First Interview with David Brainerd.-Separations from Churches.-Letter to Rev. Mr. Whitman.-Correspondence with Mr. Clap.-Character of that gentleman.-Sermon at the Ordination of Mr. Abercrombie.-Letter to Mr. M'Culloch.-Views of the Prophecies, relative to the Church.-Sermon at the Ordination of Mr. Buell.

IN September, 1743, Mr. Edwards, while attending the public commencement at New Haven, first became acquainted with David Brainerd, then a Missionary at Kaunaumeek. Brainerd, when a sophomore in college, in consequence of some indiscreet remarks, uttered in the ardour of his religious zeal, respecting the opposition of two of the Faculty to the preaching of Mr. Whitefield, but which a generous mind would have wholly disregarded, had been expelled from the college. As this was the commencement, at which his class were to receive the degree of A. B., he came to New Haven to attempt a reconciliation with the Faculty, and made to them a truly humble and christian acknowledgment of his fault. "I was witness," says Mr. Edwards, " to the very christian spirit which Brainerd showed at that time; being then at New Haven, and one whom he thought fit to consult on that occasion. There truly appeared in him a great degree of calmness and humility; without the least appearance of rising of spirit for any ill-treatment which he supposed he had suffered, or the least backwardness to abase himself before those, who, as he thought, had wronged him. What he did was without any objection or appearance of reluctance, even in private to his friends, to whom he freely opened himself. Earnest application was made on his behalf, that he might have his degree then given him; and particularly by the Rev. Mr. Burr of Newark, one of the Correspondents of the Honourable Society, in Scotland; he being sent from New Jersey to New Haven, by the rest of the Commissioners, for that end; and many arguments were used, but without success. He desired his degree, as he thought it would tend to his being more extensively useful; but still, when he was denied it, he manifested no disappointment nor resentment."

I HAVE already alluded to the numerous separations of individual members, from the churches to which they belonged, which occur

red about this period, and usually for the alleged want of piety, either of the minister or of the church. As these commonly took place without a regular dismission, it became a practical question of some interest, how the withdrawing members should be treated. Mr. Edwards, having been consulted on this subject, with reference to some of the members of the second church in Hartford, who had thus withdrawn, addressed the following letter to the minister of that church.

"To the Rev. Elnathan Whitman, of Hartford, Connecticut. Northampton, Feb. 9, 1744.

“Rev. and dEAR SIR,

“Mr. P― was hero this week, and requested my opinion, with respect to the proper treatment of a number of persons, who have absented themselves from your meeting, and have since attended public worship in W. . I declined giving any opinion, except a very general one, to him; but, on reflexion, have concluded to express my thoughts to you, as a friend, leaving you to attach to them such weight, as you may see cause.

"As to differences, among professing christians, of opinion and practice, about things that appertain to religion, and the worship of God, I am ready to think that you and I are agreed, as to the general principles of liberty of conscience; and that men's using methods with their neighbours, to oblige them to a conformity to their sentiments or way, is in nothing so unreasonable, as in the worship of God; because that is a business, in which each person acts for himself, with his Creator and Supreme Judge, as one concerned for his own acceptance with him; and on which depends his own, and not his neighbour's, eternal happiness, and salvation from everlasting ruin. And it is an affair, wherein every man is infinitely more concerned with his Creator, than he is with his neighbour. And so I suppose, that it will be allowed, that every man ought to be left to his own conscience, in what he judges will be most acceptable to God, or what he supposes is the will of God, as to the kind, or manner, or means of worship, or the society of worshippers he should join with in worship. Not but that a great abuse, may be made of this doctrine of liberty of conscience, in the worship of God. I know that many are ready to justify every thing in their own conduct, from this doctrine, and I do not suppose that men's pretence of conscience, is always to be regarded, when made use of to justify their charging the society of worshippers they unite with, or the means of their worship, or indeed the kind or manner of their worship. Men may make this pretence at times under such circumstances, that they may, obviously, be worthy of no credit in what they pretend. It may be manifest from the nature and circumstances of the case, and their own manner of be

haviour, that it is not conscience, but petulancy, and malice, and wilfulness, and obstinacy, that influence them. And, therefore, it seems to me evident, that, when such pleas are made, those that are especially concerned with them as persons that are peculiarly obliged to take care of their souls, have no other way to do, but to consider the nature and circumstances of the case, and from thence to judge whether the case be such as will admit of such a plea, or whether the nature of things will admit of such a supposition, that the men act conscientiously in what they do, considering all things that appertain to the case. And in this, I conceive, many things are to be considered and laid together, as the nature of that thing that is the subject of controversy, or wherein they differ from others, or have changed their own practice-the degree in which it is disputable, or how it may be supposed liable to diversity of opinion, one way or the other, as to its agreeableness to the word of God, and as to the importance of it, with regard to men's salvation or the good of their souls-the degree of knowledge or ignorance of the persons, the advantages they had for information, or the disadvantages they have been under, and what has been in their circumstances that might mislead the judgment-the principles that have been instilled into them-the instructions they have received from those, of whose piety and wisdom they have had an high opinion, which might misguide the judgment of persons of real honesty, and sincerity, and tender conscience-the example of others—the diversity of opinion among ministers-the general state of things in the land the character of the persons themselves—and the manner of their behaviour in the particular affair in debate.

"Now, Sir, with regard to those persons that have gone from

you, to W -, however you may look upon their behaviour herein as very disorderly, yet, if you suppose (the case being considered with all its circumstances) that there was any room for charity, that it might be through infirmity, ignorance and error of judgment, so that they might be truly conscientious in it; that is, might really believe it to be their duty, and what God required of them, to do as they have done; you would, I imagine, by no means think, that they ought to be proceeded with, in the use of such means as are proper to be used with contumacious offenders, or those that are stubborn and obstinate in scandalous vice and wilful wickedness; or that you would think it proper to proceed with persons, towards whom there is this room left for charity, that possibly they may be honest and truly conscientious, acting as persons afraid to offend God, so as to cut them off from the communion of the Lord, and cast them forth into the visible kingdom of Satan, to be as harlots and publicans.

"Now, it may be well to examine, whether it can positively be determined, when all things are taken into consideration with respect to these persons, who have absented themselves from your

assembly, that it is not possible in their case, that this might really be their honest judgment, that it was their duty to do so, and that God required it of them, and that they should greatly expose the welfare of their own souls, in attending no other public worship but that in your congregation. I suppose these persons are not much versed in casuistical divinity. They are of the common people, whose judgments, in all nations and ages, are exceedingly led and swayed. They are not very capable of viewing things in the extent of their consequences, and of estimating things in their true weight and importance. And you know, dear Sir, the state that things have been in, in the country. You know what

opinions have lately prevailed, and have been maintained and propagated by those that have been lifted up to heaven, in their reputation for piety and great knowledge in spiritual things, with a great part of the people of New-England. I do not pretend to know what has influenced these people, in particular; but I think, under these circumstances, it would be no strange thing, if great numbers of the common people in the country, who are really conscientious, and concerned to be accepted with God, and to take the best course for the good of their souls, should really think in their hearts that God requires them to attend the ministry of those that are called New Light Ministers, and that it would be dangerous to their souls, and what God approved not of, ordinarily to attend the ministry of others; yea, I should think it strange if it were otherwise. It ought to be considered, how public controversy, and a great and general cry in matters of religion, strongly influences the conduct of multitudes of the common people, how it blinds their minds, and wonderfully misleads their judgments. And the rules of the Gospel, and the example of the Apostles, most certainly require that great allowances be made in such cases. And particularly the example of the Apostle Paul, with regard to great numbers of professing christians, in the church of Corinth; who, in a time of great and general confusion in that church, through the evil instructions of teachers whom they admired, who misled and blinded their judgments, ran into many and great disorders in their worship, and woful schisms and divisions among themselves-particularly with regard to ministers, and even with regard to the Apostle Paul himself, whom many of them seem for a time to have forsaken, to follow others who set up themselves in opposition to him; though, as he says, he had been their father who begat them through the Gospel. Yet with how much gentleness does the Apostle treat them, still acknowledging them as brethren; and though he required church censures to be used with regard to the incestuous person, yet there is no intimation of the Apostle taking any such course, with those that had been misled by these false teachers, or with any that had been guilty of these disorders, except with the false teachers themselves. But as soon as they are brought off

from following these false apostles any longer, he embraces them without further ado, with all the love and tenderness of a father; burying all their censoriousness, and schisms, and disorders, at the Lord's Supper, as well as their ill treatment of him, the extraordinary messenger of Christ to them. And indeed, the Apostle never so much as gave any direction for the suspension of any one member from the Lord's Supper, on account of these disorders, or from any other part of the public worship of God; but instead of this, gives them directions how they shall go on to attend the Lord's Supper, and other parts of worship, in a better manner. And he himself, without suspension or interruption, goes on to call and treat them as beloved brethren, christians, sanctified in Christ Jesus, called to be saints; and praises God in their behalf, for the grace that is given to them by Christ Jesus; and often and abundantly exhibits his charity towards them, in innumerable expressions which I might mention. And nothing is more apparent, than that he does not treat them as persons, with respect to whom, there lies a bar in the way of others treating them, with the charity that belongs to saints, and good and honest members of the christian church, until the bar be removed by a church process. And indeed, the insisting on a church process with every member that has behaved disorderly, in such a state of general confusion, is not a way to build up the church of God, (which is the end of church discipline,) but to pull it down. It will not be the way to cure a diseased member, but to bring a disease on the whole body.

"I am not alone in these sentiments; but I have reason to think that Col. Stoddard, from the conversation I have had with him, is in the like way of thinking. There came hither, the last fall, two young men belonging to the church at New-Haven, who had been members of Mr. Noyes's church, but had left it and joined the separate church, and entered into covenant with it, when that church was embodied. This was looked upon as a crime, that ought not to be passed over, by Mr. Noyes and the Rector. They declared themselves willing to return to Mr. Noyes's meeting; but a particular confession was required of them in the meeting-house. Accordingly, each of them had offered a confession, but it was not thought sufficient; but it was required that they should add some things, of which they thought hard; and they consulting me about it, I acquainted Col. Stoddard with the affair, and desired his thoughts. He said he looked upon it unreasonable, to require any confession at all; and that, considering the general state of confusion that had existed, and the instructions and examples these young men had had, it might well be looked upon enough, that they were now willing to change their practice, and return again to Mr. Noyes's meeting. Not that you, Rev. Sir, are obliged to think as Col. Stoddard does; yet I think, considering his character and relation, his judgment may well be of so much weight,

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