MEMOIRS OF JONATHAN EDWARDS, A.M.

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CHAPTER 1. Birth — Parentage-Early Religious Advantages-Serious Impressions and Account of His Experience. FEW individuals ever appeared in the church of God who have merited, and actually received, higher tributes of respect than Jonathan Edwards.

His intellectual powers were of no common order, and his industry in the cultivation of those powers is strongly marked in that wide extent of most important knowledge which he possessed. If we consider him as ranking with Hartley, Locke, and Bacon, in the scale of intellect, we shall have little apprehension of his title to such distinction being deputed. His mighty mind grasped with ease those subjects at which others faltered. He saw truth almost intuitively, and was equally keen: in the detection of error in all its varied shades. — This distinguished man claims admiration, not merely on the ground of uncommon strength of intellectual powers, and intense application of mind, rewarded by proportionate acquirements, but also as a most humble and devoted servant of Christ; bringing all he had received into his service, and living only to him. His soul was indeed a temple of the Holy Spirit, and his life uniformly manifested all the simplicity, purity, disinterestedness, and. elevated character of the gospel of Christ. The glory of God was his supreme object, whether engaged in his devotional exercises, his studies, his social intercourse, the discharge of his public ministry, or in the publication of his writings. All inferior motives seem to have been without any discernible influence upon him. He entered fully into the expressive language of Paul — “The love of Christ constraineth me.” “For me to live is Christ.” His personal example will long instruct, excite, and encourage, and his writings will necessarily be most highly esteemed so long as the love of truth prevails.

It has been justly observed, “The number of those men, who have produced great and permanent changes in the character and condition of mankind, and stamped their own image on the minds of succeeding generations, is comparatively small; and, even of this small number, the great body have been indebted for their superior efficiency, at least in part, to extraneous circumstances, while very fear can ascribe it to the ample strength of their own intellect. Yet here and there an individual can he found, whom by his mere mental energy, has changed the course of human thought and feeling, and led mankind onward in that new and better path which he had opened to their view. Such an individual was Jonathan Edwards. Born in an obscure colony, in the midst of a wilderness, and educated at a seminary just commencing its existence; passing the better part of his life as the pastor of a frontier village, and the residue as an Indian missionary in a still humbler hamlet; he discovered, and unfolded, a system of the divine moral government, so new, so clear, so full, that while at its first disclosure it needed no aid from its friends, and feared no opposition from its enemies, it has at length constrained a reluctant world to how in homage to its truth.”

Jonathan Edwards was born on the 5th of October, 1703, at Windsor, on the banks of the Connecticut. His father, the Rev. Timothy Edwards, was minister of that place about 60 years. He died in January, 1758, in the 89th year of his age, not two months before this his only son. He was a man of great piety and usefulness. On November 6th, 1694, he married Esther Stoddard, daughter of the reverend and celebrated Solomon Stoddard, of Northampton, in the 23rd year of her age. They lived together in the married state above sixty-three years. Mrs. Edwards, our author’s mother, was born June 2nd, 1672, and lived to about ninety years of age, (some years after her son,) a remarkable instance of the small decay of mental powers at so advanced an age. This venerable couple had eleven children; one son, the subject of these memoirs, and ten daughters, four of whom were older, and six younger, than himself.

From the highly spirited character and intellectual attainments of his parents it might naturally be expected that his early education would be attended with no common advantages; this was the fact. Many were the prayers presented by parental affection that this only and beloved son might be filled with the Holy Spirit; from a child know the Holy Scriptures; and be great in the sight of the Lord. They who thus fervently and constantly commended him to God, manifested equal diligence in training him up for God. Prayer excited to exertion. and exertion again was encouraged by prayer. The domestic circle was a scene of supplication, and it was a scene of instruction. In the abode of such an exemplary servant of God, instruction abounded; that which the eye saw, as well as that which the ear heard, formed a lesson. There was nothing in the example of those who taught to diminish the force of instruction; there was nothing in social habits which counteracted the lessons of wisdom, and infused those principles which in after-years produced the fruit of folly and sin. On the contrary, there was every thing to enlarge, to purify, and to elevate the heart, and at the same time to train the mind, to those exercises of thought from which alone eminent attainment can be expected.

The faithful religious instructions of his parents “rendered him when a child familiarly conversant with God and Christ, with his own character and duty, with the way of salvation, and with the nature of that eternal life which, begun on earth, is perfected in heaven.” Their prayers were not forgotten, and their efforts did not remain without effect. In the progress of childhood he was in several instances the subject of strong religious impressions. “This was particularly true some years before he went to college, during a powerful revival of religion in his father’s congregation.

He and two other lads of his own age, who had the same feelings with himself, erected a booth in a very retired spot in a swamp, for an oratory, and resorted to it regularly for social prayer. This continued for a long period; but the impressions ultimately disappeared, and in his own views were followed by no permanent effects of a salutary nature.” The precise period when he regarded himself as entering on a religious life he no where mentions, nor has any record been found of the time when he made a public profession of religion. Even the church with which he became connected would not certainly be known, were it not that on one occasion he alludes to himself as a member of the church in East Windsor. From various circumstances, it seems that the line of his uniting himself to it was not far from the time of his leaving college. Of the views and feelings of his mind, on this most important subject, both before and after this events there is a most satisfactory and instructive account, which was found among his papers in his own hand-writing, and which was written near twenty years afterwards for his own private benefit. It is as follows: “I had a variety of concerns and exercises about my soul from my childhood; but I 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 religious circles. I used to pray five times a day in secret, and to spend much time in religious conversation 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 self-righteous 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 beside, 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 he lively and easily moved, and I seemed to be in my element when I 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. “But, in progress of time, my conviction and affections wore off, and I entirely lost all those affections and delights, and left off secret prayer, at least as to any constant preference of it; and resumed like a dog to his vomit, and went on in the ways of sin.

Indeed, I was at times very uneasy, especially towards the latter part of my time at college, when it pleased God to seize me with a pleurisy; in which he brought me nigh to the grave, and shook me over the pit of hell. And yet it was not long after my recovery, before I fell again into my old ways of sin. But God would not suffer me to go on with any quietness; I held great and violent inward struggles, till after many conflicts with wicked inclinations, repeated resolutions, and bonds that I laid myself under by a kind of vows to God, I was brought wholly to break off all former wicked ways, and all ways of known outward sin; and to apply myself to seek salvation, and practice many religious duties, but without that kind of affection and delight which I had formerly experienced. My concern now wrought more by inward struggles and conflicts, and self-reflection. I made seeking my salvation the main business of my life. But yet, it seems to me, I sought it after a miserable manner, which has made me sometimes since to question, whether ever it issued in that which was saving; being ready to doubt whether such miserable seeking ever succeeded. I will indeed brought to seek salvation, in a manna that I never was before; I felt a spirit to part with all things in the world, for an interest in Christ.

My concern continued, and prevailed, with many exercising thoughts and inward struggles; but yet it never seemed to be proper, to express that concern by the name of terror. “From my childhood up, my mind had been full of objections against the doctrine of God’s sovereignty, in choosing whom he would to eternal life; and rejecting whom he pleased; leaving them eternally to perish, and be everlastingly tormented in hell. It used to appear like a horrible doctrine to me. But I remember the time very well when I seemed to be convinced, and fully satisfied, as to this sovereignty of God, and his justice in thus eternally disposing of men, according to his sovereign pleasure. But never could give an account how, or by what means, I was thus convinced, not in the least imagining at the time, nor a long time after, that there was any extraordinary influence of God’s Spirit in it; but only that now I saw further and my reason apprehended the justice and reasonableness of it. However, my mind rested in it; and it put an end to all those cavils and objections. And there has been a, wonderful alteration in my mind, with respect to the doctrine of God’s sovereignty, from that day to this; so that I scarce ever have found so much as the rising of an objection against it, in the most absolute sense, in God showing mercy to whom be will show mercy, and hardening whom be will. God’s absolute sovereignty and justice, with respect to salvation and damnation, is what my mind seems to rest assured of, as much as of any thing that I see with my eyes; at least it is so at times. But I have often, since that first conviction, bad quite another kind of sense of God’s sovereignty than I had then. I have often since had not only a conviction, but a delightful conviction. The doctrine has very often appeared exceedingly pleasant, bright, and sweet. Absolute sovereignty is what I love to ascribe to God. But my first conviction was not so. “The first instance, that I remember, of that sort of inward, great delight in God and divine things, that I have lived much in since, was on reading those words, I Timothy 1:17. Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever. Amen. As I read the words, there came into my soul, and was as it were diffused through it, a sense of the glory of the Divine Being; a new sense, quite different from any thing I ever experienced before. Never any words of Scripture seemed to me as these words did. I thought with myself, how excellent a Being that was, and how happy I should be, if I might enjoy that God, and be rapt up to him in heaven; and be as it were swallowed up in him for ever. I kept saying, and as it were singing, over these words of Scripture to myself; and went to pray to God that I might enjoy him; and prayed in a manner quite different from what I used to do, with a new sort of affection. But it never came into my thought, that there was any thing spiritual, or of a saving nature, in this. “From about that time I began to have a new kind of apprehensions and ideas of Christ, and the work of redemption, and the glorious way of salvation by him. An inward, sweet sense of these things, at times, came into my heart; and my soul was led away in pleasant views and contemplation’s of them. And my mind was greatly engaged to spend my time in reading and meditating on Christ, on the beauty and excellency of his person, and the lovely way of salvation by free grace in him. I found no books so delightful to me, as those that treated of these subjects.

Those words Cant. 2:1. used to be abundantly with me, I am the rose of Sharon, and the lily of the valley. The words seemed to me sweetly to represent the loveliness and beauty of Jesus Christ. The whole book of Canticles used to be pleasant to me, and I used to be much in reading it, about that time; and found from time to time an inward sweetness, that would carry me away in my contemplations. This I know not how to express other-wise, than by a calm, sweet abstraction of soul from all the concerns of this world; and sometimes a kind of vision, or fixed ideas and imaginations, of being alone in the mountains, or some solitary wilderness, far from all mankind, sweetly conversing with Christ, and wrapt and swallowed up in God. The sense I had of divine things, would of often of a sudden kindle up, as it were, a sweet burning in my heart, an ardor of soul, that I know not how to express. “Not long after I first began to experience these things, I gave an account to my father of some things that had passed in my mind. I was pretty much affected by the discourse we had together; and when the discourse was ended, I walked abroad alone, in a solitary place in my father’s pasture, for contemplation. And as I was walking there, and looking upon the sky and clouds, there came into my mind so sweet a sense of the glorious majesty and grace of God, as I know not how to express. — I seemed to see them both in a sweet conjunction; majesty and meekness joined together: it was a sweet and gentle, and holy majesty; and also a majestic meekness; an awful sweetness; a high, and great, and holy gentleness. “After this my sense of divine things gradually increased, and became more and more lively, and had more of that inward sweetness. The appearance of everything was altered; there seemed to be, as it were, a calm, sweet cast or appearance of divine glory, in almost every thing. God’s excellency, his wisdom, his purity, and love, seemed to appear in every thing; in the sun, moon, and stars; in the clouds and blue sky; in the glass, flowers, trees; in the water and all nature; which used greatly to fix my mind. I often used to sit and view the moon for a long time; and in the day, spent much time in viewing the clouds and sky, to behold the street glory of God in these things: in the mean time singing forth, with a low voice, my contemplations of the Creator and Redeemer. And scarce any thing, among all the works of nature, was so sweet to me as thunder and lightning: formerly nothing had been so terrible to me.

Before, I used to be uncommonly terrified with thunder, and to be struck with terror. When I saw a thunder-storm rising; but now, on the contrary, it rejoiced me. I felt God, if I may so speak, at the first appearance of a thunderstorm; and used to take the opportunity, at such times, to fix myself in order to view the clouds, and see the lightnings play, and hear the majestic and awful voice of God’s thunders, which oftentimes was exceedingly entertaining leading me to sweet contemplation’s of my great and glorious God. While thus engaged, it always seemed natural for me to sing or chant forth my meditations; or, to speak my thoughts in soliloquies with a singing voice. “I felt then great satisfaction as to my good estate; but that did not content me. I had vehement longings of soul after God and Christ, and after more holiness, where with my heart seemed to be full, and ready to break; which often brought to my mind the words of the psalmist, <19B928> Psalm 119:28. My soul breaketh for the longing it hath. I often felt a mourning and lamenting in my heart, that I had not turned to God sooner, that I might have had more time to grow in grace. My mind was greatly fixed on divine things; almost perpetually in the contemplation of them. I spent most of my time in thinking of divine things, year after year; often walking alone in the woods, and solitary places, for meditation, soliloquy, and prayer, and converse with God; and it was always my manner, at such times, to sing forth my contemplation’s. I was almost constantly in ejaculatory prayer, wherever I was. Prayer seemed to be natural to me, as the breath by which the inward burnings of my heart had vent. The delights which I now felt in the things of religion, were of an exceedingly different kind from those before mentioned, that I had when a boy; and what then I had no more notion of, than one born blind has of pleasant and beautiful colors They were of a more inward, pure, soul-animating, and refreshing nature. Those former delights never reached the heart; and did not arise from any sight of the divine excellency of the things of God; or any taste of the soul-satisfying and life-giving good there is in them. “My sense of divine things seemed gradually to increase, till I went to preach at New York; which was about a year and a half after they began: and while I was there I felt them very sensibly, in a much higher degree than I had done before. My look after God and holiness much increased. Pure and humble, holy and I heavenly, Christianity appeared exceedingly amiable to me. I felt a burning desire to be, in every thing, a complete Christian; and conformed to the blessed image of Christ; and that I might live, in all things, according to the pure, sweet, and blessed rule. of the gospel. I had an eager thirsting after progress in these things; which put me upon pursuing and pressing after them. It was my continual strife, day and night, and constant inquiry, how I should be more holy, and live more holily, and more becoming a child of God, and a disciple of Christ. I now sought an increase of grace and holiness, and a holy life, with much more earnestness than ever I sought grace before I had it. I used to be continually examining myself, and studying and Contriving for likely ways and means how I should live boldly, with far greater diligence and earnestness. than ever I pursued any thing in my life; but I yet with too great a dependence on my own strength; which afterwards proved a great damage to me. My experience had not then taught me, as it has done since, my extreme feebleness and impotence, every manger of way; and the bottomless depths of secret corruption and deceit there was in my heart. However, I went on with my eager pursuit after more holiness and conformity to Christ. “The heaven I desired was a heaven of holiness; to be with God, and to spend my eternity in divine love, and holy communion with Christ. My mind was very much taken up with contemplation’s on heaven, and the enjoyments there; and living there in perfect holiness humility, and love; and it used at that time to appear a great part of the happiness of heaven, that there the saints could express their love to Christ. It appeared to me a great clog and burden, that what I felt within I could not express as I desired. The inward ardor of my soul seemed to be hindered and pent up, and could not freely flame out as it would. I used often to think, how in heaven this principle should freely and fully vent and express itself. Heaven appeared exceedingly delighted, as a world of love; and that all happiness consisted in living in pure, humble, heavenly, divine love. “I remember the thoughts I used then to have of holiness; and said sometimes to myself, ‘I do certainly, know that I love holiness, such as the gospel prescribes.’ It appeared to me, that there was nothing in it but what was ravishingly lovely; the highest beauty and amiableness — a divine beauty; far purer than any, thing here upon earth; and that every thing else was like mire and defilement in comparison of it. “Holiness, as I then wrote down some of my contemplation’s on it, appeared to me to be of a sweet, pleasant, charming, serene, calm nature; which brought an inexpressible purity, brightness, peacefulness, and ravishment to the soul. In other words, that it made the soul like a field or garden of God, with all manner of pleasant flowers; enjoying a sweet calm, and the gently vivifying beams of I the sun. The soul of a true Christian, as I then wrote my meditations, appeared like such a little white flower as we see in the spring of the year; low and humble on the ground, opening its bosom to receive the pleasant beams of the sun glory; rejoicing, as it were, in a calm rapture; diffusing around a sweet fragrance; standing peacefully and lovingly, in the midst of other flowers round , about; all in like manner opening their bosoms to drink in the light of the sun. There was no part of creature-holiness that I had so great a sense of its loveliness, as humility, brokeness of hearts, and poverty of spirit; and there was nothing that I so earnestly longed for. My heart panted after this — to lie low before liked, as in the duet; that I might be nothing, and that God might be all, that I might become as a little child. “While at New York, I sometimes was much affected with reflections on my past life, considering how late it was before I began to be truly religious; and how wickedly I had lived till then: and once so as to weep abundantly, and for a considerable time together. “On January 12, 1723, I made a solemn dedication of myself to Gods and wrote it down; giving up myself, and nil that I had, to God; to be for the future in no respect my own; to act as one that had no right to himself, in any respect. And solemnly vowed to take God for my whole portion and felicity, looking on nothing else as any part of my happiness, nor acting as it were; and his law for the constant rule of my obedience; engaging to fight with all my might against the world, the flesh, and the devil, to the end of my life. But I have reason to be infinitely humbled, when I consider how much I have failed of answering my obligation. “I had, then, abundance of sweet religious conversation, in the family where I lived, with Mr. John Smith, and his pious mother.

My heart was knit in affection to those in whom were appearances of true piety; and I could bear the thoughts of no other companions, but such as were holy, and the disciples of the blessed Jesus. I had great longings for the advancement of Christ’s kingdom in the world; and my secret prayers used to be, in great part, taken up in praying for it. If I heard the least hint of any thing that happened in any part of the world, that appeared, in some respect or other, to have a favorable aspect on the interests of Christ’s kingdom, my soul eagerly catched at it, and it would much animate and refresh me. I used to be eager to read public newsletter, mainly for that end; to see if I could not find some news favorable to the interest of religion in the world. “I very frequently used to retire into a solitary place, on the books of Hudson’s river, at some distance from the city, for contemplation on divine things and secret converse with God; and had many sweet hours there. Sometimes Mr. Smith and I walked there together, to converse on the things of God; and our conversation used to tom much on the advancement of Christ’s kingdom in the world, and the glorious things the God would accomplish for his church in the latter days. I had then, and at other times, the greatest delight in the Holy Scriptures of any book whatsoeverse Oftentimes in reading it every word seemed to touch my heart. I hit a harmony between something in my heart, and those sweet and powerful words. I seemed often to see so much light exhibited by every sentence, and such a refreshing food communicated, that I could not get along in reading; often dwelling long on one sentence, to see the wonders contained in it; and yet almost every sentence seemed to be full of wonders. “I came away from New York in the month of April, 1723, and had a most bitter parting with Madam Smith and her son. My heart seemed to sink within me, at leaving the family and city, where I had enjoyed so many sweet and pleasant days. I went from New York to Wethersfield by water; and as I sailed away, I kept sight of the city as long as I could. However that night, after this sorrowful parting, I was greatly comforted in God at West Chester, where we went ashore to lodge: and had a pleasant time of it all the voyage to Saybrook, It was sweet to me to think of meeting dear Christians in heaven, where we should never part more. At Saybrook we went ashore to lodge on Saturday, and there kept the sabbath; where I had a sweet and refreshing season walking alone in the fields. “After I came home to Windsor, I remained much in a like frame of mind as when at New York; only sometimes I felt my heart ready to sink with the thoughts of my friends at New York. My support was in contemplations on the heavenly state; as I find in my diary of May 1, 1723. It was a comfort to think of that state, where there is fullness of joy; where reigns heavenly, calm and delightful love, without alloy, where there are continually the dearest expressions of this love; where is the enjoyment of the persons loved, without ever parting; where those persons who appear so lovely in this world, will really be inexpressibly more lovely, and full of love to us. And how secretly will the mutual lovers join together, to sing the praises of God and the Lamb! How will it fill us with joy to think, that this enjoyment, these sweet exercises, will never cease, but will last to all eternity!”

Thus deep, decided, and powerful were the operations of divine grace upon the mind of this eminent servant of Christ. That his understanding was much enlightened in the things of God, and his heart deeply affected by them, are circumstances which will immediately strike the attention of every serious observer. There was in him a holy anxiety to obtain the most satisfactory testimony to a change of heart; for this purpose he closely and diligently examined himself; he had no inclination to shun this selfinquiry.

Personal examination seems to have been considered by him as a pleasing as well as a momentous exercise. Many professors revolt at the thought of such inward survey; they content themselves with looking (and that hastily) at external matters but they will not look within, though this neglect be at the peril of eternal good. The feelings with which men regard the duty of personal examination, may justly be viewed as an accurate criterion of their spiritual state, for in proportion to their concern for eternity, will be their disposition to try themselves; or in other words, in the same measure in which grace exists, will there be a desire of fully ascertaining its existence and progress. Upon a review of the statement given by Mr. Edwards as to his early religious experience, it is evident that he was not one who could satisfy himself upon any insufficient grounds: not a symptom of carelessness or of presumption can be discerned; he looked upon himself with a holy jealousy; he thought he read, he conversed, and above all he prayed, that he might be enabled more accurately to search his own heart, and thus escape the danger of selfdeception, and be convinced by proofs which would stand the test of the judgment of God, that he was a child of light, a subject of holiness, and an heir of glory. And thus studying himself under the penetrating light of the word, and the gracious influences of the Spirit of God, he acquired that exact knowledge of the various inward exercises and outward displays of the christian character, which enabled him in after-years, with such skill, to separate delusive appearances from those which are solid, and to mark the strong difference between the mere professor of the name of Christ, and the actual partaker of the power of the gospel. It was in these early years of his life that those correct views were formed which afterwards expanded in his admirable treatise on Religious Affections.

CHAPTER 2. Intellectual Progress — Earliest Productions-Entrance at College- Mental Habits.

ASTATEMENT has been given principally from the pen of Mr. Edwards himself of his religious views in youth, and it will be proper before that subject be resumed, to advert to his intellectual progress at the same period. It is delightful to contemplate the simultaneous advancement of knowledge in the mind and of piety in the heart. None can reasonably imagine that there is an opposition between these things; and all whose minds are open to conviction will be persuaded, that the growth of piety is most conducive to the increase of the best treasures of earthly wisdom.

Religion strengthens the powers of man; it never enfeebles them. It at once cuts off those guilty pleasures, and those unworthy pursuits, which not merely impede the progress of the understanding, but in many cases are absolutely fatal to its energies; and it forms those mental habits, as well as produces that outward propriety of conduct, which are most favorable to the cultivation of man’s noblest faculties. It would be easy to record a lengthened list of names enrolled with never-fading honor, both in the schools of science, and in the church of God. The gospel of Christ has uniformly been the friend of solid learning, nor are those persons the judicious friends of the gospel, who are disposed to disparage the exertions and acquirements of intellect. The Christian church dreads the veil of darkness, but it rejoices in the light.

The same parental kindness and wisdom, which, under God, guided the mind of Jonathan Edwards to the knowledge and love of things eternal, were also much discovered in the direction of his powers to useful objects of earthly science. When only six years of age, the study of the Latin language engaged his attention under the care of his father, and occasionally that of his elder sisters. No account is preserved of his progress in his studies at that early period, but his high standing as a scholar on his admission to college, as well as afterwards, and his thorough knowledge of the Latin, Greek, and Hebrew, prove at once his own diligence as a student at this time, and the accuracy and fidelity of his father’s instructions. “From his remaining manuscripts, it is evident that his father’s family were fond of the use of the pen, and that he and his sisters were early encouraged by their parents to make attempt, not only in letter writing, but in other species of composition. This course, though rarely pursued with children, is eminently advantageous; and in the case before us, was obviously followed by the best results. While it increased the mutual affection of the brother and the sisters, it also served to strengthen their minds, and to impart exactness both of thought and expression. The earliest effort of his pen appears to have been written on the following occasion. Some one in the vicinity, probably an older boy than himself, had advanced the opinion, that the soul was material, and remained, with the body till the resurrection; and had endeavored to convince him of its correctness. Struck with the absurdity of the notion, he sat down and wrote the following reply; which, as a specimen both of wit and reasoning in a child of about ten years of age, may fairly claim to be preserved. It is without date, and without pointing, or any division into sentences; and has every appearance of having been written by a boy just after he had learned to write. “I am informed that you have advanced a notion, that the soul is material, and attends the body till the resurrection; as I am a professed lover of novelty, you must imagine I am very much entertained by this discovery; (which, however old in some parts of the world, is new to us;) but suffer my curiosity a little further.

I would know the manner of the kingdom before I swear allegiance: 1st, I would know whether this material soul keeps with (the body) in the coffin, and if so, whether it might not be convenient to build a repository for it; in order to which I would know what shape it is of, whether round, triangular, or four-square; or whether it is a number of long fine strings reaching from the head to the foot; and whether it does not live a very discontented life. I am afraid when the coffin gives way, the earth will fall in and crush it; but if it should choose to live above ground, and hover about the grave, how big is it? — whether it covers all the body; what it does when another body is laid upon it: whether the first gives way; and if so where is the place of retreat. But suppose that souls are not so big but that ten or a dozen of them may be about one body; whether they will not quarrel for the highest place; and, as I insist much upon my honor and property, I would know whether I must quit my dear head, if a superior soul comes in the way: but above all, I am concerned to know what they do, where a burying-place has been filled twenty, thirty, or an hundred times. If they are atop of one another, the uppermost will be so far off, that it can take no care of the body. I strongly suspect they must march off every time there comes a new set. I hope there is some other place provided for them but dust. The undergoing so much hardship, and being deprived of the body at last, will make them ill-tempered. I leave it with your physical genius to determine, whether some medicinal applications might not be proper in such cases, and subscribe your proselyte, when I can have solution of these matters.”

The following letter to one of his sisters, written at twelve years of age, is the earliest dated effort of his pen which has been discovered. “TO MISS MARY EDWARDS, AT HADLEY.”

WINDSOR, MAY 10, “Dear Sister, “Through the wonderful goodness and mercy of God, there has been in this place a very remarkable outpouring of the Spirit of God. It still continues, but I think I have reason to think is in some measure diminished, yet I hope not much. Three have joined the church since you last heard; five now stand propounded for admission; and I think above thirty persons come commonly on Mondays to converse with father about the condition of their souls. It is a time of general health here. Abigail, Hannah, and Lucy have had the chicken pox and are recovered. Jerusha is almost well.

Except her, the whole family is well. “Sister, I am glad to hear of your welfare so often as I do, I should be glad to hear from you by letter, and there in how it is with you as to your crookedness. “Your loving brother, “JONATHAN E.” He was educated, until he entered college, at home, and under his father’s personal instruction, while his older sisters were daily pursuing their respective branches of study in his immediate presence. Their father having been distinguished as a scholar, was able to give them, and actually gave them, a superior education. In all their various pursuits, the mind of their brother, as it opened, would of course be more and more interested; and thus at length he would easily and insensibly acquire a mass of information far beyond his years. The course of his education may in this way have been less systematic, indeed, and less conformed to rule, than that ordinarily given in the school. At the same time it was more safe; forming him to softer manners, gentler feelings, and purer affections. In his circumstances, also, it was obviously more comprehensive and universal; and while it brought him acquainted with many things which are not usually communicated until a later period, it also served to unfold the original traits of his mind, and to give it that expansion, which is the result of information alone. One characteristic, of which he has not generally been suspected, but which he possessed in an unusual degree, was a fondness minutely and critically to investigate the works of nature. This propensity was not only discovered in youth and manhood, but was fully developed in childhood, and at that early period was encouraged and cherished by the fostering hand of parental care.

He entered Yale college in New-Haven, in September, 1716, before he was thirteen years of age. The college was then in its infancy, and various untoward circumstances had greatly impeded its growth. It was first planted at Saybrook, and then partially removed to Kenilworth, to the house of its first rector, until his death in 1707. From that time the Rev.

Mr. Andrews, of Milford, one of the trustees, was rector pro tempore, upwards of twelve years; and the location of the college was a constant theme of contention between the towns of New Haven, Saybrook, Wethersfield, and Hartford, until 1716; when the vote of the trustees, the donation of Mr. Yale, and the vote of the legislature of the colony, fixed it permanently at New-Haven. In the collegiate year 1716-1717, thirteen of the students resided at New-Haven, fourteen at Wethersfield, and four at Saybrook. The temporary presidency of Mr. Andrews continued until 1719; and as he was the acting minister of Milford, his oversight of the college, and his influence over the students, must of course have been exceedingly imperfect. The government of the institution, virtually and necessarily, was chiefly in the hands of the tutors: who, as young men without experience and a knowledge of mankind, could not usually be found qualified for so difficult a trust. Some time in the year 1717, the extreme unpopularity of one of the tutors occasioned a general insurrection of the students, who were at New-Haven, against the government of the college; and in one body they with, drew from New-Haven, and joined their companions at Wethersfield. At the commencement in that year, eight of the senior class resumed to New-Haven, to receive their degrees of the regular college government; while five received theirs irregularly at Wethersfield. There is no evidence that Jonathan Edwards took part in these disturbances. He went however with his companions to Wethersfield and continued there until 1719. While there, he gained a high character and standing in his class. His father, writing to one of his daughters, under date of January 27,1718, says, “I have not heard but that your brother Jonathan is also well. He has a very good name at Wethersfield, both as to his carriage and his reaming.” While at Wethersfield, he wrote to one of his sisters the following letter; which, as it is a document relating to an interesting event in the history of the college, may not improperly be preserved. “TO MISS MARY EDWARDS AT NORTHAMPTON.”

WETHERSPELD, MARCH 26,1719. “DEAR SISTER, “Of all the many sisters I have, I think I never had one so long out of my hearing as yourself; inasmuch as I cannot remember, that I ever heard one little from you, from the time you last went up the country, until the last week, by Mr. B. who then came from Northampton. When he came in, I truly rejoiced to see him, because I fully expected to receive a letter from you by him. But being disappointed, and that not a little, I was willing to make that, which I hoped would be an opportunity of receiving, the same of sending. For I thought it was a pity, that there should not be the least correspondence between us, or communication from one to another, when at no farther distance. I hope also that this may be a means of exciting the same in yourself; and so, having more charity for you than to believe that I am quite out of your mind, or that you are not at all concerned for me, I think it fit that I should give you some account of my condition, relative to the school. I suppose you are fully acquainted with our coming away from New-Haven, and the circumstances of it. Since then we have been in a more prosperous condition, as I think, than everse But the council and trustees, having lately had a meeting at New-Haven concerning it, have removed that which was the cause of our coming away, via. Mr. Johnson, from the place of a tutor, and have put in Mr. Cutler, pastor of Canterbury, president; who, as we hear, intends very speedily to be resident at Yale college, so that all the scholars belonging to our school expect to return there, as soon as our vacancy after the election is overse “I am your loving brother in good health, “JONATHAN EDWARDS.” While a member of college, be was distinguished for the uniform sobriety and correctness of his behavior, for diligent application to his studies, and for rapid and thorough attainments in learning. In the second year of his collegiate course, while at Wethersfield, he read Locke on the Human Understanding, with peculiar pleasure. The uncommon strength and penetration of his mind, which admirably qualified him for profound thought and meta-physical investigation, began to be discovered and exerted even at this early age. From his own account of the subject, he was inexpressibly entertained and delighted with that profound work, when he read it at the age of fourteen, enjoying a far higher pleasure in the perusal of its pages, “than the most greedy miser finds, when gathering up handfuls of silver and gold, from some newly discoverer! treasure.” To studies of this class he from that time devoted himself, as to those in which he felt the most intense interest. Still, however, he applied himself, with so much diligence and success, to the performance of his assigned duties, as to sustain the first standing in his class, and to secure the highest approbation of his instructors.

Mr. Cutler went to New-Haven early in June 1719, at the opening of the summer term, to enter on the duties of his office as rector; and the students, among whom was Jonathan Edwards, resumed to the college.

The following letter from the rector to his father, will show the character which he had acquired while at Wethersfield, and the trying circumstances of the college. “NEW-HAVEN, JUNE 30, 1719. “REV. SIR, “Your letter came to my hands by your son. I congratulate you upon his promising abilities and advances in learning. He is now under my care, and probably may continue so and doubtless will so do if he should remain here, and I be settled in the business I am now in. I can assure you, Rev. Sir, that your good affection to me in this affair, and that of the ministers around you, is no small inducement to me; and if I am prevailed on thereby, it shall he a strong motive to me to improve my poor abilities, in the service of such hopeful youths as are with us. They may suffer much from my weakness, but they shall not from my neglect. I am no party man, but shall carry it, with an equal hand and affection, to the whole college; and I doubt not, but the difficulty and importance of the business will secure me your prayers, and those of all good men, which I do much value and desire. “I remain, under the earnest hope and expectation of your prayers, “Your humble servant, “T. CUTLER.” The following characteristical letter, written to his father in his third collegiate year, will not be uninteresting to the reader. “TO THE REV. TIMOTHY EDWARDS, PASTOR OF THE CHURCH AT EAST WINDSOR. “New-Haven, July 21,1719. “Ever Honoured Sir, “I received, with two books, a letter from yourself, bearing the date of July 7th; and therein I received, with the greatest gratitude, your wholesome advice and counsel; and I hope I shall, God helping of me, use my utmost endeavors to put the same in practice. I am sensible of the preciousness of my time, and am resolved it shall not be through any neglect of mine, if it slips without the greatest advantage. I take very great content under my present tuition, as all the rest of the scholars seem to do under theirs. Mr. Cutler is extraordinarily courteous to us, has a very good spirit of government, keeps the school in excellent order, seems to increase in learning, is loved and respected by all who are under him; and when he is spoken of in the school or town, he generally has the title of President. The scholars all live in very good peace with the people of the town, and there is not a word said about our former carryings on, except now and then by aunt Mather. I have diligently searched into the circumstances of Stiles’s examination, which was very short, and as far as I can understand, was to no other disadvantage than that he was examined in Tully’s Orations; in which, though he had never construed before he came to New- Haven, yet he committed no error in that or any other book, whether Latin, Greek, or Hebrew, except in Virgil, wherein he could not tell the preteritum of requiesco. He is very well treated among the scholars, and accepted in the college as a member of it by every body, and also as a freshman; neither, as I think, is he inferior, as to reaming, to any of his classmates. I have inquired of Mr. Cutler what books we shall have need of the next year. He answered, be would have me to get against that time, Alstead’s Geometry and Gassendus’s Astronomy; with which I would entreat you to get a pair of dividers, or mathematician’s compasses, and a scale, which are absolutely necessary in order to learning mathematics; and also the Art of Thinking, which, I am persuaded, would be no less profitable, than the other necessary, to me who am “Your most dutiful son, “JONATHAN EDWARDS.” “P. S. What we give a week for our board is lo 5s. 0d.” “The habits of study, which Edwards formed in very early youth, were not only strict and severe, and this in every branch of literature, but in one respect peculiar. Even while a boy, he began to study with his pen in his hand; not for the purpose of copying off the thoughts of others, but for the purpose of writing down, and preserving the thought suggested to his own mind, from the course of study which he was pursuing. This most useful practice he commenced in several branches of study very early; and he steadily pursued it in all his studies through life. His pen appears to have been in a sense always in his hand. From this practice steadily persevered in, he derived the very great advantages of thinking continually during each period of study; of thinking accurately; of thinking connectedly; of thinking habitually at all times; of banishing from his mind every subject, which was not worthy of continued and systematic thought; of pursuing each given subject of thought as far as he was able, at the happy moment when it opened spontaneously on his mind; of pursuing every such subject afterwards, in regular sequence, starting anew from the point where he had previously left off, when again it opened upon him in some new and interesting light; of preserving his best thoughts, associations, and images, and then arranging them under their proper heads, ready for subsequent use; of regularly strengthening the faculty of thinking and reasoning, by constant and powerful exercise, and above all, of gradually moulding himself into a thinking being — a being, who instead of regarding thinking and reasoning as labor, could find no high enjoyment but in intense, systematic, and certain thought. In this view of the subject when we remember how few students comparatively, from want of this mental discipline, think at all; how few of those who think at all, think habitually; how few of those who think habitually, think to purpose; and how few of those who think to purpose, attain to the fullness of the measure of the stature, to which, as thinking beings, they might have attained; it will not I think be doubted, that the practice in question was the principal means of the ultimate development of his mental superiority.”

CHAPTER 3. Early Religious Productions — “Miscellanies” — Notes on the Scriptures — Commencement of His Preaching-Resolutions.

ACONSCIENTIOUS regard to duty appeared greatly in the early as well as in the latter days of Jonathan Edwards. As a child, the spirit of love and obedience uniformly guided him; and as a pupil, he discovered every disposition honorable to himself, encouraging to those who anxiously watched over his progress, and which was justly considered as the earnest of uncommon attainments. The child, the youth, the man, all presented to view the same superior mind, in different degrees of advancement, but still alike indicative of the same general excellencies.

While at college, he paid a most assiduous and successful attention to his assigned duties, and particularly to the study of mental and physical philosophy; yet he still found time for pursuits of a more elevated and spiritual character. His whole education from early infancy, and the counsels of his parents, as well as his own feelings, prompted him to these pursuits. “To read the Bible daily, and to read it in connection with other religious books, diligently and attentively, on the sabbath, was made, the earlier days of New England, the habitual duty of every child; and his father’s family, though not inattentive to the due cultivation of mind and manners, had lost none of the strictness, or conscientiousness, which characterized the pilgrims. The books which he found in his father’s house, the conversation of ministers often resorting to the house, the custom of the times, as well as the more immediate influence of parental instruction and example, naturally prompted a mind like his to the early contemplation and investigation of many of the truths and principles of theology. He had also witnessed in his father’s congregation, before his admission to college, several extensive revivals of religion; and in two of them the impressions made on his own mind had been unusually deep and solemn. The name familiarly given by the plain people of New England to these events — “A religious attention,” and “A general attention to religion” — indicates their nature: and those personally acquainted with them need not be informed, that during their progress, the great truths of religion, as taught in the Scriptures, and explained in the writings of theologians, become the objects of general and intense interest, and of close practical study; or that the knowledge, acquired by a whole people at such a time, in a comparatively little period, often exceeds the acquisitions of many previous years. With all these things in view, it is not surprising, that, to these two kinds of reading, he devoted himself early, with great diligence and with great success.”

Two of his early “Resolutions” relate to this subject, in which he proposes “to study the Scriptures so steadily, constantly, and frequently, as that I may find and plainly perceive myself to grow in the knowledge of the same.” He never lost sight of this resolution. On the 8th of June, 1723, he also proposes, whenever he finds himself in a dull, listless frame, to read over his own “Remarks and Reflections of a Religious Nature,” in order to quicken him in his duty. These “Remarks and Reflections” were very numerous. The first manuscript of his “Miscellanies” is in folio, and consists of forty-four sheets of foolscap, written separately, and stitched together. When he began the work, he had obviously no suspicion of the size to which it was to grow, nor had he formed his ultimate plan of arrangement. He headed his first article, “Of holiness;” and having finished it, and drawn a line of separation across the page, he commenced the second, “Of Christ’s mediation and satisfaction.” The same is done with the third and fourth. The fifth he writes, without a line of separation, in larger letters, “Spiritual Happiness.” After that the subject of each new article is printed, or written, in larger letters. His first article was written on the second page of a loose sheet of paper; and having written over the second, third, and fourth pages, he went back to the first. He began to number his articles by the letters of the alphabet, a, b, c, and having gone through, he commenced with a double alphabet, a a, b b, c c; when this was finished, finding his work enlarge, he took the regular numbers, 1, 2, 3, etc. and this plan, both as to subjects and numbers, is afterwards continued.

The beginning of the work is written in a remarkably small round hand, nearly the same with that in which his earliest productions are written.

This extends through about the first 150 articles, and is soon after perceptibly changed, into a hand somewhat more formed and flowing.

These appear obviously to hare been written during the last years of his college life, and the two years of his residence at college as Bachelor of Arts. Large extracts from this work will be found in the present edition of his Works, and a number of them from the earlier articles. Such are the Miscellaneous Observations, and the Miscellaneous Remarks, vol. 2:page 459. and the Miscellanies, page 525. In these will be found many of his most original and most profound thoughts and discussions on theological subjects. “His regular and diligent study of the sacred Scriptures, led him early to discover, that they opened before him an almost boundless field of investigation and inquiry. Some passages he found to be incorrectly rendered; many were very obscure, and difficult in explanation; in many there were apparent inconsistencies and contradictions; many had been long employed, as proofs of doctrines and principles, to which they had no possible reference; the words and phrases, as well as the sentiments and narratives, of one part, he saw illustrated, and interpreted those of another. The Old Testament, in its language, history, doctrines, and hardship, in its allusions to manners and customs, in its prophecies, types, and images, he perceived to be introductory and explanatory of the New; while the New, by presenting the full completion of the whole plan and design of their common Author, unfolded the real drift and bearing of every part of the Old. Regarding the sacred volume with the highest veneration, he appears to have resolved, while a member of college, that he would, as far us possible, possess himself, in every part of it which he read, of the true meaning of its Author. With this view he commenced his “Notes on the Scriptures;” obviously making it his standing rule, to study every passage which he read, which presented the least difficulty to his own mind, or which he had known to be regarded as difficult by others, until such difficulty was satisfactorily removed. The result of his investigations he regularly, and at the time, committed to writing; at first in separate half-sheets, folded in 4to; but having found the inconvenience of this in his other juvenile writings, he soon formed small pamphlets of sheets, which were ultimately made into volumes. A fear of the articles, to the number of about fifty, appear to have been written while he was in college; the rest, while preparing for the ministry, and during his subsequent life.

That he had no suspicion when he began of the size to which the work would grow, is plain, and whether he afterwards formed the design of publishing it, as an illustration of the more difficult and obscure passages of the Bible, perhaps cannot be determined with certainty. A few of the articles of an historical or mythological nature, are marked as quotations from the writings of others, and are omitted in the present edition of his Works. The reader, after perusing the work, will be satisfied that they are the fruit of his own investigations; and that his mode of removing difficulties was, — not as it too often is, by disguising or misstating them, but by giving them their full force, and meeting them with fair argument.

Perhaps no collection of notes on the Scriptures so entirely original can be found. From the number prefixed to each article, it will be found easy to select those which were the result of his early labors.

Such a plan of investigating and explaining the difficulties of the sacred volume, at so early a period of life, was probably never formed in any other instance, and evinces a maturity of intellectual and moral attainment, not often paralleled. Among the most interesting and able of these investigations, will be found the discussion on the sacrifice of the daughter of Jephtha, Judges 11:29-40; and that on the principle advanced by Paul, in Romans 8:28. That all things work together for good to them that love God; which as being contained in his letter to Mr. Gillespie, of September 4, 1747, is omitted in the notes on the Scriptures.”

The class of which Edwards was a member, finished their regular collegiate course, in September 1720, before he was seventeen years of age. At that period, and for a long time afterwards, the only exercise, except the Latin Theses, given at the public commencement, to the class of Bachelors, was the Salutatory, which was also a Valedictory, Oration in Latin. This exercise was awarded to Edwards, as sustaining the highest rank as a scholar among the members of the class.

He resided at college nearly two years after he took his first degree, preparing himself for the work of the ministering; after which, having passed the customary trials, he received a license to preach: this was in the nineteenth year of his age. In consequence of an application from a number of ministers in New England, who were intrusted to act in behalf of the Presbyterians in New York, he went to that city in the beginning of August, 1722, and preached there with great acceptance, about eight months. While there he found a most happy residence in the house of a Mrs. Smith; whom, as well as her son Mr. John Smith, he regarded as persons of uncommon piety and purity of life, and with whom he formed an intimate Christian friendship. There also he found a considerable number of persons, among the members of that church, exhibiting the same character; with whom he enjoyed, in a high degree, all the pleasures and advantages of Christian intercourse. His personal attachment to them became strong; and their interest in him as a man and a preacher was such, that they warmly solicited him to remain with them for life. To decline their candid invitation was most distressing to his feelings; but on account of the smallness of that congregation, and some peculiar difficulties which attended it, he did not think there was a rational prospect of usefulness and comfort. After a most painful parting with the kind friends, under whose hospitable roof he had so long and happily resided, he left the city on Friday, the 26th of April, by water, and reached his father’s house on Wednesday, the 1st of May. Here he spent the summer in close study, during which he was again earnestly requested, by the congregation in New York, to return to that city, and settle among them; but his former views were not altered; and therefore, though strongly inclined from his own feelings to gratify them, he could not comply with their wishes. Probably in no part of his life had he higher advantage for spiritual contemplation and enjoyment, than in the period first mentioned. He went to New York in a delightful frame of mind. He found there a little flock of Christ, constrained from a sense of their own weakness to “dwell together in unity,” and to feel a practical sense of their dependence on God. He was in the midst of a family, whose daily influence served only to refresh and to sanctify. He had also much leisure fur religious reading, meditation, and prayer. In these circumstances the presence of the Comforter appears to have been a daily reality; the evidence of which he found in that purity of heart which enables its possessor to see God, in the peace which passeth all understanding, and the joy with which a stranger intermeddleth not.

During his preparation for the ministry, his residence in New York, and his subsequent residence in his father’s house, he formed a series of resolutions, to the number of seventy, intended obviously for himself alone, to regulate his own heart and life, but fitted also, from their christian simplicity and spiritual-mindedness, to be eminently useful to others. Of these the first thirty-four. were written before December 18, 1722, the time in which his Diary, as it now exists, commences. The particular time and occasion of making many of the rest, will be found in that most interesting narrative, in which also are many other rules and resolutions, intended for the regulation of his own affections, of perhaps equal excellence. It should be remembered they were all written before he was twenty years of age. As he was wholly averse to all profession and ostentation; and as these resolutions themselves were plainly intended for no other eye than his own, except the eye that is omniscient; they may be justly considered as the basis of his conduct and character, the plan by which he governed the secret as well as the public actions of his life. As such they will deeply interest the reader, not only as they unfold the inmost mind of their author, but as they also show, in a manner most striking and convincing to the conscience, what is the true foundation of great and distinguished excellence.

He was too well acquainted with human weakness and frailty, even where the intentions are most sincere, to enter on any resolutions rashly, or from a reliance on his own strength. He therefore in the outset looked to God for aid, who alone can afford success in the use of the best means, and in the intended accomplishment of the best purposes. This he places at the head of all his other important rules, that his whole dependence was on the grace of God, while he still proposes to recur to a frequent and serious perusal of them, in order that they might become the habitual directory of his life.

RESOLUTIONS. “Being sensible that I am unable to do any thing with out God’s help, I do humbly entreat him, by his grace, to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ’s sake.

Remember to read over these Resolutions once a week. 1. Resolved , That I will do whatsoever I think to be most to the glory of God, and my own good, profit, and pleasure, in the whole of my duration; without any consideration of the time, whether now, or never so many myriads of ages hence. Resolved, to do whatever I think to be my duty, and most for the l good and advantage of mankind in general. Resolved, so to do, whatever d