CHAPTER XIV.

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

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

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

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

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

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

Letter from Mr. Gillespie.

“Carnock, Nov. 24, 1746

very dear sir,

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

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

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

Pages 78, 79, ²⁶²⁶    See vol. i. pp. 258, 259. there are several passages I do not well understand. Page 78, line 6, ad finem, you say, ‘That they should confidently believe and trust, while they yet remain without spiritual light or sight, is an antiscriptural and absurd doctrine you are refuting.’ But this doctrine, as it is understood by many, is, that Christians ought firmly to believe and trust in Christ without light or sight, and though they are in a dark, dead frame, and for the present having no spiritual experiences and discoveries. Had you said they could not or would not believe or trust without spiritual light or sight, this is what could not be doubted: but I humbly apprehend, the position will not hold as you have laid it, whether it is applied to a sinner or a saint, as I suppose you understand it; for though the sinner never will believe on the Lord Jesus, till he has received a saving manifestation of his glory by the work of the Spirit, yet every sinner, we know, is indispensably bound, at all seasons, by the divine authority, to believe instantly on the Lord Jesus. The command of the Lord, 1 John iii. 23. that we should believe on the name of his Son Jesus Christ, no less binds the sinner to immediate performance, than the command not to kill, to keep the sabbath day, or any other duty, as to the present performance of which, in way of duty, all agree, the sinner is bound. I suppose none of us think we are authorized, or will adventure to preach, that the sinner should delay to attempt to believe in the Saviour, till he finds light from heaven shining into his mind, or has got a saving sight or discovery of the Lord Jesus, though it is certain he cannot believe, nor will do it eventually, till favoured with such light or sight; because we should, in that event, put in a qualification where the apostle Paul and Silas did put none; such is their exhortation to the jailor, Acts xvi. 31. Also, as it may be the last call the sinner is to receive, in the dispensation of the word, we are bound to require him instantly to believe, whatever he does or does not feel in himself. If you did intend not the sinner, but the saint, in the before-mentioned positions, as I am apt to think your scope plainly intimates, still I apprehend these your assertions are not tenable; for I humbly suppose the Christian is bound to trust the divine faithfulness plighted in the promise for needful blessings, be his case with respect to light or darkness, sight, &c. what it will; and that no situation the saint can be in, looses him from obligation to glorify the Lord on all occasions, by trusting in him and expecting the fulfilment of his word suiting his case. Also, I would imagine, in Isa. l. 10. the saint is required to believe, in the precise circumstances mentioned in your assertion above mentioned. Pardon my freedom. You do indeed say, ‘It is truly the duty of those who are thus in darkness to come out of darkness into light and believe,’ page 78, line 5; but how to reconcile that with the mentioned assertion that immediately follows, or with Isa. l. 10. or other scriptures, or said assertions, and the other, of which before, I am indeed at a loss. Sometimes I think it is not believing the promise, or trusting the Lord, and trusting in him, you mean in the positions I have cited; but the belief of the goodness of one’s state that he is a saint. If that was what you intended, I heartily wish you had said so much in the book; but as this is not ordinarily what is lxxxv meant by believing in Scripture, I must suppose it was not the idea affixed to your words; and an expression of yours seems to make it evident. Had you plainly stated the distinction, betwixt the impossibility of one’s actually believing, and its yet being his duty to believe, in the circumstances you mentioned, danger of mistake and a handle for cavil had been cut off.

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

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

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

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

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

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

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

“To the Rev. Mr. M’Culloch.

Northampton, Jan. 21, 1747.

rev. and dear brother,

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

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

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

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

jonathan edwards.”

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

“Northampton, Sept. 4, 1747.

rev. and dear sir,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Your affectionate and obliged

brother and servant,

jonathan edwards.”

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

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

“To the Rev. William M’Culloch

Northampton, Sept. 23, 1747.

rev. and dear sir,

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

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

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

You desire to hear how it was with the people of New England, when we were threatened with an invasion by the French fleet, the last summer. As to the particular circumstances of that wonderful deliverance, the fullest and best account I have ever seen of it, is in Mr. Prince’s Thanksgiving Sermon on that occasion; which, in all probability, you have seen long before this time. Nor need you be informed by me, of the repeated mercy of God to us, in confounding our enemies in their renewed attempt this year, by delivering up their fleet, in its way hither, into the hands of the English. In all probability, that fleet was intended for the execution of a very extensive design, against the English colonies, in conjunction with the French forces in Canada. For there was an army lay waiting at Nova Scotia, which, on the news of the sailing of their fleet, immediately left the country, and returned to Canada, over the lake Champlain, towards New England and New York; and they, or a part of them, attacked Fort Saratoga, in New York government, and killed or took about fifty men that were drawn out of the fort; but desisted from any further attempts, about the time we may suppose they received the news of the defeat of their fleet. And very soon after they received this news in Canada, the French there released most of our captives, and sent one ship loaded with them, to the number of about one hundred and seventy, to Boston, and another xcii ship with about sixty, if I remember right, to Louisburg. The reasons that induced them so to do, are not known, and can only be guessed at by us; but, by their doing it very soon after they received the news of the loss of their fleet, it looks as though that had great influence in the affair. New England has had many other surprising deliverances from the French and Indians; some of which I have given a particular account of, in my letter to Mr. M’Laurin; which it would be needless for me to repeat, seeing you have such frequent opportunities with him. These deliverances are very wonderful and affecting; our enemies own that the heavens are on our side, and fight for us; but there are no such effects of these mercies upon us that are the subjects of them, as God requires, and most justly expects. The mercies are acknowledged in words, but we are not led to repentance by them; there appears no such thing as any reformation or revival of religion in the land. God’s so wonderfully protecting and delivering a people, whose provocations have been so great, and who do so continue in apostasy and provocation, is very marvellous; and I can think of no account that can be given of it, so probable as this, that God has a design of mercy to the rising generation, and that there are a great number of the elect among our children, born and unborn, and that for these elect’s sake, God will not suffer us to be destroyed, having a design to bring forth a seed of the posterity of this people, to inherit and dwell in this land, that shall be a holy seed, and a generation of his servants. And so that those words are applicable to us, Isa. lxv. 8, 9. ‘Thus saith the Lord, As the new wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it; so will I do for my servants’ sakes, that I may not destroy them all. And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains; and mine elect shall inherit it, and my servants shall dwell there.’ I am full of apprehensions, that God has no design of mercy to those that were left unconverted, of the generation that were on the stage, in the time of the late extraordinary religious commotion, and striving of God’s Spirit; unless it be perhaps a small gleaning from among them. But it may be, when their little ones, the generation that was then in their childhood, are brought fully on the stage of action, God will abundantly pour out his Spirit, and revive and carry on his work, here and elsewhere in the christian world. ²⁷²⁷    It was postponed to the time of the children of the generation here referred to.

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

And remember in your prayers, dear Sir,

Yours, in great esteem and affection,

Jonathan Edwards.”

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

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