"To the Rev. William M'Culloch, Cambuslang.
Northampton, May 12, 1743.
rev. and dear sir,
Mr. M'Laurin of Glasgow, in a letter he has lately sent me, informs me of your proposing to write a letter to me, and of your being prevented by the failing of the expected opportunity. I thank you Rev. Sir, that you had such a thing in your heart. We were informed last year, by the printed and well attested narrative, of the glorious work of God in your parish; which we have since understood has spread into many other towns and parishes in that part of Scotland; especially are we informed of this by Mr. Robe's Narrative, and I perceive by some papers of the Weekly History, sent me by Mr. M'Laurin of Glasgow, that the work has continued to make glorious progress at Cambuslang, even till it has prevailed to a wonderful degree indeed. God has highly favoured and honoured you, dear Sir, which may justly render your name precious to all that love our Lord Jesus Christ. We live in a day wherein God is doing marvellous things: in that respect, we are distinguished from former generations. God has wrought great things in New England, which, though exceedingly glorious, have all along been attended with some threatening clouds; which, from the beginning, caused me to apprehend some great stop or check to be put to the work, before it should be begun and carried on in its genuine purity and beauty, to subdue all before it, and to prevail with an irresistible and continual progress and triumph; and it is come to pass according to my apprehensions. But yet I cannot think otherwise, than that what has now been doing, is the forerunner of something vastly greater, more pure, and more extensive. I can't think that God has come down from heaven, and done such great things before our eyes, and gone so much beside and beyond his usual way of working, and wrought so wonderfully, and that he has gone away with a design to leave things thus. Who hath heard such a thing? Who hath seen such things? And will God, when he has wrought so wonderfully, and made the earth to bring forth in one day, bring to the birth and not cause to bring forth? And shall he cause to bring forth, and shut the womb? Isaiah lxvi. 8, 9.. I live upon the brink of the grave, in great infirmity of body, and nothing is more uncertain, than whether I shall live to see it: but, I believe God will revive his work again before long, and that it will not wholly cease till it has subdued the whole earth. But God is now going and returning to his place, till we acknowledge our offence, and, I hope, to humble his church in New England, and purify it, and so fit it for yet greater comfort, that he designs in due time to bestow upon it. God may deal with his church, as he deals with a particular saint; commonly, after his first comfort, the clouds return, and there is a season of remarkable darkness, and hiding of God's face, and buffetings of Satan; but all to fit for greater mercy; and as it was with Christ himself, who, presently after the heavens were opened above his head, and the Spirit was poured out upon him, and God wonderfully testified his love to him, was driven into the wilderness to be tempted of the devil forty days. I hope God will show us our errors, and teach us wisdom by his present withdrawings. Now in the day of adversity, we have time and cause to consider, and begin now to have opportunity to see, the consequences of our conduct. I wish that God's ministers and people, every where, would take warning by our errors, and the calamities that are the issue of them. I have mentioned several things, in my letters to Mr. M'Laurin and Mr. Robe; another I might have mentioned, that most evidently proves of ill consequence, that is, we have run from one extreme to another, with respect to talking of experiences; that whereas formerly there was too great a reservedness in this matter, of late many have gone to an unbounded openness, frequency, and constancy, in talking of their experiences, declaring almost every thing that passes between God and their own souls, every where and before every body. Among other ill consequences of such a practice, this is one, that religion runs all into that channel; and religion is placed very much in it, so that the strength of it seems to be spent in it; that other duties, that are of vastly greater importance, have been looked upon as light in comparison of this, so that other parts of religion have been really much injured thereby: as when we see a tree excessively full of leaves, we find so much less fruit; and when a cloud arises with an excessive degree of wind, we have the less rain. How much, dear Sir, does God's church at such a day need the constant gracious care and guidance of our good Shepherd; and especially, we that are ministers.
I should be glad, dear Sir, of a remembrance in your prayers, and also of your help, by informations and instructions, by what you find in your experience in Scotland. I believe it to be the duty of one part of the church of God thus to help another.
I am, dear Sir, your affectionate
Brother and servant in Jesus Christ, jonathan edwards."
"To the Rev. Elnathan Whitman, of Hartford, Connecticut.
Northampton, Feb. 9, 1744.
rev. and dear sir,
Mr. P—was here this week, and requested my opinion, with respect to the proper treatment of a number of persons, who have absented themselves from your meeting, and have since attended public worship in W ----. I declined giving any opinion, except a very general one, to him; but, on reflection, have concluded to express my thoughts to you, as a friend, leaving you to attach to them such weight as you may see cause.
"As to differences, among professing Christians, of opinion and practice, about things that appertain to religion, and the worship of God, I am ready to think that you and I are agreed, as to the general principles of liberty of conscience; and that men's using methods with their neighbours, to oblige them to a conformity to their sentiments or way, is in nothing so unreasonable, as in the worship of God; because that is a business, in which each person acts for himself, with his Creator and Supreme Judge, as one concerned for his own acceptance with him; and on which depends his own, and not his neighbour's, eternal happiness, and salvation from everlasting ruin. And it is an affair, wherein every man is infinitely more concerned with his Creator than he is with his neighbour. And so I suppose that it will be allowed, that every man ought to be left to his own conscience, in what he judges will be most acceptable to God, or what he supposes is the will of God, as to the kind, or manner, or means of worship, or the society of worshippers he should join with in worship. Not but that a great abuse may be made of this doctrine of liberty of conscience in the worship of God. I know that many are ready to justify every thing in their own conduct, from this doctrine, and I do not suppose that men's pretence of conscience is always to be regarded, when made use of to justify their charging the society of worshippers they unite with, or the means of their worship, or indeed the kind or manner of their worship. Men may make this pretence at times under such circumstances, that they may, obviously, be worthy of no credit in what they pretend. It may be manifest from the nature and circumstances of the case, and their own manner of behaviour, that it is not conscience, but petulancy, and malice, and wilfulness, and obstinacy, that influence them. And, therefore, it seems to me evident, that, when such pleas are made, those that are especially concerned with them as persons that are peculiarly obliged to take care of their souls, have no other way to do, but to consider the nature and circumstances of the case, and from thence to judge whether the case be such as will admit of such a plea, or whether the nature of things will admit of such a supposition, that the men act conscientiously in what they do, considering all things that appertain to the case. And in this, I conceive, many things are to be considered and laid together, as—the nature of that thing is the subject of controversy, or wherein they differ from others, or have changed their own practice—the degree in which it is disputable, or how it may be supposed liable to diversity of opinion, one way or the other, as to its agreeableness to the word of God, and as to the importance of it, with regard to men's salvation or the good of their souls—the degree of knowledge or ignorance of the persons, the advantages they had for information, or the disadvantages they have been under, and what has been in their circumstances that might mislead the judgment—the principles that have been instilled into them—the instructions they have received from those, of whose piety and wisdom they have had a high opinion, which might misguide the judgment of persons of real honesty, and sincerity, and tender conscience—the example of others—the diversity of opinion among ministers—the general state of things in the land—the character of the persons themselves—and the manner of their behaviour in the particular affair in debate.
Now, Sir, with regard to those persons that have gone from you, to W—however you may look upon their behaviour herein as very disorderly, yet, if you suppose (the case being considered with all its circumstances) that there was any room for charity, that it might be through infirmity, ignorance, and error of judgment, so that they might be truly conscientious in it; that is, might really believe it to be their duty, and what God required of them, to do as they have done; you would, I imagine, by no means think, that they ought to be proceeded with, in the use of such means as are proper to be used with contumacious offenders, or those that are stubborn and obstinate in scandalous vice and wilful wickedness; or that you would think it proper to proceed with persons, towards whom there is this room left for charity, that possibly they may be honest and truly conscientious, acting as persons afraid to offend God, so as to cut them off from the communion of the Lord, and cast them forth into the visible kingdom of Satan, to be as harlots and publicans.
Now, it may be well to examine, whether it can positively be determined, when all things are taken into consideration with respect to these persons, who have absented themselves from your assembly, that it is not possible in their case, that this might really be their honest judgment, that it was their duty to do so, and that God required it of them, and that they should greatly expose the welfare of their own souls, in attending no other public worship but that in your congregation. I suppose these persons are not much versed in casuistical divinity. They are of the common people, whose judgments, in all nations and ages, are exceedingly led and swayed. They are not very capable of viewing things in the extent of their consequences, and of estimating things in their true weight and importance. And you know, dear Sir, the state that things have been in, in the country. You know what opinions have lately prevailed, and have been maintained and propagated, by those that have been lifted up to heaven, in their reputation for piety and great knowledge in spiritual things, with a great part of the people of New England. I do not pretend to know what has influenced these people, in particular; but I think, under these circumstances, it would be no strange thing, if great numbers of the common people in the country, who are really conscientious, and concerned to be accepted with God, and to take the best course for the good of their souls, should really think in their hearts that God requires them to attend the ministry of those that are called New Light Ministers, and that it would be dangerous to their souls, and what God approved not of, ordinarily to attend the ministry of others; yea, I should think it strange if it were otherwise. It ought to be considered, how public controversy, and a great and general cry in matters of religion, strongly influences the conduct of multitudes of the common people, how it blinds their minds, and wonderfully misleads their judgments. And the rules of the gospel, and the example of the apostles, most certainly require that great allowances be made in such cases. And particularly the example of the apostle Paul, with regard to great numbers of professing Christians, in the church of Corinth; who, in a time of great and general confusion in that church, through the evil instructions of teachers whom they admired, who misled and blinded their judgments, ran into many and great disorders in their worship, and woeful schisms and divisions among themselves—particularly with regard to ministers, and even with regard to the apostle Paul himself, whom many of them seem for a time to have forsaken, to follow others who set up themselves in opposition to him; though, as he says, he had been their father who begat them through the gospel. Yet with how much gentleness does the apostle treat them, still acknowledging them as brethren; and though he required church censures to be used with regard to the incestuous person, yet there is no intimation of the apostle taking any such course, with those that had been misled by these false teachers, or with any that had been guilty of these disorders, except with the false teachers themselves. But as soon as they are brought off from following these false apostles any longer, he embraces them without further ado, with all the love and tenderness of a father; burying all their censoriousness, and schisms, and disorders, at the Lord's supper, as well as their ill treatment of him, the extraordinary messenger of Christ to them. And, indeed, the apostle never so much as gave any direction for the suspension of any one member from the Lord's supper, on account of these disorders, or from any other part of the public worship of God; but instead of this, gives them directions how they shall go on to attend the Lord's supper, and other parts of worship, in a better manner. And he himself, without suspension or interruption, goes on to call and treat them as beloved brethren, Christians, sanctified in Christ Jesus, called to be saints; and praises God in their behalf, for the grace that is given to them by Christ Jesus; and often and abundantly exhibits his charity towards them, in innumerable expressions which I might mention. And nothing is more apparent than that he does not treat them as persons, with respect to whom there lies a bar in the way of others treating them with the charity that belongs to saints, and good and honest members of the christian church, until the bar be removed by a church process. And, indeed, the insisting on a church process with every member that has behaved disorderly, in such a state of general confusion, is not a way to build up the church of God, (which is the end of church discipline,) but to pull it down. It will not be the way to cure a diseased member, but to bring a disease on the whole body.
I am not alone in these sentiments; but I have reason to think that Col. Stoddard, from the conversation I have had with him, is in the like way of thinking. There came hither, the last fall, two young men belonging to the church at New-Haven, who had been members of Mr. Noyes's church, but had left it and joined the separate church, and entered into covenant with it, when that church was embodied. This was looked upon as a crime, that ought not to be passed over, by Mr. Noyes and the rector. They declared themselves willing to return to Mr. Noyes's meeting; but a particular confession was required of them in the meeting-house. Accordingly, each of them had offered a confession, but it was not thought sufficient; but it was required that they should add some things, of which they thought hard; and they consulting me about it, I acquainted Col. Stoddard with the affair, and desired his thoughts. He said he looked upon it unreasonable to require any confession at all; and that, considering the general state of confusion that had existed, and the instructions and examples these young men had had, it might well be looked upon enough, that they were now willing to change their practice, and return again to Mr. Noyes's meeting. Not that you, Rev. Sir, are obliged to think as Col. Stoddard does; yet I think, considering his character and relation, his judgment may well be of so much weight, as to engage you the more to attend to and weigh the reasons he gives.
The objections, that these persons may have had against ordinarily attending your meeting, may be very trivial; but yet I suppose that, through infirmity, the case may be so with truly honest Christians, that trivial things may have great weight in their consciences, so as to have fast hold of them, until they are better enlightened: as in the former times of the country, it was with respect to the controversy between presbyterians and congregationalists. It was, as I have heard, in those days real matter of question with some, whether a presbyterian, living and dying such, could be saved. Some presbyterians, that have lived with us, have desired baptism for their children, who yet lived in neglect of the ordinances of the Lord Jesus Christ, because of a difference in some trivial circumstances of the administration, from the method of the church of Scotland. This matter being discoursed of, it was thought by Col. Stoddard in particular, that their neglect ought to be borne with, and they ought to be looked upon as Christians, and their children received to baptism; because, however trivial the foundation of their scruples were, yet through ignorance they might be honest and conscientious in them.
As to the church covenant, that these persons have entered into, wherein they have obliged themselves ordinarily to join in the worship of that church; I suppose none interpret the promises of a church covenant in such a sense, as to exclude all reserves of liberty, in case of an alteration of the judgment, in the affairs of conscience and religion, in one respect or another. As if a person, after incorporating with a congregational church, should become a conscientious episcopalian, or anabaptist, or should, by any change of judgment, come to think the means or manner of worship unlawful; and so in other respects that might be mentioned.
And if it be so that these persons, in some of their conversation and behaviour, have manifested a contentious, froward spirit, at the time of their withdrawing from your church; I confess this gives greater ground of suspicion of the sincerity of their plea of conscience; yet, as to this, I humbly conceive allowances must be made. It must be considered, that it is possible that persons, in an affair of this nature, may, in the thing itself, be conscientious, and yet, in the course of the management of it, may be guilty of very corrupt mixtures of passion and every evil disposition; as indeed is commonly the case with men, in long controversies of whatever nature, and even with conscientious men. And therefore it appears to me, that if persons in such a case are not obstinate, in what is amiss in them in this respect, and don't attempt to justify their frowardness and unchristian speeches, they notwithstanding may deserve credit, when they profess themselves conscientious in the affair in general.
Thus, dear Sir, I have freely communicated to you some of my thoughts, with regard to some of the concerns of this difficult day, which prove a trouble to you; not however with any aim at directing your conduct, but merely to comply with the request to which I have alluded. I am fully sensible, that I am not the pastor of the second church of Hartford; and I only desire you would impartially consider the reasons I have offered. Begging of Christ, our common Lord, that he would direct you in your theory and practice, to that which will be acceptable in his sight,