Jonathan Edwards

Matthew 4:19 And he saith unto them, Follow me, and I will make you fishers of men.

Christians are the followers of Christ, and they should follow him… We see from what we have heard, how great the labour and travail of Christ’s soul was for others’ salvation, and what earnest and strong cries to God accompanied his labours. Here he hath set us an example. Herein he hath set an example for ministers, who should as co-workers with Christ, travail in birth with them till Christ be found in them; “My little children, of whom I travail in birth against until Christ be formed in you” (Galatians 4:19). They should be willing to spend and be spent for them. They should not only labour for them, and pray earnestly for them, but should, if occasion required, be ready to suffer for them, and to spend not only their strength, but their blood for them: “And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved” (2 Corinthians 12:15). Here is an example for parents, showing how they ought to labour to cry to God for the spiritual good of their children. You see how Christ laboured and strove and cried to God for the salvation of his spiritual children; and will you not earnestly seek and cry to God for your natural children?
—Jonathan Edwards

Christ’s love, compassion, and gracious disposition are such that we may be sure He is inclined to receive all who come to Him. If He should not do it, He would fail of His own undertaking, and also of His promise to the Father, and to us; and His wisdom and faithfulness will not allow for that. But He is so full of love and kindness that He is disposed to nothing but to receive and defend us if we come to Him. Christ is exceedingly ready to pity us. His arms are open to receive us. He delights to receive distressed souls who come to Him and to protect them. He would gather them as a hen gathers her chicks under her wings; it is a work that He exceedingly rejoices in because He delights in acts of love, and pity, and mercy.
—Jonathan Edwards

Psalms 118:22 The stone which the builders refused is become the head stone of the corner.

This text from Psalm 118:22, is applied by the apostle Peter to the Jewish people of his day.

They set nothing by the excellence of Christ’s person.  Christ is a great and glorius person, a person of infinite worthiness, on which account He is infinitely esteemed and loved by the Father. But unbelievers who have no esteem at all on account of His being the Son of God.

Christ is the Holy One of God. He is possessed of all that holiness which is the infinite beauty and loveliness of the divine nature.  But an unbeliever sets nothing by the holiness of Christ.

They set nothing by his excellency in His work and office. They are told how glorious and complete a Mediator He is, how sufficient to answer all our necessities, and to save sinners to the utmost But they make light of it.

They never give Christ any honour on account of His glory and excellency. They may, and often do, pay Christ an external and seeming respect, but they do not honour Christ in their hearts. They have no exalting thoughts of Christ, no inward respect of reverence towards Him. All their outward worship is feigned; none of it arises from any real honour or respect in their heart towards Christ.

Consider that however Christ is set at nought, yet He shall be the head of the corner. Though He may be set low now, He shall yet be exalted.
–Jonathan Edwards from “Unbelievers condemn the Glory and Excellency of Christ”

Psalms 25:11 For thy name’s sake, O LORD, pardon mine iniquity; for it is great.

When this was penned, it was a time of affliction and danger with David. Great guilt is no obstacle to pardon. the psalmist pleads for pardon.
He pleads for pardon for God’s name’s sake. He has no expectation of pardon for the sake of any righteousness or worthiness of his for any good deeds he had done.
He pleads the greatness of his sins as an argument for mercy. Not the smallness of his sins, for his sins are heinous. The greater his guilt, the more need he had of pardon.
Thus if we truly come to God for mercy, the greatness of our sin will be no impediment to pardon. The following things are needful if we come to God for mercy:
We should see our misery and be sensible of our need of mercy. To suppose mercy without supposing misery, or pity without calamity, is a contradiction. Men must be sensible that the law is against them and that the wrath of God abides.
They must be sensible that they are not worthy that God should have mercy on them. They come to God as beggars, and not as creditors; they come for sovereign grace, not for anything that is due.
They must come to God for mercy in and through Jesus Christ alone. All their hope of mercy must be from the consideration of what He is, what He has done, and what He has suffered, that He is the Son of God. It is impossible that any should come to God for mercy, and at the same time have no hope of mercy.

Jonathan Edwards From the sermon, “Pardon for the Greatest of Sinners.”

Death is not only no death for them, but is a kind of translation to a more glorious life, and is turned into a kind of resurrection from the dead. Death is a happy change to them, and a change that is by far more like a resurrection than a death. It is a change from a state of much sin and sorrow, and darkness, to a state of perfect light, and holiness and joy. When a saint dies, he awakes as it were, out of sleep. This life is a dull, lifeless state; there is but a little Spiritual life, and a great deal of deadness; there is but a little sight and a great deal of darkness; there is but a little sense and a great deal of stupidity and senselessness. But when a godly man dies, all this deadness and darkness, and stupidity and senselessness are gone forever, and he enters immediately into a state of perfect life, and perfect light, and activity and joyfulness. [Johnathon Edwards]

Wicked men generally flatter themselves with hopes of escaping punishment till it actually comes upon them. They flatter themselves in their own eyes until they find by experience that it is a more dreadful thing to sin against God and break His holy commands than they imagined. They think sin to be sweet, and hide it as a sweet morsel under the tongue; they love it, and flatter themselves in it, till at length they find by experience that it as bitter as gall and wormwood.
Sinners flatter themselves with the hope of future impunity. They flatter themselves that they shall escape punishment; otherwise they would be in continual and dreadful distress. Otherwise, as long as they are in sin, they could never live and go about cheerfully as they now do; their lives would be filled with sorrow and mourning.
Some flatter themselves with a secret hope that there is no such thing as another world. They hear a great deal of preaching, and a great deal of talk about hell and the eternal judgment; but those things do not seem to them to be real. Some flatter themselves that death is a great way off, and that they shall have hereafter much opportunity to seek salvation. Some flatter themselves that they lead moral and orderly lives, and therefore think that they shall not be condemned. Some hope by their strivings to obtain salvation by themselves. Abandon all these ways of flattering yourselves: seek God with all your heart, soul, and strength.
—-Jonathan Edwards, “The Vain Self-Flatteries of the sinner.”

Jonathan Edwards Writing of David Brainerd:

His religious experiences, his admiration, his joy and praise and flowing affections did not hold up a considerable height for a few days, weeks or months, at first while hope and comfort were new things with him; and then gradually dwindle and die away till they came to almost nothing, and so leave him without any remarkable or sensible experience of spiritual discoveries of holy and divine affections for months together; as it is with so many who after the newness is over-soon have come to that pass, that is is again with ‘em very much as it used to be before their supposed conversion, with respect to any present views of God’s glory, of Christ’s excellency, or of the beauty of divine things; and with respect to any present thirsting’s for God or ardent outgoings of their souls after divine objects; but only now and then they have a comfortable reflection of things they have met with in times past, and are something affected with them; and so rest easy, thinking all things are well; they have had a good, clear work, and their state is safe, and they doubt not but they shall go to heaven when they die. How far otherwise was it with Mr Brainerd than it is with such persons! His experiences, instead of dying away, were evidently of an increasing nature! His first love, and other holy affections, even at the beginning were very great; but after months and years, became much greater and more remarkable; and the spiritual exercises of his mind continued exceeding great (though not equally so at all times, yet usually so) without indulged remissness and without habitual dwindling and dying away, even till his decease. They began in a time of general deadness, all over the land, and were greatly increased in a time of general reviving of religion. And when religion decayed again and a general deadness returned, his experiences were still kept up in their height, and his holy exercises maintained in their life and vigour; and so continued to be, in a general course, wherever he was, and whatever his circumstances were, among English and Indians, in company and alone, in towns and cities and in the howling wilderness, in sickness and in health, in living and dying. This is agreeable to Scripture descriptions of true and right religion, and of the Christian life. The change that was wrought in him at his conversion was agreeable to Scripture representations of that change which is wrought in true conversion; a great change, and an abiding change, rendering him a new man; a new creature: not only a change as to hope and comfort and an apprehension of his own good estate; and a transient change, consisting in high flights of passing affections; but a change of nature of the abiding habit and temper of his mind. Nor a partial change, merely in point of opinion or outward reformation; much less a change from one error to another or from one sin to another; but an universal change, both internal and external; as from corrupt and dangerous principles in religion unto the belief of the truth, so from both, the habits and ways of sin unto universal holiness of heart and practice; from the power and service of Satan, unto GOD.

From Jonathan Edwards, “Life and Diary of David Brainerd,” Volume 7 of Edwards works.
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I observe this for the subject of my present discourse:–”whence those that have we have formerly been conversant with, are turning to God, and joining themselves to his people, it ought to be our firm resolution that we will not leave them; but that their people shall be our people, and their God our God.
Happiness is nowhere else to be had, but in their God, and with their people. There are that are called gods many, and lords many. Some make gods of their pleasures; some choose mammon as their god; some make gods of their own supposed excellences or of the outward advantages they have above their neighbours; some choose one thing for their god, and others another. But men can be happy in no other but the God of Israel: he is the only fountain of happiness. Other gods cannot help them in calamity; not can any of them afford what the poor empty soul stands in need of. Let men adore those other gods never so much, and call upon them never so earnestly, and serve them never so diligently, they will nevertheless remain poor, wretched, unsatisfied, undone creatures. All other people are miserable, but that people whose God is the Lord.–
–Jonathan Edwards “Discourse 3 of the Soul’s eternal salvation.”
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1 Corinthians 16:1-2 Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

It is the will of God that every seventh day be devoted to rest and religious exercises. In the Christian Church this day should be the first day of the week. The gospel sate is everywhere spoken of as a renewed state of things, wherein old things are passed and away and all things have become new; so as the ancient church was commanded to keep a sevet day in commemoration fo the work of cration, this is an argument for keeping a weekly Sabbath in commemoration of the way of redemption, and not any rason against it.

The resurrection of Christ from the dead is in Scripture represented by His coming out of the deep waters. It is a great confirmation that the Christian Sabbath should bekept on the day of the rising of the real body of Christ from the grave, which the antitype. The type gives way in Scripture to antitype.

The abolition of the Jewish sabbath is intimated by this: Christ, the Lord of the Sabbath, lay buried on that day. Christ had evidently pecularly honoured the first day of the week by taking this day to eappear to the apostles and pour out the Holy Spirit. This was the day of the public worship of the primitive church (Acts 20:7). It is also called the Lord’s Day. On this day we ought to abstain from all worldly concerns. We ought to spend our time in religous exercises. We are on this day to medtiate upon and celebrate the work of redmption. Works of mercy and charity are proper and acceptable to Christ on this day, as we learn by our text.

Jonathan Edwards–”The Perpetuity and Change of the Sabbath.”

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“…ungodly men, turning the grace of our God into lasciviousness…” Jude 1:4

The greater the mercy of God is, the more should you be engaged to love Him and live to His glory. But it has been contrariwise with you; the consideration of the mercies of God being so exceedingly great is the thing wherewith you have encouraged yourself in sin. You have heard that the mercy of God is without bounds, that it was sufficient to pardon the greatest sinner, and you have, upon that very account ventured to be a very great sinner. Though it was very offensive to God, though you heard that God infinitely hated sin, and that such practices as you went on in were exceedingly contrary to His nature, will, and glory, yet that did not make you uneasy. You heard that he was a very merciful God, and had grace enough to pardon you, and so cared not how offensive your sins were to Him. How long have some of you gone on in sin, and what great sins have some of you been guilty of on that presumption! Your own conscience can give testimony that this has made you refuse God’s calls, and has made you regardless of His repeated commands. Now how righteous would it be, if God should swear in His wrath that you should never be the better for His being infinitely merciful!

Jonathan Edwards, from “The justice of God in the Damnation of sinners.”

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Psalms 19:12 Who can understand his errors? cleanse thou me from secret faults.

By secret faults the Psalmist means those which are secret to himself, those sins which were in him or which he was guilty of, and yet was not aware of.
Knowing whether we live in some way of sin is attended with difficulty not because the rules of judging in such a case are not plain or plentiful. God has abundantly taught us what we ought not to do, and the rules by which we are to walk are often set before us in the preaching of the Word. So the difficulty of knowing whether there is any wicked way in us is not for want of external light, or for want of God’s having told us plainly and abundantly what wicked ways are. But that many persons live in ways which are displeasing to God, and yet are not sensible of it, may arise from the deceitful nature of sin.
Sin always carries a degree of darkness with it; and the more it prevails, the more it darkens and deludes the mind. It is from hence that knowing whether there is any wicked way in us is a difficult thing. The difficulty is not at all for want of light without us, not at all because the Word of God is not plain or the rules not clear; but it is because of the darkness within us. The light shines clear enough around us, but the fault is in our eyes; they are dim, darkened, and blinded by a pernicous distemper.
–Jonathan Edwards from “The necessity of self-examination.”

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¶ Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 1Co 16:1-2

It is the will of God that the first day of the week should be especially set apart among Christians for religious exercises and duties. This is a doctrine that we have been generally brought up in by the instructions and examples of our ancestors; and it has been the general profession of the Christian world that this day ought to be religiously observed, and distinguished from other days of the week. However, some deny it. Some refuse to take any notice of the day, or in any way differentiate it from other days. Others own that it is a laudable custom, but deny any other origin to such an observation of the day. Others religiously observed the Jewish Sabbath, supposing that the institution of that is of perpetual obligation, and that we lack foundation for determining that that is abrogated and another day of the week is appointed in place of the seventh.
It is sufficiently clear that that one day of the week should be devoted to rest and to religious exercises throughout all ages and nations; and not only among the ancient Israelites till Christ came, but even in these gospel times, and among all nations professing Christianity. Under the gospel dispensation, this day is the first day of the week. The Christian Sabbath is as much the seventh day as the Jewish Sabbath because it is kept every seventh day as much as that. All the difference is that the seven days formerly began from the day after God’s rest from the Creation, and now they begin the day after that.
–Jonathan Edwards, “The perpetuity and change of the Sabbath.”

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I know of no part of the Holy Scriptures, where the nature and evidences of true and sincere godliness are so fully and largely insisted on and delineated as in the 119th Psalm. The Psalmist declares his design in the first verses of the Psalm, keeps his eye on it all along, and pursues it to the end. The excellence of holiness is represented as the immediate object of a spiritual tate and delight. God’s law, that grand expression and emanation of the holiness of God’s nature, and prescription to holiness to the creature—is all along represented as the great object of the love the complacence, and the rejoicing of the gracious nature, which prizes God’s commandments “above gold, yea, the finest gold,” and to which they are “sweeter than the honey and honeycomb.”
—Jonathan Edwards from “Religious affections.”
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“..ungodly men, turning the grace of our God into lasciviousness,…”

The greater the mercy of God is, the more should you be engaged to love Him and live to His glory. But it has been contrariwise with you; the consideration of the mercies of God being so exceedingly great is the thing wherewith you have encouraged yourself in sin. You have heard that the mercy of God was without bounds, that it was sufficient to pardon the greatest sinner, and you have upon that very account ventured to be a very great sinner. Though it was very offensive to God, though you hard that God infinitely hated sin, and that such practices as you went on in were exceedingly contrary to His nature, will, and glory, yet that did not make you uneasy. You heard that He was a very merciful God, and had grace enough to pardon you, and so cared not how offensive your sins were to Him. How long have some of you gone on in sin, and what great sins have some of you been guilty of on that presumption! Your own conscience can give testimony that this has made you refuse God’s calls, and has made you regardless of his repeated commands. Now, how righteous would it be if God should swear His wrath that you should never be the better for His being indefinitely merciful!
—Jonathan Edwards from “The Justice of God in the Damnation of Sinners.”
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The devil has driven the pendulum far beyond its proper point of rest; and when he has carried it to the utmost length that he can, and it begins by its own weight to swing back, he probably will set in, and drive it with the utmost fury the other way; and so give us no rest; and if possible prevent our settling in a proper medium. What a poor, blind, weak and miserable creature is man, at his best estate! We are like poor helpless sheep; the devil is far too subtle for us What is our strength! What is our wisdom! How ready are we to go astray! How easily are we drawn aside into innumerable snares, while in the mean time we are bold and confident, and doubt but not we are right and and safe! We are foolish sheep in the midst of subtle of serpents and cruel wolves, and do not know it. Oh how unfit we are to be left to ourselves! And how much do we stand in need of the wisdom, the power, the condescenion, patience, forgiveness, and gentleness of our good Shepherd! [Johnathan Edwards--source not known at this time]

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To the Rev. William M’Culloch, Cambuslang.
Northampton, May 12, 1743.
REV. AND DEAR SIR,
Mr. M’Laurin of Glasgow, in a letter he has lately sent me, informs me of
your proposing to write a letter to me, and of your being prevented by the
failing of the expected opportunity. I thank you Rev. Sir, that you had such
a thing in your heart. We were informed last year, by the printed and well
attested narrative, of the glorious work of God in your parish; which we
have since understood has spread into many other towns and parishes in
that part of Scotland; especially are we informed of this byMr. Robe’s
Narrative, and I perceive by some papers of the Weekly History, sent me
byMr. M’Laurin of Glasgow, that the work has continued to make
glorious progress at Cambuslang, even till it has prevailed to a wonderful
degree indeed. God has highly favoured and honoured you, dear Sir, which

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Why should God be looked upon as obliged to bestow salvation upon you when you have been so ungrateful for the mercies He has bestowed upon you already? God has treated you with a great deal of kindness, and He has never sincerely been thanked by you for any of it. God has watched over you, preserved you, provided for you and followed you with mercy all your days; and yet you have continued sinning against Him. He has given you food and rainment, but you have improved both in the service of sin. He has preserved you while
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Dec. 22. Saturday. This day, revived by God’s Holy Spirit; affected with
the sense of the excellency of holiness; felt more exercise of love to Christ,
than usual. Have, also, felt sensible repentance for sin, because it was
committed against so merciful and good a God. This night made the 37th
Resolution.
Sabbath night, Dec. 23. Made the 38th Resolution.
Monday, Dec. 24. Higher thoughts than usual of the excellency of Christ
and his kingdom. — Concluded to observe, at the end of every month, the
number of breaches of resolutions, to see whether they increase or
diminish, to begin from this day, and to compute from that the weekly
account my monthly increase, and out of the whole, my yearly increase,
beginning from new-year days.
Wednesday, Dec. 26. Early in the morning yesterday, was hindered by the
head-ache all day; though I hope I did not lose much. Made an addition to
the 37th Resolution, concerning weeks, months, and years. —At night.
Made the 33d Resolution.

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And his disciples came, and took up the body, and buried it, and went and told  
Jesus. [Matt. 14:12]

The death of John the Baptist, whose business it had been to preach the gospel  
of the Kingdom of God, was a sorrowful time with John’s disciples. His death was  very grievous to them. The first thing that they did, after paying regards to  the remains of their dear master, was to go to Christ to spread their case  before him, seeking comfort and help from him. The following reasons may be given why, in case of such an awful dispensation of Providence, those who are concerned in it and bereaved by it should go and  spread their sorrows before Jesus.Christ is one who is ready to pity the afflicted. It is natural for persons are bereaved to seek someone to whom they may declare their grief’s. Christ is  such a One above all others. He was one who wept with those who wept; and indeed  it was mere pity that brought him into the world and induced him not only to  shed tears but to shed his blood.

Christ has the same compassion now that he has ascended into glory. There is  
still the same encouragement for bereaved ones to go and spread their sorrows before him. Afflicted persons love to speak of their sorrows to those who have experience of affliction and know what sorrow is; but there is none on earth who ever had so  much experience of sorrow as Christ. He has purchased all that  
persons need under such a bereavement.
From the Sermon, “To All saints of God.”

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The Life and Character of the Lae Reverend, Learned and Pious Mr. Jonathan Edwards–by Samuel Hopkins

Part One

Containing the History of his Life, from his Birth to his SETTLEMENT in the Work of the Ministry.

Mr. Jonathan Edwards was born October 5, 1703, at Windsor, a town in Connecticut. His father was the Reverend Mr. Timothy Edwards, minister of the gospel on the east of the Connecticut river in Windsor. He began to reside and preach at Windsor in November 1694, but was not ordained till July 1698. He died January 27, 1758, in the 89th year of his age, not two months before this his son. He was in the work of the ministry above 59 years: and from his first beginning to reside and preach constantly till within a few months before his death. He was very universally esteemed and beloved as an upright, pious, exemplary man and faithful minister of the gospel; and was greatly useful. He was born at Hartford in Connecticut, May 14, 1669, received the honours of the college at Cambridge in New England, by having the degrees of Bachelor and Master of Arts given him the same day, July 4, 1691, one in the forenoon, and the other in the afternoon.
On the 6th day of November 1694, he was married to Mrs Esther Stoddard, in the 23rd year of her age, the daughter of the late famous Mr Solomon Stoddard of Northampton; whose great parts and zeal for experimental religion are well known in all the churches in America; and will probably be transmitted to posterity yet unborn, by his valuable writings. They lived together in the married state above 63 years. Mrs Edwards was born June 2. 1672, and is now living in her 89th year, remarkable for the little decay of her mental powers at so great an age.

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The Life and Character of the Late Reverend, Learned and Pious Mr. Jonathan Edwards–by Samuel Hopkins

PRESIDENT EDWARDS, in the esteem of all the judicious, who were well acquainted with him, either personally or by his writings, was on the greatest—best—and most useful of men that have lived in this age.
He discovered himself to be one of the greatest of divines by his conversations, preaching and writings: one of remarkable strength of mind, clearness of thought, and depth of penetration, who well understood, and was able, above most others, to vindicate the great doctrines of Christianity.
And no one perhaps, has been in our day more universally esteemed and acknowledged to be a bright Christian, and eminently good man. He love to God and man; his zeal for God, and his cause; his uprightness, humility, self denial, and weanedness from the world; his close walk with God; his conscious, constant and universal obedience, in all exact and holy  ways of living: in one word, the goodness of the holiness of his heart, has been as evident and conspicuous as the uncommon greatness and strength of his understanding.

And that this distinguished light has not shone in vain, there are a cloud of witnesses. God, who gave him his great talents, led him into a way of improving them, both by preaching and writing, which has doubtless proved the means of converting many from the error of their ways; and of greatly promoting the interest of Christ’s church, both in America and Europe. And there is reason to hope, that though he is now dead, he will yet speak for a great while to come, to the great comfort and advantage of the church of Christ; that his publications will produce yet greater harvest, as an addition to his joy and crown of rejoicing in the day of the Lord.

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There are none but lovely objects in heaven. No odious, or unlovely, or polluted person or thing is to be seen there. There is nothing there that is wicked or unholy. “There shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination” (Rev. 21:27). And there is nothing that is deformed with any natural or moral deformity; but everything is beauteous to behold, and amiable and excellent in itself. The God that dwells and gloriously manifests himself there is infinitely lovely, gloriously lovely as a heavenly Father, as a divine Redeemer, and as a holy Sanctifier.
All the persons that belong to the blessed society of heaven are lovely. The Father of the family is lovely, and so are all his children; the head of the body lovely, and so are all the members. Among the angels there are none that are unlovely–for they are all holy; and no evil angels are suffered to infest heaven as they do this world, but they are kept forever at a distance by that great gulf which is between them and the glorious world of love.
And among all the company of the saints, there are no unlovely persons. There are no false professors or hypocrites there; none that pretend to be saints, and yet are of an unchristian and hateful spirit or behaviour, as is often the case in this world; none whose gold has not been purified from its dross; none who are not lovely in themselves and to others. There is no one object there to give offence, or at any time to give occasion for any passion or emotion or hatred or dislike, but every object there shall forever draw forth love.
—Jonathan Edwards
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COPY OF A COVENANT,

Entered into and subscribed, by the people of God at Northampton, and
owned before God in his house as their vow to the Lord, and made a
solemn act of public worship, by the congregation in general that were
above fourteen years of age, on a day of fasting and prayer for the
continuance and increase of the gracious presence of God in that place.
March 16th, 1742. Acknowledging God’s great goodness to us, a sinful,
unworthy, people, in the blessed manifestations and fruits of his gracious
presence in this town, both formerly and lately, and particularly in the very
late spiritual revival; and adoring the glorious majesty, power, and grace of
God, manifested in the present wonderful outpouring of his Spirit, in many
parts of this land, in this place; and lamenting our past backslidings and
ungrateful departings from God, and humbly begging of God that he would
not mark our iniquities, but, for Christ’s sake, come over the mountains of
our sins, and visit us with his salvation, and continue the tokens of his
presence with us, and yet more gloriously pour out his blessed Spirit upon
us, and make us all partakers of the divine blessings he is, at this day,
bestowing here, and in many parts of this land; we do this day present
ourselves before the Lord, to renounce our evil ways, we put away our
abominations from before God’s eyes, and with one accord, to renew our
engagements to seek and serve God: and particularly do now solemnly
promise and vow to the Lord as follows: —
In all our conversation, concerns, and dealings with our neighbour, we will
have a strict regard to rules of honesty, justice, and uprightness, that we
don’t overreach or defraud our neighbour in any matter, and either wilfully,
or through want of care, injure him in any of his honest possessions or
rights; and in all our communication will have a tender respect, not only to
our own interest, but also to the interest of our neighbour; and will
carefully endeavour, in every thing, to do to others as we should expect, or
think reasonable, that they should do to us, if we were in their case, and
they in ours.
And particularly we will endeavour to render every one his due, and will
take heed to ourselves, that we don’t injure our neighbour, and give him
just cause of offence, by wilfully or negligently forbearing to pay our
honest debts.
And wherein any of us, upon strict examination of our past behaviour, may
be conscious to ourselves, that we have by any means wronged any of our
neighbours in their outward estate, we will not rest, till we have made that
restitution, or given that satisfaction, which the rules of moral equity
require; or if we are, on a strict and impartial search, conscious to
ourselves, that we have in any other respect considerably injured our
neighbour, we will truly endeavour to do that, which we in our consciences
suppose christian rules require, in order to a reparation of the injury, and
removing the offence given thereby.
And furthermore we promise, that we will not allow ourselves in
backbiting; and that we will take great heed to ourselves to avoid all
violations of those christian rules, Tit. 3: 2. ‘Speak evil of no man;’
Jam. 4:11. ‘Speak not evil one of another, brethren;’ and 2Co. 12:20. ‘Let
there be no strifes, backbitings, whisperings;’ and that we will not only not
slander our neighbour, but also will not feed a spirit of bitterness, ill will, or
secret grudge against our neighbour, insist on his real faults needlessly, and
when not called to it, or from such a spirit, speak of his failings and
blemishes with ridicule, or an air of contempt.
And we promise, that we will be very careful to avoid doing any thing to
our neighbour from a spirit of revenge. And that we will take great care
that we do not, for private interest or our own honour, or to maintain
ourselves against those of a contrary party, or to get our wills, or to
promote any design in opposition to others, do those things which we, on
the most impartial consideration are capable of, can think in our
consciences will tend to wound religion, and the interests of Christ’s
kingdom.
And particularly, that so far as any of us, by Divine Providence, have any
special influence upon others, to lead them in the management of public
affairs, we will not make our own worldly gain, or honour, or interest in
the affections of others, or getting the better of any of a contrary party,
that are in any respect our competitors, or the bringing or keeping them
down, our governing aim, to the prejudice of the interest of religion, and
the honour of Christ.
And in the management of any public affair, wherever there is a difference
of opinions, concerning any outward possessions, privileges, rights, or
properties, we will not willingly violate justice for private interest: and with
the greatest strictness and watchfulness, will avoid all unchristian
bitterness, vehemence, and heat of spirit; yea, though we should think
ourselves injured by a contrary party; and in the time of the management of
such affairs, will especially watch over ourselves, our spirits, and our
tongues, to avoid all unchristian inveighings, reproachings, bitter reflecting,
judging and ridiculing others, either in public meetings or in private
conversation, either to men’s faces, or behind their backs; but will greatly
endeavour, so far as we are concerned, that all should be managed with
christian humility, gentleness, quietness, and love.
And furthermore we promise, that we will not tolerate the exercise of
enmity and ill will, or revenge in our hearts, against any of our neighbours;
and we will often be strictly searching and examining our own hearts with
respect to that matter.
And if any of us find that we have an old secret grudge against any of our
neighbours, we will not gratify it, but cross it, and endeavour to our utmost
to root it out, crying to God for his help; and that we will make it our true
and faithful endeavour, in our places, that a party spirit may not be kept up
amongst us, but that it may utterly cease; that for the future, we may all be
one, united in undisturbed peace and unfeigned love.
And those of us that are in youth, do promise, never to allow ourselves in
any diversions or pastimes, in meetings, or companies of young people,
that we, in our consciences, upon sober consideration, judge not well to
consist with, or would sinfully tend to hinder, the devoutest and most
engaged spirit in religion, or indispose the mind for that devout and
profitable attendance on the duties of the closet, which is most agreeable to
God’s will, or that we, in our most impartial judgment, can think tends to
rob God of that honour which he expects, by our orderly serious
attendance on family worship.
And furthermore we promise, that we will strictly avoid all freedoms and
familiarities in company, so tending either to stir up or gratify a lust of
lasciviousness, that we cannot in our consciences think will be approved by
the infinitely pure and holy eye of God, or that we can think, on serious
and impartial consideration, we should be afraid to practise, if we expected
in a few hours to appear before that holy God, to give an account of
ourselves to him, as fearing they would be condemned by him as unlawful
and impure.
We also promise, with great watchfulness, to perform relative duties,
required by christian rules, in the families we belong to, as we stand related
respectively, towards parents and children, husbands and wives, brothers
and sisters, masters or mistresses, and servants.
And we now appear before God, depending on Divine grace and
assistance, solemnly to devote our whole lives, to be laboriously spent in
the business of religion; ever making it our greatest business, without
backsliding from such a way of living, not hearkening to the solicitations of
our sloth, and other corrupt inclinations, or the temptations of the world,
that tend to draw us off from it; and particularly, that we will not abuse a
hope or opinion that any of us may have, of our being interested in Christ,
to indulge ourselves in sloth, or the more easily to yield to the solicitations
of any sinful inclinations; but will run with perseverance the race that is set
before us, and work out our own salvation with fear and trembling.
And because we are sensible that the keeping these solemn vows may
hereafter, in many cases, be very contrary to our corrupt inclinations and
carnal interests, we do now therefore appear before God to make a
surrender of all to him, and to make a sacrifice of every carnal inclination
and interest, to the great business of religion and the interest of our souls.
And being sensible of our weakness, and the deceitfulness of our own
hearts, and our proneness to forget our most solemn vows, and lose our
resolutions, we promise to be often strictly examining ourselves by these
promises, especially before the sacrament of the Lord’s supper; and beg of
God that he would, for Christ’s sake, keep us from wickedly dissembling in
these our solemn vows; and that he who searches our hearts, and ponders
the path of our feet, would, from time to time, help us in trying ourselves
by this covenant, and help us to keep covenant with him, and not leave us
to our own foolish, wicked, and treacherous hearts.

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Northampton June ye 3d

A.D. 1741.

Dear Child,

As you desired me to Send to you in writing Some directions how to conduct your Self in your Christian course: I would now answer your request; the Sweet remembrance of the great things I have lately Seen at Suffield, & the dear affections I have for those persons I have there late conversed with that give good evidences of a Saving work of God upon their hearts inclines me to do any thing that lies in my power to contribute to the Spiritual Joy & prosperity of Gods people there. And what I write to you I would also Say to other young women there that are your friends & companions & the Children of God; & therefore desire you would communicate it to them as you have opportunity.

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I’ve decided to revise this post and post the  fuller version the “Personal narrative of Jonathan Edwards” concerning,  his early years and his testimony of a saving work of conversion wrought upon him.  I found it such a moving acct, and perhaps one many can relate to in some ways, I thought it worth revising.

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 remarkable awakening in my father’s congregation. I was then very much affected for many months, and concerned about the things of religion, and my soul’s salvation; and was abundant in 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 engaged in it, and had much self­righteous pleasure; and it was my delight to abound in religious duties. I with some of my schoolmates joined together, and built a booth in a swamp, in a very retired spot, for a place of prayer. And besides, I had particular secret places of my own in the woods, where I used to retire by myself; and was from time to time much affected. My affections seemed to be lively and easily moved, and I seemed to be in my element when engaged in religious duties. And I am ready to think, many are deceived with such affections, and such a kind of delight as I then had in religion, and mistake it for grace.

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Innoculations in those days were as controversial as they are now amongst some folks. This is the letter than the physician who gave Jonathan Edwards the small pox vaccination wrote to Sarah Edwards, upon Edwards death of the disease he was innoculated again, induced by the innoculation most likely.

Most dear and very worthy Madam, I am heartily sorry for the occasion of my writing to you, by this express, but I know you have been informed… that I was brought here to inoculate [your husband] and your dear daughter,
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“And be clothed with humility.”  1 Peter 5:5

Pure Christian humility has no such thing as roughness, contempt, fierceness, or bitterness in its nature; it makes a person like a little child, harmless and innocent, and of whom none need be afraid; like a lamb, destitute of all bitterness, wrath, anger and clamour, which is agreeable to Ephesians 4:31.

With such a spirit as this ought especially zealous ministers of the Gospel to be clothed, and those whom God is pleased to improve as instruments in his hands of promoting his work.  They ought indeed to be thorough in preaching the word of God, without mincing the matter at all; in handling the Sword of the Spirit, as the ministers of the Lord of Hosts.  They ought not to be mild and gentle; they are not to be gentle and moderate in searching and awakening the conscience, but should be sons of thunder.  The Word of God which is in itself sharper than any two edged sword, ought not to be sheathed by its ministers, but so  used that its sharp edges may have their full effect.  All their conversation should savour of nothing but lowliness and goodwill, love and pity to all mankind; so that such a spirit should be like a sweet odour diffused around them wherever they go.  Like a light shining about them, their faces should, as it were, shine with it.  They should be like lions to guilty consciences, but like lambs to men’s persons.

Spiritual pride takes notice of opposition and injuries that are received, whereas pure, unmixed, Christian humility disposes a person rather to be like his blessed Lord, not opening his mouth.

Taken from “some thoughts concerning the present revival” by Jonathan Edwards
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Dull. I find, by experience, that, let me make resolutions, and do what I will, with never so many inventions, it is all nothing, and to no purpose at all, without the motions of the Spirit of God; for if the Spirit of God should be as much withdrawn from me always, as for the week past, notwithstanding all I do, I should not grow, but should languish, and miserably fade away. I perceive, if God should withdraw his Spirit a little more, I should not hesitate to break my resolutions, and should soon arrive at my old state. There is no dependence on myself. Our resolutions may be at the highest one day, and yet, the next day, we may be in a miserable dead condition, not at all like the same person who resolved. So that it is to no purpose to resolve, except we depend on the grace of God. For, if it were not for his mere grace, one might be a very good man one day, and a very wicked one the next. I find also by experience, that there is no guessing out the ends of Providence, in particular dispensations towards me — any otherwise than as afflictions come as corrections for sin, and God intends when we meet with them, to desire us to look back on our ways, and see wherein we have done amiss, and lament that particular sin, and all our sins, before him: — knowing this, also, that all things shall work together for our good; not knowing in what way, indeed, but trusting in God
–From the Diary of Jonathan Edwards–intended for no man’s eyes,  only for the Lord’s eyes.
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My blog seems to go through seasons or themes. It is not particuarly because I am choosing to harp about one subject or one aspect,  its generally related to what I am studying on my own. What I am being blessed by particularly in those studies,  and  a habit I have of wanting as a friend some years ago very aptly put, “getting my info out there”  as I believe knowledge and learning should not be kept to ourselves, but is for sharing, and perhaps, just perhaps, now and then, one or two of my readers may find some profit from some of these things too.

A few years ago, when still an unbeliever, yet having had the outward call. Jonathan Edwards I couldn’t bear to even think about. I’m not sure why, except I felt sure that he would be far too difficult for me to read with any real understanding, given the cognitive affects of my illness; and I also think I had been influenced by the wordly pictures or portraits we are giving of men like Jonathan Edwards. As a dour, gloomy indivicual, fanatical about faith and religion,  who had a habit of keeping breaking into offensive sounding religous speech.  How wrong was I!  I think I have fallen a little in love with the character and holiness of Jonathan Edwards, and yet given my aversion to him, just a few short years ago, I never planned it or expected to.

But onto the subject in hand.  The Blank Bible.  Some of you maybe aware of what this is.  The video below explains it pretty much.  But what a thought! What effort to go to! Though Edwards often was short of paper for taking his notes, he would end up writing side ways on a tiny little blank bit because he had nowhere else or no new paper. So maybe for him, this was also addressing some of that problem he found himself with. And how it has been preserved to bless us too.  But,  my subject since the weekend has been off and on, about warning against us getting our beliefs or faith second hand. I am not accusing anyone. But I will say before I had real, living faith, I fell down every pit fall that one could think of in trying to get it,  and I am anxious to try and prevent others who may have false security, or  presumption and on the day of Judgment, God would say, I  never knew you, from falling down the same holes that I did, and maybe not even being aware of it themself.  I didn’t have the luxury of false security, I always knew deep down,  but,  it’s still true that I fell down every pitfall I have read about as possible,  so I know how easy it is to do. Hence my latest harping.  Not to accuse anyone, but merely to provoke people to really and truly examine themselves, and be sure they be in the faith and not under some grand delusion, which experience has told me is all too easy for us to do.

Do you read with a pen or pencil in your hand?  If you are reading Calvin’s teachings or some other reformer or puritan, do you take notes about their thoughts?   When it comes to practicing doing this with the Scriptures,  this is where this trait we can train ourselves too, can be endless in its rewards and paybacks. Because whatever we write down in our notes, or our own “blank Bibles”   are our own thoughts, straight from the Scriptures itself.  We know that what we have written, is what is in our hearts, not what John Calvin teaches us or following his thoughts blindly.   This is one way I believe that we can stretch ourselves and grow in knowledge, godly knowledge, and from the source Itself, by learning increase in grace. BEeause if it comes from our hearts, and not from the thought of John Calvin, then it should not be too hard for us to seek to apply these things in our daily lives. Whatever any of us believe, are what we are, and it also affects all our actions and thoughts. It is our own method of strengthening our faith by a better first hand knowledge of Scripture and it’s teachings; to really know  God,  to enjoy Christ and  delight in what we see for ourselves about him, and that flows from the pen in our hand  while we have nothing but our Bible in our laps.

I feel sure that this would give many of us a huge advantage to what we currently have. I have started doing this myself, and  I know that what I write down as I pour through the scriptures are my own thoughts, feelings, notions.   I would like to have that all too besotted delight in God that Edwards had ultimately. I love Edwards, because he was so holy.  Maybe because I see this as the power straight from God to overcome and triumph in my afflictive state, but its also something, that to a greater degree than currently exists, many of us could do with  independantly of being in an afflictive state. The church would flourish I believe, if Christians actually knew the Scriptures better than many do. Knew more of God better than many do. And delighted in God, more than many of us do.

Below is  a short video from the Jonathan Edwards Centre at Yale university on discovery of this manuscript of Edwards. And  This is a link to the Shepherds Scrapbook, who a few years ago, gave his own instructions for making ones own blank Bible in today’s world.  I actually simply use a pad and pen, and then type it up immediately afterwards. My disability if left too long, would make my notes  illegible to even me if they were not fresh in my mind. But you will have to find a method that works for you.  And those of you who do, May God bless you for it!

An aside note on my love of Edwards, and advocating reading some of his works, is unless there is very good reason not to, don’t get the paraphrase versions of Edwards works. The “modern English” or whatever. They apparently lose much in the translation, and are poor imitations. I have cognitive deficits with my illness, let alone my body screaming at me in pain is a great distraction to reading with absorption, or the half a dozen other ways my concentration or brain is affected, and it’s true I will still forget much of what I read, but Edwards is perfectly understandable to me, even so. And I believe he would be to most regular people, unless perhaps they were to have literacy problems.

Turn music off on console below to watch video.

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When we hear the name of Jonathan Edwards it is often synonymous with us thinking of revival and the Great Awakening. Of one of the most brilliant minds that American ever had. Of someone who had such joy in God in all circumstances, that centuries after his death, his example still shines forth as a figure of what we should all try to aim at. And to ENJOY God as the chief the first the only real good. We know that he had the true Spirit of God resting upon him, and yet, his ministry which is one of still high regard ended acrimoniously. Why? Because Edwards exalted the Truth of the Lord above keeping people happy. He wasn’t a man-pleaser at the cost of God’s Truth!

But the thing that got Edwards ousted from his ministry in Northampton, was the Communion service and terms of communion. His grandfather, Solomon Stoddard, had included in the terms of communion, the unregenerate, which is clearly against Scriptural teachings, though Stoddard was a great preacher in his own right despite this error. But as Edwards became more and more uneasy about this practice at his ministry, he could not ignore his conscience by going against it and continuing the practice. But by speaking out, he caused great and grievous offence to many members of his congregation. As they were no longer entitled to church membership, as they had not made a profession of personal faith in Christ, even though they lived upright, moral lives. He also had an incident just prior to this, where he became the butt of jokes of the youth of the town, for not taking lightly their unseemly and ungodly behaviour when and conversation when getting hold of a book that was dealing with midwifery. There crimes or sins were probably very mild and tame as compared to much of the youth of today. But it was still unbecoming Christian behaviour and Edwards took this up and took folks to task. He did however make some error in calling all the names out he wanted to take part in the enquiry during one LD service at his church by not distinguishing that not all the name he called were the perpetrators of the offence, but merely called as witnesses etc. And that had also caused offence at those called as witnesses feeling their reputations and standing in the community was being tainted. But even given that Edwards could have maybe handled that bit differently, was pride a justifiable reason to get a godly minister, one who was used by the Lord in a way of second to none during that time, for being ousted and rather than being held in esteem by the congregation he had faithfully served for 23 years, now held in contempt by many?

If Edwards had have wanted to keep his congregation happy, as the cost of The word of God , and so carried on the terms of communion in the manner that his grand-father had, his reputation may very well have stayed intact, and he may well have continued as minister of Northampton for the remainder of his days. Yet in the quote below, though there are no accusations, I think you can sense the weariness Edwards felt at dealing with such stiff-necked, contention people over so long a time period. And he was a little like Jeremiah, who also served 23 years, in that he laboured, yet the people never harkened.

Edwards is one of a minority that comes to mind, that has grown greater in reputation in death, than he was in life. As it often and in fact usually seems to work the other way around. As referenced in the first part of the series I’m currently running, Puritanism Today. But it still amounted, whether in life or posthumously, of calling evil good, and good evil. It’s a sin that seems to go through the annals of Christian history, and continues on to this day. Quotes by Richard Baxter on “Evil speaking” come to my mind. The below is from Edwards Farewell sermon to his congregation at Northampton, after the events above which led to his being forced out of his ministry.

It was three and twenty years, the 15th day of last February, since I have laboured in the work of the ministry in the relation of a pastor to this church and congregation…I have spent the prime of my life and strength in labours 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 my family; but have given myself to the work of the ministry, labouring in it night and day, rising early and applying myself to this great business to which Christ has appointed me…

How exceedingly beautiful and how conducive to the adorning and happiness of the , town if the young people could be persuaded, when they meet together, to converse as Christians and as the children of God. This is what I have longed for: and it has been exceeding grievous to me, when I have heard of vice, vanity and disorder among our youth. And so far as I know my heart, it was from hence that I formerly led this church to some measures for the surprising of vice among our young people, which gave such great offence and by which I became so obnoxious…

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 laboured under in the course of my ministry–not only the contentions you have had with me, but those which you have h ad with one 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 contrary to the spirit of Christianity and did in a peculiar manner tend to drive away God’s Spirit from a people..

Let the late contention about the terms of Christian communion, as it has been the greatest, be the last, I would, now I am preaching my farewell sermon say to you as the Apostle to the Corinthians, 2 Cor 13:11: “Finally brethren, farewell. Be perfect. BE of one mind; live in peace; and the God of love and peace shall be with you.”

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, conducting you in the way of eternal blessedness..

And let me be remembered in the prayers of all God’s people that are of a calm spirit, and peaceable and faithful in Israel, of whatever opinion they may be of 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 everlasting and unalterable sentence. Amen.

This site maybe off line awhile as I need to fix the links as things like catgagories are not working!