Works (incl. Religious Affections, sermons, "Notes on Scripture")

Stockbridge, March 24, 1757.

honoured sir,

I take this opportunity just to inform you, that, through the goodness of God, we are all in a comfortable state of health, and that we have heard, not long since, of the welfare of our children in New Jersey and Northampton. I intend, God willing, to be at Windsor some time near the beginning of June; proposing then to go a journey to Boston. I intended to have gone sooner; but I foresee such hindrances, as will probably prevent my going till that time. We rejoice much to hear, by Mr. Andrewson, of your being so well as to be able to baptize a child at your own house the sabbath before last. We all unite in duty to you and my honoured mother, and in respectful and affectionate salutations to sisters and cousins; and in a request of a constant remembrance in your prayers.

I am, honoured Sir,

Your dutiful son, jonathan edwards."

Stockbridge, August 3, 1757.

rev. and dear sir,

In June last, I received a letter from you, dated January 22, 1757, with Mr. Anderson's Complaint verified,' and Objections to the Essays¹ examined.' For these things, I now return my hearty thanks.

The conduct of the vindicator of the Essays,' from objections made against them, seems to be very odd. Many things are produced from Calvin, and several Calvinistic writers, to defend what is not objected against. His book is almost wholly taken up about that which is nothing to the purpose; perhaps only to amuse and blind the common people. According to your proposal, I have drawn up something, stating the difference between my hypothesis, and that of the Essays; which I have sent to you, to be printed in Scotland, if it be thought best; or to be disposed of as you think proper. Essays on the principles of Morality and Natural Religion, by Lord Kaimes² I have written it in a letter to you; and if it be published, it may be as A letter from me to a minister in Scotland.' Lord Kaimes's notion of God's deceiving mankind, by a kind of invincible or natural instinct or feeling, leading them to suppose, that they have a liberty of contingence and self-determination of will, in order to make them believe themselves and others worthy to be blamed or praised for what they do, is a strange notion indeed; and it is hard for me to conjecture, what his views could be, in publishing such things to the world.

However, by what I have heard, some others seem to be so far of the same mind, that they think, that if it be really true, that there is no self-determining power in the will, as opposed to any such moral necessity, as I speak of, consisting in a certain connexion between motives and volitions, it is of a mischievous tendency to say any thing of it; and that it is best that the truth in this matter should not be known by any means. I cannot but be of an extremely different mind. On the contrary, I think that the notion of liberty, consisting in a contingent self-determination of the will, as necessary to the morality of men's dispositions and actions, is almost inconceivably pernicious; and that the contrary truth is one of the most important truths of moral philosophy, that ever was discussed, and most necessary to be known; and that for want of it, those schemes of morality and religion, which are a kind of infidel schemes, entirely diverse from the virtue and religion of the Bible, and wholly inconsistent with, and subversive of, the main things belonging to the gospel scheme, have so vastly and so long prevailed, and have stood in such strength. And I think, whoever imagines that he, or any body else, shall ever see the doctrines of grace effectually maintained against these adversaries, till the truth in this matter be settled, imagines a vain thing. For, allow these adversaries what they maintain in this point, and I think they have strict demonstration against us. And not only have these errors a most pernicious influence, in the public religious controversies that are maintained in the world; but such sort of notions have a more fatal influence many ways, on the minds of all ranks, in all transactions between God and their souls. The longer I live, and the more I have to do with the souls of men, in the work of the ministry, the more I see of this. Notions of this sort are one of the main hinderances of the success of the preaching of the word, and other means of grace, in the conversion of sinners. This especially appears, when the minds of sinners are affected with some concern for their souls, and they are stirred up to seek their salvation. Nothing is more necessary for men, in such circumstances, than thorough conviction and humiliation; than that their consciences should be properly convinced of their real guilt and sinfulness in the sight of God, and their deserving of his wrath. But who is there, that has had experience of the work of a minister, in dealing with souls in such circumstances, that does not find that the thing, that mainly prevents this, is men's excusing themselves with their own inability, and the moral necessity of those things, wherein their exceeding guilt and sinfulness in the sight of God most fundamentally and mainly consist: such as, living from day to day without one spark of true love to the God of infinite glory, and the fountain of all good; their having greater complacency in the little vile things of this world, than in him; their living in a rejection of Christ, with all his glorious benefits and dying love; and after all the exhibition of his glory and grace, having their hearts still as cold as a stone towards him; and their living in such ingratitude, for that infinite mercy of his laying down his life for sinners They, it may be, think of some instances of lewd behaviour, lying, dishonesty, intemperance, profaneness, &c. But the grand principles of iniquity, constantly abiding and reigning, from whence all proceeds, are all overlooked. Conscience does not condemn them for those things, because they cannot love God of themselves, they cannot believe of themselves, and the like. They rather lay the blame of these things, and their other reigning wicked dispositions of heart, to God, and secretly charge him with all the blame. These things are very much for want of being thoroughly instructed in that great and important truth, that a bad will, or an evil disposition of heart, itself, is wickedness. It is wickedness, in its very being, nature, and essence, and not merely the occasion of it, or the determining influence, that it was at first owing to. Some, it may be, will say, they own it is their fault that they have so bad a heart, that they have no love to God, no true faith in Christ, no gratitude to him, because they have been careless and slothful in times past, and have not used means to obtain a better heart, as they should have done.' And it may be, they are taught, that they are to blame for their wickedness of heart, because they, as it were, brought it on themselves, in Adam, by the sin which he voluntarily committed, which sin is justly charged to their account;' which perhaps they do not deny. But how far are these things from being a proper conviction of their wickedness, in their enmity to God and Christ. To be convinced of the sin of something that, long ago, was the occasion of their enmity to God; and to be convinced of the wickedness of the enmity itself; are quite two things. And if sinners, under some awakening, find the exercise of corruption of heart, as it appears in a great many ways; in their meditations, prayers, and other religious duties, and on occasion of their fears of hell, &c. &c.; still, this notion of their inability to help it, excusing them, will keep them from proper conviction of sin herein. Fears of hell tend to convince men of the hardness of their hearts. But then, when they find how hard their hearts are, and how far from a proper sensibility and affection in things of religion; they are kept from properly condemning themselves for it, from the moral necessity, or inability, which attends it. For the very notion of hardness of heart implies moral inability. The harder the heart is, the more dead is it in sin, and the more unable to exert good affections and acts. Thus the strength of sin is made the excuse for sin. And thus I have known many under fears of hell, justifying, or excusing, themselves, at least implicitly, in horrid workings of enmity against God, in blasphemous thoughts, &c.

It is of great importance, that they that are seeking their salvation, should be brought off from all dependence on their own righteousness; but these notions above all things prevent it. They justify themselves in the sincerity of their endeavours. They say to themselves, that they do what they can; they take great pains; and though there be great imperfection in what they do, and many evil workings of heart arise, yet these they cannot help: here moral necessity, or inability, comes in as an excuse. Things of this kind have visibly been the main hinderance of the true humiliation and conversion of sinners, in the times of awakening that have been in this land, every where, in all parts, as I have had opportunity to observe, in very many places. When the gospel is preached, and its offers and invitations and motives most powerfully urged, and some hearts stand out, here is their strong hold, their sheet-anchor. Were it not for this, they would either comply, or their hearts would condemn them for their horrid guilt in not complying. And if the law of God be preached in its strictness and spirituality, yet conscience is not properly convinced by it. They justify themselves with their inability; and the design and end of the law, as a school-master to fit them for Christ, is defeated. Thus both the law and the gospel are prevented from having their proper effect.

The doctrine of a self-determining will, as the ground of all moral good and evil, tends to prevent any proper exercises of faith in God and Christ, in the affair of our salvation, as it tends to prevent all dependence upon them. For, instead of this, it teaches a kind of absolute independence on all those things, that are of chief importance in this affair; our righteousness depending originally on our own acts, as self-determined. Thus our own holiness is from ourselves, as its determining cause, and its original and highest source. And as for imputed righteousness, that should have any merit at all in it, to be sure there can be no such thing. For self-determination is necessary to praise and merit. But what is imputed from another is not from our self-determination or action. And truly, in this scheme, man is not dependent on God; but God is rather dependent on man in this affair: for he only operates consequentially in acts, in which he depends on what he sees we determine and do first.

The nature of true faith implies a disposition to give all the glory of our salvation to God and Christ. But this notion is inconsistent with it, for it in effect gives the glory wholly to man. For that is the very doctrine that is taught, that the merit and praise is his, whose is the original and effectual determination of the praiseworthy deed. So that, on the whole, I think it must be a miracle, if ever men are converted that have imbibed such notions as these, and are under their influence in their religious concerns.

Yea, these notions tend effectually to prevent men's ever seeking after conversion, with any earnestness. It is manifest that men never will be in earnest in this matter, till their consciences are awakened, and they are made sensible of God's anger, and their danger of suffering the terrible effects of it. But that stupidity, which is opposed to this awakening, is upheld chiefly by these two things: their insensibility of their guilt, in what is past and present; and their flattering themselves, as to what is future. These notions of liberty of indifference, contingence, and self-determination, as essential to guilt or merit, tend to preclude all sense of any great guilt for past or present wickedness. As has been observed already, all wickedness of heart is excused, as what, in itself considered, brings no guilt. And all that the conscience has to recur to, to find any guilt, is the first wrong determination of the will, in some bad conduct, before that wickedness of heart existed, that was the occasion of introducing or confirming it. Which determination arose contingently from a state of indifference. And how small a matter does this at once bring men's guilt to, when all the main things, wherein their wickedness consists, are passed over. And indeed the more these principles are pursued, the more and more must guilt vanish, till at last it comes to nothing, as may easily be shown.

And with respect to self-flattery and presumption, as to what is future, nothing can possibly be conceived more directly tending to it, than a notion of liberty, at all times possessed, consisting in a power to determine one's own will to good or evil; which implies a power men have, at all times, to determine them to repent and turn to God. And what can more effectually encourage the sinner, in present delays and neglects, and imbolden him to go on in sin, in a presumption of having his own salvation at all times at his command? And this notion of self-determination and self-dependence, tends to prevent, or enervate, all prayer to God for converting grace; for why should men earnestly cry to God for his grace, to determine their hearts to that which they must be determined to of themselves. And indeed it destroys the very notion of conversion itself. There can properly be no such thing, or any thing akin to what the Scripture speaks of conversion, renovation of the heart, regeneration, &c. if growing good, by a number of self-determined acts, are all that is required, or to be expected.

Excuse me, Sir, for troubling you with so much on this head. I speak from the fulness of my heart. What I have long seen of the dreadful consequences of these prevalent notions every where, and what I am convinced will still be their consequences so long as they continue to prevail, fills me with concern. I therefore wish that the affair were more thoroughly looked into, and searched to the very bottom.

I have reserved a copy of this letter, and also of my other to you, dated July 25, intending to send them to Mr. Burr, to be by him conveyed, by the way of New York or Philadelphia. Looking on these letters as of special importance, I send duplicates, lest one copy should fail. The packet, in which I enclose this, I cover to Mr. Gillies, and send to Boston, to the care of Mr. Hyslop, to be conveyed to Mr. Gillies. But yet have desired him, if he has a more direct opportunity, to convey the packet to Edinburgh, by the way of London, then to put a wrapper over the whole, inscribed to you; and to write to you, desiring you to break open the packet, and take out the letters which belong to you.

You will see, Sir, something of our sorrowful state, on this side of the water, by my letter to Mr. M'Culloch. O, Sir, pray for us; and pray in particular, for

Your affectionate and obliged

Friend and brother,

Stockbridge, Oct 19, 1757.

rev. and hon. gentlemen,

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

But this is not my main objection. The chief difficulties in my mind, in the way of accepting this important and arduous office, are these two: First, my own defects unfitting me for such an undertaking, many of which are generally known; beside others of which my own heart is conscious.—I have a constitution, in many respects, peculiarly unhappy, attended with flaccid solids, vapid, sizy, and scarce fluids, and a low tide of spirits; often occasioning a kind of childish weakness and contemptibleness of speech, presence, and demeanour, with a disagreeable dulness and stiffness, much unfitting me for conversation, but more especially for the government of a college.—This makes me shrink at the thoughts of taking upon me, in the decline of life, such a new and great business, attended with such a multiplicity of cares, and requiring such a degree of activity, alertness, and spirit of government; especially as succeeding one so remarkably well qualified in these respects, giving occasion to every one to remark the wide difference. I am also deficient in some parts of learning, particularly in algebra, and the higher parts of mathematics, and the Greek classics; my Greek leaning having been chiefly in the New Testament.—The other thing is this; that my engaging in this business will not well consist with those views, and that course of employ in my study, which have long engaged and swallowed up my mind, and been the chief entertainment and delight of my life.

And here, honoured Sirs, (imboldened by the testimony I have now received of your unmerited esteem, to rely on your candour,) I will with freedom open myself to you.

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

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

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

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

"Stockbridge, Dec. 1, 1757.

rev. and dear sir,

Yesterday I received your two letters, of the 12th and 17th of Nov.; but I saw and heard nothing of Mr. Hill. I thank you for your concern, that I may be useful in the world.—I lately wrote you a letter, informing you of our choice of a council, to sit here on the 21st of this month; and enclosed in it a letter missive to Mr. Brinsmade, who as one of the council. I hope, before this time, you have received it. Don't fail of letting me see you here; for I never wanted to see you more.

As to the question you ask, about Christ's argument, in John x. 34-36.. I observe,

First, That it is not all princes of the earth, who are called gods, in the Old Testament; but only the princes of Israel, who ruled over God's people. The princes, who are called gods, in Psalm lxxxii. here referred to, are, in the same sentence, distinguished from the princes of the nations of the world. I have said, Ye are gods; but ye shall die like men, and fall like one of the princes.'

Secondly, That the reason why these princes of Israel were called gods, was, that they, as the rulers and judges of God's Israel, were types and figures of Him, who is the true King of the Jews, and the Prince of God's people, who is to rule over the house of Jacob for ever, the Prince and Saviour of God's church, or spiritual Israel, gathered from all nations of the earth; who is God indeed. The throne of Israel, or of God's people, properly belonged to Christ. He only was the proper Heir to that throne; and therefore, the princes of Israel are said to sit upon the throne of the Lord, I Chron. xxix. 23.; and the kingdom of Israel, under the kings of the house of David, is called the kingdom of the Lord, 2 Chron. xiii. 8. And because Christ took the throne, as the Antitype of those kings, therefore he is said, Luke i. 32. to sit upon their throne.—Thus, the princes of Israel, in the Psal. 82., are called gods, and sons of God, or all of them children of the Most High;' being appointed types and remarkable representations of the true Son of God, and in him of the true God. They were called gods, and sons of God, in the same manner as the Levitical sacrifices were called an atonement for sin, and in the same manner as the manna was called the bread of heaven, and angels' food. These things represented, and, by special divine designation, were figures of, the true Atonement, and of Him who was the true Bread of heaven, and the true angels food; in the same sense as Saul, the person especially pointed out in the Psal. 82., is called the Lord's anointed,' or (as in the original) Messiah, or Christ, which are the same. And it is to be observed, that these typical gods, and judges of Israel, are particularly distinguished from the true God, and true Judge, in the next sentence. Psal. lxxxii. 8 Arise, o god, thou judge of the earth; for thou shalt inherit all nations.' —This is a wish for the coming of that King, that should reign in righteousness, and judge righteously; who was to inherit the Gentiles, as well as the Jews; and the words, as they stand in connexion with the two preceding verses, import thus much—As to you, the temporal princes and judges of Israel, you are called gods, and sons of God, being exalted to the place of kings, judges, and saviours of God's people, the kingdom and heritage of Christ; but you shall die like men, and fall like other princes; whereby it appears that you are truly no gods, nor any one of you the true Son of God, which your injustice and oppression also shows. But oh, that He who is truly God, the Judge of the earth, the true and just Judge and Saviour, who is to be King over Gentiles as well as Jews, would come and reign! '—It is to be observed, that when it is said in this verse—Arise, O God'—the word rendered God, is Elohim—the same used in. I have said, Ye are gods,'—I have said, Ye are elohim.

Thirdly, As to the words of Christ, in If he called them gods, unto whom the word of God came,' I suppose that, by the word of God coming to these princes of Israel, is meant, their being set forth by special and express divine designation, to be types or figurative significations of God's mind. Those things which God had appointed to be types, to signify the mind of God, were a visible word. Types are called the word of the Lord—as in Zech. xi. 10, 11.. and in Zech. iv. 4-6.—The word of God came to the princes of Israel, both as they, by God's ordering, became subjects of a typical representation of a divine thing, which was a visible word of God; and also, as this was done by express divine designation, as they were marked out to this end, by an express, audible, and legible word, as in Exod. xxii. 28. and Psal. lxxxii 1.; and besides, the thing, of which they were appointed types, was Christ, who is called the word of God'—Thus, the word of God came to Jacob, as a type of Christ, 1 Kings xviii.31.And Elijah took twelve stones, according to the number of the tribes of Jacob, unto whom the word of the lord came, saying, Israel shall be thy name—The word Israel is prince of god:—Jacob being, by that express divine designation, appointed as a type of Christ, the true Prince of God, (who is called, in Isa. xlix 3. by the name of Israel,) in his prevailing in his wrestling with God, to save himself and his family from destruction by Esau, who was then coming against him, and obtaining the blessing for himself and his seed.—Now,

Fourthly, Christ's argument lies in these words, The Scripture cannot be broken That word of God, by which they are called gods, as types of Him who is truly God, must be verified, which they cannot be, unless the Antitype be truly God.—They are so called, as types of the Messiah, or of the Anointed One, (which is the same,) or the Sanctified or Holy One, or Him that was to be sent; which were all known names among the Jews for the Messiah. (See Dan. Ix. 24, 5. Psal. lxxxix. 19, 20,. Psal. xvi. 10. John ix. 7.) But it was on this account, that those types or images of the Messiah were called gods, because He, whom they represented, was God indeed. If he were not God, the word by which they were called gods could not be verified, and must be broken. As the word, by which the legal sacrifices were called an atonement, and are said to atone for sin, was true in no other sense, than as they had relation to the sacrifice of Christ the true atonement. If Christ's sacrifice had not truly atoned for sin; the word, which called the types or representations of it an atonement, could not be verified. So, if Jesus Christ had not been the true Bread from heaven, and angels' food indeed; the scripture which called the type of him, the bread from heaven, and angels' food, would not have been verified, but would have been broken.

These, Sir, are my thoughts on John x. 34., &c.

I am yours, most affectionately, j. edwards."