The Works of Jonathan Edwards, Volume One [ThML]
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<DC.Subject scheme="ccel">All; Biography; Practical; Sermons; Theology; </DC.Subject>
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[div1] The Works of Jonathan Edwards, Volume 1
<pb n="iii" href="http://www.ccel.org/e/edwards/works1/png/0001=iii.htm" />WITH A MEMOIR BY
SERENO E. DWIGHT
EDWARD HICKMAN
<pb n="iv" href="http://www.ccel.org/e/edwards/works1/png/0002=iv.htm" /> The Banner of Truth Trust
THE BANNER OF TRUTH TRUST
3 Murrayfield Road, Edinburgh EH12 6EL
PO Box 621, Carlisle, Pennsylvania 17013, USA
First published 1834
This edition published 1974 Reprinted 1976 Reprinted 1979 Reprinted 1984 Reprinted 1987 Reprinted 1990 Reprinted 1992 Reprinted 1995
Printed and bound in Great Britain at
The Bath Press, Avon
<pb n="v" href="http://www.ccel.org/e/edwards/works1/png/0003=v.htm" />THE present Edition of the WORKS OF JONATHAN EDWARDS will be found more complete than any other previously submitted to the Public.
1. It contains all the matter included in the first collected American edition that which was published at Worcester, and is regarded in the United States as the only one entitled to confidence.
2. The various original extracts from the diary and papers of Edwards, first published in America, by his descendant Sereno E. Dwight, in the year 1830, are here incorporated.
3. Several smaller pieces, printed originally in a separate form, and not hitherto included in any collection of the Works, are here introduced.
4. The valuable notes of Dr. Williams have been added.
5. The whole has been carefully revised by collation of all the previous editions
Bungay, January 1834.
<pb n="vi" href="http://www.ccel.org/e/edwards/works1/png/0004=vi.htm" /> <pb n="vii" href="http://www.ccel.org/e/edwards/works1/png/0005=vii.htm" />[div2] CHAPTER I. Birth. Parentage. Early religious advantages. Serious impressions and account of his experience
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 disputed. 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 few can ascribe it to the simple strength of their own intellect. Yet here and there an individual can be found, who, 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 bow in homage to its truth.” [1]
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. [1] 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 spiritual character and intellectual attainments of his parents, it might naturally be expected that his early education would be attended with no common <pb n="xii" href="http://www.ccel.org/e/edwards/works1/png/0010=xii.htm" /> 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 exemplary servants 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 attainments 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 view, 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 publick 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 time 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 event, 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, [1] 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 duties. 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 school-mates, joined together and built a booth in a swamp, in a very retired spot, for a place of prayer. [1] And besides, I had particular secret places of my own in the woods, where I used to retire by myself; and was from time to time much affected. My affections seemed to be lively and easily moved, and I seemed to be in my element when 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 convictions 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 returned 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 had 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 practise many religious duties, but without that kind of affection and delight which I had formerly experienced. My concern now wrought more 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 was indeed brought to seek salvation, in a manner 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 <pb n="xiii" href="http://www.ccel.org/e/edwards/works1/png/0011=xiii.htm" /> 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 he will show mercy, and hardening whom he 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, had 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, sweet delight in God and divine things, that I have lived much in since, was on reading those words,
“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 contemplations 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
“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 every thing 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 grass, 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 sweet 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 contemplations 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, wherewith my heart seemed to be full, and ready to break; which often brought to my mind the words of the psalmist,
My sense of divine things seemed gradually to increase, till I went to preach at New York; which was <pb n="xiv" href="http://www.ccel.org/e/edwards/works1/png/0012=xiv.htm" /> 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 longings after God and holiness were much increased. Pure and humble, holy and 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 rules 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 holily, with far greater diligence and earnestness than ever I pursued any thing in my life; but 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 manner 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 contemplations 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 ardour 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 delightful, 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 contemplations 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 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’s glory; rejoicing, as it were, in a calm rapture; diffusing around a sweet fragrancy; 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, brokenness of heart, and poverty of spirit; and there was nothing that I so earnestly longed for. My heart panted after this—to lie low before God, as in the dust; 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 God, and wrote it down; giving up myself, and all 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 favourable 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 news-letters, mainly for that end; to see if I could not find some news favourable to the interest of religion in the world.
“I very frequently used to retire into a solitary place on the banks 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 turn much on the advancement of Christ’s kingdom in the world, and the glorious things that 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 whatsoever. Oftentimes in reading it every word seemed to touch my heart. I felt 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 <pb n="xv" href="http://www.ccel.org/e/edwards/works1/png/0013=xv.htm" /> 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 fulness 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 self-inquiry. 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 self-deception, 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.
[div2] CHAPTER II. Intellectual progress. Earliest productions. Entrance at college. Mental habits
INTELLECTUAL PROGRESS—EARLIEST PRODUCTIONS—ENTRANCE AT COLLEGE—MENTAL HABITS.
A Statement 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 favourable to the cultivation of man’s noblest faculties. It would be easy to record a lengthened list of names enrolled with never-fading honour, 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 <pb n="xvi" href="http://www.ccel.org/e/edwards/works1/png/0014=xvi.htm" /> he and his sisters were early encouraged by their parents to make attempts, 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 endeavoured 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 honour 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 a-top 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, 1716.
“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 therein 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, <pb n="xvii" href="http://www.ccel.org/e/edwards/works1/png/0015=xvii.htm" /> 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 withdrew from New-Haven, and joined their companions at Wethersfield. At the commencement in that year, eight of the senior class returned 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 Jan. 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 learning.” 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.
“Wethersfield, 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 tittle 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 ever. 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, viz. 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 over.
“I am your loving brother in good health,
“jonathan edwards.”
While a member of college, he was distinguished for the uniform sobriety and correctness of his behaviour, 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 metaphysical 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 discovered 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, returned 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, 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 be 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 endeavours 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 <pb n="xviii" href="http://www.ccel.org/e/edwards/works1/png/0016=xviii.htm" /> 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 learning, to any of his classmates. I have inquired of Mr. Cutler what books we shall have need of the next year. He answered, he 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 £0 5s. d.”
“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 labour, 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 fulness 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.” [1]
[div2] CHAPTER III. Early religious productions. Miscellanies. Notes on the Scriptures. Commencement of his preaching. Resolutions.
EARLY RELIGIOUS PRODUCTIONS—“MISCELLANIES”—NOTES ON THE SCRIPTURES—COMMENCEMENT OF HIS PREACHING—RESOLUTIONS.
A Conscientious 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 honourable 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 connexion with other religious books, diligently and attentively, on the sabbath, was made, in 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 <pb n="xix" href="http://www.ccel.org/e/edwards/works1/png/0017=xix.htm" /> great truths of religion, as taught in the Scriptures, and as 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, aa, bb, cc; when this was finished, finding his work enlarge, he took the regular numbers, 1, 2, 3, &c. 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 have 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. ii. 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, on one part, he saw illustrated, and interpreted those of another. The Old Testament, in its language, history, doctrines, and worship, 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 as 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 few 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 labours. 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 attainments, not often paralleled. Among the most interesting and able of these investigations, will be found the discussion of the sacrifice of the daughter of Jephtha,
The class of which Edwards was a member, finished their regular collegiate course, in Sept. 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 ministry; after which, having passed the customary trials, he received a licence to preach: this was in the nineteenth year of his age. In consequence of an application from a <pb n="xx" href="http://www.ccel.org/e/edwards/works1/png/0018=xx.htm" /> 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 for 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 [1] were written before Dec. 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 publick 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.
“Being sensible that I am unable to do any thing without 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 good and advantage of mankind in general. Resolved, so to do, whatever difficulties I meet with, how many soever, and how great soever.
2. Resolved, To be continually endeavouring to find out some new contrivance and invention to promote the forementioned things.
3. Resolved, If ever I shall fall and grow dull, so as to neglect to keep any part of these Resolutions, to repent of all I can remember, when I come to myself again.
4. Resolved, Never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God, nor be, nor suffer it, if I can possibly avoid it.
5. Resolved, Never to lose one moment of time, but to improve it in the most profitable way I possibly can.
6. Resolved, To live with all my might, while I do live.
7. Resolved, Never to do any thing, which I should be afraid to do if it were the last hour of my life.
8. Resolved, To act, in all respects, both speaking and doing, as if nobody had been so vile as I, and as if I had committed the same sins, or had the same infirmities or failings, as others; and that I will let the knowledge of their failings promote nothing but shame in myself, and prove only an occasion of my confessing my own sins and misery to God. Vid. July 30.
9. Resolved, To think much, on all occasions, of my dying, and of the common circumstances which attend death.
10. Resolved, when I feel pain, to think of the pains of martyrdom, and of hell.
11. Resolved, When I think of any theorem in divinity to be solved, immediately to do what I can towards solving it, if circumstances do not hinder. <pb n="xxi" href="http://www.ccel.org/e/edwards/works1/png/0019=xxi.htm" />
12. Resolved, If I take delight in it as a gratification of pride, or vanity, or on any such account, immediately to throw it by.
13. Resolved, To be endeavouring to find out fit objects of liberality and charity.
14. Resolved, Never to do any thing out of revenge.
15. Resolved, Never to suffer the least motions of anger towards irrational beings.
16. Resolved, Never to speak evil of any one, so that it shall tend to his dishonour, more or less, upon no account except for some real good.
17. Resolved, That I will live so, as I shall wish I had done when I come to die.
18. Resolved, To live so, at all times, as I think is best in my most devout frames, and when I have the clearest notions of the things of the gospel, and another world.
19. Resolved, Never to do any thing, which I should be afraid to do, if I expected it would not be above an hour before I should hear the last trump.
20. Resolved, To maintain the strictest temperance in eating and drinking.
21. Resolved, Never to do any thing, which if I should see in another, I should count a just occasion to despise him for, or to think any way the more meanly of him.
22. Resolved, To endeavour to obtain for myself as much happiness in the other world as I possibly can, with all the power, might, vigour, and vehemence, yea violence, I am capable of, or can bring myself to exert, in any way that can be thought of.
23. Resolved, Frequently to take some deliberate action, which seems most unlikely to be done, for the glory of God, and trace it back to the original intention, designs, and ends of it; and if I find it not to be for God’s glory, to repute it as a breach of the fourth Resolution.
24. Resolved, Whenever I do any conspicuously evil action, to trace it back, till I come to the original cause; and then, both carefully endeavour to do so no more, and to fight and pray with all my might against the original of it.
25. Resolved, To examine carefully and constantly, what that one thing in me is, which causes me in the least to doubt of the love of God; and so direct all my forces against it.
26. Resolved, To cast away such things as I find do abate my assurance.
27. Resolved, Never wilfully to omit any thing, except the omission be for the glory of God; and frequently to examine my omissions.
28. Resolved, 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.
29. Resolved, Never to count that a prayer, nor to let that pass as a prayer, nor that as a petition of a prayer, which is so made, that I cannot hope that God will answer it; nor that as a confession which I cannot hope God will accept.
30. Resolved, To strive every week to be brought higher in religion, and to a higher exercise of grace, than I was the week before.
31. Resolved, Never to say any thing at all against any body, but when it is perfectly agreeable to the highest degree of christian honour, and of love to mankind, agreeable to the lowest humility, and sense of my own faults and failings, and agreeable to the golden rule; often, when I have said any thing against any one, to bring it to, and try it strictly by, the test of this Resolution.
32. Resolved, To be strictly and firmly faithful to my trust, that that, in
33. Resolved, To do always what I can towards making, maintaining, and preserving peace, when it can be done without an overbalancing detriment in other respects. Dec. 26, 1722.
34. Resolved, In narrations, never to speak any thing but the pure and simple verity.
35. Resolved, Whenever I so much question whether I have done my duty, as that my quiet and calm is thereby disturbed, to set it down, and also how the question was resolved. Dec. 18, 1722.
36. Resolved, Never to speak evil of any, except I have some particular good call to it. Dec. 19, 1722.
37. Resolved, To inquire every night, as I am going to bed, wherein I have been negligent,—what sin I have committed,—and wherein I have denied myself;—also, at the end of every week, month, and year. Dec. 22 and 26, 1722.
38. Resolved, Never to utter any thing that is sportive, or matter of laughter, on a Lord’s day. Sabbath evening, Dec. 23, 1722.
39. Resolved, Never to do any thing, of which I so much question the lawfulness, as that I intend, at the same time, to consider and examine afterwards, whether it be lawful or not; unless I as much question the lawfulness of the omission.
40. Resolved, To inquire every night before I go to bed, whether I have acted in the best way I possibly could, with respect to eating and drinking. Jan. 7, 1723.
41. Resolved, to ask myself, at the end of every day, week, month, and year, wherein I could possibly, in any respect, have done better. Jan. 11, 1723.
42. Resolved, Frequently to renew the dedication of myself to God, which was made at my baptism, which I solemnly renewed when I was received into the communion of the church, and which I have solemnly re-made this 12th day of January, 1723.
43. Resolved, Never, henceforward, till I die, to act as if I were any way my own, but entirely and altogether God’s; agreeably to what is to be found in Saturday, Jan. 12th. Jan. 12, 1723.
44. Resolved, That no other end but religion shall have any influence at all on any of my actions; and that no action shall be, in the least circumstance, any otherwise than the religious end will carry it. Jan. 12, 1723.
45. Resolved, Never to allow any pleasure or grief, joy or sorrow, nor any affection at all, nor any degree of affection, nor any circumstance relating to it, but what helps religion. Jan. 12 and 13, 1723.
46. Resolved, Never to allow the least measure of any fretting or uneasiness at my father or mother. Resolved, to suffer no effects of it, so much as in the least alteration of speech, or motion of my eye; and to be especially careful of it with respect to any of our family.
47. Resolved, To endeavour, to my utmost, to deny whatever is not most agreeable to a good and universally sweet and benevolent, quiet, peaceable, contented and easy, compassionate and generous, humble and meek, submissive and obliging, diligent and industrious, charitable and even, patient, moderate, forgiving, and sincere, temper; and to do, at all times, what such a temper would <pb n="xxii" href="http://www.ccel.org/e/edwards/works1/png/0020=xxii.htm" /> lead me to; and to examine strictly, at the end of every week, whether I have so done. Sabbath morning, May 5, 1723.
48. Resolved, Constantly, with the utmost niceness and diligence, and the strictest scrutiny, to be looking into the state of my soul, that I may know whether I have truly an interest in Christ or not; that when I come to die, I may not have any negligence respecting this to repent of. May 26, 1723.
49. Resolved, That this never shall be, if I can help it.
50. Resolved, That I will act so, as I think I shall judge would have been best, and most prudent, when I come into the future world. July 5, 1723.
51. Resolved, That I will act so, in every respect, as I think I shall wish I had done, if I should at last be damned. July 8, 1723.
52. I frequently hear persons in old age say how they would live, if they were to live their lives over again: Resolved, That I will live just so as I can think I shall wish I had done, supposing I live to old age. July 8, 1723.
53. Resolved, To improve every opportunity, when I am in the best and happiest frame of mind, to cast and venture my soul on the Lord Jesus Christ, to trust and confide in him, and consecrate myself wholly to him; that from this I may have assurance of my safety, knowing that I confide in my Redeemer. July 8, 1723.
54. Resolved, Whenever I hear anything spoken in commendation of any person, if I think it would be praiseworthy in me, that I will endeavour to imitate it. July 8, 1723.
55. Resolved, To endeavour, to my utmost, so to act, as I can think I should do, if I had already seen the happiness of heaven and hell torments. July 8, 1723.
56. Resolved, Never to give over, nor in the least to slacken, my fight with my corruptions, however unsuccessful I may be.
57. Resolved, When I fear misfortunes and adversity, to examine whether I have done my duty, and resolve to do it and let the event be just as Providence orders it. I will, as far as I can, be concerned about nothing but my duty and my sin. June 9, and July 13, 1723.
58. Resolved, Not only to refrain from an air of dislike, fretfulness, and anger in conversation, but to exhibit an air of love, cheerfulness, and benignity. May 27, and July 13, 1723.
59. Resolved, When I am most conscious of provocations to ill nature and anger, that I will strive most to feel and act good-naturedly; yea, at such times, to manifest good nature, though I think that in other respects it would be disadvantageous, and so as would be imprudent at other times. May 12, July 11, and July 13.
60. Resolved, Whenever my feelings begin to appear in the least out of order, when I am conscious of the least uneasiness within, or the least irregularity without, I will then subject myself to the strictest examination. July 4 and 13, 1723.
61. Resolved, That I will not give way to that listlessness which I find unbends and relaxes my mind from being fully and fixedly set on religion, whatever excuse I may have for it—that what my listlessness inclines me to do, is best to be done, &c. May 21, and July 13, 1723.
62. Resolved, Never to do any thing but my duty, and then, according to
63. On the supposition, that there never was to be but one individual in the world, at any one time, who was properly a complete Christian, in all respects of a right stamp, having Christianity always shining in its true lustre, and appearing excellent and lovely, from whatever part and under whatever character viewed: Resolved, To act just as I would do, if I strove with all my might to be that one, who should live in my time. Jan. 14, and July 13, 1723.
64. Resolved, When I find those ”groanings which cannot be uttered,“ of which the apostle speaks, and those ”breathings of soul for the longing it hath,” of which the psalmist speaks,
65. Resolved, Very much to exercise myself in this, all my life long, viz. with the greatest openness of which I am capable, to declare my ways to God, and lay open my soul to him, all my sins, temptations, difficulties, sorrows, fears, hopes, desires, and every thing, and every circumstance, according to Dr. Manton’s Sermon on the
66. Resolved, That I will endeavour always to keep a benign aspect, and air of acting and speaking, in all places, and in all companies, except it should so happen that duty requires otherwise.
67. Resolved, After afflictions, to inquire, what I am the better for them; what good I have got by them; and, what I might have got by them.
68. Resolved, To confess frankly to myself, all that which I find in myself, either infirmity or sin; and, if it be what concerns religion, also to confess the whole case to God, and implore needed help. July 23, and August 10, 1723.
69. Resolved, Always to do that, which I shall wish I had done when I see others do it. Aug. 11, 1723.
70. Let there be something of benevolence in all that I speak. Aug. 17, 1723.”
Such were the excellent Resolutions formed by Jonathan Edwards at an early period of life, and which in succeeding years were regarded by him, not as unimportant records, but as containing the great principles of the spiritual life. A deep and extensive knowledge of the heart is manifest in these Resolutions, a conviction of its defects, a lively apprehension of its dangers, and an intense concern that all its tendencies should be towards God, and towards every thing
required by his holy will. There is a remarkable tenderness of conscience discovered in every particular which has been stated. The man who could thus write, was not one who could easily trifle with sin, or who could enter any of its paths without the immediate reproofs of an offended conscience. This holy man trembled even at the distant view of sin; he could not willingly come near and survey its enticements. Accustomed to breathe in a holy atmosphere, the least taint of corruption
immediately affected his spiritual frame. He knew no happiness except that connected with a conscience void of offence. All these rules were the suggestions of a conscience of a highly enlightened character.—They also indicate a constant sense of the presence and exact observations of the Searcher of all hearts. The writer lived as seeing him who is invisible;
<pb n="xxiii" href="http://www.ccel.org/e/edwards/works1/png/0021=xxiii.htm" />
he set the Lord always before him; encouraging upon all occasions an earnest concern for the glory of God, the grand
object for which he desired to live both upon earth and in heaven, an object compared with which all other things seemed in his view but trifles. If this were attained, all his desires were satisfied; but if this were lost or imperfectly gained, his soul was filled with anguish. These Resolutions afford ample testimony how much the author had entered into the spirit of
The Resolutions which have given rise to these reflections are probably, “to persons of every age, but especially to the young, the best uninspired summary of christian duty, the best directory to high attainment in evangelical virtue, which the mind of man has hitherto been able to form.” They disclose the writer’s own character, and they are admirably calculated to improve the character of every reader who fears to sin, and rejoices in the purity of the Divine will. <pb n="xxiv" href="http://www.ccel.org/e/edwards/works1/png/0022=xxiv.htm" />
[div2] CHAPTER IV. His Diary
HIS DIARY.
The views and practices of men of equal excellence have differed considerably in regard to the keeping of a diary. Many have never attempted it; some who at one period of life commenced it have afterwards from various causes declined it; and others have steadily adhered to a custom which certainly has the sanction of some of the most eminent names in the church of God. It is at once admitted that many diaries have been kept in the most injudicious manner, and it is still
more an object of deep regret that these records have in some instances been published, not merely to the grief of serious and intelligent minds, but to the injury of religion itself, and the exciting a prejudice against all similar records. There are, however, some published journals of excellent men which evince so much solid judgment as well as fervent piety, and have been the sources of so much usefulness, that a more than equal balance is presented against works in part of an opposite
description. No one is disposed to lament the publication of parts of the Diaries of Philip and Matthew Henry, Brainerd, Doddridge, or Joseph Williams and some others; writings which illustrate the inward and outward power of godliness, reflect honour upon the individuals themselves, and yield a powerful and holy stimulus to the minds of other Christians. The Diary of Jonathan Edwards corresponds in its excellencies with those to which reference is thus made, and will be perused with the same
feelings, and lead it is hoped to the like beneficial effects.—This Diary begins Dec. 18, 1722, when he was nineteen years of age. As far as to Jan. 15th, at night, it is written on two detached slips of paper; and the remainder in a book.
[1]
As it commences abruptly, and as near as possible to the top of that paper, the beginning of it is undoubtedly lost; and it is not improbable, that, as he originally wrote it, it may have reached back, at least to the period of his preparation for the ministry. It was intended, as will at once be perceived, for his own private use exclusively; and had it been with him at the close of life, it is not unlikely it might have been destroyed. “Still, whatever is calculated to do good, and
is perfectly consistent with an author’s real reputation, may be published with honour, whatever his design might be while writing. The best of men, indeed, have thoughts, and opinions, and feelings, which are perfectly proper and right in themselves, which yet it would be wholly improper for them to disclose to others. But a man of sound discretion will take care that nothing of this nature is placed within the reach of accident. What Mr. Edwards wished to have concealed from every eye but his
own, he wrote in short hand; and on one occasion, after having written to a considerable extent in that character, he adds this remark in his customary hand, ‘Remember to act according to
[1] “The reader, while perusing the Diary in its various parts, will be struck with it as possessing the following characteristics. It consists of facts; and of solid thought, dictated by deep religious feeling; and not of the mere expressions of feeling, or of common-place moral reflections or exhortations. It was intended for his own eyes exclusively; and not chiefly for those of his friends and of the public. It is an exhibition of the simple thinking, <pb n="xxiv" href="http://www.ccel.org/e/edwards/works1/png/0022=xxiv.htm" /> feeling, and acting of a man, who is unconscious how he appears, except to himself and to God; and not the remarks of one, who is desirous of being thought humble, respecting his own humility. If we suppose a man of christian simplicity and godly sincerity to bring all the secret movements of his own soul under the clear, strong light of heaven, and there to survey them with a piercing and an honest eye, and a contrite heart, in order to humble himself, and make himself better; it is just the account which such a man would write.”
diary.—December, 1722
“Dec. 18. This day made the 35th Resolution. The reason why I in the least question my interest in God’s love and favour, is,—1. Because I cannot speak so fully to my experience of that preparatory work, of which divines speak:—2. I do not remember that I experienced regeneration, exactly in those steps, in which divines say it is generally wrought:—3. I do not feel the christian graces sensibly enough, particularly faith. I fear they are only such hypocritical outside affections, which wicked men may feel as well as others. They do not seem to be sufficiently inward, full, sincere, entire, and hearty. They do not seem so substantial, and so wrought into my very nature, as I could wish.—4. Because I am sometimes guilty of sins of omission and commission. Lately I have doubted, whether I do not transgress in evil speaking. This day, resolved, No.
Dec. 19. This day made the 36th Resolution. Lately I have been very much perplexed, by seeing the doctrine of different degrees in glory questioned; but now have almost got over the difficulty.
Dec. 20. This day somewhat questioned, whether I had not been guilty of negligence yesterday, and this morning; but resolved, No.
Dec. 21, Friday. This day and yesterday, I was exceedingly dull, dry, and dead.
Dec. 22, Saturday. This day, revived by God’s Holy Spirit; affected with the sense of the excellency of holiness; felt more exercise of love to Christ, than usual. Have, also, felt sensible repentance for sin, because it was committed against so merciful and good a God. This night made the 37th Resolution.
Sabbath night, Dec. 23. Made the 38th Resolution.
Monday, Dec. 24. Higher thoughts than usual of the excellency of Christ and his kingdom.—Concluded to observe, at the end of every month, the number of breaches of resolutions, to see whether they increase or diminish, to begin from this day, and to compute from that the weekly account my monthly increase, and out of the whole, my yearly increase, beginning from new-year days.
Wednesday, Dec. 26. Early in the morning yesterday, was hindered by the head-ache all day; though I hope I did not lose much. Made an addition to the 37th Resolution, concerning weeks, months, and years.—At night. Made the 33d Resolution.
Saturday, Dec. 29. About sunset this day, dull and lifeless.
1722-23, Tuesday, Jan. 1. Have been dull for several days. Examined whether I have not been guilty of negligence to-day; and resolved, No.
Wednesday, Jan. 2. Dull. I find, by experience, that, let me make resolutions, and do what I will, with never so many inventions, it is all nothing, and to no purpose at all, without the motions of the Spirit of God; for if the Spirit of God should be as much withdrawn from me always, as for the week past, notwithstanding all I do, I should not grow, but should languish, and miserably fade away. I perceive, if God should withdraw his Spirit a little more, I should not hesitate to break my resolutions, and should soon arrive at my old state. There is no dependence on myself. Our resolutions may be at the highest one day, and yet, the next day, we may be in a miserable dead condition, not at all like the same person who resolved. So that it is to no purpose to resolve, except we depend on the grace of God. For, if it were not for his mere grace, one might be a very good man one day, and a very wicked one the next. I find also by experience, that there is no guessing out the ends of Providence, in particular dispensations towards me—any otherwise than as afflictions come as corrections for sin, and God intends when we meet with them, to desire us to look back on our ways, and see wherein we have done amiss, and lament that particular sin, and all our sins, before him:—knowing this, also, that all things shall work together for our good; not knowing in what way, indeed, but trusting in God.
Saturday evening, Jan. 5. A little redeemed from a long dreadful dulness, about reading the Scriptures. This week, have been unhappily low in the weekly account:—and what are the reasons of it?—abundance of listlessness and sloth; and if this should continue much longer, I perceive that other sins will begin to discover themselves. It used to appear to me, that I had not much sin remaining; but now, I perceive that there are great remainders of sin. Where may it not bring me to, if God should leave me? Sin is not enough mortified. Without the influences of the Spirit of God, the old serpent would begin to rouse up himself from his frozen state, and would come to life again. Resolved, that I have been negligent in two things:—in not striving enough in duty; and in not forcing myself upon religious thoughts.
Sabbath, Jan. 6. At night. Much concerned about the improvement of precious time. Intend to live in continual mortification, without ceasing, and even to weary myself thereby as long as I am in this world, and never to expect or desire any worldly ease or pleasure.
Monday, Jan. 7. At night, made the 40th Resolution.
Tuesday, Jan. 8. In the morning, had higher thoughts than usual of the excellency of Christ, and felt an unusual repentance of sin therefrom.
Wednesday, Jan. 9. At night. Decayed. I am sometimes apt to think, that I have a great deal more of holiness than I really have. I find now and then that abominable corruption, which is directly contrary to what I read of eminent Christians. I do not seem to be half so careful to improve time, to do every thing quick, and in as short a time as I possibly can, nor to be perpetually engaged to think about religion, as I was yesterday and the day before, nor indeed as I have been at certain times, perhaps a twelvemonth ago. If my resolutions of that nature, from that time, had always been kept alive and awake, how much better might I have been than I now am! How deceitful is my heart! I take up a strong resolution, but how soon doth it weaken!
Thursday, Jan. 10. About noon. Recovering. It is a great dishonour to Christ, in whom I hope I have an interest, to be uneasy at my worldly state and condition; or when I see the prosperity of others, and that all things go easy with them, the world is smooth to them, and they are very happy in many respects, and very prosperous, or are <pb n="xxv" href="http://www.ccel.org/e/edwards/works1/png/0023=xxv.htm" /> advanced to much honour; to grudge them their prosperity, or envy them on account of it, or to be in the least uneasy at it, to wish and long for the same prosperity, and to desire that is should ever be so with me. Wherefore, concluded always to rejoice in every one’s prosperity, and not to pretend to expect or desire it for myself; and to expect no happiness of that nature, as long as I live; but to depend on afflictions, and to betake myself entirely to another happiness.—I think I find myself much more sprightly and healthy, both in body and mind, for my self-denial in eating, drinking, and sleeping. I think it would be advantageous, every morning to consider my business and temptations, and the sins to which I shall be exposed on that day, and to make a resolution how to improve the day, and avoid those sins; and so at the beginning of every week, month, and year. I never knew before what was meant, by not setting our hearts on those things. It is, not to care about them, nor to depend upon them, nor to afflict ourselves with the fear of losing them, nor to please ourselves with the expectation of obtaining them, or with the hopes of their continuance.—At night. Made the 41st Resolution.
Saturday, Jan. 12. In the morning. I have, this day, solemnly renewed my baptismal covenant and self-dedication, which I renewed when I was taken into the communion of the church. I have been before God, and have given myself, all that I am and have, to God; so that I am not, in any respect, my own. I can challenge no right in this understanding, this will, these affections, which are in me. Neither have I any right to this body, or any of its members—no right to this tongue, these hands, these feet; no right to these senses, these eyes, these ears, this smell, or this taste. I have given myself clear away, and have not retained any thing as my own. I gave myself to God in my baptism, and I have been this morning to him, and told him, that I gave myself wholly to him. I have given every power to him; so that, for the future, I’ll challenge no right in myself, in no respect whatever. I have expressly promised him, and I do now promise Almighty God, that by his grace I will not. I have this morning told him that I did take him for my whole portion and felicity, looking on nothing else as any part of my happiness, nor acting as if it were; and his law, for the constant rule of my obedience; and would fight with all my might against the world, the flesh, and the devil, to the end of my life; and that I did believe in Jesus Christ, and did receive him as a Prince and Saviour; and that I would adhere to the faith and obedience of the gospel, however hazardous and difficult the confession and practice of it may be; and that I did receive the blessed Spirit as my Teacher, Sanctifier, and only Comforter, and cherish all his motions to enlighten, purify, confirm, comfort, and assist me. This, I have done; and I pray God, for the sake of Christ, to look upon it as a self-dedication, and to receive me now as entirely his own, and to deal with me, in all respects, as such, whether he afflicts me or prospers me, or whatever he pleases to do with me, who am his. Now, henceforth, I am not to act, in any respect, as my own.—I shall act as my own, if I ever make use of any of my powers to any thing that is not to the glory of God, and do not make the glorifying of him my whole and entire business:—if I murmur in the least at affliction; if I grieve at the prosperity of others; if I am in any way uncharitable; if I am angry because of injuries; if I revenge them; if I do any thing purely to please myself, or if I avoid any thing