Jonathan Edwards: A New Biography

Five Must Read Biographies #3: Jonathan Edwards: A New Biography

Jonathan Edwards: A New Biography By Iain H. Murray / Banner Of Truth CBD Says "This book gives us Murray's view of both the first and second great awakenings. Edwards was a mighty theologian and a great evangelist at the same time. No thinking person who loves theology and experience, revival and evangelism should pass over this masterful work

As I said on another occasion I love just about anything written by Iain Murray, he's a master at bringing the past to life and then bringing it to bear theologically and practically on the present. This book is especially well written, instructive and very edifying. Edwards devotional love for Christ, burning evangelistic zeal and his love for truth and doctrinal purity as brought forth in this book are both convicting and very contagious. This is definitely a must read biography!

Contents of the Book:

Preface

Introduction: On Understanding Edwards

1. The Son of East Windsor
2. 'That New Sense of Things'
3. New York: The Pursuit of Holiness
4. Tutor at Yale
5. Stoddard and Northampton
6. The Green Valley of Humiliation
7. The Breaking of the Spirit of Slumber
8. 'Thirteen Hours, Every Day'
9. The Great Awakening
10. Personal Portraits
11. Division and Disorder
12. The Defense of Experimental Religion
13. ' The Religious Affections'
14. Changes at Northampton and Beyond
15. The International Union and Missionary Vision
16. The Communion Controversy
17. Behind the Controversy
18. Removal
19. Strife in a Frontier Village
20. Missionary to the Indians
21. Through Esther’s Eyes
22. 'My God Lives
23. The Continuing Ministry

APPENDICES

1. Edwards' Published Writings

·During his Lifetime

·Major Posthumous Publications

·Collected Works

2. The Edwards' Manuscripts

3. A Letter of Sarah Edwards, 1750

4. An Anecdote on Whitefield and 'the Witness of the Holy Spirit'

ILLUSTRATIONS:

Arch Street, Philadelphia, with the Second Presbyterian

Church on the left End-paper

Reinterpretations of the 1751 portrait xviii

Thomas Hooker's house at Hartford i

Building the College House at New Haven 23

A Yale undergraduate of 1720 39

The first Yale College House 57

Solomon Stoddard's family (Genealogical Chart) 74

Simeon Stoddard, Boston councillor and brother of

Edwards' grandfather, Solomon Stoddard 75

Edwards' parsonage at Northampton 97

Title page of A Faithful Narrative 112

The Tennent Church at Neshaminy Creek 113

Northampton Church, opened 1737 135
A nineteenth-century drawing of The Old South

Church, Boston 153

Elm planted by Edwards 177

The President's House, Yale 201
Title page of Some Thoughts Concerning the Present Revival 231

An artist's impression of the centre of Northampton

below Meetinghouse Hill 249

Training-Day 269

A note from Brainerd to John Sergeant 288

Brainerd's grave at Northampton 289

The Ramage Press 311

Memorial plaque to Edwards 331

The Mission House, Stockbridge 351

Edwards' home in Stockbridge 371

Some good quotes from the book:

Concerning Sin:

“My wickedness, as I am in myself, has long appeared to me perfectly ineffable, and swallowing up all thought and imagination; like an infinite deluge or mountains over my head. I know not how to express better what my sins appear to me to be than by heaping infinite upon infinite, and multiplying infinite by infinite. Very often, for these many years, these expressions are in my mind, and in my mouth, 'Infinite upon infinite . . . Infinite upon infinite!" When I look into my heart, and take a view of my wickedness, it looks like an abyss infinitely deeper than hell.

"I have greatly longed of late for a broken heart, and to lie Low before God; and, when I ask for humility, I cannot bear the thoughts of being no more humble than other Christians. It seems to me, that though their degrees of humility may be suitable for them, yet it would be a vile self-exaltation in me, not to be the lowest in humility of all mankind. Others speak of their longing to be 'humbled to the dust'; that may be a proper expression for them, but I always think of myself, that I ought, and it is an expression that has long been natural for me to use in prayer, 'to lie infinitely low before God.' And it is affecting to think, how ignorant I was, when a young Christian, of the bottomless, infinite depths of wickedness, pride, hypocrisy and deceit, left in my heart.”

Concerning the Doctrines of Grace and Arminianism:

“So it was also with Edwards, and of the benefits which came to him in this condition none was greater than his deepening awareness that only sovereign, divine grace can achieve and guarantee salvation. He learned by experience, as others had done before him, that while those who have little awareness of the real nature of sin may assert man's ability to repent and believe, to hate sin and love God, those who know the true condition of human nature can find comfort only in the knowledge that God saves by his sovereign good pleasure and for the praise of the glory of his grace. Spiritual experience and sound theology go together. Accordingly, the Reformers, and the Puritans after them, had attributed opposition to the doctrines of grace as evidence of spiritual ignorance. 'The Papist', wrote William Perkins, 'ascribes his conversion not wholly to grace, but partly to grace, and partly to nature, or the strength of man's will helped by grace." He did so because he lacked a true knowledge of sin.”

“It appears to me that were it not for free grace, exalted and raised up to the infinite height of all the fullness and glory of the great Jehovah, and the arm of his power and grace stretched forth in all the majesty of his power, and in all the glory of his sovereignty, I should appear sunk down in my sins below hell itself- far beyond the sight of every thing but the eye of sovereign grace that can pierce even down to such a depth. And yet it seems to me, that my conviction of sin is exceeding small, and faint; it is enough to amaze me, that I have no more sense of my sin....I have a much greater sense of my universal, exceeding dependence on God's grace and strength, and mere good pleasure, of late, than I used formerly to have; and have experienced more of an abhorrence of my own righteousness. The very thought of any joy arising in me, on any consideration of my own amiableness, performances, or experien­ces, or any goodness of heart or life, is nauseous and detestable to me. And yet I am greatly afflicted with a proud and self-righteous spirit, much more sensibly than I used to be formerly. I see that serpent rising and putting forth its head continually, everywhere, all around me.”

“The danger from Arminianism lay not simply in a few particular errors but in its whole tendency. While it claimed to be based upon Scripture the popular strength of its arguments depended on the contention that Calvinistic belief is not reconcilable with human reason: How, its exponents asked, can a sovereign election be reconciled with God's universal com­passion? or the unchangeable purpose of God in salvation with man's free agency? This mode of argument by-passed two facts; first, that reason is 'impaired, depraved and corrupted', and second, that 'the gospel requires men to believe things above reason merely on the authority of divine revelation.' If all the doctrines 'which have anything of spiritual mystery in them and so not absolutely reconcilable unto reason as corrupt and carnal' were judged as Arminianism judges the doctrine of sovereign grace, how much Christianity would remain?”

Concerning Preaching:

“I know it has long been fashionable to despise a very earnest and pathetical way of preaching, and they only have been valued as preachers who have shown the greatest extent of learning, strength of reason, and correctness of method and language.1 But I humbly conceive it has been for want of understanding or duly considering human nature that such preaching has been thought to have the greatest tendency to answer the ends of preaching, and the experience of the present and past ages abundantly confirms the same. An increase in speculative knowledge in divinity is not what is so much needed by our people as something else. Men may abound in this sort of light, and have no heat. How much has there been of this sort of knowledge, in the Christian world, in this age! Was there ever an age wherein strength and penetration of reason, extent of learning, exactness of distinction, correctness of style, and clearness pi expression, did so abound? And yet, was there ever an age, wherein there has been so little sense of the evil of sin, so little love to God, heavenly-mindedness, and holiness of life, among the professors of the true religion? Our people do not so much need to have their heads stored as to have their hearts touched, and they stand in the greatest need of that sort of preaching which has the greatest tendency to do this.

Those texts, Isaiah 58:1 'Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins', and Ezekiel 6.11, "Thus saith the Lord God, Smite with thine hand, and stamp with thy foot, and say, Alas, for all the evil abominations of the house of Israel!' I say, these texts (however the use that some have made of them has been laughed at) will fully justify a great degree of pathos, and manifestation of zeal and fervency in preaching the word of God.”

“Edwards wrote in Some Thoughts concerning the Present Revival:

‘They ought indeed to be thorough in preaching the word of God, without mincing- the matter at all; in handling- the sword of the Spirit, as the ministers of the Lord of hosts, they ought not to be mild and gentle; they are not to be gentle and moderate in searching and awakening the conscience, hut should be sons of thunder. The word of God, which is in itself sharper than any two-edged sword, ought not to he sheathed by its ministers, but so used that its sharp edges may have their full effect, even to the dividing asunder soul and spirit, joints and marrow.”

“The habit of the preachers was to address their people as though they were all pious, and only needed instruction and confirmation. . . . Under such a state of things, it is easy to conceive that in a short time vital piety may have almost deserted the church. And nothing is more certain, than that when people have sunk into this deplorable state they will be disposed to manifest strong opposition to faithful, pointed preaching; and will be apt to view every appearance of revival with an unfavourable eye. Accordingly, when God raised up preachers, animated with a burning zeal, who laboured faithfully to convince their hearers of their ruined condition, and of the necessity of a thorough conversion from sin, the opposition to them was violent. The gospel, among people in such a condition, is sure to produce strife and division between those who fall under its influence and those whose carnal minds urge them to oppose it.”

The Life and Diary of David Brainerd

Five Must Read Biographies #2: The Life and Diary of David Brainerd

The Life and Diary of David Brainerd By Edited by Jonathan Edwards / Baker "Pioneer missionary to Indians, David Brainerd rode over 3,000 miles on horseback through the wilderness of New York, New Jersey, and Pennsylvania. His journal, kept during his travels, was edited by Jonathan Edwards after Brainerd's death in 1747. His accounts of setbacks, successes, and intense spiritual devotion have inspired believers ever since. This new edition includes a biographical sketch of Edwards by Philip E. Howard, Jr. 385 pages, softcover from Baker."

David Brainerd (1718-1747)

I first read The Life and Diary of David Brainerd as a much younger Christian and three things really leapt out of the book at me: 1) Brainerd’s prayer life. 2) The way he seemed to loath himself and 3) The mighty way in which God used this man and answered his prayers.

Mr. Brainerd never published these papers nor did it seem to be his intention while writing them. He fell ill from his missionary labors among the Native American Indians and kept going till it literally killed him. He died at the age of 29 at the home of Jonathan Edwards. Edwards read the papers that Brainerd left behind and realizing the invaluable treasure that he had and edited and published them.

This particular edition has a brief biographical sketch of Jonathan Edwards included in the book (including his 70 Resolutions) which itself is worth the price of the book in my own opinion.

If you have never read this I would highly, highly recommend it.

CONTENTS

Prefatory Note.............................................................. 7

A Biographical Sketch of the Life and Work of Jonathan
Edwards.................................................................... 11

The Works of President Edwards.................................. 41

Preface......................................................................... 43

Introductory Note......................................................... 53

brainerd's life and diary

Part I............................................................................. 57

From His Birth to the Time When He Began to Study for the Ministry, 1718-1742

Part II............................................................................ 75

From About the Time That He First Began to Study Divinity Till He Was Examined and Licensed to Preach, April-July, 1742

Part III........................................................................... 93

From the Time of His Being Licensed to Preach Till He Was Appointed as Missionary to the Indians, July-November, 1742

Part IV........................................................................... 107

From the Time of His Examination and Appointment to His Entrance Among the Indians at Kaunaumeek, 1742-1743

Part V

From His Beginning to Instruct the Indians at Kaunau-meek to His Ordination, 1743-1744

Part VI.

From His Ordination Till He First Began to Preach to the Indians at Crossweeksung, Among Whom He Had His Most Remarkable Success, 1744-1745

BRAINERD S JOURNAL

Part I.......................................................................... 203

From June 19 to November 4, 1745, at Crossweeksung and the Forks of Delaware

Part II............................................................................ 255

From November 24, 1745 to June 19, 1746 at Cross­weeksung and Forks of Delaware

BRAINERD'S LIFE AND DIARY

Part VII......................................................................... 311

From the Close of His Journal to His Return from the Susquehannah, June-September, 1746

Part VIII........................................................................ 331

After His Return from His Last Journey to Susquehannah Until His Death, 1746-1747

Appendix I.................................................................... 379

Appendix II................................................................... 383

From the Back of the Book:

"A remarkable story of genuine piety, in heart
and in practice
The autobiographical account of a courageous
preacher who daily ' 'walked with God,'' but who
also mourned when the light of God's countenance
was dimmed or absent

Taken from Jonathan Edwards's edited versions of David Brainerd's Diary and Journal, this compilation makes available a "fairly complete" record of the self-denying life and strenuous labors of David Brainerd as he presented the gospel to American Indians. It was originally published as one of the titles in the Wycliffe series of Christian classics.

Preceding the Brainerd accounts is a brief but revealing biographical sketch of Jonathan Edwards by Philip E. Howard, Jr."

Some Quotes From the Book:

"Friday, April 2. In the afternoon I felt, in secret prayer, much resigned, calm, and serene. What are all the storms of this lower world, if Jesus by His Spirit does but come walking on the seas! Some time past, I had much pleasure in the pros­pect of the heathen being brought home to Christ, and desired that the Lord would employ me in that work. But now, my soul more frequently desires to die, to be with Christ. Oh. that my soul were rapt up in divine love, and my longing desires after God increased! In the evening, was refreshed in prayer, with the hopes of the advancement of Christ's king­dom in the world."

"Lord's Day, April 4. My heart was wandering and lifeless. In the evening God gave me faith in prayer, made my soul melt in some measure, and gave me to taste a divine sweetness. O my blessed God! Let me climb up near to Him, and love, and long, and plead, and wrestle, and stretch after Him, and for deliverance from the body of sin and death. Alas! my soul mourned to think I should ever lose sight of its Beloved again. "O come, Lord Jesus, amen."

"....Then God gave me to wrestle earnestly for others, for the kingdom of Christ in the world, and for dear Christian friends. I 11 It weaned from the world and from my own reputation amongst men, willing to be despised and to be a gazing stock for the world to behold. It is impossible for me to express how I then felt. I had not much joy, but some sense of the majesty of God, which made me as it were tremble. I saw myself mean and vile, which made me more willing that God should do what He would with me; it was all infinitely reasonable."

“Monday, April 19.1 set apart this day for fasting and prayer to God for His grace; especially to prepare me for the work of the ministry, to give me divine aid and direction in my preparations for that great work, and in His own time to send me into His harvest. Accordingly, in the morning, I en­deavored to plead for the divine presence for the day, and not without some life. In the forenoon, I felt the power of intercession for precious, immortal souls; for the advance­ment of the kingdom of my dear Lord and Saviour in the world; and withal, a most sweet resignation and even con­solation and joy in the thoughts of suffering hardships, dis­tresses, and even death itself, in the promotion of it. Had special enlargement in pleading for the enlightening and con­version of the poor heathen.

In the afternoon, God was with me of a truth. Oh, it was blessed company indeed! God enabled me so to agonize in prayer that I was quite wet with perspiration, though in the shade and the cool wind….”

“Wednesday, June 30. Spent this day alone in the woods in fasting and prayer; underwent the most dreadful conflicts in my soul that ever I felt, in some respects. I saw myself so vile that I was ready to say, "I shall now perish by the hand of Saul." I thought, and almost concluded, I had no power to stand for the cause of God, but was almost "afraid of the shaking of a leaf." Spent almost the whole day in prayer, incessantly. I could not bear to think of Christians showing me any respect. I almost despaired of doing any service in the world. I could not feel any hope or comfort respecting the heathen, which used to afford me refreshment in the darkest hours of this nature. I spent the day in bitterness of my soul. Near night, I felt a little better; and afterwards enjoyed some sweetness in secret prayer.”

“Thursday, July 22. Journeying from Southbury to Ripton, I called at a house by the way; where being very kindly en­tertained and refreshed, I was filled with amazement and shame that God should stir up the hearts of any to show so much kindness to such a dead dog as I. Was made sensible, in some measure, how exceeding vile it is not to be wholly de­voted to God. I wondered that God would suffer any of His creatures to feed and sustain me from time to time.”

“Friday, August 20.1 appeared so vile to myself that I hardly dared to think of being seen especially on account of spiritual pride. However, tonight I enjoyed a sweet hour alone with God (at Ripton); I was lifted above the frowns and flatteries of this lower world, had a sweet relish of heavenly joys, and my soul did as it were get into the eternal world and really taste of heaven. I had a sweet season of intercession for dear friends in Christ, and God helped me to cry fervently for Zion. Blessed be God for this season.”

“Monday, November 28. In the evening, I was obliged to spend time in company and conversation that was unprofit­able. Nothing lies heavier upon me than the misimprovement of time.”

“…I continued my discourse, with some fervency, till almost every one in the house was melted into tears; and divers wept aloud and appeared earnestly concerned to obtain an interest in Christ. Upon this, numbers soon gathered from all the houses round about and so thronged the place that we were obliged to remove to the house where we usually meet for public worship. The congregation gathering immediately, and many appeared remarkably affected. I discoursed some time from Luke 19:10, "For the Son of man is come to seek and to save that which was lost"; endeavoring to open the mercy, compassion, and concern of Christ for lost, helpless, and undone sinners…..”

The Forgotten Spurgeon

Five Must Read Biographies: #1-The Forgotten Spurgeon



While I really like just about anything written by Ian Murray, this has got to be one of his best. I love the way he digs into the doctrines and the thinking of the people under discussion in his books and relates it to Scripture . In this book he looks at the life of Spurgeon thru the glasses of three of the important controversies of his life time. 1) Arminianism vs. Calvinism. 2) Baptismal Regeneration, and 3) the Down-Grade controversy.

This book is particularly valuable , I believe, to those who are wrestling with Calvinism and Arminianism as he not only looks at the historical debate as it relates to to Scripture but also looks at the fruit of these beliefs in the following years; "Ye shall know them by their fruits...." Matthew 7:16. Spurgeon was masterful at getting to the point of a matter and shedding some light on the Scriptural doctrine at hand and the many quotes contained in this book from numerous sermons are an invaluable resource.

This was one of the first Biographies I read as a young Christian and it made a tremendous impact on me. Theres something spiritually invigorating in learning about the growth and struggles of those who have gone before us in the Lord and have fought the good fight, finished the coarse and kept the faith (2 Tim. 4:6-8).



Contents

1. The Preacher in Park Street 21
2. The Lost Controversy 45
3. Arminianism Against Scripture 69
4. Arminianism and Evangelism 99
5. Church Issues Revived 117
6. The Down-Grade 139
7. The Down-Grade and its Lessons 153
8. Free Grace and the Down-Grade in Perspective 167
9. 'Though the Heavens Fall...' 193
10. 10 The Aftermath at the Metropolitan Tabernacle 209
11. Appendix: An Open Letter 239
12. Index 251

Illustrations appear between pages 122 and 123



From the back of the book:

"This book seeks to throw light on the reasons which have given rise to the superficial image of Spurgeon as a genial Victorian pulpiteer, a kind of grandfather of modern evangelicalism. Even before his death in 1892 newspapers and church leaders disputed over the features of his life which entitled him to fame. Not his 'narrow creed' but his 'genuine loving character' was most worthy of remembrance said one periodical, echoing the general view. When Joseph Parker contrasted the hard Calvinism preached at Spurgeon's Tabernacle with the praiseworthy Christianity exemplified in his orphanage, The Baptist protested that the man about whom Parker wrote 'is not the Spurgeon of history'. But the distortion continued and Spurgeon forecast how the position he held might fare in the 20th century: 'I am quite willing to be eaten by dogs for the next fifty years but the more distant future shall vindicate me. This book traces the main lines of Spurgeon's spiritual thought in connection with the three great controversies in his ministry — the first was his stand against the diluted Gospel fashionable in the London to which the young preacher came in the 1850's; the second, the famous 'Baptismal Regeneration' debate of 1864; lastly, the lacerating Down-Grade controversy of 1887 - 1891 when Spurgeon sought to awaken Christians to the danger of the Church 'being buried beneath the boiling mud-showers of modern heresy'."

A few good quotes from the book:

I particularly love this account of the revival that took place under his ministry as it got underway at New Park Street:

“Spurgeon came to London conscious that God had been hiding His face from His people. His knowledge of the Bible and of Church history convinced him that, com­pared with what the Church had a warrant to expect, the Spirit of God was in great measure withdrawn, and if God continued to withhold His face, he declared to his people, nothing could be done to extend His Kingdom. It is not your knowledge, nor your talent, nor your zeal, he would say, that can perform God's work. 'Yet, brethren, this can be done -we will cry to the Lord until He reveals His face again,' 'All we want is the Spirit of God. Dear Christian friends, go home and pray for it; give yourselves no rest till God reveals Himself; do not tarry where you are, do not be content to go on in your everlasting jog-trot as you have done; do not be content with the mere round of formalities. Awake, O Zion; awake, awake, awake!'

Before many months had passed it was manifest that the congregation at New Park Street was awakening, and as travail in prayer became the characteristic of the church one common burden spread from pastor to people. 'The Lord send a blessing. He must send it, our hearts will break if He does not.' What a change took place in the prayer meetings! Now instead of the old, dull prayers, 'Every man seemed like a crusader besieging the New Jerusalem, each one appeared determined to storm the Celestial City by the might of inter­cession; and soon the blessing came upon us in such abund­ance that we had not room to receive it.”

p.34

“All the way to heaven, we shall only get there by the skin of our teeth. We shall not go to heaven sailing along with sails swelling to the breeze, like sea birds with their fair white wings, but we shall proceed full often with sails rent to ribbons, with masts creaking, and the ship's pumps at work night and day. We shall reach the city at the shutting gate, but not an hour before”

p. 24

On the Atonement:

"In other words, the Cross has a Godward reference; it was a propitiatory work through which the Father is pacified and it is on this ground, namely, Christ's obedience and blood, that all the blessings of salvation flow freely and surely to sinners. This is what is so clearly taught in Romans 3:25, 26. Writing on these verses, Robert Haldane says: 'God is shown not only to be merciful to forgive, but He is faithful and just to forgive the sinner his sins. Justice has received full payment, and guarantees his deliverance. Even the chief of sinners are shown in the propitiatory sacrifice of their Surety, to be perfectly worthy of Divine love, because they are not only perfectly innocent, but have the righteousness of God. 'He hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him.'9 Spurgeon gloried in this truth: 'He has punished Christ, why should he punish twice for one offence? Christ has died for all his people's sins, and if thou art in the covenant, thou art one of Christ's people. Damned thou canst not be. Suffer for thy sins thou canst not. Until God can be unjust, and demand two payments for one debt, he cannot destroy the soul for whom Jesus died."

p. 75

On Arminianism:

"...Arminianism does not fully disclose the Biblical testimony concerning the condition of sinners and it does not do justice to die terrible extent of their needs. The Scripture represents us, by nature, as not only in need of salvation from the guilt of sin, but in need of an omnipotent power to quicken us from being 'dead in trespasses and in sins'. We are not only under condemnation through our offences, but we are under the dominion of a fallen nature which is at enmity against God. It is not only that we have committed sins for which we need mercy, but we have a sinful nature which needs to be made anew. Arminianism preaches the new-birth but it preaches it as a consequence of or an accompaniment to the human decision; it represents man as being born again by repenting and believing, as though these spiritual acts are within the ability of die unconverted. This teaching is only possible because of an under-estimation of die total ruin and impotence of the sinner. The Scripture says dial the natural man cannot receive spiritual things and it is because of this diat die Divine quickening must precede die human response."

p. 83

The Forgotten Spurgeon at CBD

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