seasons for these ends. It would be now out of my way, to spend
time in a constant teaching of the languages, unless it be the Hebrew tongue;
which I should be willing to improve myself in, by instructing others.
VOL. I. 4.

50 THE LIFE OF PRESIDENT EDWARDS.

On the whole, I am much at a loss, with respect to the way of duty
in this important affair : I am in doubt, whether, if I should engage in it,
I should not do what both you and I would be sorry for afterwards.
Nevertheless, I think the greatness of the affair, and the regard due to so
worthy and venerable a body, as that of the trustees of Nassau Hall,
requires my taking the matter into serious consideration. And unless you
should appear to be discouraged by the things which I have now
represented, as to any further expectation from me, I shall proceed to ask
advice, of such as I esteem mos . wise, friendly and faithful : if after the
mind of the commissioners in Boston is known, it appears that they
consent to leave me at liberty, with respect to the business they have
employed me in here."

In this suspense he determined to ask the advice of a number of
gentlemen in the ministry, on whose judgment and friendship he could
rely, and to act accordingly ; who, upon his and his people s desire, met
at Stockbridge, January 4, 1758 ; and having heard Mr. Edwards s re
presentation of the matter, and what his people had to say by way of
objection against his removal, determined it was his duty to accept of the
invitation to the presidency of the college. When they published their
judgment and advice to Mr. Edwards and his people, he appeared un
commonly moved and affected with it, and fell into tears on the occasion,
which was very unusual for him in the presence of others : and soon
after said to the gentlemen, who had given their advice, that it was matter
of wonder to him, that they could so easily, as they appeared to do, get
over the objections he had made against his removal. But as he thought
it his duty to be directed by their advice, he should now endeavor
cheerfully to undertake it, believing he was in the way of his duty.

Accordingly, having had, by the application of the trustees of the
college, the consent of the commissioners to resign their mission ; he
girded up his loins, and set off from Stockbridge for Princeton in January.
He left his family at Stockbridge, not to be removed till spring. He had
two daughters at Princeton, Mrs. Burr, the widow of the late President
Burr, and his oldest daughter that was unmarried. His arrival at Prince
ton was to the great satisfaction and joy of the college.

The corporation met as soon as could be with convenience, after his
arrival at the college, when he was by them fixed in the president s chair.
While at Princeton, before his sickness, he preached in the college hall,
Sabbath after Sabbath, to the great acceptance of the hearers ; but did
nothing as president, unless it was to give out some questions in divinity
to the senior class, to be answered before him ; each one having opportu
nity to study and write what he thought proper upon them. When they
came together to answer them, they found so much entertainment and
profit by it, especially by the light and instruction Mr. Edwards com
municated in what he said upon the questions, when they had delivered
what they had to say, that they spoke of it with the greatest satisfaction
and wonder.

During this time Mr. Edwards seemed to enjoy an uncommon degree
of the presence of God. He told his daughters he once had great exercise,
concern and fear, relative to his engaging in that business ; but since it
now appeared, so far as he could see, that he was called of God to that
place and work, he did cheerfully devote himself to it, leaving himself
and the event with God, to order what seemed to him good.

THE LIFE OF PRESIDENT EDWARDS. 51

The small-pox had now become very common in the country, and
was then at Princeton, and likely to spread. And as Mr. Edwards had
never had it, and inoculation was then practised with great success in
those parts, he proposed to be inoculated, if the physician should advise
to it, and the corporation should give their consent. Accordingly by the
advice of the physician, and the consent of the corporation, he was ino
culated February 13th. He had it favorably, and it was thought all
danger was over ; but a secondary fever set in, and by reason of a num
ber of pustules in his throat, the obstruction was such, that the medicines
necessary to check the fever, could not be administered. It therefore
raged till it put an end to his life on the 22d of March, 1758, in the 55th
year of his age.

After he was sensible that he could not survive that sickness, a little
before his death he called his daughter to him, who attended him in his
sickness, and addressed her in a few words, which were immediately
taken down in writing, as near as could be recollected, and are as
follows : " Dear Lucy, it seems to me to be the will of God that I must
shortly leave you ; therefore, give my kindest love to my dear wife, and
tell her, that the uncommon union which has so long subsisted between
us, has been of such a nature, as I trust is spiritual, and therefore will
continue forever: and I hope she will be supported under so great a trial,
and submit cheerfully to the will of God. And as to my children, you
are now like to be left fatherless, which I hope will be an inducement to
you all to seek a father who will never fail you. And as to my funeral, I
would have it to be like Mr. Burr s ; and any additional sum of money
that might be expected to be laid out that way, I would have it disposed
of to charitable uses."*

He said but very little in his sickness ; but was an admirable instance
of patience and resignation to the last. Just at the close of life, as some
persons who stood by, expecting he would breathe his last in a few min
utes, were lamenting his death, not only as a great frown on the college,
but as having a dark aspect on the interest of religion in general ; to their
surprise, not imagining that he heard, or ever would speak another word,
he said, " Trust in God, and ye need not fear." These were his last
words. What could have been more suitable to the occasion! And
what need of more ! In these is as much matter of instruction and sup
port, as if he had written a volume. This is the only consolation to his
bereaved friends, who are sensible of the loss they and the church of
Christ have sustained in his death ; God is all sufficient, and still has the
care of his church.

He appeared to have the uninterrupted use of his reason to the last,
and died with as much calmness and composure, to all appearance, as that
with which one goes to sleep. The physician who inoculated and con
stantly attended him in his sickness, has the following words in his letter
to Mrs. Edwards, on this occasion: "Never did any mortal man more
fully and clearly evidence the sincerity of all his professions, by one con
tinued, universal, calm, cheerful resignation, and patient submission to the
divine will, through every stage of his disease, than he. Not so much

* President Burr ordered, on his death-bed, that his funeral should not be attended with pomp
and cost. He ordered that nothing should be expended but what was agreeable to the dictates of
Christian decency ; and that the sum which must be expended at a modish funeral, above the
necessary cost of a decent one, should be given to the poor, out of his estate.

52 THE LIFE OF PRESIDENT EDWARDS.

as one discontented expression, nor the least appearance of murmuring
through the whole ! And never did any person expire with more perfect
freedom from pain ; not so much as one distortion ; but in the most pro
per sense of the words, he really fell asleep."

CHAPTER VI.

HIS PUBLICATIONS, MANUSCRIPTS, AND GENIUS AS A WRITER.

MR. EDWARDS was greatly esteemed, and indeed celebrated, as an au
thor, both in America and Europe. His publications naturally raise in
the reader of judgment and moral taste a high opinion of his greatness
and piety. His books met with a good reception in Scotland espe
cially, and procured for aim great esteem and applause. A gentleman of
note there has the following words concerning Mr. Edwards, in a letter
to one of his correspondents in America: "I looked on him as incompar
ably the greatest divine and [moral*] philosopher, in Britain or her colo
nies ; and rejoiced that one so eminently qualified for teaching divinity
was chosen president of New Jersey College." And in another letter,
the same gentleman says: "Ever since I was acquainted with Mr. Ed-
wards s writings, I have looked upon him as the greatest divine this age
has produced." And a reverend gentleman from Holland observed :
"That Mr. Edwards s writings, especially on the Freedom of the Will,
were held in great esteem there ; and that the professors of the celebrated
academy presented their compliments to President Edwards." This gen
tleman further observes, that " Several members of the Classes of Am
sterdam gave their thanks, by him, to pious Mr. Edwards, for his just ob
servations on Mr. Brainerd s Life ; which book was translated in Holland,
and was highly approved by the University of Utrecht."

As these Memoirs are introductory to a complete edition of Mr. Ed
wards s Works, a professed enumeration of all his publications must be
needless. Yet, as it is not desirable, on many accounts, to observe a
chronological order in their arrangement, a view of those works which
were published by himself, and the chief of his posthumous publications,
according to the order of time, may be acceptable to many. For this,
the reader is referred to the note below. f

Viewing Mr. Edwards as a writer of sermons, we cannot give him
the epithet eloquent, in the common acceptation of the term. We see in

* This must have been the writer s meaning,

f 1731. A Sermon preached at Boston, on 1 Cor. 1754. On the Freedom of the Will.

i. 29, 30. 1758. On Original Sin.

1734. Do. at Northampton, on Matt. xvi. 17. N.B. This last was in the press when

1736. A Narrative of the work of God, &c. the author died. All his other works

1738. Five Discourses at Northampton. were collected from his papers after

1741. A Sermon preached at Enfield. his decease; the principal of which

1741. D,o. at New Haven, on 1 John iv. 1. were published in the following or-

1741. Do. at Hatfield. der:

1742. Thoughts on the Revival. 1765. Eighteen Sermons, with his Life pre-
1746. Religious Affections. fixed.

1747. On Prayer for a Revival. 1774. The History of Redemption

1749. Ordination Sermon. 1788. On the Nature of Virtue.

1749. Life of the Rev. David Brainerd. 1788. God s Last End in the Creation.

1749. On Qualifications for Communion. 1788. Thirty-three Sermons.

1752. A Reply to & Williams s Answer. 1789. Twenty Sermons.
1752. A Sermon preached at Newark, on 1793. Miscellaneous Observations.

James ii. 19. 1796. Miscellaneous Remarks.

THE LIFE OF PRESIDENT EDWARDS. 53

him nothing of the great masters of eloquence, except good sense, con
clusive reasoning, and the power of moving the passions. Oratorical
pomp, a cryptic method, luxurious descriptions presented to the imagina
tion, and a rich variety of rhetorical figures, enter not into his plan. But
his thoughts are well digested, and his reasoning conclusive , he produces
considerations which not only force the assent, but also touch the con
science ; he urges divine authority, by quoting and explaining Scripture,
in a form calculated to rouse the soul. He moves the passions, not by
little artifices, like the professed rhetorician, but by saying what is much
to the purpose, in a plain, serious, and interesting way ; and thus making
reason, conscience, fear, and love, to be decidedly in his favor. And
thus the passions are moved in the most profitable manner ; the more
generous ones take the lead, and they are ever directed in the way of
practical utility.

From what has been said, it is easy to conjecture, that close discus
sions were peculiarly suited to Mr. Edwards s talents. And as a further
evidence to show which way his genius had its prevailing bent, it is ob
servable, that his style improves in proportion to the abstruseness of his
subject. Hence, generally speaking, the productions, especially those
published by himself, which enter into close, profound, metaphysical dis
tinctions, seem to have as much perspicuity as the nature of the case will
admit. To be convinced of the propriety of this remark, the reader need
only consult the Treatise on the Will ; a work justly thought by able
judges to be one of the greatest efforts of the human intellect. Here
the author shows such force and strength of mind, such judgment, pen
etration, and accuracy of thought, as justly entitles him to the character
of one of the greatest geniuses of his age. We may add, that this treatise
goes further, perhaps, towards settling the main points in controversy be
tween Calvinists and Arminians, than any thing that had been written.
Herein he has abundantly demonstrated the chief principles on which
Arminians build their whole scheme, to be false and most absurd. When
ever, therefore, this book comes to be generally attended to, it will doubt
less prove fatal to Arminian and Pelagian principles.

Though the work now mentioned afforded the fairest opportunity for
metaphysical investigation, yet the same penetrating turn, the same ac
curacy of discrimination, and the same closeness of reasoning, distinguish
many of his other productions. Among these we might mention, partic
ularly, his book on Original Sin, his Discourse on Justification, his Dis
sertation on the Nature of true Virtue, and that concerning the End for
which God created the World. If the advocates of selfish virtue, and of
universal restoration, will do themselves the justice to examine these Dis
sertations with candor and closeness, they may see cause to be of the au
thor s mind. His other discourses are excellent, including much divin
ity, and tending above most that are published to awaken the conscience
of the sinner, as well as to instruct and quicken the Christian. The ser
mon (preached at Enfield, 8th July, 1741,) entitled "Sinners in the hands
of an angry God," was attended with remarkable impressions on many
of the hearers. In his treatise, entitled " An humble attempt to promote
explicit agreement, and visible union of God s people in extraordinary
prayer for the revival of religion/ he shows great acquaintance with
Scripture, and a remarkable attention to the prophetic part of it.

Mr. Edwards left a great number of volumes in manuscript, which he

54 THE LIFE OF PRESIDENT EDWARDS.

wrote in a miscellaneous way on almost all subjects in divinity. This he
did, not with any design that they should ever be published in that form,
but for the satisfaction and improvement of his own mind, and that he
might retain the thoughts, which appeared to him worth preserving, Some
idea of the progress he had made, and the materials he had collected in
this way, he gives in his letter to the trustees of the College, when assign
ing his reasons against accepting the presidentship. He had written
much on the prophecies concerning the Messiah, on justification, the
divinity of Christ, and the eternity of hell torments. He wrote much on
the Bible, in the same way ; penning his thoughts on particular passages,
as they occurred to him in reading or meditation.

As the method he took to have his miscellaneous writings in good
order, so as to be able with ease to turn to any particular subject, is per
haps as good as any, if not the best that has been proposed to the public ;
some account of it is here given, for the use of young students who have
not yet adopted any method, and are disposed to improve their minds by
writing. He numbered all his miscellaneous writings. The first thing
he wrote, is No. 1, the second, No. 2, and so on. And when he had
occasion to write on any particular subject, he first set down the number,
and then wrote the subject in large characters, that it might not escape
his eye, when he should have occasion to turn to it. For instance, if he
was going to write on the happiness of angels, and his last No. was 148,
he would begin thus 149. ANGELS, their happiness. When he wrote
what he designed, he would turn to his alphabetical table, and under the
letter A, he would write, Angels, their happiness, if this was not there
already, and then set down the number 149, close at the right hand of it.
And if he had occasion to write any new thoughts on the same subject,
if the number of his miscellanies were increased, so that his last number
was 261, he would set the number 262, and then the subject as before.
And when he had done writing for that time, he turned to his table, to
the word angels ; and at the right hand of the number 149, set down
262. By this means he had no occasion to leave any chasms, but began
his next subject where he left off his last. The number of his miscella
neous writings ranged in this manner, amounts to above 1400. And yet
by a table contained iri a sheet or two of paper, any thing he wrote can
be turned to at pleasure.

A just picture of this eminent servant of God, is given in the follow
ing expressive lines, taken from The Triumph of Infidelity, an ingenious,
satirical poem, ascribed to Dr. Dwight, President of Yale College.

; But, my chief bane, my apostolic foe,

In life, in labors, source of every \vo,

From scenes obscure did Ileav n his Edwards call,

That moral Newton, and that second Paul.

He, in clear view, saw sacred systems roll,

Of reasoning worlds, around their central soul ;

Saw love attractive every system bind,

The parent linking to each filial mind ;

The end of Heaven s high works resistless show d ;

Creating glory, and created good,

And in one little life the gospel more

Disclos d than all earth s myriads kenn d before.*

* The reader will consider this proposition as poetically strong) but not as literally accuratf.

THE LIFE OF PRESIDENT EDWARDS. 55

Beneath his standard, lo ! what numbers rise,
To care for truth, and combat for the skies !
Arm d at all points, they try the battling field.
With reason s sword, and faith s ethereal shield."

The inscription upon the stone which is over the grave of Mr. Ed
wards in Princeton, composed originally by President Finley, has been
very obligingly sent on by a particular friend, and is here gratefully insert-
d as the close of these Memoirs.

M.S.

Reverendi admodum viri,
JONATHAN EDWARDS, A. M. Collegii novaj Czesariae

Praesidis.
Natus apud Windsor, Conriecticutensium, V Octobris,

A.D. MDCCIII. S.V.
Patre Reverendo Timotheo Edwards oriundus,

Collegio Yalensi educatus,
Apud Northampton Sacris initiatus XV Februarii,

MDCCXXVI VII.
Illinc dimissus XXII Junii MDCCL,
Et munus Barbaras instituendi accepit,

Praises Aulze Nassovicas creatus XVI Februarii MDCCL VIII.

Defunctus in hoc vico XXII Martii sequentis, S. N.

^Etatis LV. heu nimis brevis

His jacit mortalis Pars.

Qualis Persona quaeris, Viator?

Vir, Corpore procero, sed gracili,

Studiis intensissimis, Abstinentia, et Sedulitate

Attenuate.
Ingenii Acumine, judicio acri, et Prudentia,

Secundus nemini Mortalium.

Artium liberalium et scientiarum Peritia insignis,

Criticorum sacrorum optimus, Theologus eximius,

Ut vix alter aequalis ; disputator candidus.

Fidei Christianas Propugnator invictus,

Concionator Gravis, Solennis, Discrimians ;

Et, Deo favente, Successu

Felicissimus.

Pietate prasclarus, moribus suis severus,

Ast aliis aequus et benignus,

Vixit dilectus veneratus

Sed ah ! lugendus

Moriebatur.

Quantos Gemitus discedens ciebat !
Heu Sapientia tanta ! heu Doctrina et Religio !
Amissum plorat Collegium, ploratet Ecclesia :
At, eo recepto, gaudet

Ccelum.
Abi, Viator, et pia sequere Vestigia.

FAREWELL SERMON,

PREACHED AT THE FIRST PRECINCT IN NORTHAMPTON,

AFTER THE PEOPLE S PUBLIC REJECTION OF THEIR MINISTER, AND RENOUNCINfl
THEIR RELATION TO HIM AS PASTOR OF THE CHURCH THERE

JUNE 22, 1750.

PKEFACE.

IT is not unlikely, that some of the readers of the following sermon may be inquisi
tive concerning the circumstances of the difference between me and the people of
Northampton, that issued in that separation between me and them, which occasioned
the preaching of this farewell sermon. There is, by no means, room here for a full account
of that matter : but yet it seems to be proper, and even necessary, here to correct some
gross misrepresentations, which have been abundantly, and (it is to be feared) by
some affectedly and industriously made, of that difference : such as, that I insisted on
persons being assured of their being in a state of salvation, in order to my admitting
them into the church ; that I required a particular relation of the method and order of
a person s inward experience, and of the time and manner of his conversion, as the
test of his fitness for Christian communion ; yea, that I have undertaken to set up a
pure church, and to make an exact and certain distinction between saints and hypo
crites, by a pretended infallible discerning of the state of men s souls ; that in these
things I had fallen in with those wild people, who have lately appeared in New Eng
land, called Separatists ; and that I myself was become a grand Separatist; and that
I arrogated all the power of judging of the qualifications of candidates for communion
wholly to myself, and insisted on acting by my sole authority, in the admission of
members into the church, &c.

In opposition to these slanderous representations, I shall at present only give my
reader an account of some things which I laid before the council, that separated be
tween me and my people, in order to their having a just and full view of my princi
ples relating to the affair in controversy.

Long before the sitting of the council, my people had sent to the Reverend Mr.
Clark of Salem village, desiring him to write in opposition to my principles. Which
gave me occasion to write to Mr. Clark, that he might have true information what my
principles were. And in the time of the sitting of the council, I did, for their informa
tion, make a public declaration of my principles before them and the church, in the
meeting-house, of the same import with that in my letter to Mr. Clark, and very much
in the same words : and then, afterwards, sent in to the council in writing, an extract
of that letter, containing the information I had given to Mr. Clark, in the very words
of my letter to him, that the council might read and consider it at their leisure, and
have a more certain and satisfactory knowledge what my principles were. The ex
tract which I sent to them was in the following words :

" I am often and I do not know but pretty generally, in the country, represented
as of a new and odd opinion with respect to the terms of Christian communion, and as
being for introducing a peculiar way of my own. Whereas, I do not perceive that I
differ at all from the scheme of Dr. Watts, in his book entitled, The rational Founda
tion of a Christian Church, and the Terms of Christian Communion ; which, he says,
is the common sentiment of all reformed churches. I had not seen this book of Dr.
Watts when I published what I have written on the subject. But yet, I think my
sentiments, as I have expressed them, are as exactly agreeable to what he lays down,
as if I had been his pupil. Nor do I at all go beyond what Dr. Doddridge plainly
shows to be his sentiments, in his Rise and Progress of Religion) and his Sermons on
Regeneration, and his Paraphrase and Notes on the New Testament. Nor indeed, sir,
when I consider the sentiments you have expressed in your letters to Major Pomroy
and Mr. Billing, can I perceive but that they come exactly to the same thing that I
maintain. You suppose the sacraments are not converting ordinances: but that,
as seals of the covenant, they presuppose conversion, especially in the adult; and that

60 PREFACE.

it is visible saintship, or, in other words, a credible profession of faith and repentance^
a solemn consent to the gospel covenant, joined with a good conversation, and compe
tent measure of Christian knowledge, -is what gives a gospel right to all sacred ordi
nances : but that it is necessary to those that come to these ordinances, and in those that
profess a consent to the gospel covenant, that they be sincere in their profession, or at
least should think themselves so. The great thing which I have scrupled in the estab
lished method of this church s proceeding, and which I dare no longer go on in, is
their publicly assenting to the form of words rehearsed on occasion of their admission
to the communion, without pretending thereby to mean any such thing as any hearty
consent to the terms of the gospel covenant, or to mean any such faith or repentance
as belong to the covenant of grace, and are the grand conditions of that covenant :
it being, at the same time that the words are used, their known and established prin
ciple, which they openly profess and proceed upon, that men may and ought to use
these words, and mean no such thing, but something else of a nature far inferior ;
which I think they have no distinct, determinate notion of; but something consistent
with their knowing that they do not chose God as their chief good, but love the world
more than him, and that they do not give themselves up entirely to God, but make
reserves ; and in short, knowing that they do not heartily consent to the gospel cove
nant, but live still under the reigning power of the love of the world, and enmity to
God and Christ So that the words of their public profession, according to their open
ly established use, cease to be of the nature of any profession of gospel faith and re
pentance, or any proper compliance with the covenant : for it. is their profession, that
the words, as used, mean no such thing. The words used under these circumstances,
do at least fail of being a credible profession of these things. I can conceive of no
such virtue in a certain set of words, that it is proper, merely on the making these
sounds, to admit persons to Christian sacraments, without any regard to any pretended
meaning of these sounds : nor can I think, that any institution of Christ has established
any such terms of admission into the Christian church. It does not belong to the
controversy between me and my people, how particular or large the profession should
be that is required. I should not choose to be confined to exact limits as to that matter
but rather than contend, I should content myself with a few words, briefly expressing
the cardinal virtues or acts implied in a hearty compliance with the covenant, made
(as should appear by inquiry into the person s doctrinal knowledge) understandingly ;
if there were an external conversation agreeable thereto : yea, I should think, that
such a person, solemnly making such a profession, had a right to be received as the
object of a public charity, however he himself might scruple his own conversion, on
account of his not remembering the time, not knowing the method of his conversion,
or finding so much remaining sin, &c. And (if his own scruples did not hinder his
coming to the Lord s table) I should think the minister or church had no right to de
bar such a professor, though he should say he did not think himself converted ; for
I call that a profession of godliness, which is a profession of the great things wherein
godliness consists, and not a profession of his own opinion of his good estate."

Northampton, Mtfy 7, 1750.

Thus far my Letter to Mr. Clark.

The council having heard that I had made certain draughts of the covenant, or
forms of a public profession of religion which I stood ready to accept of from the
candidates for church communion, they, for their further information, sent for them.
Accordingly I sent them four distinct draughts or forms, which I had drawn up about
a twelvemonth before, as what I stood ready to accept of (anyone of them) rather than
contend and break with my people.

The two shortest of these forms are here inserted for the satisfaction of the reader.
They are as follows.

" I hope I do truly find a heart to give up myself wholly to God, according to the
tenor of that covenant of grace which was sealed in my baptism ; and to walk in a
way of that obedience to all the commandments of God, which the covenant of grace
requires, as long as I live." Another,

"I hope I truly find in my heart a willingness to comply with all the command
ments of God, which require me to give up myself wholly to him, and to serve him

PREFACE 61

with my body and my spirit. And do accordingly now promise to walk in a way of
obedience to all the commandments of God, as long as 1 live."

Such kind of professions as these I stood ready to accept, rather than contend and
break with my people. Not but that I think it much more convenient, that ordinarily
the public profession of religion that is made by Christians, should be much fuller and
more particular. And that (as I hinted in my letter to Mr. Clark) I should not choose
to be tied up to any certain form of words, but to have liberty to vary the expressions
of a public profession the more exactly to suit the sentiments and experience of the
professor, that it might be a more just and free expression of what each one finds in
his heart.

And moreover it must be noted, that I ever insisted on it, that it belonged to me as
a pastor, before a profession was accepted, to have full liberty to instruct the candi
date in the meaning of the terms of it, and in the nature of the things proposed to be
professed ; and to inquire into his doctrinal understanding of these things, according
to my best discretion ; and to caution the person, as I should think needful, against
rashness in making such a profession, or doing it mainly for the credit of himself or
his family, or from any secular views whatsoever, and to put him on serious self-exam
ination, and searching his own heart, and prayer to God to search and enlighten him
that he may not be hypocritical and deceived in the profession he makes ; withal
pointing forth to him the many ways in which professors are liable to be deceived.

Nor do I think it improper for a minister in such a case, to inquire and know of the
candidate what can be remembered of the circumstances of his Christian experience ;
as this may tend much to illustrate his profession, and give a minister great advan
tage for proper instructions : though a particular knowledge and remembrance of the
time and method of the first conversion to God, is not to be made the test of a person s
sincerity, nor insisted on as necessary in order to his being received into full charity. Not
that I think it at all improper or unprofitable, that in some special cases a declaration of
the particular circumstances of a person s first awakening and the manner of his convic
tions, illuminations, and comforts, should be publicly exhibited before the whole congre
gation, on occasion of his admission into the church ; though this be not demanded as
necessary to admission. I ever declared against insisting on a relation of experience,
in this sense (viz., a relation of the particular time and steps of the operation of the
Spirit, in first conversion), as the term of communion : yet, ifby a relation of experiences,
be meant a declaration of experience of the great things wrought, wherein true grace
and the essential acts and habits of holiness consist; in this sense, I think an account
of a person s experiences necessary in order to his admission into full communion in
the church. But that in whatever inquiries are made, and whatever accounts are
given, neither minister nor church are to set up themselves as searchers of hearts, but
are to accept the serious, solemn profession of the well instructed professor, of a good
life, as best able to determine what he finds in his own heart.

These things may serve in some measure to set right those of my readers who
have been misled in their apprehensions of the state of the controversy between me
and mv people, by the forementioned misrepresentations.

JONATHAN EDWARDS.

of onh i ? fM

ii - : ;. ;if . ,

A FAREWELL SERMON.

2 COBINTHIAWS i. 14. As also you have acknowledged us in part, that we are your rejoicing, even
as ye also are ours in the day of the Lord Jesus.

THE apostle, in the preceding part of the chapter, declares what great
troubles he met with in the course of his ministry. In the text and two fore
going verses, he declares what were his comforts and supports under the trou
bles he met with. There are four things in particular.

1. That he had approved himself to his own conscience, ver. 12 : " For our
rejoicing is this, the testimony of our conscience that in simplicity and godly
sincerity, not with fleshly wisdom, but by the grace of God, we have had our
conversation in the world, and more abundantly to you-ward."

2. Another thing he speaks of as matter of comfort, is, that as he had ap
proved himself to his own conscience, so he had also to the consciences of his
hearers, the Corinthians, whom he now wrote to, and that they should ap
prove of him at the day of judgment.

3. The hope he had of seeing the blessed fruit of his labors and sufferings
in the ministry, in their happiness and glory, in that great day of acccounts.

4. That, in his ministry among the Corinthians, he had approved himself
to his Judge, who would approve and reward his faithfulness in that day.

These three last particulars are signified in my text, and the preceding
verse ; and, indeed, all the four are implied in the text : it is implied that the
Corinthians had acknowledged him as their spiritual father, and as one that
had been faithful among them, and as the means of their future joy and glory
at the day of judgment, and one whom they should then see, and have a joy
ful meeting with as such. It is implied, that the apostle expected at that time
to have a joyful meeting with them before the Judge, and with joy to behold
their glory, as the fruit of his labors ; and so they would be his rejoicing. It
is implied also that he then expected to be approved of the great Judge, when
he- and they should meet together before him ; and that he would then ac
knowledge his fidelity, and that this had been the means of their glory ; and
that thus he would, as it were, give them to him as his crown of rejoicing.
But this the apostle could not hope for, unless he had the testimony of his own
conscience in his favor. And therefore the words do imply, in the strongest
manner, that he had approved himself to his own conscience.

There is one thing implied in each of these particulars, and in every part
of the text, which is that point I shall make the subject of my present dis
course, viz. :

DOCTRINE.

Ministers, and the people that are under their care, must meet one an
other before Christ s tribunal at the day of judgment.

Ministers, and the people that have been under their care, must be parted
in this world, how well soever they have been united : if they are not separa
ted before, they must be parted by death ; and they may be separated while
life is continued. We live in a world of change, where nothing is certain or

64 A FAREWELL SERMON.

stable ; and where a little time, a few revolutions of the sun, bring to pass
strange things, surprising alterations, in particular persons, in families, in
towns and churches, in countries and nations. It often happens, that those
who seem most united, in a little time are most disunited, and at the greatest
distance. Thus ministers and people, between whom there has been the great
est mutual regard, and strictest union, may not only differ in their judgments,
and be alienated in affection, but one may rend from the other, and all rela
tion between them be dissolved ; the minister may be removed to a distant
place, and they may never have any more to do with one another in this
world. But if it be so, there is one meeting more that they must have, and
that is in the last great day of accounts.
Here I would show,

1. In what manner ministers, and the people who have been under their
care, shall meet one another at the day of judgment.

2. For what purposes.

3. For what reasons God has so ordered it, that ministers and their peo
ple shall then meet together in such a manner, and for such purposes.

I. I would show, in some particulars, in what manner ministers, and the
people who have been under their care, shall meet one another at the day of
judgment. Concerning this I would observe two things in general.

1. That they shall not then meet only as all mankind must then meet, but
there will be something peculiar in the manner of their meeting.

2. That their meeting together at that time shall be very different from
what used to be in the house of God in this world.

1. They shall not meet at that day as all the world must then meet to
gether. I would observe a difference in two things.

(1.) As to a clear actual view, and distinct knowledge and notice of each
other.

Although the whole world will be then present, all mankind of all gene
rations gathered in one vast assembly, with all of the angelic nature, both
elect and fallen angels ; yet we need not suppose that every one will have a
distinct and particular knowledge of each individual of the whole assembled
multitude, which will undoubtedly consist of many millions of millions. Though
it is probable that men s capacities will be much greater than in the present
state, yet they will not be infinite ; though their understanding and compre
hension will be vastly extended, yet men will not be deified. There will pro
bably be a very enlarged view that particular persons will have of various
parts and members of that vast assembly, and so of the proceedings of that
great day ; but yet it must needs be, that according to the nature of finite
minds, some persons and some things, at that day, shall fall more under the
notice of particular persons than others ; and this (as we may well suppose)
according as they shall have a nearer concern with some than others, in the
transactions of the day. There will be special reason why those who have
had special concerns together in this world, in their state of probation, and
whose mutual affairs will be then to be tried and judged, should especially be
set in one another s view. Thus we may suppose, that rulers and subjects,
earthly judges and those whom they have judged, neighbors who have had
mutual converse, dealings, and contests, heads of families and their children
and servants, shall then meet, and in a peculiar distinction be set together
And especially will it be thus with ministers and their people. It is evident
by the text, that these shall be in each other s view, shall distinctly know each
other, and shall have particular notice one of another at that time.

FAREWELL SERMON. 65

(2.) They shall meet together, as having a special concern one with another
in the great transactions of that day.

Although they shall meet the whole world at that time, yet they will not
have any immediate and particular concern with all. Yea, the far greater part
of those who shall then be gathered together, will be such as they have had no
intercourse with in their state of probation, and so will have no mutual concerns
to be judged of. But as to ministers, and the people that have been under their
care, they will be such as have had much immediate concern one with another,
in matters of the greatest moment, that ever mankind have to do one with ano
ther in. Therefore they especially must meet and be brought together before
the judge, as having special concern one with another in the design and busi
ness of that great day of accounts.

Thus their meeting, as to the manner of it, will be diverse from the meeting
of mankind in general.

2. Their meeting at the day of judgment will be very diverse from their
meetings one with another in this world.

Ministers and their people, while their relation continues, often meet toge
ther in this world: they are wont to meet from Sabbath to Sabbath, and at
other times for the public worship of God, and administration of ordinances,
and the solemn services of God s house : and besides these meetings, they have
also occasions to meet for the determining and managing their ecclesiastical af
fairs, for the exercise of church discipline, and the settling and adjusting those
things which concern the purity and good order of public administrations. But
their meeting at the day of judgment will be exceeding diverse, in its manner
and circumstance, from any such meetings and interviews as they have, one with
another in the present state. I would observe how, in a few particulars.

(1.) Now they meet together in a preparatory mutable state, but then in an
unchangeable state.

Now sinners in the congregation meet their minister in a state wherein they
are capable of a saving change, capable of being turned, through God s bless
ing on the ministrations and labors of their pastor, from the power of Satan
unto God ; and being brought out of a state of guilt, condemnation and wrath,
to a state of peace and favor with God, to the enjoyment of the privileges of
his children, and a title to their eternal inheritance. And saints now meet their
minister with great remains of corruption, and sometimes under great spiritual
difficulties and affliction : and therefore are yet the proper subjects of means of
a happy alteration of their state, consisting in a greater freedom from these
things, which they have reason to hope for in the way of an attendance on
ordinances, and of which God is pleased commonly to make his ministers the
instruments. And ministers and their people now meet in order to the bringing
to pass such happy changes ; they are the great benefits sought in their solemn
meetings in this world.

But when they shall meet together at the day of judgment, it will be far
otherwise. They will not then meet in order to the use of means for the bring
ing to effect any such changes ; for they will all meetiri an unchangeable state.
Sinners will be in an unchangeable state : they who then shall be under the
guilt and power of sin, and have the wrath of God abiding on them, shall be
beyond all remedy or possibility of change, and shall meet their ministers with
out any hopes of relief or remedy, or getting any good by their means. And
as for the saints, they will be already perfectly delivered from all their before
remaining corruption, temptation, and calamities of every kind, and set forever
out of their reach ; and no deliverance, no happy alteration, will remain to be
VOL. I. 6"

66 FAREWELL SERMON.

accomplished in the way of the use of means of grace, under the administra
tions of ministers. It will then be pronounced, " He that is unjust, let him be
unjust still ; and he that is filthy, let him be filthy still ; and he that is righteous,
let him be righteous still ; and he that is holy, let him be holy still."

(2.) Then they shall meet together in a state of clear, certain and infallible
light.

Ministers are set as guides and teachers, and are represented in Scripture a?
lights set up in the churches ; and in the present state meet their people from
time to time in order to instruct and enlighten them, to correct their mistakes, and
to be a voice behind them, when they turn aside to the right hand or to the left,
saying, " This is the way, walk ye in it ;" to evince and confirm the truth by ex
hibiting the proper evidences of it, and to refute errors and corrupt opinions, to
convince the erroneous and establish the doubting. But when Christ shall come
to judgment, every error arid false opinion shall be detected ; all deceit and
illusion shall vanish away before the light of that day, as the darkness of the
night vanishes at the appearance of the rising sun ; and every doctrine of the
word of God shall then appear in full evidence, and none shall remain uncon
vinced ; all shall know the truth with the greatest certainty, and there shall be
no mistakes to rectify.

Now ministers and their people may disagree in their judgments concerning
some matters of religion, and may sometimes meet to confer together concern
ing those things wherein they differ, and to hear the reasons that may be offered
on one side and the other ; and all may be ineffectual as to any conviction of
the truth : they may meet and part again, no more agreed than before ; and
that side which was in the wrong, may remain so still ; sometimes the meeting?
of ministers with their people in such a case of disagreeing sentiments, are at
tended with unhappy debate and controversy, managed with much prejudice
and want of candor ; not tending to light and conviction, but rather to confirm
and increase darkness, and establish opposition to the truth, and alienation of
affection one from another. But when they shall hereafter meet together, at
the day of judgment, before the tribunal of the great Judge, the mind and will
of Christ will be made known ; and there shall no longer be any debate or
difference of opinions; the evidence of the truth shall appear beyond all dis
pute, and all controversies shall be finally and forever decided.

Now ministers meet their people, in order to enlighten and awaken the
consciences of sinners : setting before them the great evil and danger of sin,
the strictness of God s law, their own wickedness of heart and practice, the
great guilt they are under, the wrath that abides upon them, and their impo
tence, blindness, poverty, and helpless and undone condition : but all is often
in vain ; they remain still, notwithstanding all their ministers can say, stupid
and unawakened, and their consciences unconvinced. But it will not be so at
their last meeting at the day of judgment ; sinners, when they shall meet their
minister before their great Judge, will not meet him with a stupid conscience :
they will then be fully convinced of the truth of those things which they for
merly heard from him, concerning the greatness and terrible majesty of God,
his holiness, and hatred of sin, and his awful justice in punishing it, the strict
ness of his law, and the dreadfulness and truth of his threatenings, and their own
unspeakable guilt and misery : and they shall never more be insensible of these
things : the eyes of conscience will now be fully enlightened, and never shall
be blinded again : the mouth of conscience shall now be opened, and never
shall be shut any more

Now ministers meet with their people, in public and private, in order to

FAREWELL SERMON. 67

enlighten them concerning the state of their souls ; to open and apply the rules
of God s word to them, in order to their searching their own hearts, and dis
cerning the state that they are in; but now ministers have no infallible discerning
of the state of the souls of their people ; and the most skilful of them are liable
to mistakes, and often are mistaken in things of this nature; nor are the people
able certainly to know the state of their minister, or one another s state ; very
often those pass among them for saints, and it may be eminent saints, that are
grand hypocrites; and on the other hand, those are sometimes censured, or hardly
received into their charity, that are indeed some of God s jewels. And nothing
is more common than for men to be mistaken concerning their own state : many
that are abominable to God, and the children of his wrath, think highly of
themselves, as his precious saints and dear children. Yea, there is reason to
think, that often some that are most bold in their confidence of their safe and
happy state, and think themselves not only true saints, but the most eminent
saints in the congregation, are in a peculiar manner a smoke in God s nose.
And thus it undoubtedly often is in those congregations where the word of God
is most faithfully dispensed, notwithstanding all that ministers can say in their
clearest explications, and most searching applications of the doctrines and rules
of God s word to the souls of their hearers, in their meetings one with another.
But in the day of judgment they shall have another sort of meeting; then the
secrets of every heart shall be made manifest, and every man s state shall be
perfectly known : 1 Cor. iv. 5, " Therefore, judge nothing before the time, until
the Lord come, who will both bring to light the hidden things of darkness, and
will make manifest the counsels of the hearts : and then shall every man have
praise of God." Then none shall be deceived concerning his own state, nor
shall be any more in doubt about it. There shall be an eternal end to all the
ill conceit and vain hopes of deluded hypocrites, and all the doubts and fears of
sincere Christians. Arid then shall all know the state of one another s souls :
the people shall know whether their minister has been sincere and faithful, and
the ministers shall know the state of every one of their people, and to whom
the word and ordinances of God have been a savor of life unto life, and to
whom a savor of death unto death.

Now in this present state it often happens that when ministers and people
meet together to debate and manage their ecclesiastical affairs, especially in a
state of controversy, they are ready to judge and censure one another with
regard to each other s views and designs, and the principles and ends that each
is influenced by ; and are greatly mistaken in their judgment, and wrong one
another with regard to each other s views and designs and the principles and
ends that each is influenced bv, and are greatly mistaken in their judgment,
and wrong one another in their censures. But at that future meeting, things
will be set in a true and perfect light, and the principles and aims that every
one has acted from shall be certainly known ; and there will be an end to all
errors of this kind, and all unrighteous censures.

(3.) In this world, ministers and their people often meet together to hear
of and wait upon an unseen Lord ; but at the day of judgment, they shall meet
in his most immediate and visible presence.

Ministers, who now often meet their people to preach to them the King
eternal, immortal, and invisible, to convince them that there is a God, and
declare to them what manner of being he is, and to convince them that he
governs, and will judge the world, and that there is a future state of rewards
and punishments, and to preach to them a Christ in heaven, and at the right
hand of God, in an unseen world, shall then meet their people in the most im-

38 FAREWELL SERMON.

mediate sensible presence of this great God, Saviour, and Judge, appearing in
the most plain, visible, and open manner, with great glory, with all his holy
angels, before them and the whole world. They shall not meet them to hear
about an absent Christ, an unseen Lord, and future Judge ; but to appeal-
before that Judge, and as being set together in the presence of that supreme
Lord, in his immense glory and awful majesty, whom they have heard so often
of in their meetings together on earth.

(4.) The meeting at the last day, of ministers, and the people that have been
under their care, will not be attended by any one with a careless, heedl ess heart.

With such a heart are their meetings often attended in this world by many
persons, having little regard to him whom they pretend unitedly to adore in the
solemn duties of his public worship, taking little heed to their own thoughts or
frame of their minds, not attending to the business they are engaged in, or
considering the end for which they are come together. But the meeting at that
great day will be very different : there will not be one careless heart, no sleep
ing, no wandering of mind from the great concern of the meeting, no inatten-
tiveness to the business of the day, no regardlessness of the presence they are
in, or of those great things which they shall hear from Christ at that meeting,
or that they formerly heard from him, and of him, by their ministers, in their
meeting in" a state of trial, or which they shall now hear their ministers declar
ing concerning them before their judge.

Having observed these things," concerning the manner and circumstances of
this future^meeting of ministers and the people that have been under their care,
before the tribunal of Christ at the day of judgment, I now proceed,

II. To observe to what purposes they shall then meet.

1. To give an account before the great Judge, of their behavior one to
another, in the relation they stood in to each other in this world.

Ministers are sent forth by Christ to their people on his business, are his
servants and messengers; and, when they have finished their service, they
must return to their master to give him an account of what they have done,
and of the entertainment they have had in performing their ministry. Thus
we find, in Luke xiv. 16 21, that when the servant who was sent forth
to call the guests to the great supper, had done his errand, and finished
his appointed service, he returned to his master, and gave him an account
of what he had done, and of the entertainment he had received. And when
the master, being angry, sent his servant to others, he returns again, and
gives his master an account of his conduct and success. So we read, in Heb.
xiii. 17, of ministers being rulers in the house of God, " that watch for souls,
as those that must give account." And we see by the forementioned Luke xiv.,
that ministers must give an account to their master, not only of their own
behavior in the discharge of their office, but also of their peoples reception of
them, and of the treatment they have met with among them.

And therefore, as they will be called to give an account of both, they shall
give an account at the great day of accounts in the presence of their people ;
they and their people being both present before their Judge.

" Faithful ministers will then give an account with joy, concerning those who
have received them well, and made a good improvement of their ministry ; and
these will be given them, at that day, as their crown of rejoicing. And, at the
same time, they will give an account of the ill treatment of such as have not
well received them and their messages from Christ : they will meet these, not
as they used to do in this world, to counsel and warn them, but to bear witness
against them ; and as their judges, and assessors with Christ, to condemn them.

FAREWELL SERMON. 69

And, on the other hand, the people will, at that day, rise up in judgment against
wicked and unfaithful ministers, who have sought their own temporal interest
more than the good of the souls of their flock.

2. At that time ministers, and the people who have been under their care,
shall meet together before Christ, that he may judge between them, as to any
controversies which have subsisted between them in this world.

So it very often comes to pass in this evil world, that great differences and
controversies arise between ministers and the people that are under their pas
toral care. Though they are under the greatest obligations to live in peace,
above persons in almost anv relation whatever ; and although contests and
dissensions between persons so related are the most unhappy and terrible in their
consequences, on many accounts, of any sort of contentions; yet how frequent
have such contentions been ! Sometimes a people contest with their minis
ters, about their doctrine, sometimes about their administrations and conduct, and
sometimes about their maintenance ; and sometimes such contests continue a
long time ; and sometimes they are decided in this world, according to the
prevailing interest of one party or the other, rather than by the word of God,
and the reason of things ; and sometimes such controversies never have any
proper determination in this world.

But at the day of judgment there will be a full, perfect, and everlasting
decision of them. The infallible Judge, the infinite fountain of light, truth
and justice, will judge between the contending parties, and will declare what is
the truth, who is in the right, and what is agreeable to his mind and will. And
in order hereto the parties must stand together before him at the last day ; which
will be the great day of finishing and determining all controversies, rectifying
all mistakes, and abolishing all unrighteous judgments, errors, and confusions,
which have before subsisted in the world of mankind.

3. Ministers, and the people that have been under their care, must meet to
gether at that time to receive an eternal sentence and retribution from the judge,
in the presence of each other, according to their behavior in the relation they
stood in one to another, in the present state.

The Judge will not only declare justice, but he will do justice between min
isters and their people. He will declare what is right between them, approving
him that has been just and faithful, and condemning the unjust ; and perfect
truth and equity shall take place in the sentence which he passes, in the rewards
he bestows, and the punishments which he inflicts. There shall be a glorious
reward to faithful ministers ; to those who have been successful. Dan. xii. 3,
" And they that be wise, shall shine as the brightness of the firmament, and they
that turn many to righteousness, as the stars forever and ever :" and also to those
who have been faithful, and yet not successful, Isa. xlix. 4 : " Then I said, I have
labored in vain, I have spent my strength for nought ; yet surely my judgment is
with the Lord, and my reward with my God." And those who have well received
and entertained them shall be gloriously rewarded : Matt. x. 40, 41, " He thatre-
ceiveth you, receiveth me; and he that receiveth me,receiveth him that sent me.
He that receiveth a prophet, in the name of a prophet, shall receive a prophet s
reward ; and he that receiveth a righteous man, in the name of a righteous man,
shall receive a righteous man s reward." Such people, and their faithful min
isters, shall be each other s crown of rejoicing. 1 Thess. ii. 19, 20, " For
what is our hope, or joy, or crown of rejoicing ? Are not even ye in the pre
sence of our Lord Jesus Christ at his coming ? For ye are our glory and joy."
And in the text, we are your rejoicing, as ye also are ours, in the day of the
Lord Jesus. But they that evil entreat Christ s faithful ministers, ^specially in

.70 FAREWELL SERMON.

that wherein they are faithful, shall be severely punished : Matt. x. 14, 15,
;&lt; And whosoever shall not receive you, nor hear your words, when ye depart
out of that house or city, shake off the dust of your feet. Verily, I say unto
you, It shall be more tolerable for the sinners of Sodom and Gomorrah, in the
day of judgment, than for that city." Deut. xxxiii. S 11, " And of Levi he
said, Let thy Urim and thy Thummim be with thy holy one. They shall teach
Jacob thy judgments, and Israel thy law. Bless, Lord, his substance, and accept
the work of his hands, smite through the loins of them that rise against him,
and of them that hate him, that they rise not again." On the other hand, those
ministers who are found to have been unfaithful, shall have a most terrible pun
ishment. See Ezek. xxxiii. 6, Matt, xxiii. 1 33.

Thus justice shall be administered at the great day to ministers and their
people : and to that end they shall meet together, that they may not only re
ceive justice to themselves, but see justice done to the other party : for this is
the end of that great day, to reveal or declare the righteous judgment of God ;
Rom. ii. 5. Ministers shall have justice done them, and they shall see justice
done to their people : and the people shall receive justice and see justice done
to their minister. And so all things will be adjusted and settled forever between
them ; every one being sentenced and recompensed according to his works,
either in receiving and wearing a crown of eternal joy and glory, or in suffer
ing everlasting shame and pain.

I come now to the next thing proposed, viz.,

III. To give some reasons why we may suppose God has so ordered it, that
ministers and the people that have been under their care, shall meet together at
the day of judgment, in such a manner and for such purposes.

There are two things which I would now observe :

1. The mutual concerns of ministers and their people are of the greatest
importance.

The Scripture declares, that God will bring every work into judgment with
every secret thing, whether it be good or whether it be evil. It is fit that all
the concerns, and all the behavior of mankind, both public and private, should
be brought at last before God s tribunal, and finally determined by an infallible
Judge : but it is especially requisite that it should be thus, as to affairs of very
great importance.

Now the mutual concerns of a Christian minister and his church and congre
gation, are of the vastest importance : in many respects, of much greater mo
ment than the temporal concerns of the greatest earthly monarchs, and their
kingdoms or empires. It is of vast consequence how ministers discharge their
office, and conduct themselves towards their people in the work of the ministry,
and in affairs appertaining to it. It is also a matter of vast importance, how a
people receive and entertain a faithful minister of Christ, and what improve
ment they make of his ministry. These things have a more immediate and di
rect respect to the great and last end for which man was made, and the eternal
welfare of mankind, than any of the temporal concerns of men, whether public
or private. And therefore it is especially fit that these affairs should be brought
into judgment and openly determined and settled in truth arid righteousness ;
and that to this end, ministers and their people should meet together before the
omniscient and infallible judge.

2. The mutual concerns of minister? and their people have a special relation
1,0 the main things appertaining to the day of judgment.

They have a special relation to that great and divine person who will then
appear as Judge. Ministers are his messengers, sent forth by him ; and, in their

FAREWELL SERMON. 71

office and administrations among their people, represent his person, stand in his
stead, as those that are sent to declare his mind, to do his work, and to speak
and act in his name. And therefore it is especially fit that they should return
to him to give an account of their work and success. The king is judge of all
his subjects, they are all accountable to him. But it is more especially requisite
that the king s ministers, who are especially intrusted with the administrations
of his kingdom, and that are sent forth on some special negotiation, should
return to him, to give an account of themselves, and their discharge of their
trust, and the reception they have met with.

Ministers are not only messengers of the person who at the last day will
appear as Judge, but the errand they are sent upon, and the affairs they have
committed to them as his ministers, do most immediately concern his honor, and
the interest of his kingdom. The work they are sent upon is to promote the
designs of his administration and government ; and therefore their business with
their people has a near relation to the day of judgment ; for the great end of
that day is completely to settle and establish the affairs of his kingdom, to adjust
all things that pertain to it, that every thing that is opposite to the interests of
his kingdom may be removed, and that every thing which contributes to the
completeness and glory of it may be perfected and confirmed, that this great
King may receive his due honor and glory.

Again, the mutual concerns of ministers and their people have a direct rela
tion to the concerns of the day of judgment, as the business of ministers with
their people is to promote the eternal salvation of the souls of men, and their
escape from eternal damnation ; and the day of judgment is the day appointed
for that end, openly to decide and settle men s eternal state, to fix some in a
state of eternal salvation, and to bring their salvation to its utmost consumma
tion, and to fix others in a state of everlasting damnation and most perfect
misery. The mutual concerns of ministers and people have a most direct rela
tion to the day of judgment, as the very design of the work of the ministry is
the people s preparation for that day. Ministers are sent to warn them of the
approach of that day, to forewarn them of the dreadful sentence then to be
pronounced on the wicked, and declare to them the blessed sentence then to be
pronounced on the righteous, and to use means with them that they may escape
the wrath which is then to come on the ungodly, and obtain the reward then
to be bestowed on the saints.

And as the mutual concerns of ministers and their people have so near and
direct a relation to that day, it is especially fit that those concerns should be
brought in to that day, and there settled and issued ; and that in order to this,
ministers and their people should meet and appear together before the great
Judge at that day.

APPLICATION.

The improvement I would make of the things which have been observed,
is to lead the people here present who have been under my pastoral care, to
some reflections, and give them some advice suitable to our present circumstan
ces ; relating to what has been lately done in order to our being separated, as
to the relation we have heretofore stood in one to another ; but expecting to
meet each other before the great tribunal at the day of. judgment.

The deep and serious consideration of that our future most solemn meeting,
is certainly most suitable at such a time as this ; there having so lately been that
done, which, in all probability, will (as to the relation we have heretofore stood
in) be followed with an everlasting separation.

72 FAREWELL SERMON.

How often have we met together in the house of God in this relation !
How often have 1 spoke to you, instructed, counselled, warned, directed, and
led you, and administered ordinances among you, as the people which were
committed to my care, and whose precious souis I had the charge of! But in
all probability this never will be again.

The prophet Jeremiah, chap. xxv. 3, puts the people in mind how long he
had labored among them in the work of the ministry : " From the thirteenth
year of Jqsiah, the son of Amon, king of Judah, even unto this day (that is, the
three and twentieth year), the word of the Lord came unto me, and I have spoken
unto you, rising early and speaking." I am not about to compare myself with
the prophet Jeremiah ; but in this respect I can say as he did, that " I have
spoken the word of God to you, unto the three and twentieth year, rising early
and speaking." It was three and twenty years, the 15th day of last February, since
I have labored in the work of the ministry, in the relation of a pastor to this
church and congregation. And though my strength has been weakness, having
always labored under great infirmity of body, besides my insufficiency for so
great a charge in other respects, yet 1 have not spared my feeble strength, but
have exerted it for the good of your souls. I can appeal to you as the apostle
does to his hearers, Gal. iv. 13, " Ye know how through infirmity of the flesh,
I preached the gospel unto you." I have spent the prime of my life and
strength in labors for your eternal welfare. You are my witnesses, that what
strength I have had I have not neglected in idleness, nor laid out in prosecuting
worldly schemes, and managing temporal affairs, for the advancement of my
outward estate, and aggrandizing myself and family; but have given myself
wholly to the work of the ministry, laboring in it night and day, rising early and
applying myself to this great business to which Christ appointed me. I have
found the work of the ministry among you to be a great work indeed, a work
of exceeding care, labor and difficulty : many have been the heavy burdens that
1 have borne in it, which my strength has been very unequal to. God called
me to bear these burdens ; and I bless his name, that he has so supported me
as to keep me from sinking under them, and that his power herein has been
manifested in my weakness ; so that although I have often been troubled on
every side, yet I have not been distressed ; perplexed, but not in despair ; cast
down, but not destroyed.

But now I have reason to think my work is finished which I had to do as
your minister : you have publicly rejected me, and my opportunities cease.

How highly therefore does it now become us to consider of that time when
we must meet one another before the chief Shepherd ? When I must give an
account of my stewardship, of the service I have done for, and the reception
and treatment I have had among the people he sent me to : and you must give
an account of your own conduct towards me, and the improvement you have
made of these three and twenty years of my ministry. For then both you and
I must appear together, and we both must give an account, in order to an in
fallible, righteous and eternal sentence to be passed upon us, by him who will
judge us with respect to all that we have said or done in our meeting here, all
our conduct one towards another, in the house of God, and elsewhere, on Sab
bath days, and on other days ; who will try our hearts and manifest our thoughts,
and the principles and frames of our minds, will judge us with respect to all the
controversies which have subsisted between us, with the strictest impartiality,
and will examine our treatment of each other in those controversies : there is
nothing covered that shall not be revealed, nor hid which shall not be known ;
all will be examined in the searching, penetrating light of God s omniscience

FAREWELL SERMON. 73

and glory, and by him whose eyes are as a flame of fire ; and truth and right
shall be made plainly to appear, being stripped of every veil ; and all error,
falsehood, unrighteousness, and injury shall be laid open, stripped of every dis
guise; every specious pretence, every cavil, and all false reasoning shall vanish
in a moment, as not being able to bear the light of that day. And then our
hearts will be turned inside out, and the secrets of them will be made more
plainly to appear than our outward actions do now. Then it shall appear what
the ends are which we have aimed at, what have been the governing principles
which we have acted from, and what have been the dispositions we have exer
cised in our ecclesiastical disputes and contests. Then it will appear whether I
acted uprightly, and from a truly conscientious, careful regard to my duty to
my great Lord and Master, in some former ecclesiastical controversies, which
have been attended with exceeding unhappy circumstances and consequences :
it will appear whether there was any just cause for the resentment which was
manifested on those occasions. And then our late grand controversy, concern
ing the qualifications necessary for admission to the privileges of members, in
complete standing, in the visible church of Christ, will be examined and judged
in all its parts and circumstances, and the whole set forth in a clear, certain,
and perfect light. Then it will appear whether the doctrine which I have
preached and published concerning this matter be Christ s own cfoctrine, whether
he will not own it as one of the precious truths which have proceeded from his
own mouth, and vindicate and honor as such before the whole universe. Then
it will appear what is meant by " the man that comes without the wedding
garment ;" for that is the day spoken of, Matt. xxii. 13, " wherein such a
one shall be bound hand and foot, and cast into outer darkness, where shall be
weeping and gnashing of teeth." And then it will appear whether, in declar
ing this doctrine, and acting agreeable to it, and in my general conduct in the
affair, I have been influenced from any regard to my own temporal interest or
honor, or desire to appear wiser than others ; or have acted from any sinister,
secular views whatsoever; and whether what 1 have done has not been from
a careful, strict, and tender regard to the will of my Lord and Master, and be
cause I dare not offend him, being satisfied what his will was, after a long, dil
igent, impartial, and prayerful inquiry ; having this constantly in view and pros
pect, to engage me to great solicitude not rashly to determine truth to be on this
side of the question, where I am now persuaded it is, that such a determination
would not be for my temporal interest, but every w r ay against, it, bringing a
long series of extreme difficulties, and plunging me into an abyss of trouble and
sorrow. And then it will appear whether my people have done their duty to
their pastor with respect to this matter ; whether they have shown a right tem
per and spirit on this occasion ; whether they have done me justice in hearing,
attending to and considering what I had to say in evidence of what I believed
and taught as part of the counsel of God ; whether I have been treated with
that impartiality, candor, and regard which the just Judge esteemed due ; and
whether, in the many steps which have been taken, and thtf many things that
have been said and done in the course of this controversy, righteousness and
charity, and Christian decorum have been maintained : or, if otherwise, to how
great a degree these things have been violated. Then every step of the con
duct of each of us in this affair, from first to last, and the spirit we have exer
cised in all shall be examined and manifested, and our own consciences shall
speak plain and loud, and each of us shall be convinced, and the world shall
know ; and never shall there be any more mistake, misrepresentation, or mis
apprehension of the affair to eternity.

VOL. I. 10

74 FAREWELL SERMON.

This controversy is now probably brought to an issue between you and me
as to this world ; it has issued in the event of the week before last : but it must
have another decision at that great day, which certainly will come, when you
and I shall meet together before the great judgment seat : and therefore I leave
it to that time, and shall say no more about it at present.

But I would now proceed to address myself particularly to several sorts of
persons.

1. To those who are professors of godliness amongst us.

I would now call you to a serious consideration of that great day wherein
you must meet him who has heretofore been your pastor, before the Judge whose
eyes are as a flame of fire.

I have endeavored according to my best ability, to search the word of God,
with regard to the distinguishing notes of true piety, those by which persons
might best discover their state, and most surely and clearly judge of themselves.
And these rules and marks I have from time to time applied to you, in the
preaching of the word to the utmost of my skill, and in the most plain and
searching manner that I have been able, in order to the detecting the deceived
Hypocrite, and establishing the hopes and comforts of the sincere. And yet it
is to be feared, that after all that I have done, I now leave some of you in a
deceived, deluded state ; for it is not to be supposed that among several hun
dred professors, none are deceived.

Henceforward I am like to have no more opportunity to take the care and
charge of your souls, to examine and search them. But still I entreat you to
remember and consider the rules which ] have often laid down to you during
my ministry, with a solemn regard to the future day when you and I must meet
together before our Judge ; when the uses of examination you have heard from
me must be rehearsed again before you, and those rules of trial must be tried,
and it will appear whether they have been good or not ; and it will also appear
whether you have impartially heard them, and tried yourselves by them ; and
the Judge himself, who is infallible, will try both you and me : and after this
none will be deceived concerning the state of their souls.

I have often put you in mind, that whatever your pretences to experiences,
discoveries, comforts, and joys have been, at that day every one will be judged
according to his works ; and then you will find it so.

May you have a minister, of greater knowledge of the word of God, and
better acquaintance with soul cases, and of greater skill in applying himself to
souls, whose discourses may be more searching and convincing ; that such of
you as have held fast deceit under my preaching, may have your eyes opened
by his ; that you may be undeceived before that great day.

What means and helps for instruction and self-examination you may here
after have is uncertain ; but one thing is certain, that the time is short, your
opportunity for rectifying mistakes in so important a concern will soon come to
an end. We live in a world of great changes. There is now a great change
come to pass ; a controversy is at an end which you have continued for so many
years : but the time is coming, and will soon come, when you will pass out of
time into eternity ; and so will pass from under all means of grace whatsoever.

The greater part of you who are professors of godliness have (to use the
phrase of the apostle) " acknowledged me, in part :" you have heretofore
acknowledged me to be your spiritual father, the instrument of the greatest
good to you that ever is, or can be obtained by any of the children of men.
Consider of that day when you and I shall meet before our Judge, when it shall
be examined whether you have had from me the treatment which is due to

FAREWELL SERMON. 75

spiritual children, and whether you have treated me as you ought to have
treated a spiritual father. As the relation of a natural parent brings great
obligations on children in the sight of God ; so much more, in many respects,
does the relation of a spiritual father bring great obligations on such whose
conversation and eternal salvation they suppose God has made them the instru
ments of : 1 Cor. iv. 15, "For though you have ten thousand instructors in
Christ, yet have ye not many fathers ; for in Christ Jesus, I have begotten you
through the gospel." ,

II. Now I am taking my leave of this people I would apply myself to such
among them as I leave in a Christless, graceless condition ; and would call on
such seriously to consider of that solemn day when they and I must meet before
the Judge of the world.

My parting with you is in some respects in a peculiar manner a melancholy
parting; inasmuch as I leave you in most melancholy circumstances; because
I leave you in the gall of bitterness, and bond of iniquity, having the wrath of
God abiding on you, and remaining under condemnation to everlasting misery
and destruction. Seeing I must leave you, it would have been a comfortable and
happy circumstance of our parting, if I had left you in Christ, safe and blessed in
that sure refuge and glorious rest of the saints. But it is otherwise. I leave you
far off, aliens and strangers, wretched subjects and captives of sin and Satan, and
prisoners of vindictive justice ; without Christ, and without God in the world.

Your consciences bear me witness, that while I had opportunity, I have not
ceased to warn you, and set before you your danger. I have studied to repre
sent the misery and necessity of your circumstances in the clearest manner
possible. I have tried all ways that I could think of tending to awaken your
consciences, and make you sensible of the necessity of your improving your
time, and being speedy in flying from the wrath to come, and thorough in the
use of means for your escape and safety. I have diligently endeavored to find
out and use the most powerful motives to persuade you to take care for your
own welfare and salvation. I have not only endeavored to awaken you, that
you might be moved with fear, but I have used my utmost endeavors to win
you : I have sought out acceptable words, that if possible I might prevail upon
you to forsake sin, and turn to God, and accept of Christ as your Saviour and
Lord. I have spent my strength very much in these things. But yet, with
regard to you whom I am now speaking to, I have not been successful ; but
have this day reason to complain in those words, Jer. vi. 29 : " The bellows
are burnt, the lead is consumed of the fire, the founder melteth in vain, for the
wicked are not plucked away." It is to be feared that all my labors, as to
many of you, have served no other purpose but to harden you ; and that the
word which I have preached, instead of being a savor of life unto life, has been
a savor of death unto death. Though I shall not have any account to give for
the future of such as have openly and resolutely renounced my ministry, as of a
betrustment committed to me : yet remember you must give account for your
selves, of your care of your own souls, and your improvement of all means past
and future, through your whole lives. God only knows what will become of
your poor perishing souls, what means you may hereafter enjoy, or what dis
advantages and temptations you may be under. May God in his mercy grant,
that however all past means have been unsuccessful, you may have future means
which may have a new effect ; and that the word of God, as it shall be here
after dispensed to you, may prove as the fire and the hammer that breaketh the
rock in pieces. However, let me now at parting exhort and beseech you not
wholly to forget the warnings you have had while under my ministry. When

76 FAREWELL SERMON.

you and I shall meet at the day of judgment, then you will remember them :
the sight of me, your former minister, on that occasion, will soon revive them
in your memory ; and that in a very affecting manner. O do not let that be
the first time that they are so revived !

You and I are now parting one from another as to this world ; let us labor
that we may not be parted after our meeting at the last day. If I have been
your faithful pastor (which will that day appear whether I have or no), then I
shall be acquitted, and shall ascend with Christ. do your part, that in such
a case, it may not be so, that you should be forced eternally to part from me,
and all that have been faithful in Christ Jesus. This is a sorrowful parting that
now is between you and me, but that would be a more sorrowful parting to
you than this. This you may perhaps bear without being much affected with
it, if you are not glad of it ; but such a parting in that day will most deeply,
sensibly, and dreadfully affect you.

III. I would address myself to those who are under some awakenings.
Blessed be God that there are some such, and that (although I have reason

to fear I leave multitudes in this large congregation in a Christless state) yet I
do not leave them all in total stupidity and carelessness about their souls. Some
of you, that I have reason to hope are under some awakenings, have acquainted
me with your circumstances ; which has a tendency to cause me, now I am
leaving you, to take my leave of you with peculiar concern for you. What
will be the issue of your present exercise of mind I know not : but it will be
known at that day, when you and I shall meet before the judgment seat of
Christ. Therefore now be much in consideration of that day.

Now I am parting with this flock, I would once more press upon you the
counsels I have heretofore given, to take heed of being slighty in so great a
concern, to be thorough and in good earnest in the affair, and to beware of
backsliding, to hold on and hold out to the end. And cry mightily to God,
that these great changes that pass over this church and congregation do not
prove your overthrow. There is great temptation in them ; and the devil will
undoubtedly seek to make his advantage of them, if possible to cause your pre
sent convictions and endeavors to be abortive. You had need to double your
diligence, and watch and pray, lest you be overcome by temptation.

Whoever may hereafter stand related to you as your spiritual guide, my
desire and prayer is, that the great Shepherd of the sheep would have a special
respect to you, and be your guide (for there is none teacheth like him), and
that he who is the infinite fountain of light, would " open your eyes, and turn
you from darkness unto light, and from the power of Satan unto God ; that you
may receive forgiveness of sins, and inheritance among them that are sanctified,
through faith that is in Christ; 5 that so, in that great day, when I shall meet
you again before your Judge and mine, we may meet in joyful and glorious
circumstances, never to be separated any more.

IV. I would apply myself to the young people of the congregation.

Since I have been settled in the work of the ministry in this place, I have
ever had a peculiar concern for the souls of the young people, and a desire that
religion might flourish among them : and have especially exerted myself in order
to it ; because I knew the special opportunity they had beyond others, and that
ordinarily those whom God intended mercy for, were brought to fear and love
him in their youth. And it has ever appeared to me a peculiarly amiable
thing, to see young people walking in the ways of virtue and Christian pi^ty,
having their hearts purified and sweetened with a principle of divine love.
And it has appeared a thing exceeding beautiful, and what would be much to

FAREWELL SERMON. 77

the adorning and happiness of the town, if the young people could be persuad
ed when they meet together, to converse as Christians, and as the children of
God ; avoiding impurity, levity and extravagance; keeping strictly to the rules
of virtue, and conversing together of the things of God, and Christ, and hea
ven. This is what I have longed for : and it has been exceeding grievous to
me when I have heard of vice, vanity arid disorder among our youth. And so
far as I know my own heart, it was from hence that I formerly led this church
to some measures, for the suppressing vice among our young people, which
gave so great offence, and by which 1 became so obnoxious. I have sought
the good, and not the hurt of our young people. I have desired their truest ho
nor and happiness, and not their reproach ; knowing that true virtue and reli
c-ion tended not only to the glory and felicity of young people in another world,
but their greatest peace and prosperity, and highest dignity and honor in this
world ; and above all things to sweeten, and render pleasant and delightful,
even the days of youth.

But whether I have loved you, and sought your good more or less, yet
God in his providence, now calling me to part with you, committing your souls
to him who once committed the pastoral care of them to me, nothing remains,
but only (as I am now taking my leave of you) earnestly to beseech you, from
love to yourselves, if you have pone to me, not to despise and forget the warn-
ino-s and counsels I have so often given you ; remembering the day when you
am! I must meet again b efore the great Judge of quick and dead ; when it will
appear whether the things I have taught you were true, whether the counsels I
have given you were good, and whether I truly sought your good, and whether
you have well improved my endeavors.

I have, from time to time, earnestly warned you against frolicking (as it is
called), and some other liberties commonly taken by young people in the land.
And whatever some may say in justification of such liberties and customs, and
may laugh at warnings against them, I now leave you my parting testimony
against such things ; not doubting but God will approve arid confirm it in that
day when we shall meet before him.

V. I would apply myself to the children of the congregation, the lambs of
this flock, who have been so long under my care.

I have just now said that I have had a peculiar concern for the young people j
and in so saying I did not intend to exclude you. You are in youth, and in the
most early youth : and therefore I have been sensible that if those that were
young had a precious opportunity for their souls good, you who are very young
had, in many respects, a peculiarly precious opportunity. And accordingly 1
have not neglected you : I have endeavored to do the part of a faithful shepherd,
in feeding the lambs as well as the sheep. Christ did once commit the care of
your souls to me as your minister ; and you know, dear children, how I have
instructed you, and warned you from time to time ; you know how I have often
called you together for that end ; and some of you, sometimes, have seemed to
be affected with what I have said to you. But I am afraid it has had no saving
effects as to many of you ; but that you remain still in an unconverted condi
tion, without any real saving work wrought in your souls, convincing you tho-
rouo-hly of your sin and misery, causing you to see the great evil of sin, and to
mourn for it, and hate it above all things, and giving you a sense of the excel
lency of the Lord Jesus Christ, bringing you with all your hearts to cleave to
him as your Saviour, weaning your hearts from the world, and causing you to
love God above all, and to delight in holiness more than in all the pleasant
things of this earth ; and so that I now leave you in a miserable condition,

78 FAREWELL SERMON.

having no interest in Christ, and so under the awful displeasure and anger of
God, and in danger of going down to the pit of eternal misery.

But now I must bid you farewell : I must leave you in the hands of God ;
I can do no more for you than to pray for you. Only I desire you not to forget,
but often think of the counsels and warnings I have given you, and the endea
vors I have used, that your souls might be saved from everlasting destruction.

Dear children, I leave you in an evil world, that is full of snares and temp
tations. God only knows what will become of you. This the Scripture hath
told us, that there are but few saved ; and we have abundant confirmation of
it from what we see. This we see, that children die as well as others : multi
tudes die before they grow up ; and of those that grow up, comparatively few
ever give good evidence of saving conversion to God. I pray God to pity you,
and take care of you, and provide for you the best means for the good of your
souls ; and that God himself would undertake for you to be your heavenly
Father, and the mighty Redeemer of your immortal souls. Do not neglect to
pray for yourselves : take heed you be not of the number of those who cast off
fear, and restrain prayer before God. Constantly pray to God in secret ; and
often remember that great day when you must appear before the judgment seat of
Christ, and meet your minister there, who has so often counselled and warned you.

I conclude with a few words of advice to all in general, in some particulars,
which are of great importance in order to the welfare and prosperity of this
church and congregation.

1. One thing that greatly concerns you, as you would be a happy people,
is the maintaining of family order.

We have had great disputes how the church ought to be regulated ; and
indeed the subject of these disputes was of great importance : but the due regu
lation of your families is of no less, and, in some respects, of much greater impor
tance. Every Christian family ought to be as it were a little church, consecra
ted to Christ, and wholly influenced and governed by his rules. And family
education and order are some of the chief of the means of grace. If these fail,
all other means are like to prove ineffectual. If these are daily maintained, all
the means of grace will be like to prosper and be successful.

Let me now, therefore, once more, before I finally cease to speak to this con
gregation, repeat and earnestly press the counsel which I have often urged on
heads of families here, while I was their pastor, to gi*eat painfulness, in teach
ing, warning, and directing their children ; bringing them up in the nurture and
admonition of the Lord ; beginning early, when there is yet opportunity, and
maintaining a constant diligence in labors of this kind ; remembering that, as
you would not have all your instructions and counsels ineffectual, there must be
government as well as instructions, which must be maintained with an even
hand, and steady resolution, as a guard to the religion and morals of the family,
and the support of its good order. Take heed that it be not with any of you as
with Eli of old, who reproved his children but restrained them not ; and that, by
this means, you do not bring the like curse on your families as he did on his.

And let children obey their parents, and yield to their instructions, and sub
mit to their orders, as they would inherit a blessing and not a curse. For we
have reason to think, from many things in the word of God, that nothing has a
greater tendency to bring a curse on persons in this world, and on all their
temporal concerns, than an undutiful, unsubmissive, disorderly behavior in chil
dren towards their parents.

2. As you would seek the future prosperity of this society, it is of vast im
portance that you should avoid contention.

FAREWELL SERMON. 79

A contentious people will be a miserable people. The contentions which
have been among you, since I first became your pastor, have been one of the
greatest burdens I have labored under in the course of my ministry : not only
the contentions you have had with me, but those which you have had one with
another, about your lands and other concerns. Because I knew that contention,
heat of spirit, evil speaking, and things of the like nature, were directly con
trary to the spirit of Christianity, and did, in a peculiar manner, tend to drive
away God s Spirit from a people, and to render all means of grace ineffectual,
as well as to destroy a people s outward comfort and welfare.

Let me therefore earnestly exhort you, as you would seek your own future
good hereafter, to watch against a contentious spirit. " If you would see good
days, seek peace, and ensue it," 1 Pet. iii. 10, 11. Let the contention, which
has lately been about the terms of Christian communion, as it has been the
greatest of your contentions, so be the last of them. I would, now I am preach
ing my farewell sermon, say to you, as the Apostle to the Corinthians, 2 Cor.
xiii. 11, 12 : " Finally, brethren, farewell. Be perfect : be of one mind : live in
pe?ce ; and the God of love and peace shall be with you."

And here 1 would particularly advise those that have adhered to me in the
late controversy, to watch over their spirits, and avoid all bitterness towards
others. Your temptations are, in some respects, the greatest ; because what
has been lately done is grievous to you. But however wrong you may think
others have done, maintain, with great diligence and watchfulness, a Christian
meekness and sedateness of spirit ; and labor, in this respect, to excel others
who are of the contrary part. And this will be the best victory : for " he that
rules his spirit, is better than he that takes a city." Therefore let nothing be
done through strife or vain-glory. Indulge no revengeful spirit in any wise ;
but watch and pray against it; and, by all means in your power, seek the pros
perity of the town : and never think you behave yourselves as becomes Chris
tians, but when you sincerely, sensibly, and fervently love all men, of whatever
party or opinion, and whether friendly or unkind, just or injurious, to you or
your friends, or to the cause and kingdom of Christ.

3. Another thing that vastly concerns the future prosperity of this town,
is, that you should watch against the encroachments of error; and particularly
Arminianism, and doctrines of like tendency.

You were, many of you, as I well remember, much alarmed with the ap
prehension of the danger of the prevailing of these corrupt principles, near six
teen years ago. But the danger then was small in comparison of what appears
now. These doctrines at this day are much more prevalent than they were
then : the progress they have made in the land, within this seven years, seems
to have been vastly greater than at any time in the like space before : and they
are still prevailing and creeping into almost all parts of the land, threatening
the utter ruin of the credit of those doctrines which are the peculiar glory of
the gospel, and the interests of vital piety. And I have of late perceived some
things among yourselves, that show that you are far from being out of danger,
but on the contrary remarkably exposed. The older people may perhaps think
themselves sufficiently fortified against infection ; but it is fit that all should be
ware of self-confidence and carnal security, and should remember those needful
warnings of sacred writ, " Be not high-minded, but fear ; and let him that
stands, take heed lest he fall." But let the case of the older people be as it
will, the rising generation are doubtless greatly exposed. These principles are
exceeding taking with corrupt nature, and are what young people, at least such
as have not their hearts established with grace, are easily led away with.

80 FAREWELL SERMON.

And if these principles should greatly prevail in this town, as they very
lately have done in another large town I could name, formerly greatly noted
for religion, and so for a long time, it will threaten the spiritual and eternal ruin
of this people, in the present and future generations. Therefore you have need of
the greatest and most diligent care and watchfulness with respect to this matter

4. Another thing which I would advise to, that you may hereafter be a
prosperous people, is, that you would give yourselves much to prayer.

God is the fountain of all blessing and prosperity, and he will be sought to
for his blessing. I would therefore advise you not only to be constant in secret
and family prayer, and in the public worship of God in his house, but also often
to assemble yourselves in private praying societies. I would advise all such as
are grieved for the afflictions of Joseph, and sensibly affected with the calami
ties of this town, of whatever opinion they be with relation to the subject of
our late controversy, often to meet together for prayer, and to cry to God for
his mercy to themselves, and mercy to this town, and mercy to Zion and the
people of God in general through the world.

5. The last article of advice I would give (which doubtless does greatly
concern your prosperity), is, that you would take great care with regard to the
settlement of a minister, to see to it who, or what manner of person he is that
you settle ; and particularly in these two respects,

(1.) That he be a man of thoroughly sound principles in the scheme of doc
trine which he maintains.

This you will stand in the greatest need of, especially at such a day of cor
ruption as this is. And in order to obtain such a one, you had need to exer
cise extraordinary care and prudence. I know the danger. I know the man
ner of many young gentlemen of corrupt principles, their ways of concealing
themselves, the fair, specious disguises they are wont to put on, by which they
deceive others, to maintain their own credit, and get themselves into others*
confidence and improvement, and secure and establish their own interest, until
they see a convenient opportunity to begin more openly to broach and propa
gate their corrupt tenets.

(2.) Labor to obtain a man who has an established character, as a person
of serious religion and fervent piety.

It is of vast importance that those who are settled in this work should be
men of true piety, at all times, and in all places ; but more especially at some
times, and in some towns and churches. And this present time, which is a time
wherein religion is in danger, by so many corruptions in doctrine and practice,
is in a peculiar manner a day wherein such ministers are necessary. Nothing
else but sincere piety of heart is at all to be depended on, at such a time as this,
as a security to a young man, just coming into the world, from the prevailing
infection, or thoroughly to engage him in proper and successful endeavors to
withstand and oppose the torrent of error, and prejudice, against the high, mys
terious, evangelical doctrines of the religion of Jesus Christ, and their genuine
effects in true experimental religion. And this place is a place that does pe
culiarly need such a minister, for reasons obvious to all.

If you should happen to settle a minister who knows nothing truly of Christ,
and the way of salvation by him, nothing experimentally of the nature of vital
religion ; alas, how will you be exposed as sheep without a shepherd ! Here
is need of one in this place, who shall be eminently fit to stand in the gap, and
make up the hedge, and who shall be as the chariots of Israel, and the horse
men thereof. You need one that shall stand as a champion in the cause of
truth and the power of godliness.

RESULT OF A COUNCIL. 81

Having briefly mentioned these important articles of advice, nothing remains,
but that I now take my leave of you, and bid you all farewell ; wishing and
praying for your best prosperity. I would now commend your immortal souls
to Him, who formerly committed them to me, expecting the day, when I must
meet you again before Him, who is the Judge of quick and dead. I desire that
I may never forget this people, who have been so long my special charge, and
that I may never cease fervently to pray for your prosperity. May God bless
you with a faithful pastor, one that is well acquainted with his mind and will,
thoroughly warning sinners, wisely and skilfully searching professors, and con
ducting you in the way to eternal blessedness. May you have truly a burning
and shining light set up in this candlestick; and may you, not only for a sea
son, but during his whole life, and that a long life, be willing to rejoice in his
light.

And let me be remembered in the prayers of all God s people that are of a
calm spirit, and are peaceable and faithful in Israel, of whatever opinion they
may be with respect to terms of church communion.

And let us all remember, and never forget our future solemn meeting on
that great day of the Lord ; the day of infallible decision, and of the everlast
ing and unalterable sentence. AMEN.

THE RESULT OF A COUNCIL OP NINE CHURCHES, MET AT NORTH
AMPTON, JUNE 22, 175C.

AT A COUNCIL OF NINE CHURCHES, viz.,

THE church in Enfield, Rev. Peter Reynolds, pastor; Mr. Edward Collins,
delegate.

Sheffield, Jonathan Hubbard, pastor; Mr. Daniel Kellogg, delegate.

Sutton, David Hall, pastor ; Mr. Jonathan Hall, delegate.

Reading, William Hobby, pastor ; Mr. Samuel Bancroft, delegate.

The first church in Springfield, Robert Breck, pastor; Mr. Thomas Steb-
bins, delegate.

Sunderland, Joseph Ashley, pastor ; Mr. Samuel Montague, delegate.

Hatfield, Timothy Woodbridge, pastor ; Oliver Partridge, Esq., delegate.

The first church in Hadley, Chester Williams, pastor ; Mr. Enos Nash, de
legate.

Pelham, Robert Abercrombie, pastor ; Mr. Matthew Gray, delegate.

Convened at the call of the first church in Northampton, together with the
elder of the church in Cold Spring,* added by the consent of both the pastor
and church of Northampton, in order to advise to a remedy from the calamities
arising from the unsettled, broken state of the first church in Northampton, by
reason of a controversy subsisting about the qualifications for full communion
!n the church.

The Reverend Mr. Hubbard was chosen moderator, and the Reverend Mr.
Williams, scribe.

The council, after seeking the divine presence and direction, had the mat-

* Rev. Mr. Billing.

VOL. I. 11

82 RESULT OF A COUNCIL.

ter in controversy laid before them, and finding the sentiments of the pastor and
church concerning the qualifications necessary for full communion, to be diamet
rically opposite to each other ; the pastor insisting upon it as necessary to the
admission of members to full communion, that they should make a profession
of sanctifying grace ; whereas the brethren are of opinion that the Lord s sup
per is a converting ordinance, and consequently that persons, if they have a
competency of knowledge and are of a blameless life, may be admitted to the
Lord s table, although they make no such profession : and also finding that, by
reason of this diversity of sentiments, the doors of the church have been some
years, so that there has been no admission : and not being able to find out any
method wherein the pastor and brethren can unite ; consistent with their own
sentiments, in admitting members to full communion : the council did then, ac
cording to the desire of the church, expressed in their letters missive, proceed
to consider the expediency of dissolving the relation between pastor and peo
ple j and, after hearing the church upon it, and mature deliberation of the case,
the questions were put to the members of the council severally :

1. Whether it be the opinion of this council that the Reverend Mr. Edwards
persisting in his principles, and the church in theirs in opposition to his, and
insisting on a separation, it is necessary that the relation between pastor and
people be dissolved 1 Resolved in the affirmative.

2. Whether it be expedient that this relation be immediately dissolved ?
Passed in the affirmative.

However, we take notice that notwithstanding the unhappy dispute which
has arisen, and so long subsisted between the pastor and church of Northampton,
upon the point before mentioned, we have no other objection against him, but
what relates to his sentiments upon the point aforesaid, laid before us : and al
though we have heard of some stories spread abroad, reflecting upon Mr. Edwards
sincerity with regard to the change of his sentiments about the qualifications
for full communion ; yet we have received full satisfaction that they are false
and groundless : and although we do not all of us agree with Mr. Edwards in
our sentiments upon the point, yet we have abundant reason to believe that he
took much pains to get light in that matter ; and that he is uprightly following
the dictates of his own conscience ; and with great pleasure reflect upon the
Christian spirit and temper he has discovered in the unhappy controversy sub
sisting among them ; and think ourselves bound to testify our full charity to
wards him, and recommend him to any church or people agreeing with him in
sentiments, as a person eminently qualified for the work of the gospel ministry.

And we would recommend it to the Rev. Mr. Edwards and the first church
in Northampton, to take proper notice of the heavy frown of divine Providence,
in suffering them to be reduced to such a state as to render a separation neces
sary, after they have lived so long and amicably together, and been mutual
blessings and comforts to each other.

And now, recommending the Rev. Mr. Edwards, and the church in North
ampton, to the grace of God, we subscribe,

JONATHAN HUBBARD, Moderator,
In the name of the Council.

Northampton, June 22, 1750.

A true copy examined by

CHESTER WILLIAMS, Scribe.

HUMBLE INQUIRY

INTO THE

RULES OF THE WORD OF GOD,

CONCERNING

THE QUALIFICATIONS .

REQUISITE TO A

COMPLETE STANDING AND FULL COMMUNION

IN THE

VISIBLE CHRISTIAN CHURCH.

PBEFACE.

MY appearing in tkis public manner on that side of the question, which is defended
in the following sheets, will probably be surprising to many, as it is well known, that
Mr. Stoddard, so great and eminent a divine, and my venerable predecessor in the
pastoral office over the church in Northampton, as well as my own grandfather, public
ly and strenuously appeared in opposition to the doctrine here maintained.

However, I hope, it will not. be taken amiss, that I think as I do, merely because
I herein differ from him, though so much my superior, and one whose name and mem
ory I am under distinguishing obligations on every account, to treat with great respect
and honor. Especially may I justly expect, that it will not be charged on me as a
crime, that I do not think in every thing just as he did, since none more than he him
self asserted this scriptural and Protestant maxim, that we ought to call no man on
earth Master, or make the authority of the greatest and holiest of mere men the ground
of our belief of any doctrine in religion. Certainly we are not obliged to think any
man infallible, who himself utterly disclaims infallibility. Very justly Mr. Stoddard
observes in his Appeal to the Learned, p. 97 : " All Protestants agree that there is no
infallibility at Rome ; and I know nobody else that pretends to any since the apostles
days." And he insists in his preface to his sermon on the same subject, that it argues
no want of due respect in us to our forefathers, for us to examine their opinions. Some
of his words in that preface contain a good apology for me, and are worthy to be re
peated on this occasion. They are as follow :

" It may possibly be a fault (says Mr. Stoddard) to depart from the ways of our
fathers : but it may also be a virtue, and an eminent act of obedience, to depart from
them in some things. Men are wont to make a great noise, that we are bringing in
innovations, and depart from the old way : but it is beyond me to find out whei ein the
iniquity does lie. We may see cause to alter some practices of our fathers, without
despising of them, without priding ourselves in our wisdom, without apostasy, without
abusing the advantages God has given us, without a spirit of compliance with corrupt
men, without inclination to superstition, without making disturbance in the church of
God : and there is no reason, that it should be turned as a reproach upon us. Surely
it is commendable for us to examine the practices of our fathers ; we have no sufficient
reason to take practices upon trust from them. Let them have as high a character as
belongs to them ; yet we may not look upon their principles as oracles. Nathan himself
missed it in his conjecture about building the house of God. He that believes princi
ples because they affirm them, makes idols of them. And it would be no humility, but
baseness of spirit, for us to judge ourselves incapable to examine the principles that
have been handed down to us. If we be by any means fit to open the mysteries of
the gospel, we are capable to judge of these matters : and it would ill become us, so
to indulge ourselves in ease, as to neglect the examination of received principles.
If the practices of our fathers in any particulars were mistaken, it is fit that they should
be rejected ; if they be not, they will bear examination. If we be forbidden to examine
their practice, that will cut oft all hopes of reformation."

Thus in these very seasonable and apposite sayings, Mr. Stoddard, though dead,
yet speaketh : and here (to apply them to my own case) he tells me, that I am not at
all blamable, for not taking his principles on trust ; that notwithstanding the high
character justly belonging to him, I ought not to look on his principles as oracles,
as though he could not miss it, as well as Nathan himself in his conjecture about build
ing the house of God ; nay, surely that I am even to be commended, for examining
his practice, and judging for myself; that it would ill become me, to do otherwise ;
that this would be no manifestation of humility, but rather show a baseness of spirit ;
that if I be not capable to judge for myself in these matters, I am by no means fit to
open the mysteries of the gospel; that if I should believe his principles, because he
advanced them, I should be guilty of making him an idol. Also he tells his and my
flock, with all others, that it ill becomes them, so to indulge their ease, as to neglect
examining received principles and practices; and that it is fit, mistakes in anypartic-

86 PREFACE.

ulars be reiected : that if in some, things I differ in my judgment from him, it would be
very unreasonable, on this account to make a great noise, as though I were bringing
in innovations, and departing from the old way ; that I may see cause to alter some
practices of my grandfather and predecessor, without despising him, without priding
myself in my wisdom, without apostasy, without despising the advantages God has
given me, without inclination to superstition, and without making disturbance in the
church of God; in short, that it is beyond him, to find out wherein the iniquity of my
so doing lies ; and that there is no reason why it should be turned as a reproach upon
me. Thus, I think, he sufficiently vindicates my conduct in the present case, and
warns all with whom I am concerned, not to be at all displeased with me, or to find
the least fault with me, merely because I examine for myself, have a judgment of my
own, and am for practising in some particulars different from him, how positive soever
he was that his judgment and practice were right. It is reasonably hoped, and ex
pected, that they who have a great regard to his judgment, will impartially regard his
judgment, and hearken to his admonition in these things.

I can seriously declare, that an affectation of making a show as if I were some
thing wiser than that excellent person, is exceeding distant from me, and very far
from having the least influence in my appearing to oppose, in this way of the press,
an opinion which he so earnestly maintained and promoted. Sure I am, I have not
affected to vary from his judgment, nor in the least been governed by a spirit of con
tradiction, neither indulged a cavilling humor, in remarking on any of his arguments
or expressions.

I have formerly been of his opinion, which I imbibed from his books, even from my
childhood, and have in my proceedings conformed to his practice ; though never with
out Borne difficulties in my view, which I could not solve : yet, however, a distrust ol
my own understanding, and deference to the authority of so venerable a man, the seem
ing strength of some of his arguments, together with the success he had in his minis
try, and his great reputation and influence, prevailed for a long time to bear down my
scruples. But the difficulties and uneasiness on my mind increasing, as I became
more studied in divinity, and as I improved in experience ; this brought me to closer
diligence and care to search the Scriptures, and more impartially to examine and
weigh the arguments of my grandfather, and such other authors as I could get On his
side of the question. By which means, after long searching, pondering, viewing and
reviewing, I gained satisfaction, became fully settled in the opinion I now maintain, as
in the discourse here offered to public view ; and dared to proceed no further in a
practice and administration inconsistent therewith : which brought me into peculiar
circumstances, laying me under an inevitable necessity publicly to declare and main
tain the opinion I was thus established in ; as also to do it from the press, and to do it
at this time without delay. It is far from a pleasing circumstance of this publication,
that it is against what my honored grandfather strenuously maintained, both from the
pulpit and press. I can truly say, on account of this and some other considerations, it
is what I engage in with the greatest reluctance, that ever I undertook any public ser
vice in my life. But the state of things with me is so ordered, by the sovereign dispo
sal of the great governor of the world, that my doing this appeared to me very neces
sary and altogether unavoidable. I am conscious, not only is the interest of Religion
concerned in this affair, but my own reputation, future usefulness, and my very subsis
tence, all seemed to depend on my freely opening and defending myself, as to my
principles, and agreeable conduct in my pastoral charge ; and on my doing it from the
press : in which way alone am I able to state and justify my opinion, to any purpose,
before the country (which is full of noise, misrepresentations, and many censures con
cerning this affair), or even before my own people, as all would be fully sensible, if
they knew the exact state of the case.

I have been brought to this necessity in divine providence, by such a situation of
affairs and coincidence of circumstances and events, as I choose at present to be silent
about ; and which it is not needful, nor perhaps expedient for me to publish to the
world.

One thing among others that caused me to go about this business with so much
backwardness, was the fear of a bad improvement some ill minded people might be
ready, at this day, to make of the doctrine here defended; particularly that wild en-
thusiastical sort of people, who have of late gone into unjustifiable separationa, even
renouncing the ministers and churches of the land in general, under pretence of setting
up a pure church. It is well known, that I have heretofore publicly remonstrated,
both from the pulpit and press, against very many of the notions and practices of this
kind of people ; and shall be very sorry if what I now offer to the public, should he a

PREFACE. 87

occasion of their encouraging or strengthening themselves in those notions and prac
tices of theirs. To prevent which, I would now take occasion to declare, I am still of
the same mind concerning them, that I have formerly manifested. I have the same
opinion concerning the religion and inward experiences chiefly in vogue among them,
as I had when I wrote my Treatise on Religious Affections, and when I wrote my
Observations and Reflections on Mr. BrainercVs Life. I have no better opinion of their
notion of a pure church by means of a spirit of discerning, their censorious outcries
against the standing ministers and churches in general, their Lay ordinations, their
Lay preachings, and public exhortings, and administering Sacraments; their assum
ing, self-confident, contentious, uncharitable, separating spirit ; their going about the
country, as sent by the Lord, to make proselytes ; with their many other extravagant
and wicked ways. My holding the doctrine that is defended in this discourse, is no
argument of any change of my opinion concerning them ; for when I wrote those two
books before mentioned, I was of the same mind concerning the qualifications of com
municants at the Lord s Table, that I am of now.

However, it is not unlikely, that some will still exclaim against my principles, as
being of the same pernicious tendency with those of the Separatists: to such I can
only by a solemn protestation aver the sincerity of my aims, and the great care I have
exercised to avoid whatsoever is erroneous, or might be in any respect mischievous.
But as to my success in these my upright aims and endeavors, I must leave it to every
reader to judge for himself, after he has carefully perused, and impartially considered
the following discourse ; which, considering the nature and importance of the subject,
I hope, all serious readers will accompany with their earnest prayers to the Father ol
lights, for his gracious direction and influence. And to him be glory in the churches
by Christ Jesus. AMEN.

JONATHAN EDWARDS.

HUMBLE INQUIRY-

PART FIRST.

THE QUESTION STATED AND EXPLAINED.

THE main question I would consider, and for the negative of which, I would
offer some arguments in the following discourse, is this : Whether, according
to the rules of Christ, any ought to be admitted to the communion and privileges
of members of the visible church of Christ in complete standing, but such as
are in profession, and in the eye of the church s Christian judgment, godly or
gracious persons ?

When I speak of members of the visible church of Christ, in complete
standing, I would be understood of those who are received as the proper imme
diate subjects of all the external privileges Christ has appointed for the ordi
nary members of his church. I say ordinary members, in distinction from any
peculiar privileges and honors of church officers and rulers. All allow, there
are some that are in some respect in the church of God, who are not members
in complete standing, in the sense that has been explained. All that acknow
ledge infant baptism, allow infants, who are the proper subjects of baptism, and
are baptized, to be in some sort members of the Christian church ; yet none
suppose them to be members in such standing as to be the proper immediate
subjects of all ecclesiastical ordinances and privileges. But that some further
qualifications are requisite in order to this, to be obtained, either in a course of
nature, or by education, or by divine grace. And some who are baptized in
infancy, even after they come to be adult, may yet remain for a season short of
such a standing as has been spoken of ; being destitute of sufficient knowledge,
and perhaps some other qualifications, through the neglect of parents, or their
own negligence, or otherwise ; or because they carelessly neglect to qualify
themselves for ecclesiastical privileges by making a public profession of the
Christian faith, or owning the Christian covenant, or forbear to offer themselves
as candidates for these privileges ; and yet not be cast out of the church, or
cease to be in any respect its members. This, I suppose, will also be generally
allowed.

One thing mainly intended in the foregoing question is, whether any adult
persons but such as are in profession and appearance endued with Christian
grace or piety, ought to be admitted to the Christian Sacraments : particularly
whether they ought to be admitted to the Lord s supper ; and, if they are such
as were not baptized in infancy, ought to be admitted to baptism. Adult per
sons having those qualifications that oblige others to receive them as the proper
immediate subjects of the Christian sacraments, is the main thing intended in
the question, by being such as ought to be admitted to the communion and
privileges of members of the visible church, in complete standing. There are
many adult persons that by the allowance of all are in some respect within the
church of God, who are not members in good standing, in this respect. There
are many, for instance, that have not at present the qualifications proper to re-

VOL. I. 12

90 QUALIFICATIONS

commend them to admission to the Lord s supper. There are many scandalous
persons, who are under suspension. The late venerable Mr. Stoddard, and many
other great divines suppose, that even excommunicated persons are still mem
bers of the church of God ; and some suppose the worshippers of Baal in Israel,
even those who were bred up such from their infancy, remained still members
of the church of God. And very many Protestant divines suppose, that the
members of the church of Rome, though they are brought up and live con
tinually in gross idolatry, and innumerable errors and superstitions that tend
utterly to make void the gospel of Christ, still are in the visible church of
Christ. Yet, I suppose, no orthodox divines would hold these to be properly
and regularly qualified for the Lord s supper. It was therefore requisite, in the
question before us, that a distinction should be made between members of the
visible church in general, and members in complete standing.

It was also requisite -that such a distinction should be made in the question,
to avoid lengthening out this discourse exceedingly with needless questions and
debates concerning the state of baptized infants ; that is needless as to my
present purpose. Though I have no doubts about the doctrine of infant bap
tism ; yet God s manner of dealing with such infants as are regularly dedicated
to him in baptism, is a matter liable to great disputes and many controversies,
and would require a large dissertation by itself to clear it up ; which, as it w r ould
extend this discourse beyond all bounds, so it appears not necessary in order to
a clear determination of the present question. The revelation of God s word
is much plainer and more express concerning adult persons, that act for them
selves in religious matters, than concerning infants. The Scriptures were writ
ten for the sake of adult persons, or those that are capable of knowing what is
written. It is to such the apostles speak in their epistles, and to such only does
God speak throughout his word. And the Scriptures especially speak for the
sake of those, and about those to whom they speak. And therefore if the
word of God affords us light enough concerning those spoken of in the ques
tion, as I have stated it, clearly to determine the matter with respect to them,
we need not wait until we see all doubts and controversies about baptized infants
cleared and settled, before we pass a judgment with respect to the point in
hand. The denominations, characters, and descriptions, which we find given in
Scripture to visible Christians, and to the visible church, are principally with an
eye to the church of Christ in its adult state and proper standing. If any one
was about to describe that kind of birds called doves, it would be most proper
to describe grown doves, and not young ones in the egg or nest, without wings
or feathers. So if any one should describe a palm-tree or olive-tree by its
visible form and appearance, it would be presumed that he described those of
these kinds of trees in their mature and proper state ; and not as just peeping
from the ground, or as thunder-struck or blown down. And therefore I would
here give notice, once for all, that when in the ensuing discourse I use such like
phrases as visible saints, members of the visible church, &c., I, for the most
part, mean persons that are adult and in good standing.

The question is not, whether Christ has made converting grace or piety itself
the condition or rule of his people s admitting any to the privileges of members
in full communion with them There is no one qualification of mind whatsoever,
that Christ has properly made the term of this ; not so much as a common
belief that Jesus is the Messiah, or a belief of the being of a God. It is the
credible profession and visibility of these things, that is the church s rule in this
case. Christian piety or godliness may be a qualification requisite to commu
nion in the Christian sacraments, just in the same manner as a belief that Jesus

FOR FULL COMMUNION. 91

is the Messiah, and the Scripture the word of God, are requisite qualifications ;
and in the same manner as some kind of repentance is a qualification requisite
in one that has been suspended for being grossly scandalous, in order to his
coming again to the Lord s supper ; and yet godliness itself not be properly the
rule of the church s proceeding, in like manner as such a belief and repentance,
as I have mentioned, are not their rule. It is a visibility to the eye of a Chris
tian judgment, that is the rule of the church s proceeding in each of these cases.

Two distinctions must be here observed ; as, 1. We must distinguish between
such qualifications as are requisite to give a person a right to ecclesiastical
privileges in foro ecclesice, or a right to be admitted by the church to those
privileges, and those qualifications that are a proper and good foundation for a
man s own conduct in coming and offering himself as a candidate for immediate
admission to these privileges. There is a difference between these. Thus, for
instance, a profession of the belief of a future state and of revealed religion,
and some other things that are internal and out of sight, and a visibility of
these things to the eye of a Christian judgment, is all, relating to these things,
that is requisite to give a man a right in foro ecclesia, or before the church ; but
it is the real existence of these things, that is what lays a proper and good
foundation for his making this profession, and so demanding these privileges.
None will suppose that he has good and proper ground for such a conduct, who
does not believe another world, nor believe the Bible to be the word of God.
And then,

2. We must distinguish between that which nextly brings an obligation on
a man s conscience to seek admission to a Christian ordinance, and that which
is a good foundation for the dictate of an enlightened, well informed conscience,
and so is properly a solid foundation of a right in him to act thus. Certainly
this distinction does really take place among mankind in innumerable cases.
The dictates of men s consciences are what do bring them under a next or most
immediate obligation to act: but it is that which is a good foundation for sucl;
a dictate of an enlightened conscience, that alone is a solid foundation of a right
in him so to act. A believing the doctrine of the Trinity with all the heart, in
some sense (let us suppose a moral sense) is one thing requisite in order to a
person s having a solid foundation of a right in him to go to and demand bap
tism in the name of the Trinity : but his best judgment or dictate of his con
science, concerning his believing this doctrine with this sincerity, or with all his
heart, may be sufficient to bring an obligation on his conscience. Again, when
a delinquent has been convicted of scandal, it is repentance in some respect
sincere (suppose a moral sincerity) that is the proper foundation of a right in him
to offer himself for forgiveness and restoration : but it is the dictate of his con
science or his best judgment concerning his sincerity, that is the thing which
immediately obliges him to offer himself. It is repentance itself, that is the proper
qualification fundamental of his right, and what he cannot have a proper right
without ; for though he may be deceived, and think he has real repentance when
he has not, yet he has not properly a right to be deceived ; and perhaps deceit in
such cases is always owing to something blamable, or the influence of some
corrupt principle : but yet his best judgment brings him under obligation. In
the same manner, and no otherwise, I suppose that Christian grace itself is a
qualification requisite in order to a proper solid ground of a right in a person to
come to the Christian sacraments. But of this I may say something more when
I come to answer objections.

When I speak, in the question, of a being godly or gracious in the eye of a
Christian judgment, by Christian judgment I intend something further than a

92 QUALIFICATIONS

kind of mere negative charity, implying that we forbear to censure and con
demn a man, because we do not know but that he may be godly, and therefore
forbear to proceed on the foot of such a censure or judgment in our treatment of
him : as we would kindly entertain a stranger, not knowing but in so doing we
entertain an angel or precious saint of God. But I mean a positive judgment,
founded on some positive appearance, or visibility, some outward manifestations
that ordinarily render the thing probable. There is a difference between sus
pending our judgment, or forbearing to condemn, or having some hope that pos
sibly the thing may be so, and so hoping the best ; and a positive judgment in
favor of a person. For a having some hope, only implies that a man is not in
utter despair of a thing, though his prevailing opinion may be otherwise, or he
may suspend his opinion. Though we cannot know a man believes that Jesus
is the Messiah, yet we expect some positive manifestation or visibility of it, to
be a ground of our charitable judgment : so I suppose the case is here.

When I speak of Christian judgment, I mean a judgment wherein men do
properly exercise reason, and have their reason under the influence of love and
other Christian principles ; which do not blind reason, but regulate its exercises ;
being not contrary to reason, though they be very contrary to censoriousness or
unreasonable niceness and rigidness.

I say in the eye of the church s Christian judgment, because it is properly a
visibility to the eye of the public charity, and not of a private judgment, that
gives a person a right to be received as a visible saint by the public. If any
are known to be persons of an honest character, and appear to be of good un
derstanding in the doctrines of Christianity, and particularly those doctrines that
teach the grand condition of salvation, and the nature of true saving religion,
and publicly and seriously profess the great and main things wherein the essence
of true religion or godliness consists, and their conversation is agreeable ; this
justly recommends them to the good opinion of the public, whatever suspicions
and fears any particular person, either the minister or some other, may entertain,
from what he in particular has observed, perhaps from the manner of his
expressing himself in giving an account of his experiences or an obscurity
in the order and method of his experiences, &c. The minister, in receiving him
to the communion of the church, is to act as a public officer, and in behalf of
the public society, and not merely for himself, and therefore is to be governed
in acting, by a proper visibility of godliness in the eye of the public.

It is not my design, in holding the negative of the foregoing question, to
affirm, that all who are regularly admitted as members of the visible church in
complete standing, ought to be believed to be godly or gracious persons, when
taken collectively, or considered in the gross, by the judgment of any person or
society. This may not be, and yet each person taken singly may visibly be a
gracious person to the eye of the judgment of Christians in general. These two
are not the same thing, but vastly diverse ; and the latter may be, and yet not the
former. If we should know so much of a thousand persons one after another,
arid from what we observed in them should have a prevailing opinion concerning
each one of them, singly taken, that they were indeed pious, and think the judg
ment we passed, when we consider each judgment apart, to be right ; it will not
follow, when we consider the whole company collectively, that we shall have
so high an opinion of our own judgment, as to think it probable, there was not
one erroneous judgment in the whole thousand. We all have innumerable judg
ments about one thing or other, concerning religious, moral, secular, and phi
losophical affairs, concerning past, present, and future matters, reports, facts,
persons, things, &c,,&c. And concerning all the many thousand dictates of

FOR FULL COMMUNION. 93

judgment that we have, we think them every one right, taken singly ; for if
there was any one that we thought wrong, it would not be our judgment ; and
yet there is no man, unless he is stupidly foolish, who when he considers all in
the gross, will say he thinks that every opinion he is of, concerning all persons
and things whatsoever, important and trifling, is right, without the least error.
But the more clearly to illustrate this matter, as it relates to visibility, or prob
able appearances of holiness in professsors : supposing it had been found by ex
perience concerning precious stones, that such and such external marks were
probable signs of a diamond, and it is made evident, by putting together a great
number of experiments, that the probability is as ten to one, and no more nor
less ; i. e. that, take one time with another, there is one in ten of the stones
that have these marks (and no visible signs to the contrary) proves not a true
diamond, and no more ; then it will follow, that when I find a particular stone
with these marks, and nothing to the contrary, there is a probability of ten to
one, concerning that stone, that it is a diamond ; and so concerning each stone
that I find with these marks : but if we take ten of these together, it is as prob
able as not, that some one of the ten is spurious ; because, if it were not as
likely as not, that one in ten is false, or if taking one ten with another, there
were not one in ten that was false, then the probability of those, that have these
marks, being true diamonds, would be more than ten to one, contrary to the
supposition ; because that is what we mean by a probability of ten to one,
that they are not false, viz., that take one ten with another there will be one
false one among them, and no more. Hence if we take a hundred such stones
together, the probability will be just ten to one, that there is one false among
them ; and as likely as not that there are ten false ones in the whole hundred :
and the probability of the individuals must be much greater than ten to one, even
a probability of more than a hundred to one, in order to its making it probable
that every one is true. It is an easy mathematical demonstration. Hence the
negative of the foregoing question by no means implies a pretence of any scheme,
that shall be effectual to keep all hypocrites out of the church, and for the estab
lishing in that sense a pure church.

When it is said, those who are admitted, &c., ought to be by profession
godly or gracious persons, it is not meant, they should merely profess or say that
they are converted, or are gracious persons, that they know so, or think so ; but
that they profess the great things wherein Christian piety consists, viz., a su
preme respect to God, faith in Christ, &c. Indeed it is necessary, as men
would keep a good conscience, that they should think that these things are in
them, which they profess to be in them ; otherwise they are guilty of the horrid
wickedness of wilfully making a lying profession. Hence it is supposed to be
necessary, in order to men s regularly and with a good conscience coming into
communion with the church of Christ in the Christian sacraments, that they
themselves should suppose the essential things, belonging to Christian piety, to
be in them.

It does not belong to the present question, to consider and determine what
the nature of Christian piety is, or wherein it consists. This question may be
properly determined, and the determination demonstrated, without enfering into
any controversies about the nature of conversion, &c. Nor does an asserting
the negative of the question determine any thing how particular the profession
of godliness ought to be, but only, that the more essential things, which belong
to it, ought to be professed. Nor is it determined, but that the public profes-
! sions made on occasion of persons admission to the Lord s supper, in some of
our churches, who yet go upon that principle, that persons need not &lt;s/eem them-

94 QUALIFICATIONS

selves truly gracious in order to a coming conscientiously and properly to the
Lord s supper ; I say, it is not determined but that some of these professions are
sufficient, if those that made them were taught to use the words, and others to
understand them, in no other than their proper meaning ; and principle and cus
tom had not established a meaning very diverse from it, or perhaps a use of the
words without any distinct and clear determinate meaning.

PART SECOND.

REASONS FOR THE NEGATIVE OF THE FOREGOING QUESTION.

HAVING thus explained what I mean when I say, that none ought to be ad
mitted to the communion and privileges of members of the visible church of Christ
in complete standing, but such as are in profession and in the eye of the church s
Christian judgment, god]y or gracious persons : I now proceed to observe some
things which may tend to evince the truth of this position. And here,

I. I begin with observing, I think it is both evident by the word of God, and
also granted on all hands, that none ought to be admitted as members of the
visible church of Christ but visible saints and professing saints, or visible and
professing Christians. We find the word saint, when applied to men, used two
w r ays in the New Testament. The word in some places is so used as to mean
those that are real saints, who are converted, and are truly gracious persons ;
as 1 Cor. vi. 2, " Do ye not know that the saints shall judge the world ?" Eph.
i. 18, " The riches of the glory of his inheritance in the saints." Chap. iii. 17,
18, " That Christ may dwell in your hearts by faith, that ye, being rooted and

f rounded in love, may be able to comprehend with all saints, what is the
readth," &c. 2 Thes. i. 10, " When he shall come to be glorified in his saints,
and admired in all them that believe." So Rev. v. 8, chap. viii. 4, and xi. 18,
and xiii. 10, and xiv. 12, and xix. 8. In other places the word is used so as
to have respect not only to real saints, but to such as were saints in visibility,
appearance, and profession : and so were outwardly, as to what concerns their
acceptance among men and their outward treatment and privileges, of the com
pany of saints. So the word is used in very many places, which it is needless
to mention, as every one acknowledges it.

In like manner we find the word Christian used two ways. The word
is used to express the same thing as a righteous man that shall be saved, 1
Pet. iv. 16, 17, 18. Elsewhere it is so used as to take in all that were Chris
tians by profession and outward appearance, Acts xi. 26. So there is a two
fold use of the word disciples in the New Testament. There were disciples in
name, profession, and appearance ; and there were those whom Christ calls dis
ciples indeed, John viii. 30, 31. The word is &gt;b?0oaf, truly. The expression
plainly supposes this distinction of true or real disciples, and those who were
the same in pretence arid appearance. See also Luke xiv. 25, 26, 27, and
John xv. 8. The same distinction is signified in the New Testament, by those
that live, being alive from the dead, and risen with Christ, 2 Cor. iv. 11, Rom
vi. 11, and elsewhere; and those who have a name to live, having only a pre
tence and appearance of life. And the distinction of the visible church of Chris*
into these two, is plainly signified of the growth of the good ground, and that
in the stony and thorny ground, which had the same appearance and show with

FOR FULL COMMUNION. 95

the other, until it came to wither away ; and also by the two sorts of virgins,
Matt, xxv., who both had a show, profession, and visibility of the same thing.
By these things, and many others which might be observed, it appears that the
distinction of real saints and visible and professing saints is scriptural, and that
the visible church was made up of these two, and that none are according to
Scripture admitted into the visible church of Christ, but those who are visible
and professing saints or Christians. And it is the more needless to insist longer
upon it, because it is not a thing in controversy. So far as my small reading
will inform me, it is owned by all Protestants. To be sure, the most eminent
divine in New England, who has appeared to maintain the Lord s supper to be
properly a converting ordinance, was very full in it. In his Appeal to the
Learned, in the title page, and through the treatise, he supposes that all who
come to the Lord s supper, must be visible saints, and sometimes speaks of them
as professing saints, pages 85, 86 : and supposes that it is requisite in order to
their being admitted to the communion of the Lord s table, that they make a
personal, public profession of their faith and repentance to the just satisfaction of
the church, pages 93, 94. In these things the whole of the position that I
would prove is in effect granted. If it be allowed (as it is allowed on all sides)
that none ought to be admitted to the communion of the Christian visible church,
but visible and professing saints or Christians ; if these words are used in any
propriety of speech, or in any agreement with Scripture representations, th
whole of that which 1 have laid down is either implied or will certainly fol
low.

As real saints are the same with real converts, or really gracious persons,
so visible saints are the same with visible converts, or those that are visibly
converted and gracious persons. Visibility is the same with manifestation or
appearance to our view and apprehension. And, therefore, to be visibly a
gracious person, is the same thing as to be a truly gracious person to our view,
apprehension, or esteem. The distinction of real and visible does not only take
place with regard to saintship or holiness, but with regard to innumerable
other things. There is visible and real truth, visible and real honesty, visible
and real money, visible and real gold, visible and real diamonds, &c., &c. Vis
ible and real are words that stand related one to another, as the words real and
seeming, or true and apparent. Some seem to speak of visibility with regard
to saintship or holiness, as though it had no reference to the reality, or as though
it were a distinct reality by itself, as though by visible saints were not meant
those who to appearance are real saints or disciples indeed, but properly a dis
tinct sort of saints, which is an absurdity. There is a distinction between real
money and visible money, because all that is esteemed money and passes for
money, is not real money, but some is false and counterfeit. But yet by visible
money, is not meant that which is taken and passes for a different sort of mo
ney from true money, but thereby is meant that which is esteemed and taken as
real money, or which has that appearance that recommends it to men s judg
ment and acceptance as true money ; though men may be deceived, and some
of it may finally prove not to be so.

There are not properly two sorts of saints spoken of in Scripture : though
the word saints may be said indeed to be used two ways in Scripture, or used so
as to reach two sorts of persons ; yet the word has not properly two significa
tions in the New Testament, any more than the word gold has two significa
tions among us. The word gold among us is so used as to extend to several
sorts of substances ; it is true, it extends to true gold, and also to that which
only appears to be gold, and is reputed gold, and by that appearance or visi-

96 QUALIFICATIONS

bility some things that are not real gold obtain the name of gold ; but this is
not properly through a diversity in the signification of the word, but by a di
versity of the application of it, through the imperfection of our discerning. It
does not follow that there are properly two sorts of saints, because there are
some who are not real saints, that yet being visible or seeming saints do by the
show and appearance they make obtain the name of saints, and are reputed
saints, and whom by the rules of Scripture (which are accommodated to our im
perfect state) we are directed to receive and treat as saints ; any more than it
follows that there are two sorts of honest men, because some who are not truly
honest men, yet being so seemingly or visibly, do obtain the name of honest
men, and ought to be treated by us as such. So there are not properly two
distinct churches of Christ, one the real, and another the visible ; though they
that are visibly or seemingly of the one only church of Christ, are many more
than they who are really of his church ; and so the visible or seeming church
is of larger extent than the real.

Visibility is a relative thing, and has relation to an eye that views or beholds.
Visibility is the same as appearance or exhibition to the eye ; and to be a visible
saint is the same as to appear to be a real saint in the eye that beholds ; not
the eye of God, but the eye of man. Real saints or converts are those that are so
in the eye of God ; visible saints or converts are those who are so in the eye of
man ; not his bodily eye, for thus no man is a saint any more in the eye of
a man than he is in the eye of a beast ; but the eye of his mind, which is his
judgment or esteem. There is no more visibility of holiness in the brightest-
professor to the eye of our bodies, without the exercise of the reason and judg
ment of our minds, than may be in a machine. But nothing short of an ap
parent probability, or a probable exhibition, can amount to a visibility to the
eye of man s reason or judgment. The eye which God has given to man is
the eye of reason ; and the eye of a Christian is reason sanctified, regulated,
and enlightened, by a principle of Christian love. But it implies a contradic
tion to say, that that is visible to the eye of reason, which does not appear pro
bable to reason. And if there be a man that is in this sense a visible saint,
he is in the eye of a rational judgment a real saint To say a man is visibly a
saint, but not visibly a real saint, but only visibly a visible saint, is a very
absurd way of speaking ; it is as much as to say, he is to appearance an
appearing saint ; which is in effect to say nothing, and to use words without
signification. The thing which must be visible and probable, in order to visible
saintship, must be saintship itself, or real grace and true holiness ; not visibility
of saintship, not unregenerate morality, not mere moral sincerity. To pretend
to, or in any respect to exhibit moral sincerity, makes nothing visible beyond
what is pretended to, or exhibited : for a man to have that visibly, which if he
had it really, and have nothing more, would not make him a real saint, is not
to be visibly a saint.

Mr. Stoddard, in his Jlppeal to the Learned, seems to express the very same
notion of visibility, and that visibility of saintship which is requisite to a per
son s coining to the Lord s supper, that I have here expressed. In page 10,
he makes a distinction between being visibly circumcised in heart, and being
really so ; evidently meaning by the latter saving conversion ; and he allows
the former, viz., a visibility of heart circumcision, to be necessary to a coming
to the Lord s supper. So that according to him, it is not a visibility of moral
sincerity only, but a visibility of circumcision of heart, or saving conversion,
that is a necessary requisite to a person s coming to the Lord s table. And in
what manner this must be visible, he signifies elsewhere, when he allows that it

FOR FULL COMMUNION. 97

must be so to a judgment of charity ; a judgment of rational charity. This he
expressly allows over and over ; as in pages 2, 3, 28, 33, 72, and 95 : and a
having reason to look upon them as such, page 28. And towards the
close of his book, he declares himself steadfastly of the mind, that it is requisite
those be not admitted to the Lord s supper, who do not make a personal and
public profession of their faith and repentance, to the just satisfaction of the
church, pages 93, 94. But how he reconciled these passages with the rest of his
treatise, I would modestly say, I must confess myself at a loss. And particular
ly I cannot see how they consist with what this venerable and ever honored au
thor says, page 16, in these words : " Indeed by the rule that God has given for
admissions, if it be carefully attended, more unconverted persons will be admit
ted than converted." I would humbly inquire, how those visible qualifications
can be the ground of a rational judgment, that a person is circumcised in heart,
which nevertheless, at the same time, we are sensible are so far from being any
probable signs of it, that they are more frequently without it. The appearance
of that thing surely cannot imply an appearing probability of another thing,
which at the same time we are sensible is most frequently, and so most proba
bly, without that other thing.

Indeed I can easily see, how that may seem visible, and appear probable
*o God s people, by reason of the imperfect and dark state they are in, and so
may oblige their charity, which yet is not real, and which would not appear
at all probable to angels, who stand in a clearer light ; and the different de
grees of light, that God s church stands in, in different ages, may make a dif
ference in this respect. The church under the New Testament being favored
by God with a vastly greater light in divine things, than the church under the
Old Testament. That might make some difference, as to the kind of profes-
3ion of religion that is requisite, under these different dispensations, in order to
i visibility of holiness ; also a proper visibility may fail in the greater number
m some extraordinary case, and in exempt circumstances : but how those signs
can be a ground of a rational judgment that a thing is, which, at that very
time, and under that degree of light we then have, we are sensible do oftener
fail than not, and this ordinarily, I own myself much at loss. Surely nothing
but appearing reason is the ground of a rational judgment. And indeed it is
impossible in the nature of things, to form a judgment, which at that very time
we think to be not only without, but against probability.

If it be said that although persons do not profess that wherein sanctifying
grace consists, yet seeing they profess to believe the doctrines of the gospel, which
God is wont to make use of in order to men s sanctification, and are called the
loctrine which is according to godliness ; and since we see nothing in their lives
to make us determine, that they have not had a proper effect on their hearts,
we are obliged in chanty to hope, that they are real saints, or gracious persons,
and to treat them accordingly, and so to receive them into the Christian church,
and to its special ordinances.

I answer, this objection does in effect suppose and grant the very thing
mainly in dispute ; for it supposes, that a gracious character is the thing that
ought to be looked at and aimed at in admitting persons into the communion 01
the church ; and so that it is needful to have this charity for persons, or such a
favorable notion of them, in order to our receiving them as properly qualified
members of the society, and properly qualified subjects of the special privileges
they are admitted to. Whereas, the doctrine taught is, that sanctifying grace
is not a necessary qualification herefor, and that there is no need that the per
son himself, or any other, should have any imagination, that he is a person so

VOL. I. 13

98 QUALIFICATIONS

qualified; because we know, it is no qualification requisite in itself; we know
the ordinance of the Lord s supper is as proper for them, that are not so qualifi
ed as for those that are; it being according to the design of the institution a
converting ordinance, and so an ordinance as much intended for the good of the
unconverted, as of the converted ; even as it is with the preaching of the gos
pel. Now if the case be so, why is there any talk about a charitable hoping
they are converted, and so admitting them ? What need of any charitable
hope of such a qualification, in order to admitting them to an ordinance that is
as proper for those who are without this qualification, as for those that have
it ? We need not have any charitable hope of any such qualification in order
to admit a person to hear the word preached, \\hat need have we to aim at
any thing beyond the proper qualifications { And what manner of need of any
charitable opinion or hope of any thing further ? Some sort of belief, that Jesus
is the Messiah, is a qualification properly requisite to a coming to the Lord s
supper ; and therefore it is necessary that we should have a charitable hope,
that those have such a belief whom we admit ; though it be not necessary that
w r e should know it, it being what none can know of another. But as to grace
or Christian piety, it clearly follows, on the principles which I oppose, that if
there be any visibility of it, more or less, of any sort, yet no kind of visibility
or appearance, whether more direct or indirect, whether to a greater or less de
gree, no charity or hope of it, have any thing at all to do in the affair of admission
to the Lord s supper ; for, according to them, it is properly a converting ordinance.
What has any visibility or hope of a person s being already in health to do in ad
mitting him into a hospital for the use of those means that are the proper appoint
ed means for the healing of the sick, and bringing them to health ? And there
fore it is needless here to dispute about the nature of visibility ; and all arguing
concerning a profession of Christian doctrines, and an orderly life being asufticient
ground of public charity, and an obligation on the church to treat them as saints,
are wholly impertinent and nothing to the purpose. For on the principles which I
oppose, there is no need of any sort of ground for treating them as saints, in order
to admitting them to the Lord s supper, the very design of which is to make them
saints, any more than there is need of some ground of treating a sick man as
being a man in health, in order to admitting him into a hospital. Persons, by
the doctrine that I oppose, are not taught to offer themselves as candidates for
church communion under any such notion, or with any such pretence, as their
being gracious persons ; and therefore surely when those that, teach them, re
ceive them to the ordinance, they do not receive them under any such notion,
nor has any notion, appearance, hope or thought of it, any thing to do in the
case.

The apostle speaks of the members of the Christian church, as those that
made a profession of godliness. 2 Cor. ix. 13, " They glorified God for your
professed subjection to the gospel of Christ." 1 Tim. ii. 9, 10, " In like man
ner also that women adorn themselves in modest apparel not with costly ar
ray ; but, which becometh women professing godliness, with good works."
The apostle is speaking of the women that were members of that great church
of Ephesus, which Timothy for the present had the care of ; and he speaks of
them as supposing that they all professed godliness. By the allowance of all,
profession is one thing belonging to the visibility of Christianity or holiness,
that there is in the members of the visible church. Visible holiness is an ap
pearance or exhibition of holiness, by those things which are external, and so
fall under our notice and observation. And these are two, viz., profession and
outward behavior, agreeable to that profession. That profession which belongs

FOR FULL COMMUNION. 99

to visible saintship, must be a profession of godliness, or real saintship ; for a
profession makes nothing visible beyond what is professed. What is it, to be
a saint by profession but to be by profession a true saint ? For to be by pro
fession a false saint, is to be by profession no saint ; and only to profess that,
which if ever so true, is nothing peculiar to a saint, is not to be a professing saint.

In order to a man s being properly a professing Christian, he must profess
the religion of Jesus Christ : and he surely does not profess the religion that
was taught by Jesus Christ, if he leaves out of his profession the most essential
things that belong to that religion. That which is most essential in that reli
gion itself, the profession of that is essential in a profession of that religion; for
(as I have observed elsewhere) that which is most essential in a thino-, in order
to its being truly denominated that thing, the same is essentially necessary to be
expressed or signified in any exhibition or declaration of that thing, in order to
its being truly denominated a declaration or exhibition of that thino-. If we
take a more inconsiderable part of Christ s religion, and leave out the main and
most essential, surely what we have cannot be properly called the religion of
Jesus Christ : so if we profess only a less important part, and are silent about
the most important and essential part, it cannot be properly said that we pro
fess the religion of Jesus Christ. And therefore we cannot in any propriety be
said to profess the Christian or Christ s religion, unless we profess those things
wherein consists piety of heart, which is vastly the most important and essential
part of that religion that Christ came to teach and establish in the world, and
is in effect all j being that without which all the rest that belongs to it, is noth
ing, and wholly in vain. But they who are admitted to the Lord s supper,
proceeding on the principles of those who hold it to be a converting ordinance,
do in no respect profess Christian piety, neither in whole nor in part, neither
explicitly nor implicitly, directly nor indirectly; and therefore are not professing
Christians, or saints by profession. I mean, though they may be godly per
sons, yet as they come to the ordinance without professing godliness, they can
not properly be called professing saints.

Here it may be said, that although no explicit and formal profession of
those things which belong to true piety, be required of them ; yet there are
many things they do, that are a virtual and implicit profession of these things :
such as their owning the Christian covenant, their owning God the Father, Son,
and Holy Ghost, to be their God ; and by their visibly joining in the public
prayers and singing God s praises, there is a show and implicit profession of
supreme respect to God and love to him ; by joining in the public confessions,
they make a show of repentance ; by keeping Sabbaths and hearing the word,
they make a show of a spirit of obedience ; by offering to come to sacraments,
they make a show of love to Christ and a dependence on his sacrifice.

To this I answer : It is a great mistake, if any one imagines, that all these
external performances are of a nature of a profession of any thing at all that
belongs to saving grace, as they are commonly used and understood : and to be
sure none of them are so, according to the doctrines that are taught and em
braced, and the customs that are established in such churches as proceed on the
foot of the principles forementioned. For what is professing, but exhibiting,
uttering, or declaring, either by intelligible words, or by other established signs
that are equivalent ? But in such churches, neither their publicly saying, that
they avouch God the Father, Son, and Holy Ghost, to be their God, and that
they give themselves up to him, and promise to obey all his commands, nor
their coming to the Lord s supper, or to any other ordinances, are taken for ex
pressions or signs of any thing belonging to the essence of Christian piety. But

100 QUALIFICATIONS

on the contrary, the public doctrine, principle, and custom in such churches es
tablishes a diverse use of these words and signs. People are taught that they
may use them all, and not so much as make any pretence to the least degree
of sanctifying grace ; and this is the established custom : so they are used, and
so they are understood. And therefore whatever some of these words and signs
may in themselves most properly and naturally import or signify, they entirely
cease to be significations of any such thing among people accustomed to under
stand and use them otherwise ; and so cease to be of the nature of a profession
of Christian piety. There can be no such thing among such a people, as either
an explicit or implicit profession of godliness by any thing which (by their es
tablished doctrine and custom) an unregenerate man may and ought to say
and perform, knowing himself to be so. For let the words and actions other
wise signify what they will, yet that people have in effect agreed among them
selves, that persons who use them, need not intend them so, and that others
need not understand them so. And hence they cease to be of the nature of
any pretension to grace. And surely it is an absurdity to say, that men openly
and solemnly profess grace, and yet do not so much as pretend to it. If a cer
tain people should agree, and it should be an established principle among them,
that men might and ought to use such and such words to their neighbors, which
according to their proper signification were a profession of entire love and de
voted friendship towards the man they speak to, and yet not think that he has
any love in his heart to him, yea, and know at the same time that he had a
reigning enmity against him ; and it was known that this was the established
principle of the people ; would not these words, whatever their proper signifi
cation was, entirely cease to be any profession or testimony of friendship to his
neighbor ? To be sure, there could be no visibility of it to the eye of reason.

Thus it is evident, that those who are admitted into the church on the prin
ciples that I oppose, are not professing saints, nor visible saints; because that
thing which alone is truly saintship, is not what they profess, or make any
pretence to, or have any visibility of, to the eye of a Christian judgment. Or
if they in fact be visible and professing saints, yet, they are not admitted as
such ; no profession of true saintship, nor any manner of visibility of it, has any
thing to do in the affair.

There is one way to evade these things, which has been taken by some.
They plead, although it be true, that the Scripture represents the members of
the visible church of Christ as professors of godliness ; and they are abundantly
called by the name of saints in Scripture, undoubtedly because they were saints
by profession, and in visibility, and the acceptance of others ; yet this is not
with any reference to saving holiness, but to quite another sort of saintship,
viz., moral sincerity ; and that this is the real saintship, discipleship, and godli
ness, which is professed, and visible in them, and with regard to which, as
having an appearance of it to the eye of reason, they have the name of saints,
disciples, &c., in Scripture.

It must be noted, that in this objection the visibility is supposed to be of real
saintship, discipleship, and godliness, but only another sort of real godliness,
than that which belongs to those who shall finally be owned by Christ as his
people, at the day of judgment.

To which I answer, This is a mere evasion ; the only one, that ever I saw
or heard of; and I think the only one possible. For it is certain, they are not
professors of sanctifying grace, or true saintship : the principle proceeded on,
being, that they need make no pretence to that ; nor has any visibility of saving
holiness any thing to do in the affair. If then they have any holiness at all, it

FOR FULL COMMUNION. 101

must be of another sort. And if this evasion fails, all fails, and the whole
matter in debate must be given up. Therefore, I desire that this matter may
be impartially considered and examined to the very bottom ; and that it may
be thoroughly inquired, whether this distinction of these two sorts of real
Christianity, godliness, and holiness, is a distinction, that Christ in his word is
the author of ; or whether it be a human invention of something which the
New Testament knows nothing of, devised to serve and maintain an hypothesis.
And here I desire that the following things may be observed.

1. According to this hypothesis, the words saints, disciples, and Christians,
are used four ways in the New Testament, as applied to four sorts of persons.
(1.) To those that in truth and reality are the heirs of eternal life, and that shall
judge the world, or have indeed that saintship which is saving. (2.) To those
who profess this, and pretend to and make a fair show of a supreme regard to
Christ:, and to renounce the world for his sake, but have not real ground for
these pretences and appearances. (3.) To those who, although they have not
saving grace, yet have that other sort of real godliness or saintship, viz., moral
sincerity in religion ; and so are properly a sort of real saints, true Christians,
sincerely godly persons, and disciples indeed, though they have no saving grace.
And (4,) to those who make a profession and have a visibility of this latter sort
of sincere Christianity, and are nominally such kind of saints, but are not so
indeed. So that here are two sorts of real Christians, and two sorts of visible
Christians ; two sorts of invisible and real churches of Christ, and two sorts of
visible churches. Now will any one that is well acquainted with the New
Testament say, there is in that the least appearance or shadow of such a four
fold use of the words, saints, disciples, &c. ? It is manifest by what was
observed before, that these words are there used but two ways ; and that those
of mankind to whom these names are applied, are there distinguished into but
two sorts, viz., those who have really a saving interest in Christ, spiritual con
formity and union to him, and those who have a name for it, as having a pro
fession and appearance of it. And this is further evident by various represen
tations, which we there find of the visible church ; as in the company of virgins
that went forth to meet the bridegroom, we find a distinction of them into but
two sorts, viz., the wise that had both lamps and oil ; and those who had
lamps indeed like the wise virgins, (therein having an external show of the
same thing, viz., oil), but really had no oil ; signifying that they had the same
profession and outward show of the same sort of religion, and entertained the
same hopes with the wise virgins. So when the visible church is represented
by the husbandman s floor, we find a distinction but of two sorts, viz., the wheat
and the chaff. So again, when the church is compared to the husbandman s
field, we find a distinction but of two sorts, the wheat and the tares, which
(naturalists observe) show or appear exactly like the wheat, until it comes to
bring forth its fruit ; representing, that those who are only visible Christians,
have a visibility or appearance of the nature of that wheat, which shall be
gathered into Christ s barn ; and that nature is saving grace.

2. It is evident, that those who had the name of disciples in the times of the
New Testament, bore that name with reference to a visibility and pretence of
the same relation to Christ, which they had who should be finally owned as his.
This is manifest by John viii. 30,31 : " As he spake these words, many believed
on him. Then said Jesus to those Jews which believed on him, If ye continue
in my word, then are ye my disciples indeed." (Compare Luke xiv. 25, 26, 27,
and John xv. 8.) The phrase, disciples indeed, is relative ; and has reference
to a visibility, pretence or name, only, which it is set in opposition l o, and has a

102 QUALIFICATIONS

reference to that name and visibility that those, who then bare the name of
disciples, had ; which makes it evident, that those who then bore the name of
disciples, had a visibility and pretence of the same discipleship Christ speaks of,
which he calls true discipleship, or discipleship indeed j for true discipleship is
not properly set in opposition to any thing else but a pretence to the same thing
that is not true. The phrase, gold indeed, is in reference and opposition to
something that has the appearance of that same metal, and not to an appearance
of brass. If there were another sort of real discipleship in those days, besides
saving discipleship, persons might be Christ s disciples indeed, or truly (as the
word in the original is) without continuing in his word, and without selling all
that they had, and without hating father and mother and their own lives, for his
sake. By this it appears, that those who bore the name of disciples in those
times were distinguished into but two sorts, disciples in name or visibility, and
disciples indeed ; and that the visibility and profession of the former was of the
discipleship of the latter.

3. The same thing is evident by 1 John ii. 19 : " They went out from us,
because they were not of us : if they had been of us, they would no doubt
have continued with us." The words naturally suggest and imply, that those
professing Christians, who at last proved false, did, before they went out, seem
to belong to the society of the true saints, or those endued with persevering
grace and holiness ; they seemed to be of their number ; i. e., they were so in
pretence and visibility, and so were accepted in the judgment of charity.

4. The name and visibility, that nominal or visible Christians had in the
days of the New Testament, was of saving Christianity, and not of moral sin
cerity ; for they had a name to live, though many of them were dead, Rev. iii.
1. Now it is very plain what that is in religion which is called by the name
of life, all over the New Testament, viz., saving grace ; and I do not know that
any thing else, of a religious nature, is ever so called.

5. The visibility, that visible Christians had of saintship in the apostles days &gt;
was not of moral sincerity, but gracious sincerity, or saving saintship. For
they are spoken of as being visibly of the number of those saints who shall
judge the world, and judge angels. 1 Cor. vi. 1, 2, 3, " Dare any of you, hav
ing a matter against another, go to law before the unjust, and not before the
saints ? Do ye not know, that the saints shall judge the world ? And if the
world shall be judged BY YOU, are ye unworthy to judge the smallest matters ?
Know ye not that WE shall judge angels ?" These things do manifestly imply,
that if the Christian Corinthians were what they supposed they were, and what
they professed to be, and what they were accepted to be, they were some of
those saints who at the day of judgment should judge angels and men.

6. That the visibility was not only of moral sincerity, but saving grace, is
manifest, because the apostle speaks of visible Christians as visible " members of
Christ s body, of his flesh, and of his bones, and one spirit with him, and tem
ples of the Holy Ghost," Eph. v. 30, and 1 Cor. vi. 16, 19. And the Apostle
Peter speaks of visible Christians as those who were visibly such righteous per
sons as should be saved; and that nre distinguished from the ungodly, and them
that obey not the gospel, who shall perish. 1 Pet. iv. 16, 17, 18, " Yet if any
man suffer as a Christian, let him not be ashamed, but let him glorify God on
this behalf. For the time is come that judgment must begin at the house of
God ; and if it first begin at us " (us Christians, comprehending himself, and
those to whom he wrote, and all of that sort), " w T hat shall the end of them be
that obey not the gospel of God ? And if the righteous scarcely be saved
where shall the ungodly and the sinner appear V 9

FOR FULL COMMUNION. 103

7. That the visibility was not merely of moral sincerity, but of that sort
of saintship which the saints in heaven have, is manifest by this, that they are
often spoken of as visibly belonging to heaven, and as of the society of the
saints in heaven. So the apostle in his Epistle to the Ephesians speaks of
them as visibly of the same household or family of God, a part of which is in
heaven. Chap. ii. 19, " Now therefore ye are no more strangers and foreign
ers, but fellow citizens with the saints, and of the household of God." Together
with the next chapter, ver. 15, " Of whom the whole family in heaven and
earth is named." Where the context and continuation of discourse demonstrate,
that he is still speaking of the same family or household he had spoken of in
the latter part of the preceding chapter. So all visible Christians are spoken
of as visibly the children of the church which is in heaven. Gal. iv. 26, "Je
rusalem which is above, is free, which is the mother of us all." The same
apostle speaks of visible Christians as being visibly come to the heavenly city,
and having joined the glorious company of angels there, and as visibly belong
ing to the " general assembly and church of the first born, that are written in
heaven, and to the spirits of just men made perfect," Heb. xii. 22, 23. And
elsewhere they are spoken of as being visibly of the number of those who have
their " names written in the book of life," Rev. iii. 5, and xxii. 19. They who
truly have their names written in the book of life, are God s true saints, that
have saving grace, as is evident by Rev. xiii. 8 : " And all that dwell on the
earth, shall worship him, whose names are not written in the book of life of the
Lamb slain from the foundation of the world." And chap. xx. 12, " And an
other book was opened, which was the book of life." Ver. 15, " And whoso
ever was not found written in the book of life, was cast into the lake of fire." We
are told, in the conclusion of this chapter, how they were disposed, of whose
names were not written in the book of life ; and then the prophet proceeds, in the
next chapter, to tell us, how they were disposed of whose names were found
there written, viz., that they were admitted into the New Jerusalem. Ver. 27,
" And there shall in no wise enter into it any thing that defileth, neither what
soever worketh abomination, or maketh a lie ; but they which are written in
the Lamb s book of life. And yet in the next chapter it is implied, that some
who were not truly gracious persons, and some that should finally perish, were
visibly of the number of those that had both a part in the New Jerusalem, and
also their names written in the book of life. Ver. 19, " And if any man shall
take away from the words of the book of this prophecy, God shall take away
his part out of the book of life, and out of the holy city."

8. That baptism, by which the primitive converts were admitted into the
church, was used as an exhibition and token of their being visibly " regenerated,
dead to sin, alive to God, having the old man crucified, being delivered from
the reigning power of sin. being made free from sin, and become the servants
of righteousness, those servants of God that have their fruit unto that holiness
whose end is everlasting life;" as it is evident by Rom. vi. throughout. In the
former part of the chapter, he speaks of the Christian Romans, as " dead to sin,
being buried with Christ in baptism, having their old man crucified with Christ,"
&c. He does not mean only, that their baptism laid them under special obli
gations to these things, and was a mark and token of their engagement to be
thus hereafter; but was designed as a mark,, token, and exhibition, of their be
ing visibly thus already. As is most manifest by the apostle s prosecution of
his argument in the following part of the chapter. Ver. 14, " For sin shall not
have dominion over you, for ye are not under the law, but under grace." Ver.
17, 18," God be thanked, ye were the servants of sin, but ye have obeyed from

104 QUALIFICATIONS

the heart that form of doctrine which was delivered you Being then made
free from sin, ye became the servants of righteousness." Ver. 22, " But now
being made free from sin, and become servants to God, ye have your fruit unto
holiness, and the end everlasting life."

9. It is evident, that it is not only a visibility of moral sincerity in religion,
which is the Scripture qualification of admission into the Christian church, but
a visibility of regeneration and renovation of heart, because it was foretold that
God s people and the ministers of his house in the days of the Messiah, should
not admit into the Christian church any that were not visibly circumcised in
heart. Ezek. xliv. 69, " And thou shalt say to the rebellious, even to the
house of Israel, Thus saith the Lord God, ye house of Israel, let it suffice you
of all your abominations, in that ye have brought into my sanctuary strangers
uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary to pol
lute it, even my house, when ye offer my bread, the fat, and the blood ; and they
have broken my covenant, because of all your abominations. And ye have not
kept the charge of mine holy things, but ye have set keepers of my charge in
my sanctuary for yourselves. Thus saith the Lord, No stranger uncircumcised
in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any
strano-er that is among the children of Israel."

The venerable author of the Appeal to the Learned, says, page 10, " That
this Scripture has no particular reference to the Lord s supper." I answer,
though I do not suppose it has merely a reference to that ordinance, yet I think
it manifest, that it has a reference to admitting persons into the Christian church,
and to external church privileges. It might be easy to prove, that these nine
last chapters of Ezekiel must be a vision and prophecy of the state of things in
the church of God in the Messiah s days. But I suppose it will not be denied,
it being a thing wherein divines are so generally agreed. And I suppose, none
will dispute but that by the house of God and his sanctuary, which it is here
foretold the uncircumcised in heart should not be admitted into in the days of the
gospel, is meant the same house, sanctuary, or temple of God, that the prophet
had just before been speaking of, in the foregoing part of the same chapter, and
been describing throughout the four preceding chapters. But we all know, that
the New Testament house of God is his church. Heb. iii. 3, " For this man
was counted worthy of more glory than Moses, inasmuch as he who builded the
house, hath more honor than the house." Ver. 6, " But Christ as a Son over
his own house, whose house are we," &c. 2 Tim. ii. 20, " In a great house
there are not only vessels of gold and silver, but also of wood and of earth," &c.
1 Tim. iii. 15, " That thou rnayest know how thou oughtest to behave thyself
in the house of God, which is the church of the living God." Eph. ii. 20, 21,
"And are built upon the foundation of the prophets and apostles, Jesus Christ
himself being the chief corner stone ; in whom all the building, fitly framed
together, groweth into a holy temple in the Lord." 1 Cor. iii. 9, " Ye are God s
building." Ver. 15, Know ye not, that ye are the temple of God ?" 1 Pet. ii.
5, Ye also as lively stones are built up a spiritual house." Chap. iv. 17, " For
the time is come that judgment must begin at the house of God. And if ir
begin at us, what shall the end be ?" &c. Heb. x. 21, " And having a high
priest over the house of God." Ezekiel s temple is doubtless the same that it
is foretold the Messiah should build. Zech. vi. 12, 13, " The man whose name
is the Branch he shall build the temple of the Lord, even he shall build the
temple of the Lord." And what the temple that Christ builds is, the apostle
tells us, Heb. iii. 3, 6. The temple that Ezekiel in his vision was bid to observe
the measures of, as it was measured with a reed (Ezek. xl. 3, 4), we have rea-

FOR FULL COMMUNION. 105

son to think, was the same the Apostle John in his vision was bid to measure
with a reed, Rev. xi. 1. And when it is here foretold, that the uncircumcised
in heart should not enter into the Christian sanctuary or church, nor have com
munion in the offerings of God s bread, of the fat and blood, that were made
there, I think so much is at least implied, that they should not have communion
in those ordinances of the Christian sanctuary, in which that body and blood of
Christ were symbolically represented, which used of old to be symbolically re
presented by the fat and the blood. For the admission into the Christian church
here spoken of, is an admission into the visible, and not the mystical church ;
for such an admission is spoken of as is made by the officers of the church.
And I suppose it will not be doubted, but that by circumcision of heart is meant
the spiritual renewing of the heart ; not any common virtues, which do not in
the least change the nature, and mortify the corruption of the heart ; as is held
by all orthodox divines, and as Mr Stoddard in particular abundantly insisted.
However, if any body disputes it, I desire that the Scripture may be allowed to
speak for itself; for it very often speaks of circumcision of heart ; and this every
where, both in the Old Testament and New, manifestly signifies that great
change of heart that was typified by the ceremony of circumcision of the flesh.
The same which afterwards was signified by baptism, viz., regeneration, or else
the progress of that work in sanctification ; as we read of the washing of re
generation, &c. The apostle tells us what was signified both by circumcision
and baptism, Col. ii. 11, 12: " In whom also ye are circumcised with the cir
cumcision made without hands, in putting off the sins of the flesh by the cir
cumcision of Christ, buried with him in baptism ; wherein also you are risen
with him, through the faith of the operation of God." Where I would observe
by the way, he speaks of all the members of the church of Colosse as visibly
circumcised with this circumcision ; agreeably to Ezekiel s prophecy, that the
members of the Christian church shall visibly have this circumcision. The
apostle speaks in like manner, of the members of the church of Philippi as
spiritually circumcised (i. e. in profession and visibility), and tells wherein this
circumcision appeared. Philip, iii. 3, " For we are the circumcision, which
worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in
the flesh. And in Rom. ii. 28, 29, the apostle speaks of this Christian circum
cision and Jewish circumcision together, calling the former the circumcision of
the heart : " But he is not a Jew which is one outwardly, neither is that cir
cumcision which is outward in the FLESH ; but he is a Jew, which is one
inwardly, and circumcision is that of the heart, in the spirit, not in the letter ;
whose praise is not of men, but of God." And whereas in this prophecy of
ekiel it is foretold, that none should enter into the Christian sanctuary or
church, but such as are circumcised in heart and circumcised in flesh ; thereby
I suppose is intended, that none should be admitted but such as were visibly
regenerated, and also baptized with outward baptism.

By the things which have been observed, I think it abundantly evident, that
the saintship, godliness, and holiness, of which, according to Scripture, profess
ing Christians and visible saints do make a profession and have a visibility, is
not any religion ahd virtue that is the result of common grace, or moral sincer
ity (as it is called), but saving grace. Yet there are many other clear evidences
of the same thing, which may in some measure appear in all the following part
of this discourse. Wherefore,

II. I come now to another reason, why I answer the question at first pro
posed, in the negative, viz., that it is a duty which in an ordinary state of things
is required of all that are capable of it, to make an explicit open profession ot

VOL. I. 14

106 QUALIFICATIONS

the true religion, by owning God s covenant ; or, in other words, professedly
and verbally to unite themselves to God in his covenant, by their own public
act.

Here I would (first) prove this point , and then (secondly) draw the conse
quence, and show how this demonstrates the thing in debate.

First. I shall endeavor to establish this point, viz., that it is the duty of
God s people thus publicly to own the covenant ; and that it was not only a
duty in Israel of old, but is so in the Christian church, and to the end of the
world ; and that it is a duty required of adult persons before they come to sacra
ments. And this being a point of great consequence in this controversy, but a
matter seldom handled (though it seems to be generally taken for granted), I
shall be the more particular in the consideration of it.

This not only seems to be in itself most consonant to reason, and is a duty
generally allowed in New England, but is evidently a great institution of the
word of God, appointed as a very important part of that public religion by which
God s people should give honor to his name. This institution we have in Deut.
vi. 13 : " Thou shalt fear the Lord thy God, and serve him, and shalt swear by
his name." It is repeated, chap. x. 20, "Thou shalt fear the Lord thy God,
him shalt thou serve, and to him shalt thou cleave, and swear by his name."
In both places it might have been rendered ; thou shalt swear in his name, or
into his name. In the original, bishmo, the prefix is beth, which signifies in or
into, as well as by. And whereas, in the latter place, in our translation, it is
said, to him shalt thou cleave, and swear by his name, the words are thus in the
Hebrew, ubho thidhbak ubhishmo tisshdbheang. The literal translation of which
is, into him shalt thou cleave [or unite], and into his name shalt thou swear. There
is the same prefix, beth, before him, when it is said, thou shalt cleave to him, as
before his name, when it is said, thou shalt swear by his name. Swearing into
God s name, is a very emphatical and significant way of expressing a person s
taking on himself, by his own solemn profession, the name of God, as one of his
people ; or by swearing to or covenanting with God, uniting himself by his own
act to the people that is called by his name. The figure of speech is something
like that by which Christians in the New Testament are said to be baptized
ig TO ovopa, into the name of the Father, the Son, and the Holy Ghost. So
Christians are said to be baptized into Christ, Gal. iii. 17. This swearing by
the name, or into the name of the Lord is so often, and in such a manner spoken
of by the prophets as a great duty of God s solemn public worship, as much as
praying or sacrificing, that it would be unreasonable to understand it only, or
chiefly, of occasionally taking an oath before a court of judicature, which, it
may be, one tenth part of the people never had occasion to do once in their
lives. f If we well consider the matter, we shall see abundant reason to be satis
fied, that the thing intended in this institution was publicly covenanting with
God. Covenanting in Scripture is very often called by the name of swearing,
and a covenant is called an oath.* And particularly God s covenant is called
his oath : Deut. xxix. 12, " That thou shouldst enter into covenant with the
Lord thy God, and into his oath." Ver. 14, " Neither with you only do I make
this covenant and this oath." 1 Chron. xvi. 15, 16, " Be ye mindful always
of his covenant : even of the covenant which he made with Abraham, and his
oath unto Isaac." 2 Chron. xv. 12, " And they entered into covenant to seek
the Lord God of their fathers." Verses 14, 15, " And they sware unto the

* As Gen. xxi.23, to the end, xxvi. 28, to the end, xxxi. 44, 53 ; Josh. ii. 12, &c. ; 1 Sam. xx. 16, 17.
42 ; 2 Kings xi. 4 ; Eccl. viii. 2 ; Ezek. xvi. 59, xvii. 16, and many other places.

FOR FULL COMMUNION. 107

Lord with a loud voice : and all Judah rejoiced at the oath." Swearing to the
Lord, or swearing in, or into the name of the Lord, are equipollent expressions
in the Bible. The prefixes beth and lamed are evidently used indifferently in
this case to signify the same thing. Zeph. i. 5, " That swear by the Lord, and
that swear by Malcham." The word translated to the Lord, is, Laihovah, with
the prefix lamed ; but to Malcham is Bemalcham with the prefix beth, into
Malcham. In 1 Kings xviii. 32, it is said, " Elijah built an altar in the name
of the Lord ;" beshem. Here the prefix beth is manifestly of the same force
with lamed, in 1 Kings viii. 44, " The house I have built for thy name or to
thy name ;" leshem.

God s people in swearing to his name, or into his name, according to the
institution, solemnly professed two things, viz., their faith and obedience. The
former part of this profession of religion was called, Saying, the Lord liveth.
Jer. v. 2, " And though they say, the Lord liveth, yet surely they swear false
ly." Ver. 7, " They have sworn by them that are no gods :" that is, they had
openly professed idol worship. Chap. iv. 2, "Thou shalt swear, the Lord
liveth, in truth, in judgment, and in righteousness ; and the nations shall bless
themselves in him, and in him shall they glory." (Compare this with Isa. xlv.
23, 24, 25.) Jer. xliv. 26, "Behold I have sworn by my great name, saith
the Lord, that my name shall no more be named in the mouth of any man of
Judah in all the land of Egypt, saying, the Lord liveth :" i. e., they shall never
any more make any profession of the true God, and of the true religion, but
shall be wholly given up to Heathenism. See also Jer. xii. 16, and xvi. 14, 15,
and xxiii. 7, 8, Hos. iv. 15, Amos viii. 14, and ver. 5.

These words CHAI JEHOVAH, Jehovah liveth, summarily comprehended a
profession of faith in that all-sufficiency and immutability of God, which is im
plied in the name JEHOVAH, and which attributes are very often signified in
the Scripture by God s being the LIVING GOD, as is very manifest from Josh,
iii. 10, 1 Sam. xvii. 26, 36, 2 Kings xix. 4, 16, Dan. vi. 26, Psal. xviii. 46, and
innumerable other places.

The other thing professed in swearing into the Lord was obedience, called,
Walking in the name of the Lord. Micah iv. 5, " All people will walk every
one in the name of his God, and we \vill walk in the name of the Lord our
God forever and ever." Still with the prefix beth, beshem, as they were said to
swear beshem, in the name, or into the name of the Lord.

This institution, in Deuteronomy, of swearing into the name of the Lord,
or visibly and explicitly uniting themselves to him in covenant, was not pre
scribed as an extraordinary duty, or a duty to be performed on a return from a
general apostasy, and some other extraordinary occasions : but is evidently men
tioned in the institution, as a part of the public worship of God to be perform
ed by all God s people, properly belonging to the visible worshippers of Jeho
vah ; and so it is very often mentioned by the prophets, as I observed before,
and could largely demonstrate, if there was occasion for it, and would not too
much lengthen out this discourse.

And this was not only an institution belonging to Israel under the Old Tes
tament, but also to Gentile converts, and Christians under the New Testament.
Thus God declares concerning the Gentile nations, Jer. xii. 16 : " If they will
diligently learn the ways of rny people, to swear by my name, the Lord liveth, as
they taught my people to swear by Baal : then shall they be built in the midst
of my people :" i. e., they shall be added to my church ; or as the Apostle Paul
expresses it, Eph. iii. 19 22, " They shall be no more strangers and foreigners,
but fellow citizens with the saints, and of the household of God, and be built

108 QUALIFICATIONS

upon the foundation of Christ ; in whom all the building, fitly framed together,
&c. In whom they also shall be builded for a habitation of God through the
Spirit." So it is foretold, that the way of public covenanting should be in the
way of the Gentiles joining themselves to the church in the days of the gospel :
Isa. xliv. 3. 4, 5, " I will pour water upon him that is thirsty, and floods upon
the dry ground ; I will pour my Spirit upon thy seed, and my blessing upon
thine offspring, and they shall spring up as among the grass, as willows by the
waters-courses : one shall say, I am the Lord s, and another shall call himself
by the name of Jacob, and another shall subscribe with his hand unto the Lord."
As subscribing an instrument whereby they bound themselves to the Lord.
This was subscribing and covenanting themselves into the name of Israel, and
swearing into the name of the Lord, in the language of those forementioned
texts in Deuteronomy. So taking hold of God s covenant, is foretold as the
way in which the sons of the strangers in the days of the gospel should be joined
to God s church, and brought into God s sanctuary, and to have communion in
his worship and ordinances, in Isa. Ivi. 3, 6, 7. So in Isa. xix. 18, the future
conversion of the Gentiles in the days of the gospel, and their being brought to
profess the true religion, is expressed by that, that they should swear to the
Lord of Hosts. " In that day shall five cities in the land of Egypt speak the
language of Canaan, and swear to the Lord of Hosts." So in Jer. xxiii. 5 8,
it seems to be plainly foretold, that after Christ is come, and has wrought out
his great redemption, the same way of publicly professing faith in the all-suffi
cient and immutable God, by swearing, the Lord liveth, should be continued,
which was instituted of old ; but only with this difference, and whereas former
ly they covenanted with God as their Redeemer out of Egypt, now they shall
as it were forget that work, and have a special respect to a much greater re
demption. " Behold, the days come, saith the Lord, that I will raise up unto
David a righteous Branch. Therefore they shall no more say, the Lord liveth,
which brought up the children of Israel out of the land of Egypt ; but, the Lord
liveth, which brought up, and which led the seed of the house of Israel out of
the north country," &c. Another remarkable place wherein it is plainly fore
told, that the like method of professing religion should be continued in the days
of the gospel, which was instituted in Israel, by swearing or public covenanting,
is that, Isa. xlv. 2225, " Look unto me, and be ye saved, all ye ends of the
earth ; for I am God, and there is none else ; I have sworn by myself, the word
is gone out of my mouth in righteousness, and shall not return, that unto me
every knee shall bow, every tongue shall swear : surely shall one say, In the
Lord have I righteousness and strength : even to him shall men come : in the
Lord shall all the seed of Israel be justified, and shall glory." This prophecy
will have its last fulfilment at the day of judgment; but it is plain, that the
thing most directly intended is the conversion of the Gentile world to the Chris
tian religion. What is here called swearing, the apostle, in citing this place,
once and again calls confessing : Rom. xiv. 11, " Every tongue shall confess
to God." Philip, ii. 10, " That every tongue should confess that Jesus Christ
is Lord." Which is the word commonly used in the New Testament, to signify
making a public profession of religion. So Rom. x. 9, 10, "If thou shalt con
fess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God
hath raised him from the dead, thou shalt be saved : for with the heart man be-
lieveth unto righteousness, and with the mouth confession is made unto salva
tion." Where a public profession of religion with the mouth is evidently
spoken of as a great duty of all Christ s people, as well as believing in him ;
and ordinarily requisite to salvation ; not that it is necessary in the same man-

FOR FULL COMMUNION. 109

ner that faith is, but in like manner as baptism is. Faith and verbal profes-
"sion are jointly spoken of here as necessary to salvation, in the same manner as
faith and baptism are, in Mark xvi. 16, " He that believeth and is baptized,
shall be saved." And I know no good reason why we should not look on oral
profession and covenanting with Christ, in those who are capable of it, as much
iof a stated duty in the Christian church, and an institution universally pertain-
ing to the followers of Christ, as much as baptism.

And if it be so that explicit open covenanting with God be a great duty re
quired of all, as has been represented ; then it ought to be expected of persons
before they are admitted to the privileges of the adult in the church of Christ.
Surely it is proper, if this explicit covenanting take place at all, that it should
take place before persons come to those ordinances wherein they, by their own
act, publicly confirm and seal this covenant. This public transaction of cove
nanting, which God has appointed, ought to be, or have an existence, before
we publicly confirm and seal this transaction. It was that by which the Isra
elites of old were introduced into the communion of God s nominal or visible
church and holy city, as appears by Isa. xlviii. 1,2: " Hear ye this, house
of Jacob, which are called by the name of Israel, and are come forth out of the
waters of Judah, which swear by the name of the Lord, and make mention of
the God of Israel, but not in truth nor in righteousness : for they call themselves
of the holy city," &c. When and after what manner particularly the Israelites
ordinarily performed this explicit covenanting, I do not know that we can be
certain ; but as it was first done on occasion of God s first promulgating his law or
covenant at Mount Sinai, and was done again on occasion of a repetition or re
newed promulgation of it on the plains of Moab, and was done on occasion of
the public reading of the law in Josiah s time (2 Kings xxiii. 3), and was done
after the return from the captivity, on occasion of the public reading of it at the
feast of tabernacles (Neh. viii. ix. and x.), so it appears to me most likely, that
it was done every seventh year, when the law or covenant of God was, by divine
appointment, read in the audience of all the people at the feast of tabernacles ;
at least done then by all who then heard the law read the first time, and who
never had heard, nor publicly owned the covenant of God before. There are
good evidences that they never had communion in those ordinances which God
had appointed as seals of his covenant, wherein they themselves were to be ac
tive, such as their sacrifices, &c., until they had done it : it is plainly implied in
Psal. 1., that it was the manner in Israel vocally to own God s covenant, or to
take it into their mouths, before they sealed that covenant in their sacrifices.
See ver. 16, taken with the preceding part of the Psalm, from verse 5. And
that they did it before they partook of the passover (which indeed was one of
their sacrifices), or entered into the sanctuary for communion in the temple wor
ship, is confirmed by the words of Hezekiah, when he proclaimed a passover, 2
Chron. xxx. 8 : " Now be ye not stiff-necked, as your fathers were ; but yield
yourselves unto the Lord (in the Hebrew, give the hand to the Lord), and enter
into his sanctuary, which he hath sanctified forever, and serve the Lord your
God." To give the hand, seems to be a Hebrew phrase for entering into cove
nant, or obliging themselves by covenant : Ezra x. 19, " And they gave their
hands that they would put away their wives." And, as kas been already ob
served, it was foretold that Christians should in this way be admitted to com
munion in the privileges of the church of Christ.

Having thus established the premises of the argument I intend, I now come,

Secondly, To that which I think must be the consequence, viz., that none

ought to be admitted to the privileges of adult persons in the church of Christ,

110 QUALIFICATIONS

but such as make a profession of real piety. For the covenant, to be owned or
professed, is God s covenant, which he has revealed as the method of our spir
itual union with him, and our acceptance as the objects of his eternal favor :
which is no other than the covenant of grace ; at least it is so, without dispute,
in these days of the gospel. To own this covenant, is to profess the consent of
our hearts to it ; and that is the sum and substance of true piety. It is not only
a professing the assent of our understandings, that we understand there is such
a covenant, or that we understand we are obliged to comply with it ; but it is
to profess the consent of our wills, it is to manifest that \ve do comply with it.
There is mutual profession in this affair, a profession on Christ s part, and a pro
fession on our part ; as it is in marriage. And it is the same sort of profession
that is made on both sides, in this respect, that each professes a consent of heart.
Christ in his word declares an entire consent of heart as to what he offers ; and
the visible Christian, in the answer that he makes to it in his Christian pro
fession, declares a consent and compliance of heart to his proposal. Owning the
covenant is professing to make the transaction of that covenant our own.
The transaction of that covenant is that of espousals to Christ ; on our part, it
is giving our souls to Christ as his spouse. There is no one thing that the
covenant of grace is so often compared to in Scripture, as the marriage cove
nant ; and the visible transaction, or mutual profession there is between Christ
and the visible church, is abundantly compared to the mutual profession there
is in marriage. In marriage the bride professes to yield to the bridegroom s suit,
and to take him for her husband, renouncing all others, and to give up herself
to him to be entirely and forever possessed by him as his wife. But he that
professes this towards Christ, professes saving faith. They that openly cove
nanted with God according to the tenor of the institution, Deut. x. 20, visibly
united themselves to God in the union of that covenant ; they professed on their
parts the union of the covenant of God, which was the covenant of grace. It
is said in the institution, " Thou shalt cleave to the Lord, and swear by his
name;" or as the words more literally are, "Thou shalt unite unto the Lord,
and swear into his name." So in Isa. Ivi. it is called a "joining themselves to
the Lord." But the union, cleaving, or joining of that covenant is saving faith,
the grand condition of the covenant of Christ, by which we are in Christ : this
is what brings us into the Lord. For a person explicitly or professedly to enter
into the union or relation of the covenant of grace with Christ, is the same as
professedly to do that which on our part is the uniting act, and that is the act
of faith. To profess the covenant of grace, is to profess the covenant, not as a
spectator, but as one immediately concerned in the affair, as a party in the
covenant professed ; and this is to profess that in the covenant which belongs
to us as a party, or to profess our part in the covenant ; and that is the soul s
believing acceptance of the Saviour. Christ s part is salvation, our part is a
saving faith in him ; not a feigned, but unfeigned faith; not a common, but
special and saving faith; no other faith than this is the condition of the cove
nant of grace.

I know the distinction that is made by some, between the internal and ex
ternal covenant ; but, I hope, the divines that make this distinction, would not
be understood, that there are really and properly two covenants of grace ; but
only that those who profess the one only covenant of grace, are of two sorts ;
there are those who comply with it internally and really, and others who do so
only externally, that is, in profession and visibility. But he that externally and
visibly complies with the covenant of grace, appears and professes to do so
really. This distinction takes place also concerning the covenant of grace ;

FOR FULL COMMUNION. 1U

the one only covenant of grace is exhibited two ways, the one externally by
the preaching of the word, the other internally and spiritually by enlightening
the mind rightly to understand the word. But it is with the covenant, as it is
with the call of the gospel : he that really complies with the external call, has
the internal call ; so he that truly complies with the external proposal of God s
covenant, as visible Christians profess to do, does indeed perform the inward
condition of it. But the New Testament affords no more foundation for sup
posing two real and properly distinct covenants of grace, than it does to sup
pose two sorts of real Christians ; the unscripturalness of which latter hypothe
sis I observed before.

When those persons who were baptized in infancy do properly own their
baptismal covenant, the meaning of it is, that they now, being become capable
to act for themselves, do professedly and explicitly make their parents act, in
giving them up to God, their own, by expressly giving themselves up to God.
But this no person can do, without either being deceived, or dissembling and
professing what he himself supposes to be a falsehood, unless he supposes that
he in his heart consents to be God s. A child of Christian parents never does
that for himself which his parents did for him in infancy, until he gives himselt
wholly to God. But surely he does not do it, who not only keeps back a part,
but the chief part, his heart and soul. He that keeps back his heart, does in
in effect keep back all ; and therefore, if he be sensible of it, is guilty of solemn
wilful mockery, if he at the same time solemnly and publicly professes that he
gives himself up to God. If there are any words used by such, which in their
proper signification imply that they give themselves up to God; and if these
words, as they intend them to be understood, and as they are understood by
those that hear them, according to their established use and custom among that
people, do not imply, that they do it really, but do truly reserve or keep back
the chief part ; it ceases to be a profession of giving themselves up to God,
and so ceases to be a professed covenanting with God, or owning God s cove
nant ; for the thing which they profess, belongs to no covenant of God, in
being ; for God has revealed no such covenant, nor has any such covenant of
God any existence, in which our transacting of the covenant is a giving up our
selves to him with reserve, or holding back a part, especially holding back our
souls, our chief part, and in effect our all. There is no covenant of God at all,
that has these for its terms ; to be sure, this is not the covenant of grace. And
therefore although such public and solemn professing may be a very unwarran
table and great abuse of words, and taking God s name in vain, it is no pro
fessed covenanting with God.

One thing, as has been observed, that belonged to Israel s swearing into the
name of the Lord, was the Lord liveth ; whereby they professed their faith in
God s all-sufficiency, immutability and faithfulness. But if they really had
such a faith, it was a saving grace. They who indeed trust in the all-suffi
ciency of God, he will surely be their all-sufficient portion ; and they who trust
in God s immutability and faithfulness, he surely will never leave nor forsake
them. There were two ways of swearing Jehovah liveth, that we read of in
Scripture ; one we read of, Jer. iv. 2, " Thou shalt swear, The Lord liveth, in
truth, in judgment, and in righteousness :" and the other way is swearing false
ly, which we read of in the next chapter, ver. 2, 3, " And though they say,
The Lord liveth, yet surely they swear falsely." (And certainly none ought to
do this.) It follows, " O Lord, are not thine eyes upon the truth ?" i. e., God
desires sincerity of heart in those that profess religion. Here a gracious sincer-
ty is opposed to a false profession , for when it is said, " Lord, are not thine

112 QUALIFICATIONS

eyes upon the truth ?" the expression is parallel with those, Psal. li. 6, " Be
hold thou desirest the truth in the inward parts." 1 Sam. xvi. 7, "Man look-
eth on the outward appearance, but the Lord looketh on the heart." Psal. xi.
7, " His countenance doth behold the upright." But these texts speak of a
gracious sincerity. Those spoken of, Jer. iv. 2, that " sware, The Lord liveth,
in truth, in judgment, and righteousness," were gracious persons, who had a
thorough conversion to God, as appears by the preceding verse, " If thou wilt
return, Israel, saith the Lord, return unto me ;" i. e., Do not do as you or
Judah was charged with doing in the foregoing chapter, ver. 10, " Judah hath
not turned unto me with her whole heart, but feignedly." Do not do thus, " but
if thou wilt return, return unto me." And then it is added in the second verse,
" And thou shalt swear, The Lord liveth, in truth," &c., that is, then your pro
fession of religion will be worth regarding, you will be indeed what you pre
tend to be, you will be Israelites indeed, in whose profession is no guile. They
who said, " The Lord liveth, in truth, in judgment, and in righteousness ;" they
said, the Lord liveth, as David did, Psal. xviii. 46, " The Lord liveth, and bless
ed be my Rock." And did as the apostle says he did, 1 Tim. iv. 10, " We
trust in the LIVING GOD, who is the Saviour of all men, especially of those that
believe." And as he would have Timothy exhort rich men to do, chap. vi. 17,
" That they trust not in uncertain riches, but in the living God." When the
apostle speaks of a profession of our faith in Christ, as one duty which all
Christians ought to perform as they seek salvation, it is the profession of a sav
ing faith that he speaks of: his words plainly imply it; " If thou shak confess
with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath
raised him from the dead, thou shalt be saved." The faith which was to be
professed with the mouth, was the same which the apostle speaks of as in the
heart, but that is saving faith. The latter is yet plainer in the following words
" for with the heart man believeth unto righteousness, and with the mouth con
fession is made unto salvation." Believing unto righteousness is saving faith ;
but it is evidently the same faith which is spoken of, as professed with the
mouth, in the next words in the same sentence. And that the Gentiles, in pro
fessing the Christian religion, or swearing to Christ, should profess saving faith,
is implied, Isa. xlv. 23, 24, " Every tongue shall swear : surely shall one say
In the Lord have I righteousness antl strength ;" i. e., should profess entirely to
depend on Christ s righteousness and strength.

For persons merely to promise, that they will believe in Christ, or that they
mill hereafter comply with the conditions and duties of the covenant of grace,
is not to own t hat covenant. Such persons do not profess now to enter into
the covenant of grace with Christ, or into the relation of that covenant to Christ.
All that they do at present, is only a speaking fair ; they say they will do it
hereafter ; they profess that they will hereafter obey that command of God, to
believe on the name of his Son Jesus Christ. But what is such a profession
good for, and what credit is to be given to such promises of future obedience ;
when at the same time they pretend no other at present, than to live and con
tinue in rebellion against those great commands which give no allowance or
license for delay ? They who do thus, instead of properly owning the covenant,
do rather for the present visibly reject it. It is not unusual, in some churches,
where the doctrine I oppose has been established, for persons at the same time
that they come into the church, and pretend to own the covenant, freely to de
clare to their neighbors, they have no imagination that they have any true
faith in Christ, or love to him. Such persons, instead of being professedly unit~
ed to Christ, in the union of the covenant of grace, are rather visibly destitute

FOR FULL COMMUNION. 113

of the love of Christ, and so, instead of being qualified for admission to the
Lord s supper, are rather exposed to that denunciation of the apostle, 1 Cor.
xvi. 22, " If any man love not the Lord Jesus Christ, let him be Anathema,
Maranatha."

That outward covenanting, which is agreeable to Scripture institution, is
not only a promising what is future (though that is not excluded), but a pro
fessing what is present, as it is in the marriage covenant. (Though indeed it is
true, that it was chiefly on account of the promise or vow which there is in the
covenant, that it is called swearing.) For a woman to promise, that she will
hereafter renounce all other men for the sake of him who makes suit to her,
and will in some future time accept of him for her husband, is not for her now
to enter into the marriage covenant with him : she that does this with a man,
professes now to accept of him, renouncing all others; though promises of here
after behaving towards him as a wife, are also included in the transaction.
It seems as though the primitive converts to Christianity, in the profession they
made of religion, in order to their admission into the Christian church, and in
their visibly entering into covenant, in order to the initiating seal of the cove
nant in baptism, did not explicitly make any promises of any thing future, they
only professed the present sentiments and habit of their minds, they professed
that they believed in Christ, and so were admitted into the church by baptism ;
and yet undoubtedly they were, according to forementioned prophecies, ad
mitted in the way of public covenanting, and as the covenant people of God
they owned the covenant before the seal of the covenant was applied. Their
professing faith in Christ was visibly owning the covenant of grace, because
faith in Christ was the grand condition of that covenant. Indeed, if the faith
which they professed in order to baptism, was only an historical or doctrinal
faith (as some suppose), or any common faith, it would not have been any
visible entering into the covenant of grace ; for a common faith is not the con
dition of that covenant ; nor would there properly have been any covenanting
in the case. If we suppose, the faith they professed was the grace by which
the soul is united to Christ, their profession was a covenanting in this respect
also, that it implied an engagement of future obedience: for true faith in Christ
includes in its nature an acceptance of him as our Lord and King, and devoting
ourselves to his service : but a profession of historical faith implies no profes
sion of accepting Christ as our King, nor engagement to submit to him as such.
When the Israelites publicly covenanted with God, according to the insti
tution in Deuteronomy, they did not only promise something future, but pro
fessed something present ; they avouched Jehovah to be their God, and also
promised to keep his command. Thus it was in their solemn covenant trans
actions between God and the people on the plains of Moab, which is sum
marily described, Deut. xxvi. 17, 18 : " Thou hast avouched the Lord this day
to be thy God, and to walk in his ways, and to keep his statutes, and his com
mandments, and his judgments, and to hearken unto his voice ; and the Lord
hath avouched thee this day to be his peculiar people, as he hath promised thee,
and that thou shouldst keep all his commandments." The people, in avouch-
I ing God for their God, professed a compliance with the terms of the covenant
of grace ; as the covenant of grace is summarily expressed in those words, " I
will be thy God, and thou shalt be my people." They that avouch the Lord
1 to be their God, do profess to accept of Jehovah as their God ; and that is to
1 accept him as the object of their supreme respect and trust. For that which
we choose as the object of our highest regard, that, and that only, do we take
as our God. None therefore that value and love the world more than Jehovah,
VOL. I. 15

114 QUALIFICATIONS

can, without lying, or being deceived, avouch Jehovah to be their God : and
none that do not trust in Christ, but trust more in their own strength or righteous
ness, can avouch Christ to be their Saviour. To avouch God to be our God, is
to profess that he is our God by our own act ; i. e., that we choose him to be
our chief good and last end, the supreme object of our esteem arid regard,
that we devote ourselves to, and depend upon. And if we are sensible that we
do not this sincerely, we cannot profess that we actually do it; for he that does
not do it sincerely, does not do it at all : there is no room for the distinction of
a moral sincerity and gracious sincerity in this case : a supreme respect of heart
to God, or a supreme love to him, which is real, is but of one sort : it would be
absurd, to talk of a morally sincere supreme love to God in those who really love
dirt and dung more than him. Whoever does with any reality at all make God the
object of the supreme regard of his heart, is certainly a gracious person. And
whoever does not make God the supreme obje*ct of his respect with a gracious
sincerity, certainly does not do it with any sincerity. I fear, while leading people
in many of our congregations, who have no thought of their having the least spark
of true love to God in their hearts, do say, publicly and solemnly, that they
avouch God the Father, Son, and Holy Ghost, to be their God, and that they
give themselves up to him, we have led them to say they know not what.
To be sure, they are very obscure expressions, if they mean any thing that a
carnal maridoes, under the reigning power of sin and enmity against God.

Here possibly it may be objected, that it is unreasonable to suppose any
such thing should be intended, in the profession of the congregation in the wil
derness, as a gracious respect to God, that which is the condition of God s cove
nant, when we have reason to think that so few of them were truly gracious.
But I suppose, upon mature consideration this will not appear at all unreason
able. It is no more unreasonable to suppose this people to make a profession
of that respect to God, which they had not in their hearts now, than at other
times when we are informed they did so, as in Ezek. xxxiii. 31 : " They come
unto thee as the people cometh, and they sit before thee as my people" [i. e.
as though they w r ere my saints, as they profess to be] : " for with their mouth
they show 7 much love, but their heart goeth after covetousness." So in tht
apostle s time, that people professed that to be in their hearts towards God,
which was not there. The apostle is speaking of them, when he says, Tit. i.
16, "They profess that they know God, but in works they deny him." This
was common among that people : t5od declares them to be an hypocritical
nation, Isa. x. 6. And it is certain, this was the case with them in the wilder
ness ; they there professed that respect to God which they had not ; as is evi
dent by Psal. Ixviii. 36, 37 : " They did flatter him with their mouth, and they
lied unto him with their tongue ; for their heart was not right with him, nei
ther were they steadfast in his covenant." In owning the covenant with God,
they professed their heart was right with him, as appears, because it is mention
ed as an evidence of their having lied or dealt falsely in their profession, that
their heart was not right with him, and so proved not steadfast in God s cove
nant, which they had owned. If their heart had been right with God, they
would have been truly pious persons; which is a demonstration, that what they
professed was true piety. It also appears that if they had had such a heart in
them as they pretended to have, they would have been truly pious persons, from
Deut. v., where w r e have a rehearsal of their covenanting at Mount Sinai. Con
cerning this it is said, ver. 28, 29, " And the Lord heard the voice of your words,
when ye spake unto me ; and the Lord said unto me, They have well said all
that they have spoken. that there were such a heart in them, that they

FOR FULL COMMUNION. 115

would fear me, and keep all my commandments always, that it might be well
with them and with their children forever." The people were mistaken about
their disposition and preparation of heart to go through the business of God s
service, as the man in the parable, that undertook to build a tower without
counting the cost. Nor need it seem at all incredible, that that generation
who covenanted at Mount Sinai, should, the greater part of them, be deceived,
and think their hearts thoroughly disposed to give up themselves forever to
God, if we consider how much they had strongly to move their affections; the
wonders wrought in Egypt and at the Red Sea, where they were led through
on dry ground, and the Egyptians were so miraculously destroyed ; whereby
their affections were greatly raised, and they sang God s praises : and particu
larly what they now saw at Mount Sinai, of the astonishing manifestations of
God s majesty there. Probably the greater part of the sinners among there
were deceived with false affections : and if there were others that were less af
fected and who were not deceived, it is not incredible that they, in those cir
cumstances, should wilfully dissemble in their profession^and so in a more gross
sense flatter God with their lips, and lie to him with their tongues. And these
things are more credible concerning that generation, being a generation pecu
liarly left to hardness and blindness of mind in divine matters, and peculiarly
noted in the Book of Psalms for hypocrisy. And as to the generation of their
children that owned the covenant on the plains of Moab, they not only in like
manner had very much to move their affections, the awful judgments of God
they had seen on their fathers, God having brought them through the wilder
ness, and subdued Sihon king of the Amorites, and Og the king of Bashan be
fore them, Moses s affecting rehearsal of the whole series of God s wonderful
dealings with them, together with his most pathetical exhortations ; but it was
also a time of great revival of religion and powerful influence of the Spirit of
God, and that generation was probably the most excellent generation that ever
was in Israel ; to be sure, there is more good and less hurt spoken of them, than
of any other generation that we have any account of in Scripture.* A very
great part of them swore in truth, in judgment, and in righteousness : and no
wonder, that others at such a time fell in, either deceiving, or being deceived,
with common affections ; as is usual in times of great works of God for his
church, and of the flourishing of religion. In succeeding generations, as the
people grew more corrupt, I suppose, their covenanting or swearing into the
name of the Lord degenerated into a matter of mere form and ceremony; even
as subscribing religious articles seems to have done with the church of Eng
land ; and, as it is to be feared, owning the covenant, as it is called, has too
much done in New-England ; it being visibly a prevailing custom for persons
to neglect this, until they come to be married, and then to do it for their credit s
sake, and that their children may be baptized. And I suppose, there was com
monly a great laxness in Israel among the priests who had the conduct of this
affair : and there were many things in the nature of that comparatively carnal
dispensation, which negatively gave occasion for such things ; that is, whereby
it had by no means so great a tendency to prevent such like irregularities,
though very wrong in themselves, as the more excellent dispensation, introdu
ced by Christ and his apostles. And though these things were testified against
by the Prophets, before the Babylonish captivity ; yet God who is only wise,
did designedly in a great measure wink at these, and many other great irregu-

* See Numb. xiv. 31. Deut. i. 33, and viii. 15, 16. Josh. xxii. 2, and verse 11, to the end, ami xxiii.
8. Deut. iv. 4. Josh. xxiv. 31. JucLr. ii. 17, 22. Psal. Ixviii. 14. Jer. ii. 2, 3, 21, and xxxi. 2, 3. Hos.
ix. 10.

116 QUALIFICATIONS

larities in the church until the time of reformation should come, which the Mes
siah was to have the honor of introducing. But of these things I may perhaps
have occasion to say something more, when I come to answer the objection con
cerning the passover.

Now to return to the argument from the nature of covenanting with God, 01
ownino- God s covenant : as to the promises, which are herein either explicitly 01
implicitly made ; the making these promises implies a profession of true piety. For
in the covenant of grace universal obedience is engaged, obedience to all the
commands of God; and the performance of inwaid spiritual duties is as much
engaged in the covenant of grace, as external duties ; and in some respects
much more. Therefore he that visibly makes the covenant of grace his own,
promises to perform those internal duties, and to perform all duties with a gra
cious sincerity. We have no warrant, in our profession of God s covenant, to
divide the duties of it, to take some, and leave out others : especially have we
not warrant to leave out those great commands, of believing with the heart, of
loving the Lord our God with all our heart, and with all our souls, and our
neighbor as ourselves. He that leaves out these, in effect leaves out all ; for
these are the sum of our whole duty, and of all God s commands : if we leave
these out of our profession, surely it is not the covenant of grace, which we
profess. The Israelites when they covenanted with God at Mount Sinai, and
said, when God had declared to them the ten commandments, " All that the
Lord hath spoken will we do, and be obedient ;" their promise implied, that a?
they professed to know God, they would in works not deny, but own and honor
him, and would conform to those two great commandments, which are the sum
of all the ten, and concerning which God said, " These words which I com
mand thee this day, shall be in thine heart," Deut. vi. 6. So, when they
covenanted on the plains of Moab, they promised to keep and do God s commands,
" with all their heart, and with all their soul," as is very evident by Deut. xxvi.
16, 17. So it was also when the people owned their covenant in Asa s time,
2 Chron, xv. 12 : " They entered into a covenant to seek the Lord God of their
fathers, with all their heart, and with all their soul." We have also another
remarkable instance, 2 Kings xxiii. 3, and 2 Chron. xxxiv. 31.

Now he who is wholly under the power of a carnal mind, which is not
subject to the law of God, nor indeed can be, cannot promise these things with
out either great deceit, or the most manifest and palpable absurdity. Promis
ing supposes the person to be conscious to himself, or persuaded of himself, that
he has such a heart in him ; for his lips pretend to declare his heart. The
nature of a promise implies intention or design. And proper real intention im
plies will, disposition, and compliance of heart. But no natural man is proper
ly willing to do these dufe, nor does, his heart comply with them ; and to make
natural men believe otherwise, tends greatly to their hurt. A natural man
may be willing, from self-love, and from sinister views, to use means and take
pains that he may obtain a willingness or disposition to these duties : but that
is a very different thing from actually being willing, or truly having a disposition
to them. So he may promise, that he will, from some consideration or other,
take great pains to obtain such a heart : but if he does so, this is not the promise
of the covenant of grace. Men may make many religious promises to God,
and many promises some way relating to the covenant of grace, that are not
themselves the promises of that covenant ; nor is there any thing of the nature
of covenanting in the case, because, although they should actually fulfil their
promises, God is not obliged by promise to them. If a natural man pro
mises to do all that it is possible for a natural man to do in religion, and fulfils

FOR FULL COMMUNION. 117

his promises, God is not obliged, by any covenant that he has entered into with
rnan, to perform any thing at all for him, respecting his saving benefits. And
therefore he that promises these things only, enters into no covenant with God ;
because the very notion of entering into covenant with any being, is entering
into a mutual agreement, doing or engaging that which, if done, the other
party becomes engaged on his part. The New Testament informs us but of
one covenant God enters into with mankind through Christ, and that is the
covenant of grace ; in which God obliges himself to nothing in us that is ex
clusive of unfeigned faith, and the spiritual duties that attend it : therefore if a
natural man makes ever so many vows, that he will perform all external duties,
and will pray for help to do spiritual duties, and for an ability and will to com
ply with the covenant of grace, from such principles as he has, he does not la)
hold of God s covenant, nor properly enter into any covenant with God : foi
we have no opportunity to covenant with God in any other covenant, than that
which he has revealed ; he becomes a covenant party in no other covenant.
It is true, every natural man that lives under the gospel, is obliged to comply
with the terms of the covenant of grace; and if he promises to do it, his pro
mise may increase his obligation, though he flattered God with his mouth, and
lied to him with his tongue, as the children of Israel did in promising. But it
will not thence follow, that they ought knowingly to make a lying promise, or
that ministers and churches should countenance them in so doing.

Indeed there is no natural rnan but what deceives himself, if he thinks he is
truly willing to perform external obedience to God, universally and persever-
ingly through the various trials of life that he may expect. Arid therefore in
promising it, he is either very deceitful, or is like the foolish deceived man that
undertook to build when he had not wherewith to finish. And if it be known
by the church, before whom he promises to build and finish, that at the same
time he does not pretend to have a heart to finish, his promise is worthy of no
credit or regard from them, and can make nothing visible to them but his pre
sumption.

A great confirmation of what has been said under this head of covenanting,
is that text, Psa. 1. 16, " But unto the wicked God saith, What hast thou to do,
to declare my statutes, or that thou shouldest take my covenant in thy mouth ?"
This term, the wicked, in the more general use of it in Scripture, is applied in
that extent as to include all ungodly or graceless persons, all that are under the
reigning power of sin, and are the objects of God s anger, or exposed to his eter
nal vengeance ; as might easily be made to appear by a particular enumeration
of texts all over the Bible. All such are in Scripture called, " workers of ini
quity, the children of the wicked one," Matt. xiii. 38. All such are said to be
of the devil, 1 John iii. 8. And to be the children of the devil, verse 10. The
righteous and the wicked are in a multitude of places in Scripture put in oppo
sition ; and they are evidently opposed one to the other, and distinguished one
from another in Scripture, as saints and sinners, holy and unholy, those that fear
God and those that fear him not, those that love him and those that hate him.
All mankind are in Scripture divided by these distinctions, and the Bible knows
of no neuters or third sort. Indeed those who are really wicked, may be visibly
righteous, righteous in profession and -outward appearance : but a sort of men
who have no saving grace, that yet are not really wicked men, are a sort of
men of human invention, that the Scripture is entirely ignorant of. It is rea
sonable to suppose, that by wicked men here, in this psalm, is meant all that
hate instruction, and reject God s word (PsaL L 17), and not merely such wick-
?d men as are guilty of those particular crimes mentioned, ver. 17 ^0, stealing,

118 QUALIFICATIONS

adultery, fraud, and backbiting. Though only some particular ways of wick
edness are mentioned, yet we are not to understand that all others are exclud
ed; yea the words, in the conclusion of the paragraph, are expressly applied
to all that forget God in such a manner as to expose themselves to be torn in
pieces by his wrath in hell, ver. 22 : " Now consider this, ye that forget God,
lest I tear you in pieces, and there be none to deliver." We can no more
justly argue, that because some gross sins are here specified, that no sinners arc
meant but such as live in those or other gross sins, than we can argue from Rev.
xxii. 14, 15, that none shall be shut out of heaven but only those who have
lived in the gross sins there mentioned : " Blessed are they that do his com
mandments, that they may have right to the tree of life, and may enter in
through the gates into the city : for without are dogs, and sorcerers, and mur
derers, and idolaters, and whosoever loveth and maketh a lie." Nothing is
more common in Scripture, than in the descriptions it gives, both of the godly
and ungodly, together with their general character, to insert into the descrip
tion some particular excellent practices of the one which grace tends to, and
some certain gross sins of the other which there is a foundation for in the reign
ing corruption in their hearts. So, lying is mentioned as part of the charac
ter of all natural men, Psal. Iviii. 3, 4 (who are there called wicked men, as in
Psal. 1) : "The wicked are estranged from the womb; they go astray as soon
as they be born, speaking lies : their poison is like the poison of a serpent," &c.
So it is said of the wicked, Psal. x. 2, 3, 4, 7, " His mouth is full of cursing and
bitterness." This the apostle, Rom. iii., cites as a description of all natural
men. So it is said of the wicked, Psal. cxl. 3, " They have sharpened their
tongues as a serpent ; adder s poison is under their lips ;" which the same apos
tle, in the same place, also cites as what is said of all natural men. The very
same gross sins which are here mentioned in the fiftieth Psalm, are from time
to time inserted in Solomon s descriptions of the wicked man, as opposed to the
righteous, in the book of Proverbs : particularly the sins mentioned in the 19th
verse of that psalm, " Thou givcst thy mouth to evil, and thy tongue frameth
deceit," are thus mentioned, as belonging to the character of the wicked man :
Prov. xii. 5, 6, "The thoughts of the righteous are right; but the counsels of the
wicked are deceit. The words of the wicked are to lie in wait for blood ; but
the mouth of the upright shall deliver them." Nevertheless it is plain, that the
wise man in his book, in his distinction of the righteous and the wicked, means
the same as godly and ungodly. Only reading the two foregoing chapters will
be enough to satisfy any of this. Observe chap. x. 3, 7, 16, 20,21, 24, 28,
29, 30, 31, 32, and xi. 3, 5, 6, 7, 8, 9, 11, 18, 19, 20, 21, 23, 30, 31, besides
innumerable other like texts all over the book. In chap. i. 16, it is said of sin
ners, "Their feet run to evil, and make haste to shed blood." This the apos
tle, in Romans iii. 15, cites as belonging to the description of all natural men.
So in the description of the wicked, Prov. iv. 14 19, it is said, that " they
sleep not unless they have done mischief; that they drink the wine of violence,"
c., and yet by the wicked there is meant the same with the graceless man ;
us appears by the antithesis, there made between him and the "just or right
eous, whose path is as the shining light, which shineth more and more to the
perfect day."

As a further evidence that by the wicked in this Psalm 1. 16, is meant the
same as the ungodly or graceless, it is to be observed, here is a pretty manifest
antithesis, or opposition between the wicked and the saints, that shall be gath
ered to Christ at the day of judgment, spoken of verse 5. There God, speaking
of his coming to judgment, says, " Gather my saints together, those that have

FOR FULL COMMUNION. 119

made a covenant with me by sacrifice :" and then, after showing the insuffi
ciency of the sacrifices of beasts, implying that that is a greater sacrifice by
which these saints make a covenant with him, it is added, " But to the wicked"
[that are not in the number of my saints] " God doth say, What hast thou
to do, to take my covenant into thy mouth 1" Approving of the covenanting
of the former, but disapproving the covenanting of the latter. ^ As to the gath
ering of God s saints, there spoken, if we consider the foregoing and following
verses, it is evidently the same with that gathering of his elect, when Christ
comes in the clouds of heaven, which is spoken of, Matt. xxiv. 30, 31; and
with that gathering of the righteous, as his wheat into his barn, at the clay of
judgment, spoken of Matt. xiii. And therefore there is as much reason to sup
pose, that by the wicked, which are opposed to them, is meant all graceless per-
sons, as there is so to understand the doers of iniquity, spoken of in that Matt.
xiii., as those that are opposed to the righteous, which shall then " shine forth
as the sun in the kingdom of their Father," ver. 43. And there is one thing
more which still further confirms me in my construction of Psal. 1. 16, which is,
that the plain reason here given against wicked men s taking God s covenant
into their mouths, holds good with respect to all graceless men, viz., because they
do not comply with, but reject the very covenant, which they with their mouths
profess to own and consent to. Ver. 17, " Seeing thou hatest instruction, and
castest my words behind thee :" as much as to say, " Thou rejectest and hast
a reigning enmity against my statutes, which thou declarest and professest a com
pliance with." And this is the spirit and practice of all \yho live in the sin of
unbelief and rejection of Christ ; they live in a way that is altogether incon
sistent with the covenant of grace ; for the sum and substance of the condition
and engagement of that covenant is what every natural man is under the reign
ing power of enmity against, and lives in contradiction to. Therefore, I think,
it follows, that they who know" it is thus with them, have nothing to do to take
God s covenant into their mouths ; or, in other words, have no warrant to do
this, until it be otherwise with them.

III. The nature of things seems to afford no good reason why the. people of
Christ should not openly profess a proper respect to him in their hearts, as well
as a true notion of him in their heads, or a right opinion of him in their
judgments.

I can conceive of nothing reasonably to be supposed the design or end of a
public profession of religion, that does not as much require a profession of hon
or, esteem and friendship of heart towards Christ, as an orthodox opinion about
him ; or why the former should not be as much expected and required in order
to a being admitted into the company of his friends and followers, as the latter.
It cannot be because the former is in itself not as important, and as much to
be looked at, as the latter ; seeing the very essence of religion itself consists in
the former, and without it the latter is wholly vain, and makes us never the bet
ter ; neither happier in ourselves, nor more acceptable to God. One end of a
public profession of religion is the giving public honor to God : but surely the
profession of inward esteem and a supreme respect of heart towards God is as
agreeable to this design, and more directly tending to it, than the declaring of
right speculative notions of him. We look upon it that our friends do the more
especially and directly put honor upon us when upon proper occasions they
stand ready not only to own the truth of such and such facts concerning us, but
also to testify their high esteem and cordial and entire regard to us. When
persons only manifest their doctrinal knowledge of things of religion, and ex
press the assent of their judgments, but at the same time make no pretence to

120 QUALIFICATIONS

any other than a being wholly destitute of all true love to God, and a being
under the dominion of enmity against him, their profession is, in some respects,
very greatly to God s dishonor : for they leave reason for the public greatly to
suspect that they hold the truth in unrighteousness, and that they are some of
those that have both seen and hated Christ and his Father, John xv. 24. Who
of all persons have the greatest sin, and are most to God s dishonor.

I am at a loss, how that visibility of saintship, which the honored author
of The Appeal to the Learned supposes to be all that is required in order to ad
mission to the Lord s supper, can be much to God s honor, viz., such a visibility
as leaves reason to believe, that the greater part of those who have it, are ene
mies to God in their hearts, and inwardly the servants of sin. Such a visibility
of religion as this, seems rather to increase a visibility of wickedness in the
world, and so of God s dishonor, than any thing else ; i. e., it makes more
wickedness visible to the eye of a human judgment, and gives men reason to
think, there is more wickedness in the world, than otherwise would be visible
to them : because we have reason to think, that those who live in a rejection
of Christ, under the light of the gospel, and the knowledge and common belief
of its doctrine, have vastly greater sin and guilt than other men. And that ven
erable divine himself did abundantly teach this.

Christ came into the world to engage in a war with God s enemies, sin and
Satan ; and a great war there is maintained between them ; which war is con
cerning us ; and the contest is, who shall have the possession of OUR HEARTS.
Now, it is reasonable under these circumstances, that we should declare on
whose side we are, whether on Christ s side, or on the side of his enemies. If
we would be admitted among Christ s friends and followers, it is reasonable
that we should profess we are on the Lord s side, and that we yield OUR HEARTS
( which the contest is about) to him, and not to his rivals. And this seems
plainly to be the design and nature of a public profession of Christ. If this
profession is not made, no profession is made that is worth regarding, or worth the
making, in such a case as this is, and to any such purpose as a being admitted
among his visible friends. There is no other being on Christ s side, in this
case, but a being so with an undivided heart, preferring him to all his rivals,
and renouncing them all for his sake. The case admits of no neutrality, or
lukewarmness, or a middle sort of persons with a moral sincerity, or such a
common faith as is consistent with loving sin and the world better than Christ.
He that is not with me (says Christ) is against me. And therefore none do
profess to be on Christ s side but they who profess to renounce his rivals. For
those who would be called Christians, to profess no higher regard to Christ
than what will admit of a superior regard to the world, is more absurd than if
a woman pretending to marry a man, and take him for her husband, should pro
fess to take him in some sort, but yet not pretend to take him in such a manner
as is inconsistent with her allowing other men a fuller possession of her, and
greater intimacy with her than she allows him. The nature of the case, as it
stands between us and Jesus Christ, is such, that an open solemn profession of
being entirely for him, and giving him the possession of our hearts, renouncing
all competitors, is more requisite in this case, than a like profession in any other
case. The profession of an intermediate sort of state of our mind, is very dis
agreeable to the nature of Christ s errand, work, and kingdom in the world,
and all that belongs to the designs and ends of his administrations; and for
ministers and churches openly to establish such a kind of profession of Christ
as part of his public service, which does not imply a pretence of any more than
lukewarmness, is, I fear, to make a mere sham of a solemn public profession of

FOR FULL COMMUNION. 121

Christianity, and seems to be wholly without warrant from the word of God,
and greatly to God s dishonor.

It cannot be justly here pretended, as a reason why the opinion concerning
doctrines should be professed, and not friendship or respect of heart, that the
former is more easily discerned and known by us than the latter. For though
it be true, that men may be at a loss concerning the latter, yet it is as true that
they may be so concerning the former too. They may be at a loss in many
cases concerning the fulness of the determination of their own inclination and
choice; and so they may concerning the fulness of the determination of their
judgment. I know of nothing in human nature that hinders the acts of men s
wills being properly subject to their own consciousness, any more than the acts
of their judgment ; nor of any reason to suppose that men may not discern their
own consent as well as their assent. The Scripture plainly supposes gracious
dispositions and acts to be things properly under the eye of conscience. 2 Cor.
xiii. 5, " Know ye not your own selves *?" John xxi. 15, " Simon, son of
Jonas, lovest thou me 1" And many other places. Nor is the nature of god
liness less made known, than the true doctrines of religion. Piety of heart, in
the more essential things belonging to it, is as clearly revealed, as the doctrines
concerning the nature of God, the person of the Messiah, and the method of
his redemption.

IV. We find in the Scripture, that all those of God s professing people, or
visible saints who are not truly pious, are represented as counterfeits, as having
guile, disguise, and a false appearance, as making false pretences, and as being
deceitful and hypocrites. Thus Christ says of Nathaniel, John i. 47, " Behold
an Israelite indeed, in whom is no guile ;" that is, a truly gracious person ;
implying, that those of God s professing people, who are not gracious, are
guileful, and deceitful in their profession. So sinners in Zion, or in God s
visible church, are called hypocrites. Isa. xxxiii. 14, " The sinners in Zion are
afraid, fearfulness hath surprised the hypocrites" Isa. xi. 17, Every one is
a hypocrite and an evil doer." So they are called lying children, Isa. xxx. 9,
and chap. lix. 13, and are represented as lying, in pretending to be of the
temple or church of God. Jer. vii. 2 4, " Hear the word of the Lord, all ye
of Judah, that enter in at these gates to worship the Lord. Trust ye not in
lying words, saying, The temple of the Lord, the temple of the Lord, the
temple of the Lord are these." They are spoken of as falsely calling them
selves of the holy city, Isa. xlviii. 1, 2. They are called silver dross, and re
probate or refuse silver (Ezek. xxxii. 18, Jer. vi. 30), which glistens and shows
like true silver, but has not its inward worth. So they are compared to adul
terated wine, Isa. i. 22, and to trees full of leaves bidding fair for fruitfulness,
Matt. xxi. 19. Clouds that look as if they were full of rain, yet bring nothing
but wind, Jude 12. Wells without water, that do but cheat the thirsty travel
ler, 2 Pet. ii. 13. A deceitful bow, that appears good, but fails the archer,
Psal. Ixxviii. 57, Hos. vii. 16. Mr Stoddard, in his Appeal to the Learned,
from time to time supposes all visible saints, who are not truly pious, to be
hypocrites, as in pages 15, 17, 18.

Now what ground or reason can there be thus to represent those as visible
saints or members of God s visible church, who are not truly pious, if the pro
fession of such does not imply any pretence to true piety ; and when they never
made a pretence to any thing more than common grace, or moral sincerity,
which many of them truly have, and therefore are not at all hypocritical or
deceitful in their pretences, and are as much without guile, in what they make
a profession of, as Nathaniel was ? The Psalmist speaking of sincere piety,

VOL. I. 16

122 QUALIFICATIONS

calls it the truth in the inward parts. Psal. li. 6, " Behold, thoii desirest truth
in the inward parts." It is called truth with reference to some declaration or
profession made by God s visible people ; but on the hypothesis which I oppose.,
common grace is as properly the truth, in the inward parts, in this respect, as
savino- o-race. God says, concerning Israel, Deut. xxxii. 5, " Their spot is not
the spof of his children." God here speaks of himself as it were disappointed
The words have reference to some profession they had made. For why should
this remark be made after this manner, that there were spots upon them, shrewd
marks that they were not his children, if they never pretended to be his chil
dren, and never were accepted under any such notion to any of the privileges
of his people 1

God is pleased to represent himself in his word as though he trusted the
profession of his visible people, and as disappointed when they did not approve
themselves as his faithful, steadfast, and thorough friends. Isa. Ixiii. 8, 9, 10,
" For he said, Surely they are my people, children that will not lie. So he was
their Saviour. In all their affliction he was afflicted. But they rebelled and
vexed his Holy Spirit ; therefore he was turned to be their enemy." The same
is represented in many other places. I suppose that God speaks after this man
ner, because he, in his present, external dealings with his visible people, does
not act in the capacity of the Searcher of Hearts, but accommodates himself to
their nature, and the present state and circumstances of his church, and speaks
to them and treats them after the manner of men, and deals with them in their
own way. But, supposing the case to be even thus, there would be no ground
for such representations, if there were no profession of true godliness. When
God is represented as trusting that men will be his faithful friends, we must
understand that he trusts to their pretences. But how improperly would the
matter be so represented if there were no pretences to trust to, no pretences of
any real, thorough friendship ? However there may be a profession of some
common affection that is morally sincere, yet there is no pretence of loving him
more than, yea, not so much as his enemies. What reason to trusjt that they
will be faithful to God as their master, when the religion they profess amounts
to no more than serving two masters ? What reason to trust that they will be
stable in their ways, when they do not pretend to be of a single heart, and all
know that the double-minded persons used to be unstable in all their ways ?
Those who only profess moral sincerity or common grace, do not pretend to love
God above the world. And such grace is what God and man know is liable to
pass away as the early dew and the morning cloud. If what men profess
amounts to nothing beyond lukewarmness, it is not to b expected, that they
will be faithful to the death. If men do not pretend to have any oil in their
vessels, what cause can there be to trust that their lamps will not go out ? If
they do not pretend to have any root in them, what cause is there for any dis
appointment when they wither away ?

W r hen God, in the forementioned place, Isa. Ixiii., represents himself as
trusting Israel s profession, and saying, Surely they are my people, children that
will not lie ; it cannot be understood, as if he trusted that they were his people
in that sense, in which the ten tribes were called God s people after they had
given up themselves to idolatry for two or three hundred years together without
once repenting. But, surely they are my sincere saints and children, as they
profess to be, Israelites indeed without guile ; for surely they would not do so
evil a thing as to make a lying profession. This seems to be the plain import
of the words. It therefore shows that the profession they made was of real,
Vital godliness.

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V. The eight first verses of the fifty-sixth chapter of Isaiah, I think, afford
good evidence, that such qualifications are requisite in order to a due coining to
the privileges of a visible church state, as I have insisted on. In the four pre
ceding chapters we have a prophecy of gospel times, the blessed state of things
which the Messiah should introduce. The prophecy of the same times is con
tinued in the former part of this chapter. Here we have a prophecy of the
abolishing of the ceremonial law, which was a wall of separation, that kept
two sorts of persons, viz., Eunuchs and Gentiles, out from the ordinances of the
church or congregation of the Lord (for the words congregation and church are
the same), the place of whose meeting was in God s house, within God s walls,
verse 5, and on God s holy mountain, verse 7. That in the ceremonial law,
which especially kept out the Gentiles, was the law of circumcision, and the
law that the eunuch shall not enter into the congregation or church of the
Lord, we have in Deut. xxiii. 1. Now here it is foretold that in the days when
" God s salvation shall be come, and his righteousness revealed, by the coming
of the Messiah, this wall of separation should be broken down, this ceremonial
law removed out of the way (but still taking care to note, that the law of the
Sabbath shall be continued, as not being one of those cejemonial observances
which shall be abolished) ; and then it is declared, what is the great qualifica
tion which should be looked at in those blessed days, when these external, cer
emonial qualifications of circumcision and soundness of body should no more
be insisted on, viz., piety of heart and practice, joining themselves to the Lord,
loving the name of the Lord, to be his servants, choosing the things that please
him, &c. Ver. 3. &c., " Neither let the son of the stranger that hath joined
himself to the Lord, speak, saying, The Lord hath utterly separated me from his
people j neither let the eunuch say, Behold, I am a dry tree j for thus saith the
Lord unto the eunuchs that keep my Sabbaths, and choose the things that please
me, and take hold of my covenant, even unto them will I give in my house, and
within my walls, a place, and a name better than of sons and of daughters ; I
will give unto them an everlasting name, that shall not be cut off. Also the
sons of the stranger that join themselves to the Lord, to serve him, and to love
the name of the Lord, to be his servants, every one that keepeth the Sabbath
from polluting it, and taketh hold of my covenant : even them will I bring to my
holy mountain, and make them joyful in my house of prayer ; their burnt offer
ings and their sacrifices shall be accepted upon mine altar : for mine house
shall be called a house of prayer for all people. The Lord God which gath-
ereth the outcasts of Israel, saith, Yet will I gather others to him besides those
that are gathered unto him."

VI. The representations which CHRIST makes of his visible church, from
time to time, in his discourses and parables, make the thing manifest which I
have laid down.

As particularly the representation which Christ makes in the latter end of
Matthew vii., of the final issue of things with respect to the different sorts of
members of his visible church : those that only say, Lord, Lord, and those who do
the will of his Father which is in heaven ; those who build their house upon a rock,
and those who build upon the sand. They are all (of both kinds) evidently such
as have pretended to a high honor and regard to Christ, have claimed an inte
rest in him, and accordingly hoped to be finally acknowledged and received as
some of his. Those visible Christians who are not true Christians, for the pre
sent, cry, Lord, Lord ; that is, are forward to profess respect, and claim relation
to him ; and will be greatly disappointed hereafter in not being owned by him.
They shall then come and cry, Lord, Lord. This compellation Lord, is com-

!24 QUALIFICATIONS

monly given to Jesus Christ in the New Testament, as signifying the special
relation which Christ stood in to his disciples, rather than his universal domin
ion. They shall then come, and earnestly claim relation, as it is represented of
Israel of old, in the day of their distress, and God s awful judgments upon them,
Hos. viii. 2 : " Israel shall cry unto me, My God, we know thee."-

To know does not here intend speculative knowledge, but knowing as one
knows his own, has a peculiar respect to, and owns and has an interest in.
These false disciples shall not only claim interest in Christ, but shall plead and
bring arguments to confirm their claim ; Lord, Lord, have we not prophesied in
thy name, and in thy name have cast out devils, and in thy name have done many
wonderful works ? It is evidently the language of those that are dreadfully
disappointed. Then (says Christ) / will profess unto them, 1 never knew you ;
depart from me, ye that work iniquity ; q. d., " Though they profess a relation to
me, I will profess none to them ; though they plead that they know me, and
have an interest in me, I will declare to them that 1 never owned them as any
of mine ; and will bid them depart from me as those that I will never wn, nor
have any thing to do with, in such a relation as they claim." Thus all the
hopes they had lived in, of being hereafter received and owned by Christ, as in
the number of his friends and favorites, are dashed in pieces. This is further
illustrated by what follows, in the comparison of the wise man who built his
house on a rock ; representing those professed disciples who build their hope
of an interest in him on a sure foundation, whose house shall stand in the try
ing day, and the foolish man who built his house on the sand ; representing
those professed disciples or hearers of his word, who build their opinion and
hope of an interest in him on a false foundation, whose house in the great time
of trial shall have a dreadful fall, their vain hope shall issue in dismal disap
pointment and confusion.

On the whole it is manifest that all visible Christians or saints, all Christ s
professing disciples or hearers that profess him to be their Lord, according to the
Scripture notion of professing Christ, are such as profess a saving interest in
him and relation to him, and live in the hope of being hereafter owned as those
that are so interested and related. By those that hear Christ s sayings, in thi?
place, are not meant merely auditors of the word preached ; for there are man}
such who make no pretence to an interest in Christ, and have no such hope 01
opinion built on any foundation at all : but those who profess to hearken to,
believe, and yield submission to the word of Christ. This is confirmed by the
manner in which the matter is expressed in Luke vi. 47, u Whosoever cometh
to me, and heareth my sayings, and doeth them, I will show you to whom he
is like :" i. e., whosoever visibly comes to me, and is one of my professed dis
ciples, &c.

This matter is confirmed by that parallel representation that Christ gives us
in Luke xiii. 25 29, of his final disposal of the two different sorts of persons,
that are in the kingdom or church of God ; viz., those who shall be allowed in
his church or kingdom when it comes to its state of glory, and those who,
though they have visibly been in it, shall be thrust out of it. It is represented
of the latter, that they shall then come and claim relation and interest, and cry,
Lord, Lord, open unto us ; and Christ shall answer and say, I know you not
whence you are. As much as to say, " Why do you claim relation and acquaint
ance with me 1 You are strangers to me, I do not own you." Then (it is
*aid) they shall begin to say, We have eaten and drunk in thy presence, and thou
hast taught in our streets. As much as to say, " This is a strange thing that
thou dost not own us ! We are exceedingly surprised that thou shouldst ac-

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count us as strangers that have no part in thee, when we have eaten and drunk
in thy presence," &c. And when he shall finally insist upon it, that he does
not own them, and will have nothing to do with them as his, then there shall
be weeping and gnashing of teeth ; then they shall be filled with dismal disap
pointment, confusion and despair, when they shall see Abraham, Isaac, and
Jacob, and all the prophets in the kingdom of God, with whom they expected
to dwell forever there, and they themselves thrust out. By this it is evident,
that those visible members of the kingdom of God, that hereafter shall be cast
out of it, are such as look upon themselves now interested in Christ and the
eternal blessings of his kingdom, and make that profession.

The same is manifest by the parable of the ten virgins, Matt. xxv. In the
first verse it is said, The kingdom of heaven [i. e., the church of Christ] is
likened unto ten virgins. The two sorts of virgins evidently represent the two
sorts of members of the visible church of Christ ; the wise, those who are true
Christians ; and the foolish, those who are apparent, but not true Christians.
The foolish virgins were to all appearance the children of the bridechamber ;
they were such as to appearance had accepted of the invitation to the wedding,
which represents the invitations of the gospel, wherein the bridegroom and
bride say, Come ; they herein had testified the same respect to the bridegroom
and bride that the wise had. The parable naturally leads us to suppose, that
they were to appearance every way of the same society with the wise, pretend
ed to be the same sort of persons, in like manner interested in the bridegroom,
and that they were received by the wise under such a notion ; they made a pro
fession of the very same kind of honor and regard to the bridegroom, in going
forth to meet him with their lamps, as his friends to show him respect, and had
the same hope of enjoying the privileges and entertainments of the wedding :
there was a difference with respect to oil in their vessels, but there was no dif
ference with respect to their lamps. One thing intended by their lamps, as I
suppose is agreed by all, is their profession. This is the same in both ; and in
both it is a profession of grace, as a lamp (from its known end and use) is a
manifestation or show of oil. Another thing signified by the blaze of their
lamps seems to be the light of hope: their lamps signify in general the appear
ance of grace or godliness, including both the appearance of it to the view or
judgment of others, and also to their own view, and the judgment they enter
tain of themselves : their lamps shone, not only in the eyes of others, but also in
their own eyes. This is confirmed, because on the hearing the midnight cry,
they find their lamps are gone out ; which seems most naturally to represent
this to us, that however hypocrites may maintain their hopes while they live,
and while their Judge is at a distance, yet when they come to be alarmed by
the sound of the last trumpet, their hopes will immediately expire and vanish
away, and very often fail them to the sensible approaches of death. Where is
the hope of the hypocrite, when God takes away his soul ? But till the midnight
cry ihe foolish virgins seem to entertain the same hopes with the wise ; when
they first went forth with the wise virgins, their lamps shone in their own eyes,
and in the eyes of others, in like manner with the lamps of the wise virgins.
So that by this parable it also appears, that all visible members of the Christian
church, or kingdom of heaven, are those that profess to be gracious persons,
as looking on themselves, and seeming, or at least pretending, to be such.

And that true piety is what persons ought to look at in themselves as the
qualification that is a proper ground for them to proceed upon, in coming into
the visible church of Christ, and taking the privileges of its members, I think is
evident also from the parable of the marriage, which the king made for his son,

126 QUALIFICATIONS

Matt, xxii., particularly the llth and 12th verses : " And when the king camt
in to see the guests, he saw there a man which had not on a wedding garment;
and he saith unto him, Friend, how earnest thou in hither, not having a wed
ding garment ? And he was speechless." Mr. Stoddard says (Appeal, pages
4, 5), "Here is a representation of the day of judgment; and such persons as
come for salvation without a wedding garment shall be rejected in that day.
So that here being nothing said about the Lord s supper, all arguing from this
Scripture falls to the ground." Upon which I take leave to observe, that the
kin^s coming in to see the guests, means Christ s visiting his professing church
at the day of judgment, I make no doubt : but that ihe guests coming into the
king s house means persons coming for salvation at the day of judgment, I am
not convinced. If it may properly be represented, that any reprobates will come
for salvation at the day of judgment, they will do so before the king appears ;
but Christ will appear first, and then they will come and cry to him for salva
tion. Whereas, in this parable the guests are represented as gathered together
in the king s house before the king appears, and the king as coming in and
finding them there ; where they had entered while the day of grace lasted;
while the door was kept open, and invitations given forth ; and not like those
who come for salvation at the day of judgment, Luke xiii. 25, who come after
the door is shut, and stand without, knocking at the door. I think it is appa
rent beyond all contradiction, that by the guests coming into the king s house
at the invitation of the servants, is intended Jews and Gentiles coming into the
Christian church, at the preaching of Christ s apostles and others, making pro
fession of godliness, and expecting to partake of the eternal marriage supper.
I showed before, that that which is called the house of God in the New Testa
merit, is his church. Here in this parable the king first sends forth his servants
to call them that were bidden, and they would not come ; and they having re
peatedly rejected the invitation and evil entreated the servants, the king sent
forth his armies and burnt up their city ; representing the Jews being first in
vited, and rejecting the invitations of the gospel, and persecuting Christ s min
isters, and so provoking God to give up Jerusalem and the nation to destruction.
Then the king sends forth his servants into the highways, to call in all sorts ;
upon which many flocked into the king s house ; hereby most plainly repre
senting the preaching of the gospel to the Gentiles, and their flocking into the
Christian church. This gathering of the Gentiles into the king s house, is
BEFORE the day of judgment, and the man without the wedding garment
among them. It fitly represents the resorting that should be to the Christian
church, during the day of grace, through all ages ; but by no means signifies
men s coming for salvation after the day of grace is at an end, at Christ s ap
pearing in the clouds of heaven. Let this parable, be compared with that
parallel place, Luke xiv. 16 24. The company gathered to the marriage in
this parable, plainly represents the same thing with the company of virgins
gathered to the marriage in the other parable, Matt, xxv., viz., the company
of visible saints, or the company belonging to the visible kingdom of heaven ;
and therefore both parables are introduced alike with these words, The king
dom of heaven is like unto, &c. As to the man s being cast out of the king s
house when the king comes in to see his guests, it is agreeable to other repre
sentations made of false Christians being thrust out of God s kingdom at the
day of judgment ; the servant s not abiding in the house forever, though the son
abideth ever : God s taking away their part out of the holy city, and blotting
their names out of the book of life, &c.

Mr. Stoddard says, " This person that had not a wedding garment, was a

FOR FULL COMMUNION. 127

reprobate ; but every one that partakes of the Lord s supper without grace is
not a rebrobate." I answer, all that will be found in the king s house without
grace when the king comes in to see the guests, are doubtless reprobates.

If it be questioned whether by the wedding garment be meant true piety,
or whether hereby is not intended moral sincerity, let the Scripture interpret
itself ; which elsewhere tells us plainly what the wedding garment is at the
marriage of the Son of God : Rev. xix. 7, 8, " The marriage of the Lamb is
come, and his wife hath made herself ready. And to her was granted that she
should be arrayed in fine linen, clean and white ; for the fine linen is the right
eousness of saints." None, I suppose, will say, this righteousness that is so
pure, is the common grace of lukewarm professors, and those that go about to
serve God and mammon. The same wedding garment we have an account of
in Psal, xlv. 13, 14 : " The king s daughter is all glorious within, her clothing
is of wrought gold : she shall be brought unto the king in raiment of needle
work." But we need go nowhere else but to the parable itself; that alone
determines the matter. The wedding garment spoken of as that without which
professors will be excluded from among God s people at the day of judgment,
is not moral sincerity, or common grace, but special saving grace. If common
grace were the wedding garment intended, not only would the king cast out
those that he found without a wedding garment, but also many with a wedding
garment : for all such as shall be found then with no better garment than moral
sincerity will be bound hand and foot, and cast into outer darkness; such a
wedding garment as this will not save them. So that true piety, unfeigned
faith, or the righteousness of Christ which is upon every one that believeth, is
doubtless the wedding garment intended. But if a person has good and proper
ground to proceed on in coming into the king s house, that knows he is without
this wedding garment, why should the king upbraid him, saying, How earnest
thou in hither, not having a wedding garment ? And why should he be speech
less when asked such a question ? Would he not have had a good answer to
make ? viz., Thou thyself hast given me leave to come in hither, without a
wedding garment." Or this, " Thy own word is my warrant ; which invited
such as had only common grace or moral sincerity to come in."

VII. If we consider what took place, in fact, in the manner and circum
stances of the admission of members into the primitive Christian church, and the
profession they made in order to their admission, as we have these things record
ed in the Acts of the Apostles, it will further confirm the point I have endeavor
ed to prove.

We have an account from time to time, concerning these, of their first being
awakened by the preaching of the apostles and other ministers, and earnestly
inquiring what they should do to be saved ; and of their being directed to repent
and believe on the Lord Jesus, as the way to have their sins blotted out, and to
be saved ; and then upon their professing that they did believe, of their being
baptized and admitted into the Christian church. Now can any reasonably
imagine, that these primitive converts, when they made that profession in order to
their admission, had any such distinction in view as that which some now make,
&gt;f two sorts of real Christianity, two sorts of sincere faith and repentance, one
with a moral and another with a gracious sincerity ? Or that the apostles,
who discipled them and baptized them, had instructed them in any such distinc
tion ? The history informs us of their teaching them but one faith and repent
ance ; believing in Christ that they might be saved, and repentance for the re
mission of sins ; and it would be unreasonable to suppose, that a thought of
any lower or other kind entered into the heads of these converts, when irame-

128 QUALIFICATIONS

diately upon their receiving such instructions they professed faith and repent
ance or that those who admitted them understood them as meaning any 10wer
or other kind in what they professed.

Let us particularly consider what we are informed concerning those multi
tudes whose admission we have an account of in Acts ii. We are told concern
ing the three thousand first converts, how that they were greatly awakened by
the preaching of the apostles, pricked in their hearts, made sensible of their
rrui.lt and misery ; " and said to Peter and the rest of the apostles, Men and
brethren, what shall we do ?" i. e., What shall we do to be saved, and that
our sins may be remitted 1 Upon which they directed them what they should do,
viz., Repent and be baptized, in the name of the Lord Jesus, for the remission
of sins. They are here directed into the way of salvation, viz., faith and
repentance, with a proper profession of these. Then, we are told, that " they
which gladly received the word, were baptized;" that is, they which appeared
gladly to receive the word, or manifested and professed a cordial and cheerful
compliance which the calls of the word, with the directions which the apostles
had given them. The manifestation was doubtless by some profession, and the
profession was of that repentance for the remission of sins, and that faith in
Christ, which the apostles had directed them to, in answer to their inquiry,
what they should do to be saved : I can see no ground to suppose they thought of
any lower or other kind. And it is evident by what follows, that these converts
now looked upon it that they had complied with these directions, and so were
at peace with God : their business now is to rejoice and praise God from day
to day : they continued steadfastly in the apostles 9 doctrine and fellowship con
tinuing daily with one accord in the temple, and breaking bread from house to
house, they did eat their meat with gladness and singleness of heart, praising
God. The account of them now is not as of persons under awakenings, weary
and heavy laden sinners, under an awful sense of guilt and wrath, pricked in
their hearts, as before ; but of persons whose sorrow was turned into joy, look
ing on themselves as now in a good estate. And in the last verse it is said,
" The Lord added to the church daily such as should be saved ;" in the original
it is lovs Gn&tJLwov? the saved; 01 cw&fjievoi was a common appellation given to all
visible Christians, or to all members of the visible Christian church. It is as
much as to say, the converted, or the regenerate. Being converted is in Scrip
ture called a being saved, because it is so in effect ; they were " passed from
death to life," John v. 24. Tit. i. 4, " According to his mercy he SAVED us, by
the washing of REGENERATION, and renewing of the Holy Ghost." 2 Tim. i.
9, " Who hath SAVED us, and called us with a holy calling." Not that all who
were added to the visible church were indeed regenerated, but they were so in
profession and repute, and therefore were so in name. 1 Cor. i. 18, " The
preaching of the cross is to them that perish, foolishness ; but unto us [i. e., us
Christians] which are saved [101$ Gm^o^voig] it is the power of God." So
those that from time to time were added to the primitive church, were all call
ed 01 Gco^oftevoi, the saved. Before, while under awakenings, they used to in
quire of their teachers what they should do to be saved ; and the directions that
used to be given them, were to repent and believe in Christ ; and before they
were admitted into the church, they professed that they did so : and thencefor
ward, having visibly complied with the terms proposed, they were called THE
SAVED ; it being supposed, that they now had obtained what they inquired after
when they asked what they should do to be saved. Accordingly we find that af
ter that, from time to time, Christ s ministers treated them no more as miserable
perishing sinners, but as true converts ; not settino- before them their sm and

FOR FULL COMMUNION. 129

misery to awaken them, and to convince them of the necessity of a Saviour,
exhorting them to fly from the wrath to come, and seek conversion to God ; but
exhorting them to holdfast the profession of their faith, to continue in the grace
of God, and persevere in holiness ; endeavoring by all means to confirm and
strengthen them in grace. Thus when a great number believed and turned
to the Lord at Antioch, Barnabas was sent to them ; " who, when he came,
and had seen the grace of God, was glad, and exhorted them all, that with pur
pose of heart they should cleave to the Lord," Acts xi. 23 ; see also Acts xiii.
43, and xiv. 22, and xv. 32, 41, and xx. 32. And when the apostles heard
of the conversion of the Gentiles to the Christian faith, visible by their profes
sion when they joined themselves to the Christian church, they in charity sup
posed and believed that God had given them saving repentance, and a heart-
purifying faith. Acts xi. 18, " When they heard these thing they held their
peace, and glorified God, saying, Then hath God also granted unto the Gentiles
repentance unto life." Chap. xv. 9, " And put no difference between us and
them, purifying their hearts by faith."

If any should here object that when such multitudes were converted from
Judaism and Heathenism, and received into the Christian church in so short a
season, it was impossible there should be time for each one to say so much in his
public profession, as to be any credible exhibition of true godliness to the church :
I answer, this objection will soon vanish, if we particularly consider how the
case was with those primitive converts, and how they were dealt with by their
teachers. It was apparently the manner of the first preachers of the gospel,
when their hearers were awakened and brought in good earnest to inquire what
they should do to be saved, then particularly to instruct them in the way of sal
vation, and explain to them what qualifications must be in them, or what they
must do in order to their being saved, agreeable to Christ s direction, Mark xvi.
15, 16. This we find was the method they took with the three thousand, in the
second chapter of Acts, verses 37 40. And it seems they were particular and
full in it : they said much more to them than the words recorded. It is said,
verse 40, " With many other words did Peter testify and exhort. * And this
we find to be the course Paul and Silas took with the jailer, chap. xvi. Who
also gave more large and full instructions than are rehearsed in the history.
And when they had thus instructed them, they doubtless saw to it, either by
themselves or some others who assisted them, that their instructions were un
derstood by them, before they proceeded to baptize them : for I suppose none
with whom I have to do in this controversy, will maintain, from the apostles
example, that we ought not to insist on a good degree of doctrinal knowledge
in the way and terms of salvation, as requisite to the admission of members
into the church. And after they were satisfied that they well understood these
things, it took up no great time to make a profession of them, or to declare that
they did, or found in themselves, those things they had been told of as necessary
to their salvation. To be sure, after they had been well informed what saving-
faith and repentance were, it took up no more time to profess that faith and re
pentance, than any other. In this case, not only the converts words, but the
words of the preacher, which they consented to, and in effect made their own,
are to be taken into their profession. For persons that are known to be of an
honest character, and manifestly qualified with good doctrinal knowledge of the
nature of true godliness, in the more essential things which belong to it, solemn
ly to profess they have or do those things, is to make as credible a profession of
godliness as I insist upon. And we may also well suppose, that more words
were uttered by the professors, and with other circumstances to render them

VOL. I 17

130 QUALIFICATIONS

credible, than are recorded in that very brief summary history, which we havt
of the primitive church in the Acts of the Apostles ] and also we may yet sup
pose one thing further, viz., that in that extraordinary state of things so par
ticular a profession was not requisite in order to the church s satisfaction, eithei
of doctrines assented to, or of the consent and disposition of the heart, as ma&gt;
be expedient in a more ordinary state of things ; for various reasons that mighl
be given, would it not too much lengthen out this discourse.

"One thing which makes it very evident, that the inspired ministers of the
primitive Christian church looked upon saving faith as the proper matter of the
profession requisite in order to admission into the church, is the story of Philip
and the eunuch, in Acts viii. For when the eunuch desires to be baptized. Phi
lip makes answer, veise 37, "If thoubelievest with all thine heart, thoumayest."
Which words certainly imply, that believing with all his heart was requisite in
order to his corning to this ordinance properly and in a due manner. I cannot
conceive what should move Philip to utter these words, or what he should aim
at in them, if he at the same time supposed, that the eunuch had no manner of
need to look at any such qualification in himself, or at all to inquire whether he
had such a faith or no, in order to determine whether he might present himself
as the subject of baptism ; many that are without it, being as properly qualified
for this, as they that have it

It is said by some, that Philip intended nothing more by believing with all
his heart, than that he believed that doctrine that Jesus Christ was the Son of
God, with a moral sincerity of persuasion. But here again I desire the Scrip-
tin e may be allowed to be its own interpreter. The Scripture very much
abounds with such phrases as this, -with all the heart, or with the whole heart, in
speaking of religious matters. And the manifest intent of them is to signify a
gracious simplicity and godly sincerity. Thus, 1 Sam. xii. 20, " Turn not aside
from following the Lord, but serve the Lord with all your heart." So verse 24,
" Only fear the Lord, and serve him in truth, with all your heart." 1 Kings
viii. 23, " Who keepest covenant and mercy with thy servants, that walk before
thee with all their heart." Chap. xiv. 8, " My servant David, who kept my
commandments, and who followed me with all his heart." 2 Kings x. 31,
" But Jehu took no heed to walk in the law of the Lord God of Israel with all his
heart." 2 Chron. xxii. 9, " Jehoshaphat sought the Lord with all his heart."
Chap. xxxi. 20, 21, " Hezekiah wrought that which was good and right
and truth before the Lord his God ; and in every work that he began in the
service of the house of God, and in the law and in the commandments, to seek
his God, he did it with all his heart." Psal. ix. 1, " I will praise thee, Lord,
with my whole heart." Psal. Ixxxvi. 12, " I will praise thee, Lord my God,
with all my heart, and will glorify thy name." Psal. cxi. 1, " I will praise
thee. Lord, with my whole heart, in the assembly of the upright." And cxix.
2, " Blessed are they that keep his testimonies, and that seek him with the whole
heart." Verse 10, With my whole heart have I sought thee." Verse 34,
" Give me understanding, and I shall keep thy law, yea, I shall observe it with
my whole heart." Verse 69, " The proud have forged a lie against me, but I
will keep thy precepts with my whole heart." Jer. xxiv. 7, " And I will give
them a heart to know me for they shall return unto me with their whole
heart." Joel ii. 12, "Turn ye even unto me with all your heart and rend your
heart, and not your garments." And we have the like phrases in innumerable
other places. And I suppose that not so much as one place can be produced,
wherein there is the least evidence or appearance of their being used to
signify any thing but a gracious sincerity. And indeed it must be a very im-

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proper use of language, to speak of those as performing acts of religion with
all their hearts, whose heart the Scriptures do abundantly represent as under
the reigning power of sin and unbelief, and as those that do not give God their
hearts, but give them to other things ; as those who go about to serve two mas
ters, and as those who indeed dray) near to God with their lips, but have at the
same time their he-arts far from him, and running more after other things ; and
who have not a single eye nor single heart. The word believe, in the New
Testament, answers to the word trust in the Old ; and therefore the phrase used
by Philip, of believing with all the heart , is parallel to that in Proverbs iii., " Trust
in the Lord with all thine heart." And believing with the heart, is a phrase used
in the New Testament to signify saving faith Rom. x. 9, 10, " If thou shalt
believe in thine heart, that God hath raised him from the dead, thou shalt be
saved ; for with the heart man believeth unto righteousness." The same is
signified by obeying the form of doctrine from the heart, Rom. vi. 17. 18," But
God be thanked that ye were the servants of sin, but ye have obeyed from the
heart that form of doctrine which was delivered you ; being then made free
from sin, ye became the servants of righteousness." Here it is manifest, that
saving faith is intended by obeying the form of doctrine from the heart. And
the same is signified as if it had been said, ye have believed with the heart the
form of doctrine. But Philip uses a yet stronger expression, he does not only
say, if thou believest with the heart, or from the heart, but with all thine heart.
And besides, for any to suppose, that those same persons which the Scriptures
represent in some places as under the power of an evil heart of unbelief ; and as
double minded with regard to their faith, James i. 6, 7,8 ; and as those who though
they believe for a while, yet have their hearts like a rock, in which faith has no
root, Luke viii. ; and yet that this same sort of persons are in other Scriptures
spoken of as believing with all their heart ; I say, for any to suppose this, would
be to make the sound or voice of God s word not very harmonious and conso
nant to itself. And one thing more I would observe on this head, there is good
reason to suppose that Philip, while he sat in the chariot with the eunuch, and
(as we are told) preached unto him Jesus, had showed to him the way of sal
vation, had opened to him the way of getting an interest in Christ, or obtain
ing salvation by him, viz., believing in him, agreeably to Christ s own direction,
Mark xvi. 15, 16. And agreeably to what we find to be the manner of the
first preachers of the gospel : and therefore now, when after this discourse he
puts it to the eunuch, whether he believed with all his heart ; it is natural to
suppose, that he meant whether he found his heart acquiescing in the gospel
way of salvation, or whether he sincerely exercised that belief in Christ which
he had been inculcating ; and it would be natural for the eunuch so to under
stand him.

Here if it be objected that the eunuch s answer, and the profession he here
upon made (wherein he speaks nothing of his heart, but barely says), I believe
that Jesus Christ is the Son of God, shows that he understood no more by the
inquiry than whether he gave his assent to that doctrine : to this I answer ; we
must take this confession of the eunuch s together with Philip s words, which
they were a reply to, and expound the one by the other. Nor is there any rea
son but to understand it in the same sense in which we find the words of the
like confession elsewhere in the New Testament, and as the words of such a
confession were wont to be used in those days, as particularly the words of
Peter s confession, Matt. xvi. 16, " And Simon Peter answered and said, Thou
art Christ the Son of the living God :" which was a profession of saving faith,
as appears by what Christ says upon it. And we read, 1 Cor. xii. 3, " No man

132 QUALIFICATIONS

can say that Jesus is the Lord, but by the Holy Ghost." Not but that a man
might make a profession in these words, without the Holy Ghost, but he could
not do it heartily, or WITH ALL HIS HEART. So 1 John iv. 15, " Whosoever shall
confess that Jesus is the Son of God, God dwelleth in him, and he in God."
i. e., Whoever makes this Christian confession (this profession which all Chris
tians were wont to make) cordially, or with his whole heart, God dwells in
him, &c. But it was thus that the eunuch was put upon making this confes
sion.

VIII. It is apparent by the epistles of the apostles to th.e primitive Christian
churches, their manner of addressing and treating them throughout all those
epistles, and what they say to them and of them, that all those churches were
constituted of members so qualified as has been represented, having such a visi
bility of godliness as has been insisted on ; those who were reputed to be real
saints, were taken into the church under a notion of their being truly pious per
sons, made that profession, and had this hope of themselves ; and that natural
and graceless men were not admitted designedly, but unawares, and beside the
aim of the primitive churches and ministers ; and that such as remained in good
standing, and free from an offensive behavior, continued to have the reputation and
esteem of real saints, with the apostles, and one with another.

There were numbers indeed in these churches, who after their admission fell
into an offensive behavior ; some of which the apostles, in their epistles, speak
doubtfully of ; others that had behaved themselves very scandalously, they
speak of in language that seems to suppose them to be wicked men. The apos
tle Paul in his epistle to the Corinthians, oftentimes speaks of some among them
that had embraced heretical opinions, and had behaved themselves in a very
disorderly and schismatical manner, whom he represents as exposed to censure,
and to whom he threatens excommunication ; and upon occasion of so many
offences of this kind appearing among them that for a while had been thought
well of, he puts them all upon examining themselves, whether they were in
deed in the faith, and whether Christ was truly in them, as they and others had
supposed, 2 Cor. xiii. And the same apostle speaks of great numbers among
the Galatians, who had made a high profession, and were such as he had
thought well of when they were first admitted into the church, but since had
given him cause to doubt of their state, by giving heed to seducers, that denied
the great gospel doctrine of justification by faith alone : yet notwithstanding,
the apostle speaks of them in such language as shows surprise and disappoint
ment, and implies that he had looked upon them as true Christians, and hoped
that his labors among them had had a saving effect upon them. Gal. i. 6, " I
marvel that ye are so soon removed from him that called you into the grace of
Christ, unto another gospel." Chap. iv. 11, " I am afraid of you, lest I have
bestowed upon you labor in vain." And ver. 20, " I desire to be present with
you now, and change my voice ; for I stand in doubt of you." As much as to
say, " I have heretofore addressed you with the voice of love and charity, as
supposing you the dear children of God ; but now I begin to think of speaking-
to you in other language." In the same chapter, to show them what little rea"-
son he had to expect that they would come to this, he puts them in mind of the
great profession they had made, and the extraordinary appearances there had
formerly been in them of fervent -piety. Ver. 15, " Where is the blessedness
you spake of? For I bear you record, that if it had been possible ye would
have plucked out your own eyes, and have given them unto me." The Apos
tle James in his epistle, speaks of scandalous persons among the twelve tribes
that were scattered abroad ; some that were men of unbridled tongues ; some

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that seem to have been a kind of Antinomians in their principles, and of a very
bitter and violent spirit, that reproached, condemned, and cursed their brethren,
and raised wars zndjightings among professing Christians, and were also very
unclean in their practice, adulterers and adulteresses, chap, iv. 4. And in the
5th chapter of his. epistle, he seems to speak to the unbelieving Jews, who per
secuted the Christians, ver. 6. And the apostles are also often speaking of
some that had once been admitted into the church, crept in unawares, who hac{
apostatized from Christianity, and finally proved notoriously wicked men. But
otherwise, and as to such members of the visible church as continued in the
same good standing and visibility of Christianity, wherein they were admitted,
it is evident by the epistles of the apostles, they were all in the eye of a Chris
tian judgment truly pious or gracious persons. And here I desire the following-
things may be particularly observed.

The apostles continually, in their epistles, speak to them and of them, as
supposing and judging them to be gracious persons. Thus the Apostle Paul,
in his epistle to the church of the Romans, chap. i. 7, speaks of the members of
that church as Moved of God. In chap. vi. 17, 18, &c., he " thanks God, that
they had obeyed from the heart that form of doctrine which had been delivered
them, and were made free from sin, and become the servants of righteousness,"
&c. The apostle in giving thanks to God for this, must not only have a kind of
negative charity for them, as not knowing but that they were gracious persons,
and so charitably hoping (as we say) that it was so ; but he seems to have
formed a positive judgment that they were such : his thanksgiving must at least
be founded on rational probability ; since it would be but mocking of God to
give him thanks for bestowing a mercy which at the same time he did not see
reason positively to believe was bestowed. In chap. vii. 4, 5, 6, the apostle
speaks of them as those that once were in the flesh, and were under the law, but
now delivered from the law, and dead to it. In chap. viii. 15, and following
verses, he tells them, they had received the Spirit of adoption, and speaks of them
as having the witness of the Spirit that they were the children of God, heirs of
God, and joint heirs with Christ. And the whole of his discourse, to the end
of the chapter, implies, that he esteemed them truly gracious persons. In chap.
ix. 23, 24, he speaks of the Christian Romans, together with all other Chris
tians, both Jews and Gentiles, as vessels of mercy. In xiv. 6, 7, 8, speaking
of the difference that then was among professing Christians, in point of regard
to the ceremonial institutions of the law, he speaks of both parties as acting
from a gracious principle, and as those that lived to the Lord, and should die
unto the Lord : " He that regardeth the day, regardeth it. unto the Lord, &c.
For none of us liveth to himself, and no man [i. e. none of us} dieth to himself.
For whether we live, we live unto the Lord, or whether we die, we die unto
the Lord : whether we live therefore, or die, we are the Lord s." In chap. xv.
14, he says, " I myself also am persuaded of you, my brethren, that ye are full
of goodness." His being thus persuaded implies a positive judgment of chanty.

And the same apostle in his first epistle to the Corinthians, directs it to the
church at Corinth, that are sanctified in Christ Jesus, called to be saints, with
all that in every place call on the name of the Lord Jesus ;" i. e., to all visible
Christians through the world, or all the members of Christ s visible church ev
erywhere : and continuing his speech of these, chap. i. 8, he speaks of them as
those " that God would confirm to the end, that they may be blameless in the
day of our Lord Jesus Christ : plainly speaking of them all, as persons, in
Christian esteem, savingly converted. In the next verse, he speaks of the faith
fulness of God as engaged thus to preserve them to salvation, having called them

134 QUALIFICATIONS

to the fellowship of his Son. And in the 30th verse, he speaks of them as hav
ing a saving interest in Christ : " Of him are ye in Christ Jesus ; who of God
ismade unto us wisdom, righteousness, sanctifi cation and redemption." In
chap. iii. 21, 22, 23, he says to the members of the church of Corinth, " All
things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or
death, or things present , or things to come ; all are yours, and ye are Christ s."
In chapter iv. 15, he tells them, he had begotten them through the gospel. In

*. t /&gt; . i ff . i c i i n i ,1 11 i

God." And in chap. xv. 49, to the end, he speaks of them as having an in
terest, with him arid other Christians, in the happiness and glory of the resur
rection of the just. And in his second epistle, chap. i. 7, he says to them, " Our
hope of you is steadfast; knowing that as you are partakers of the sufferings,
so shall ye be also of the consolation." This steadfast hope implies a positive
judgment. We must here understand the apostle to speak of such members of
the church of Corinth, as had not visibly backslidden, as they whom he else
where speaks doubtfully of. Again, in the 14th and 15th verses, he speaks of a
confidence which he had that they should be his rejoicing in the day of the Lord
Jesus. In all reason, we must conclude, there was a visibility of grace, carry
ing with it an apparent probability in the eyes of the Apostle, which was the
ground of this his confidence. Such an apparent probability, and his confi
dence as built upon it, are both expressed in chap. iii. 3, 4, " Ye are manifest
ly declared to be the epistle of Christ, ministered by us ; written not with ink,
but with the Spirit of the living God ; not in tables of stone, but in the fleshly
tables of the heart ; and such trust have we through Christ to God-ward." And
in ver. 18, the apostle speaks of them, with himself and other Christians, as all
with open face, beholding as in a glass the glory of the Lord, and being chang
ed into the same image from glory to glory.

And in the epistle to the churches of Galatia, chap. iv. 26, the apostle speaks
of visible Christians, as visibly belonging to heaven, the Jerusalem which is
above. And, ver. 28, 29, represents them to be the children of the promise, as
Isaac was; and born after the Spirit. In the 6th verse of the same chapter, he
says to the Christian Galatians, because ye are sons, God hath sent forth the
Spirit of his Son into your hearts, crying, Jlbba, Father. And in chap. vi. 1,
he speaks of those of them that had not fallen into scandal, as spiritual per
sons.

In his epistle to that great church of Ephesus, at the beginning, he blessee
God on behalf of the members of that church, as being together with himself
and all the faithful in Christ Jesus, " chosen in him before the foundation of
the world, to be holy and without blame before him in love, being predestina
ted to the adoption of children by Jesus Christ to himself, according to the good
pleasure of his will, to the praise of the glory of his grace, wherein God had
made them accepted in the beloved; in whom they had redemption through his
blood, the forgiveness of sins." In chap. i. 13, 14, he thus writes to them : " In
whom ye also trusted. In whom after ye believed, ye were sealed with the
Holy Spirit of promise, which is the earnest of our inheritance, until the redemp
tion of the purchased possession." And in chap. ii. at the beginning : " You
hath he quickened who were dead in trespasses and sins." With much more,
showing that they were, in a charitable esteem, regenerated persons, and heirs
of salvation.

So in the epistle to the members of the church of Philippi, the apostle sa

FOR FULL COMMUNION. 135

luting them in the beginning of it, tells them that he " thanks God upon every
remembrance of them for their fellowship in the gospel ; being confident of
this very thing, that he which had begun a good work in them, would perform
it until the day of Christ : even (says he) as it is meet for me to think this of
you all." If it was meet for him to think this of them, and to be confident of
it, he had at least some appearing rational probability to found his judgment
and confidence upon; for surely it is not meet for reasonable creatures to
think at random, and be confident without reason. In verses 25, 26, he speaks
of his " confidence that he should come to them for their furtherance and joy of
faith, that their rejoicing might be more abundant in Christ Jesus." Which
words certainly suppose that they were persons who had already received Christ,
and comfort in him; had already obtained faith and joy in Christ, and only
needed to have it increased.

In the epistle to the members of the church of Colosse, the apostle, saluting
them in the beginning of the epistle, " gives thanks for their faith in Christ
Jesus, and love to all saints, and the hope laid up for them in heaven ;" and
speaks of " the gospel s bringing forth fruit in them, since the day they knew
the grace of God in truth ;" i. e., since the day of their saving conversion. In
chap. i. 8, he speaks of " their love in the Spirit." Verses 12, 13, 14, he speaks
of them as " made meet to be partakers of the inheritance of the saints in light ;
as being delivered from the power of darkness, and translated into the kingdom
of God s dear Son; as having redemption through Christ s blood, and the for
giveness of sins." In chap. iii. at the beginning, he speaks of them as "risen
with Christ ; as being dead [i. e. to the law,to sin,and the world] ; as having their
life hid with Christ in God ; and being such as " when Christ their life should
appear, should appear with him in glory." In ver. 7, he speaks of them as
"having once walked and lived in lusts, but having now put off the old man
with his deeds, and put on the new man, which is renewed in knowledge after
the image of him that created him."

In the first epistle to the members of the church of Thessalonica, in words
annexed to his salutation, chap, i., he declares what kind of visibility there was
of their election of God, in the appearance there had been of true and saving-
conversion, and their consequent holy life, verses 3 7. And in the beginning
of the second epistle, he speaks of their faith and love greatly increasing ; and
in verse 7, he expresses his confidence of meeting them in eternal rest, when the
Lord Jesus Christ should be revealed from heaven with his mighty angels. And
in chap. ii. 13, he gives thanks to God that from the beginning he had chosen
them to salvation.

In the epistle to the Christian Hebrews, though the apostle speaks of some
that once belonged to their churches, but had apostatized and proved themselves
hypocrites; yet concerning the rest that remained in good standing, he says,
chap. \i. 9, I am persuaded better things of you, and things that accompany
salvation. (Where we may again note, his being thus persuaded, evidently im
plies a positive judgment.) And in chap. xii. 22, &c., he speaks of them as
visibly belonging to the glorious society of heaven. And in chap. xiii. 5, 6, he
speaks of them as those who may boldly say, The Lord is my helper.

The Apostle James, writing to the Christians of the twelve tribes which were
scattered abroad, speaks of them as regenerated persons, meaning, as I observed
before, those which were in good standing. Chap. i. 18, " Of his own will
begat he us by the word of truth, that we should be a kind of first fruits of hi.
creatures. The Apostle Peter, writing to the Jewish Christians, scatterec
throughout Pontus,Galatia,Cappadocia, Asia, and Bithynia (large countries, ant

136 QUALIFICATIONS

therefore they must in the whole be supposed to be a great multitude of people),
to all these the apostle in the inscription or, direction of his first epistle, gives
the title of elect, according to the foreknowledge of God the Father, through
sanctifi cation of the Spirit unto obedience, and sprinkling of the blood of Jesus
Christ. And in the verses next following, speaks of them as regenerated, " or
begotten again to a lively hope, to an inheritance incorruptible," &c. And as
" kept by the power of God through faith unto salvation :" and says to them in
verses 8, 9, " Whom (namely, Christ) having not seen, ye love ; in whom
though now ye see him not, yet believing, ye rejoice with joy unspeakable and
full of glory ; receiving the end of your faith, even the salvation of your souls."
And in verse 18, to the end, the apostle speaks of them as " redeemed from their
vain conversation, by the precious blood of Christ. Arid as having purified their
souls in obeying the truth through the Spirit. Being born again of incorrupti
ble seed," &c. And in the former part of chap. ii. he speaks of them as
" living stones, coming to Christ, and on him built up a spiritual house, a holy
priesthood, to offer up spiritual sacrifices acceptable to God through Jesus
Christ. JJnd as those that believe, to whom Christ is precious. Ms a chosen
generation, a royal priesthood, a holy nation, a peculiar people, called out of
darkness into marvellous light." The church at Babylon, occasionally men
tioned in chap. v. 13, is said to be elected together with them. And in his second
epistle (which appears by chap. iii. 1, to be written to the same persons) the
inscription is, To them which have obtained like precious faith with us, i. e.,
with the apostles and servants of Christ. And in the third chapter, he tells them
both his epistles were designed to stir up their PURE minds.

In the first epistle of John, written (for aught appears) to professing Chris
tians in general, chap. ii. 12, &c., the apostle tells them, "He writes to them
because their sins were forgiven, because they had known him that was from
the beginning. Because they had overcome the wicked one," &c. In verses
20, 21, he tells them "they have an unction from the Holy One, and know all
things ; and that he did not write to them because they had not known the
truth, but because they had known it," &c. And in verse 27, he says, " The
anointing which ye have received of him, abideth in you, and ye need not that
any man should teach you ; but as the same anointing teacheth you of all things,
and is truth, and is no lie; and even as it hath taught you, ye shall abide in
him." And in the beginning of chap. iii. he addresses them as those " who were
the sons of God, who when he should appear should be like him, because they
should see him as he is." In chap. iv. 4, he says, " Ye are of God, little chil
dren, and have overcome," &c.

The Apostle Jude, in his general epistle, speaks much of apostates and their
wickedness; but to other professing Christians, that had not fallen away, he
says, verses 20, 21, " But ye, beloved, building up yourselves on your most holy
faith, praying in the Holy Ghost, keep yourselves in the love of God, looking
for -the mercy of our Lord Jesus Christ unto eternal life :" plainly supposing that
they had professed faith with love to God our Saviour, and were by the apostle
considered as his friends and lovers. Many other passages to the like purpose
might be observed in the epistles, but these may suffice.

Now how unaccountable would these things be, if the case was, that tht
members of the primitive Christian churches were not admitted into them under
any such notion as their being really godly persons and heirs of eternal life, nor
with any respect of such a character appearing on them; and that they them
selves joined to these churches without any such pretence, as having no such
opinion of themselves !

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But it is particularly evident that they had such an opinion of themselves ,
as well as the apostles of them, by many things the apostles say in the epistles.
Thus in Rom. viii. 15, 16, the apostle speaks of them as " having received the
Spirit of adoption, the Spirit of God bearing witness with their spirits, that they
were the children of God." And chap. v. 2, " Of their rejoicing in hope of
the glory of God." In 1 Cor. i. 7, he speaks of them as waiting for the com
ing of the Lord Jesus. In chap. xv. 17, the apostle says to the members of
the church of Corinth, " If Christ be not raised, your faith is vain, ye are yet in
your sins." Plainly supposing, that they hoped their sins were forgiven. In
Philip, i. 25, 26, the apostle speaks of his coming to Philippi, to " increase their
joy of faith, and that their rejoicing in Christ might be more abundant." Im
plying (as was observed before) that they had received comfort already, in some
degree, as supposing themselves to have a saving interest in Christ. In 1
Thess. i. 10, he speaks of the members of the church of Thessalonica as " wait
ing for Christ from heaven, as one who had delivered them from the wrath to
come." In Heb. vi. 9, 10, he speaks of the Christian Hebrews as having that
" hope which was an anchor to their souls." The Apostle Peter, 1 Epis. i. 3,
6, 8, 9, speaks of the visible Christians he wrote to, as being " begotten to a
lively hope, of an inheritance incorruptible, &c. Wherein they greatly
rejoiced," &c. And even the members of the church of Laodicea, the very
worst of all the seven churches of Asia, yet looked upon themselves as truly
gracious persons, and made that profession ; they said, " they were rich, and
increased in goods, and knew not that they were wretched and miserable," &c.
Rev. iii. 17.

It is also evident, that the members of these primitive churches had this
judgment oneof another, and of the members of the visible church of Christ
in general. In 1 Thess. iv. 13, &c., the apostle exhorts the Christian Thessa-
lonians, in mourning for their deceased friends who were visible Christians,
not to sorrow as the hopeless Heathen were wont to do for their departed
friends ; and that upon this consideration, that they had reason to expect to
meet them again in glorious circumstances at the day of judgment, never to
part more. The ground of comfort concerning their dead friends, which the
apostle here speaks of, is evidently something more than such a hope as it may
be supposed we ought to have of all that profess Christian doctrines, and are
not scandalous in life, whom we must forbear to censure, because we do not
know but they are true saints. The members of the church of Sarclis, next to
Laodicea, the worst of the seven churches of Asia, yet had a name that they
lived ; though Christ, who speaks of these seven churches from heaven, in the
character of the Searcher of Hearts (see Rev. ii. 23), explicitly tells them that
they were dead ; perhaps all in a dead frame, and the most in a dead state.

These things evidently show, how all the Christian churches through the
world were constituted in those days ; and what sort of holiness or saintship it
was, that all visible Christians in good standing had a visibility and profession
of, in that apostolic age ; and also what sort of visibility of this they had, viz.,
not only that which gave them right to a kind of negative charity, or freedom
from censure, but that which might justly induce a positive judgment in their
favor. The churches that these epistles were written to, were all the principal
churches in the world ; some of them very large, as the churches of Corinth
and Ephesus. Some of the epistles were directed to all the churches through
large countries where the gospel had had great success, as the epistle to the
Galatians. The epistle to the Hebrews was written to all the Jewish Christians
in the land of Canaan, in distinction from the Jews that lived in other countries,
VOL. I. 18

138 QUALIFICATIONS

who were called Hellenists or Grecians, because they generally spake the
Greek tongue. The epistles of Peter were written to all the Christian Jews
through many countries, Pontus, Galatia, Cappadocia, Asia, and Bithynia ;
where were great numbers of Jews, beyond any other Gentile countries. The
epistle of James was directed to all Christian Jews, scattered abroad through
the whole world. The epistles of John and Jude, for aught appears in those
epistles, were directed to all visible Christians through the whole world. And
the Apostle Paul directs the first epistle to the Corinthians, not only to the mem
bers of that church, but to all professing Christians through the face of the
earth. 1 Cor. i. 2, and chap. xiv. 33, speaking of the churches in general, he
calls them all churches of the saints. And by what Christ says to the churches
of Sardis and Laodicea in the Apocalypse, of whom more evil is said than of
any Christian churches spoken of in the New Testament, it appears that even
the members of those churches looked on themselves as in a state of salvation,
and had such a name with others.

Here possibly some may object, and say, it will not follow from the apostles
speaking to and of the members of the primitive church after the manner
which has been observed, as though they supposed them to be gracious persons,
that therefore a profession and appearance of this was looked upon in those
days as a requisite qualification for admission into the visible church ; because
another reason may be given for it, viz., Such was the extraordinary state of
things at that day, that it so came to pass, that the greater part of those con
verted from Heathenism and Judaism to Christianity, were hopefully gracious
persons, by reason of its being a day of sucK large oommunications of divine
grace, and such great and unavoidable sufferings of professors, &c. And the
apostles knowing those facts, might properly speak to, and of the churches, as
if they were societies of truly gracious persons, because there was just ground
on such accounts, to think the greater part f them to be so ; although no pro
fession or visibility of this was requisite in their members by the constitution
of those churches, and the door of admission was as open for others as for
such.

But it will appear, this cannot be a satisfactory nor true account of the mat
ter, if we consider the following things.

(1.) The apostles in the very superscription or direction of their letters to
these churches, and in their salutations at the beginning of their epistles, speak
of them as gracious persons. For instanop, the Apostle Peter, in the direction
of his first letter to all professing Jewish Christians through many countries,
says thus : " To the strangers scattered through Pontus, &c., elect, according to
the foreknowledge of God the Father, thrcugh sanctification of the Spirit unto
obedience, and sprinkling of the blood of Jesus Christ." And in directing his
second epistle to the same persons, he says thus : " Simon Peter, a servant and
an apostle of Jesus Christ, to them that have obtained like precious faith with
us," &c. And the Apostle Paul directs his epistle to the Romans thus : " To
them that be at Rome, beloved of God." So he directs his first epistle to the
Corinthians thus : " Unto the church of God which is at Corinth, to them that
are sanctified in Christ Jesus." In what sense he means sanctified, his follow
ing words show, ver. 4, 7, 8, 9. The same was before observed of words
annexed to the apostle s salutations, in the beginning of several of the epistles.
This shows that the apostles extend this character as far as they do the epistles
themselves. Which surely would be very improper, and not agreeable to truth,
if the apostles at the same time knew very well that such a character did not
belong to members of churches, as such, and that they were not received into

FOR FULL COMMUNION. 139

those churches with any regard to such a character, or upon the account of any
right they had to be esteemed such manner of persons. In the superscription
of letters to societies of men, we are wont to give them that tide or denomi
nation which properly belongs to them as members of such a body. Thus, if
one should write to the Royal Society in London, or the Royal Academy of
Sciences at Paris, it would be proper and natural to give them the title of
Learned ; for whether every one of the members truly deserve the epithet, or
not, yet the title is agreeable to their profession, and what is known to be
aimed at, and is professedly insisted on, in the admission of members. But if
one shonld write to the House of Commons, or to the East India Company,
and in his superscription give them the title of Learned, this would be very
improper and ill-judged ; because that character does not belong to their pro
fession as members of that body, and learning is not a qualification looked at
or insisted on in their admission of members. Nor would it excuse the impro
priety, though the writer might, from his special acquaintance, know it to be
fact, that the greater part of them were men of learning. If one man should
happen once thus to inscribe a letter to them, it would be something strange ;
but more strange, if he should do it from time to time, or if it should appear,
by various instances, to be a custom so to direct letters to such societies ; as it
seems to be the manner of the apostles, in their epistles to Christian churches,
to address them under titles which imply a profession and visibility of true
holiness.

(2.) The Apostle John, in his general epistle, does very plainly maifest,
that all whom he wrote to were supposed to have true grace, inasmuch as he
declares this the qualification he has respect to in writing to them, and lets them
know he writes to them for that reason, because they are supposed to be per
sons of the character of such as have known God, overcome the wicked one, and
have had their sins forgiven them. 1 John ii. 12, 13, 14, 21.

(3.) The apostles, when speaking of such as they write to, viz., visible
Christians, as a society, and representing what belongs to such a kind or sort of
society as the visible church is, they speak of it as visibly (i. e., in profession
and reputation) a society of gracious persons. So the Apostle Peter speaks of
them as a spiritual house, a holy and royal priesthood, a holy nation, a peculiar
people, a chosen or elect generation, called out of darkness into marvellous light,
1 Pet. ii. The Apostle Paul also speaks of them as the family of God, Eph.
ii. 19. And in the next chapter he explains himself to mean that family, a
part of which is in heaven ; i. e., they were by profession and in visibility a
part of that heavenly and divine family.

, (4.) The Apostle Paul speaks expressly, and from time to time, of the
members of the churches he wrote to, as all of them in esteem and visibility
truly gracious persons. Philip, i. 6, " Being confident of this very thing, that
he which has begun a good work in you will perform it until the day of the
Lord Jesus Christ : even as it is meet for me to think this of YOU ALL" (that
is, all singly taken, not collectively, according to the distinction before observ
ed). So Gal. iv. 26, "Jerusalem which is above, which is the mother of us
ALL." Rom. vi. 3, " As MANY OF us as have been baptized into Christ, have
been baptized into his death." Here he speaks of all that have been baptized ;
and in the continuation of the discourse, explaining what is here said, he speaks
of their being " dead to sin ; no longer under the law, but under grace ; hav
ing obeyed the form of doctrine from the heart, being made free from sin, and
become the servants of righteousness," &c. Rom. xiv. 7, 8, " NONE OF us liveth
to himself, and NO MAN dieth to himself" (taken together with the context);

- X 40 QUALIFICATIONS

2 Cor. iii. 18, " WE ALL with open face, beholding as in a glass," &c., and
Gal. iii. 26, " Ye are ALL the children of God by faith."

(5.) It is evident, that even in those churches where the greater part of the
members were not true saints, as in those degenerate churches of Sardis and
Laodicea, which we may suppose were become very lax in their admissions and
discipline; yet they looked upon themselves as truly gracious persons, and had
with others the reputation of such.

(6.) If we should suppose, that by reason of the extraordinary state of things
in that day, the apostle had reason to think the greater part of the members of
churches to be true Christians, yet unless profession and appearance of true
Christianity was their proper qualification, and the ground of their admission,
and unless it was supposed that all of them esteemed themselves true Christians,
it is altogether unaccountable that the apostles in their epistles to them never
make any express particular distinction between those different sorts of mem
bers. If the churches were made up of persons who the apostles knew looked
on themselves in so exceeding different a state, some the children of God, and
others the children of the devil, some the high favorites of heaven and heirs of
eternal glory, others the children of wrath, being under condemnation to eter
nal death, and every moment in danger of dropping into hell : I say, if this
was the case, why do the apostles make no distinction in what they say to them
or of them, in their mann