would set them in such a natural and easy light, and every sentiment, from step to step, would drop from his lips, attended with such clear and striking evidence, both from Scripture and reason, as even to force the assent of every attentive hearer.

Thirdly, His excellency as a preacher was very much the effect of his great acquaintance with his own heart, his inward sense and high relish of divine truths, and experimental religion. This gave him a great insight into human nature: he knew much what was in man, both the saint and the sinner. This helped him to be skilful, to lay truth before the mind so as not only to convince the judgment, but also to touch the heart and conscience; and enabled him to speak out of the abundance of his heart what he knew, and testify what he had seen and felt. This gave him a taste and discernment, without which he could not have been able to fill his sermons, as he did, with such striking, affecting sentiments, all suited to move, and to rectify the heart of the hearer. His sermons were well arranged, not usually long, and commonly a large part taken up in the improvement; which was closely connected with the subject, and consisted in sentiments naturally flowing from it. But no description of his sermons will give the reader the idea of them which they had who sat under his preaching.

His appearance in the pulpit was graceful, and his delivery easy, natural, and very solemn. He had not a strong, loud voice; but appeared with such gravity, and solemnity, and spake with such distinctness, clearness and precision; his words were so full of ideas, set in such a plain and striking light, that few speakers have been so able to command the attention of an audience. His words often discovered a great degree of inward fervor, without much noise or gesture, and fell with great weight on the minds of his hearers.

Though he was wont to read what he delivered, he was far from thinking this the best way of preaching in general, and looked upon his using notes so much as he did, a defect and infirmity. And in the latter part of his life he was inclined to think it had been better, if he had never accustomed himself to use his notes at all. It appeared to him that preaching wholly without notes, agreeably to the custom in most Protestant countries, and what seems evidently to have been the manner of the apostles and primitive ministers of the gospel, was the most natural way; and had the greatest tendency, on the whole, to answer the end of preaching and supposed that none who had talents equal to the work of the ministry, was incapable of speaking memoriter, if he took suitable pains for this attainment from his youth. He would have the young preacher write his sermons, at least most of them, out at large; and instead of reading them to his hearers, take pains to commit them to memory. Which, though it would require a great deal of labor at first, yet would soon become easier by use, and help him to speak more correctly and freely, and be of great service to him all his days.*

* Different preachers, like all other public speakers, are possessed of exceedingly different gifts; and therefore one plan, however excellent on the whole, cannot be adopted advantageously by all. In one, clearness of understanding and correctness of judgment are most prominent; in another, a lively and fertile imagination prevails; and a third excels in strength of memory. Some have a greater facility of expression at leisure, by the pen; and others experience more freedom when their senses and feelings are roused by their appearance in public. The man who excels in a sound judg ment, seldom possesses a lively imagination; he therefore should write the more, with a view to give animation to his compositions. He should secure in his notes pertinent quotations of Scripture, apt comparisons, Scripture allusions, and historic facts. The preacher, whose fancy is active and excursive, should labor to secure a well digested plan, argumentatively just, and naturally connected. This will prevent his running into a wordy, declamatory strain.-As to memory, there are two sorts, the verbal, and the scientific or systematic. He who has the former, may soon preach memoriter;-after writing all, or without writing any. But let him ever watch, lest he enter into the temptation of plagiary; his quoting, however, long passages from the holy Scriptures, when apposite, will be always acceptable; and occasionally, when avowed, the words of other au

His prayers were indeed extempore. He was the farthest from any appearance of a form, as to his words and manner of expression, of almost any man. He was quite singular and inimitable in this, by any who have not a spirit of real and undissembled devotion; yet he always expressed himself with decency and propriety. He appeared to have much of the grace and spirit of prayer; to pray with the spirit and with the understanding; and he performed this part of duty much to the acceptance and edification of those who joined with him. He was not wont, in ordinary cases, to be long in his prayers: an error which he observed was often hurtful to public and social prayer, as it tends rather to damp than promote true devotion.

He gave himself altogether to the work of the ministry, and entangled not himself with the affairs of this life. He left the particular oversight and direction of the temporal concerns of his family, almost entirely to Mrs. Edwards. He was less acquainted with most of his temporal affairs than many of his neighbors, and seldom knew when, and by whom his forage for winter was gathered in, or how many milk kine he had, or whence his table was furnished, &c.

He did not make it his custom to visit his people in their own houses, unless he was sent for by the sick; or he heard that they were under some special affliction. Instead of visiting from house to house, he used to preach frequently at private meetings in particular neighborhoods; and often call the young people and children to his own house, when he used to pray with them, and treat with them in a manner suited to their years and circumstances; and he catechised the children in public every Sabbath in the summer. And he used sometimes to propose questions to particular young persons in writing, for them to answer after a proper time given them to prepare. In putting out these questions, he endeavored to suit them to the age, genius, and abilities of those to whom they were given. His questions were generally such as required but a short answer; and yet could not be answered without a particular knowledge of some historical part of the Scripture; and therefore led, and even obliged persons to study the Bible.

He did not neglect visiting his people from house to house because he did not look upon it, in ordinary cases, to be one part of the work of a gospel minister; but because he supposed that ministers should, with respect to this, consult their own talents and circumstances, and visit more or less, according to the degree in which they could hope thereby to promote the great ends of the ministry. He observed, that some had a talent for entertaining and profiting by occasional visits among their people. He supposed such had a call to spend a great deal of their time in visiting their people; but he looked on his own talents to be quite otherwise. He was not able to enter into a free conversation with every person he met, and in an easy manner turn it to what topic he pleased, without the help of others, and, it may be, against their inclination. He therefore found that his visits of this kind must be in a great degree unprofitable. It appeared to him, that he could do the greatest good to souls, and most promote the interest of Christ, by preaching and writing, and conversing with persons under religious impressions in his study; whither he encouraged all such to repair; where they might be sure, in ordinary cases, to find him, and to be allowed easy access to him; and where they were treated with all desirable tenderness, kindness, and familiarity.

thors. The scientific memory should guard against too much analysis in a sermon, and often choose for the subject of discussion historical passages, or any others which are best treated in the way of observation; which in time will effectually counteract the opposite tendency to explain what is clear, and to analyze without profit.

In times, therefore, of the revival of religion among his people, his study was thronged with persons who came to lay open their spiritual concerns to him, and seek his advice and direction. These he received with great freedom and pleasure, and there he had the best opportunity to deal in the most particular manner with each one. He was a skilful guide to souls under spiritual difficulties; and was therefore sought unto, not only by his own people, but by many who lived scores of miles off. He became such, partly by his own experimental acquaintance with divine things, and unwearied study of God's word, and partly by his having so much concern with souls under spiritual troubles; for he had not been settled in the work of the ministry many years before the Spirit of God was wonderfully poured out on his people, by which a great concern about their souls became almost universal, and a great number were hopefully the subjects of saving conversion.

There was a very remarkable outpouring of God's Holy Spirit in this part of America, in the years 1740 and 1741, and in which Northampton largely partook. Mr. Edwards, at this time, had to deal not only with his own people, but with multitudes of others. The report that the same things were at Northampton some years before, and Mr. Edwards's fame for knowledge, piety, and great acquaintance with experimental religion, naturally led both ministers and people, from almost all parts of New England, to look to him for direction and assistance, in this extraordinary time. Being earnestly solicited by ministers and people to come and preach among them, he went to many; though he was not able to gratify all who desired him ; and his preaching was attended with great success.

As many of the ministers and people in New England had been unacquainted with such things, they were greatly exposed to run wild, and (by the subtle temptations of the devil) actually did go into great extremes, both as opposers and friends to the work of God. Mr. Edwards was greatly helpful by his direction and assistance against the two opposite extremes, in conversation, preaching and writing. His publications on this occasion were of great and extensive service; especially a sermon preached at New Haven, Sept. 10th, 1741, on The distinguishing marks of a work of the Spirit of God, &c.—his Thoughts concerning the present revival of Religion in New England, &c., and his Treatise on Religious Affections. All which might be justly considered by the church of Christ as a wise and friendly voice behind them, saying, "This is the way, walk therein;" especially the last mentioned Treatise, which has been esteemed by many the best that has been written on that subject; setting the distinction between true and false religion in the most clear and striking light. And to the same purpose is The Life of the Rev. David Brainerd, with reflections and observations; published by Mr. Edwards in 1749. Mr. Edwards was, what some would call, a rigid Calvinist. Those doctrines of Calvinism which have been most objected against, and given the greatest offence, appeared to him scriptural, reasonable and important; and he thought that to give them up, was in effect to give up all. He therefore looked upon those who, calling themselves Calvinists, were for softening down the truth, that they might conform it more to the taste of those who are most disposed to object against it, were really betraying the cause they pretended to espouse; and were paving the way not only to Arminianism, but to Deism. For if these doctrines were relinquished, he did not see where a man could set his foot down with consistency short of Deism, or even Atheism itself; or rather, universal Skepticism. He judged that nothing was wanting, but to have these doctrines properly stated, and judiciously defended, in order to their appearing most

agreeable to reason and common sense, as well as doctrines of revelation; and that this therefore was the only effectual method to convince, or silence and put to shame the opposers of them. All will be able to satisfy themselves of the truth of this by reading his works; and especially his books on The Freedom of the Will, and Original Sin.

In this view of things, he thought it of importance that ministers should be very critical in examining candidates for the ministry, with respect to their principles, as well as their religious dispositions and morals. And on this account he met with considerable difficulty and opposition in some instances. His opinion was, that an erroneous or unfaithful minister was likely to do more hurt than good to the church of Christ; and therefore he could not have any hand in introducing a man into the ministry, unless he appeared sound in the faith, and manifested, to the judgment of charity, a disposition to be faithful.

CHAPTER IV.

HIS DISMISSION FROM NORTHAMPTON, WITH THE OCCASION AND CIRCUMSTANCES OF IT.

WHATEVER belongs to man, or more correctly, whatever is properly his own, bears the mark of mutability. Mr. Edwards's labors at Northampton were crowned, at different periods of his ministry there, with eminent success. But a root of bitterness sprung up, and many were defiled. The transactions contained in this chapter, though unpleasant, may afford, to a serious and reflecting mind, much instruction. If that people were more depraved than Christian churches in common, after enjoying for so long a period the stated instructions and prayers of so eminent a pastor; how great the depravity of human nature, to be capable of such ingratitude and such a reverse! Thus it was with Ephraim of old: "When I would," saith God, "have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness (or the evils) of Samaria." But if the people in question were no more depraved than ourselves, let us learn caution, and beware of unreasonable and inordinate attachment to customs-let us contemplate with proper emotions the instability of all human affairs-the folly and danger of trusting in man-and remember that we depend on God for the preservation of the closest friendships-and that the best ministers, without the continued supply of the Holy Spirit on the minds of their people, have no sure interest in their affections; people to whom they have been most useful, and who were long most attached to them. -Human nature has occasionally shown itself in every age to be the same. After the most extraordinary manifestation of divine power and goodness, "the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness." And after the most awful and impressive instructions, the Lord had to say to Moses, "Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves."

For many years, Mr. Edwards was very happy in the love and esteem of his people, and there was during that period the greatest prospect of his living and dying so. Indeed he was almost the last minister in all New England that would have been thought likely to be opposed by his people. But the event proved, how incompetent we are to decipher those consequences which

depend on human volitions. In the year 1744, about six years before the final rupture, Mr. Edwards was informed that some young persons in town who were members of the church, had books in their possession which they employed to promote lascivious and obscene discourse among the young people. Upon inquiry, a number of persons testified, that they had heard one and another, from time to time, talk obscenely; as what they were led to by reading a book or books, which they had among them. Mr. Edwards thought the brethren of the church ought to look into the matter; and in order to introduce it, he preached a sermon from Heb. xii. 15, 16, “Looking diligently, lest any man fail of the grace of God; lest any root of bitterness springing up, trouble you, and thereby many be defiled; lest there be any fornicator, or profane person, as Esau," &c. After sermon, he desired the brethren of the church to stay, and told them what information he had got; and proposed, whether they thought proper to take any measures to examine into the matter. They with one consent, and much zeal, manifested it to be their opinion, that it ought to be inquired into; and proceeded to choose a number of men, to assist their pastor in examining into the affair. Upon which Mr. Edwards appointed the time for their meeting at his house, and then read a catalogue of the names of young persons, whom he desired to come to his house at the same time. Some were the accused, and some witnesses; but it was not then declared of which number any particular person was.

When the names were published, it appeared that there were but few of the considerable families in the town, to which some of the persons named did not belong, or were nearly related. Whether this was the occasion of the alteration or not, before the day appointed came, however, a great number of heads of families altered their minds, and declared, that they did not think proper to proceed as they had done; that their children should not be called to an account in such a way, &c. The town was suddenly all in a blaze. This strengthened the hands of the accused, some refused to appear, and others who did appear behaved with a great degree of insolence, and contempt of the authority of the church. And little or nothing could be done further in

the affair.

This was the occasion of weakening Mr. Edwards's hands in the work of the ministry, especially among the young people, with whom by this means he greatly lost his influence. It doubtless laid a foundation, and will help to account for the surprising events which will be related. He certainly had no great visible success after this; the influences of God's Holy Spirit were greatly withheld, and security and carnality much increased.*

Mr. Stoddard, Mr. Edwards's grandfather and predecessor, was of the opinion that unconverted persons, considered as such, had a right in the sight of God, or by his appointment, to the sacrament of the Lord's supper; that therefore it was their duty to come to that ordinance, though they knew they had no true goodness, or gospel holiness. He maintained, that visible Christianity does not consist in a profession or appearance of that wherein true holiness or real Christianity consists; that therefore, the profession which persons make in order to be received as visible members of Christ's church, ought not to be such as to express or imply a real compliance with, or consent to the terms of the covenant of grace, or a hearty embracing of thegospel.

* What an awful warning to all professors, and especially to young people! Behold, how great a matter a little fire kindleth! Little do the giddy and the gay think how their levities operate, and what seeds of distress and sorrow they are sowing for themselves and others. Wo unto you that thus laugh now, for ye shall mourn and weep! How desirable it should be penitentially here, and not despairingly hereafter.