Article of the Month

 

 

 

Letter to a New Convert

by Jonathan Edwards, 1741

 

 

My dear young friend,

As you desired me to send you, in writing, some directions how to conduct yourself in your Christian course, I would now answer your request. The sweet remembrance of the great things I have lately seen at your church, inclines me to do anything in my power, to contribute to the spiritual joy and prosperity of God’s people there.

1. I would advise you to keep up as great a earnestness in religion, as if you knew yourself to be in a state of nature, and were seeking conversion. We advise people under conviction, to be earnest and violent for the kingdom of heaven; but when they have attained to conversion, they ought not to be the less watchful, laborious, and earnest, in the whole work of religion, but the more so; for they are under infinitely greater obligations. For lack of this, many people, in a few months after their conversion, have begun to lose their sweet and lively sense of spiritual things, and to grow cold and dark, and have “pierced themselves through with many sorrows;’ whereas, if they had done as the apostle did, (Phil. 3:12-14.) their path would have been “as the shining light, which shines more and more unto the perfect day.”

2. Do not leave off seeking, striving, and praying for the very same things that we exhort unconverted people to strive for, and a degree of which you have had already in conversion. Pray that your eyes may be opened, that you may receive sight, that you may know yourself, and be brought to God’s footstool; and that you may see the glory of God and Christ, and may be raised from the dead, and have the love of Christ shed abroad in your heart. Those who have most of these things, have need still to pray for them; for there is so much blindness and hardness, pride and death remaining, that they still need to have that work of God wrought upon them, further to enlighten and enliven them, that shall be bringing them out of darkness into God’s marvelous light, and be a kind of new conversion and resurrection from the dead. There are very few requests that are proper for an impenitent man, that are not also, in some sense, proper for the godly.

3. When you hear a sermon, hear for yourself. Though what is spoken may be more especially directed to the unconverted, or to those that, in other respects, are in different circumstances from yourself; yet, let the chief intent of your mind be to consider, “In what respect is this applicable to me? and what improvement ought I to make of this, for my own soul’s good?”

4. Though God has forgiven and forgotten your past sins, yet do not forget them yourself: often remember, what a wretched bond-slave you were in the land of Egypt. Often bring to mind your particular acts of sin before conversion; as the blessed apostle Paul is often mentioning his old blaspheming, persecuting spirit, and his injuriousness to the renewed; humbling his heart, and acknowledging that he was “the least of the apostles,” and not worthy “to be called an apostle,” and the “least of all saints,” and the “chief of sinners;” and be often confessing your old sins to God, and let that text be often in your mind, (Ezekiel 16:63.) “that you may remember and be confounded, and never open your mouth any more, because of your shame, when I am pacified toward you for all that you have done, says the Lord God.”

5. Remember, that you have more cause, on some accounts, a thousand times, to lament and humble yourself for sins that have been committed since conversion, than before, because of the infinitely greater obligations that are upon you to live to God, and to look upon the faithfulness of Christ, in unchangeably continuing his loving-kindness, notwithstanding all your great unworthiness since your conversion.

6. Be always greatly abased for your remaining sin, and never think that you lie low enough for it; but yet be not discouraged or disheartened by it; for, though we are exceeding sinful, yet we have an Advocate with the Father, Jesus Christ the righteous; the preciousness of whose blood, the merit of whose righteousness, and the greatness of whose love and faithfulness, infinitely overtop the highest mountains of our sins.

7. When you engage in the duty of prayer, or come to the Lord’s supper, or attend any other duty of divine worship, come to Christ as Mary Magdalene did; (Luke 7:37, 38.) come, and cast yourself at his feet, and kiss them, and pour forth upon him the sweet perfumed ointment of divine love, out of a pure and broken heart, as she poured the precious ointment out of her pure broken alabaster box.

8. Remember, that pride is the worst viper that is in the heart, the greatest disturber of the soul’s peace, and of sweet communion with Christ: it was the first sin committed, and lies lowest in the foundation of Satan’s whole building, and is with the greatest difficulty rooted out, and is the most hidden, secret, and deceitful of all lusts, and often creeps insensibly into the midst of religion, even, sometimes, under the disguise of humility itself.

9. That you may pass a correct judgment concerning yourself, always look upon those as the best discoveries, and the best comforts, that have most of these two effects: those that make you least and lowest, and most like a child; and those that most engage and fix your heart, in a full and firm disposition to deny yourself for God, and to spend and be spent for him.

10. If at any time you fall into doubts about the state of your soul, in dark and dull frames of mind, it is proper to review your past experience; but do not consume too much time and strength in this way: rather apply yourself, with all your might, to a pledge pursuit after renewed experience, new light, and new lively acts of faith and love. One new discovery of the glory of Christ’s face, will do more toward scattering clouds of darkness in one minute, than examining old experience, by the best marks that can be given, through a whole year.

11. When the exercise of grace is low, and corruption prevails, and by that means fear prevails; do not desire to have fear cast out any other way, than by the reviving and prevailing of love in the heart: by this, fear will be effectually expelled, as darkness in a room vanishes away, when the pleasant beams of the sun are let into it.

12. When you counsel and warn others, do it earnestly, and affectionately, and thoroughly; and when you are speaking to your equals, let your warnings be intermixed with expressions of your sense of your own unworthiness, and of the sovereign grace that makes you differ.

13. If you would set up religious meetings of young women by yourselves, to be attended once in a while, besides the other meetings that you attend, I should think it would be very proper and profitable.

14. Under special difficulties, or when in great need of, or great longings after, any particular mercy, for yourself or others, set apart a day for secret prayer and fasting by yourself alone; and let the day be spent, not only in petitions for the mercies you desire, but in searching your heart, and in looking over your past life, and confessing your sins before God, not as is accustomed to be done in public prayer, but by a very particular rehearsal before God of the sins of your past life, from your childhood hitherto, before and after conversion, with the circumstances and aggravations attending them, and spreading all the abominations of your heart very particularly, and fully as possible, before him.

15. Do not let the adversaries of the cross have occasion to reproach religion on your account. How holily should the children of God, the redeemed and the beloved of the Son of God, behave themselves. Therefore, “walk as children of the light, and of the day,” and “adorn the doctrine of God your Savior;” and especially, abound in what are called the Christian virtues, and make you like the Lamb of God: be meek and lowly of heart, and full of pure, heavenly, and humble love to all; abound in deeds of love to others, and self-denial for others; and let there be in you a disposition to account others better than yourself.

16. In all your course, walk with God, and follow Christ, as a little, poor, helpless child, taking hold of Christ’s hand, keeping your eye on the marks of the wounds in his hands and side, whence came the blood that cleanses you from sin, and hiding your nakedness under the skirt of the white shining robes of his righteousness.

17. Pray much for the ministers and the church of God; especially, that he would carry on his glorious work which he has now begun, until the world shall be full of his glory.”

Particularly I would beg a special interest in your prayers and the prayers of your Christian companions, both when you are alone and when you are together, for your affectionate friend, who rejoices over you and desires to be your servant.

In Jesus Christ,

Jonathan Edwards


Author

Jonathan Edwards (1703-1758), American Puritan theologian and philosopher.

Edwards was born in East Windsor, Connecticut, to Timothy Edwards, pastor of East Windsor, and Esther Edwards. The only son in a family of eleven children, he entered Yale in September, 1716 when he was not yet thirteen and graduated four years later (1720) as valedictorian. He received his Masters three years later.

As a youth, Edwards was unable to accept the Calvinist sovereignty of God. He once wrote, “From my childhood up my mind had been full of objections against the doctrine of God's sovereignty… It used to appear like a horrible doctrine to me.” However, in 1721 he came to the conviction, one he called a “delightful conviction.” He was meditating on 1 Timothy 1:17, and later remarked, “As I read the words, there came into my soul, and was as it were diffused through it, a sense of the glory of the Divine Being; a new sense, quite different from any thing I ever experienced before… I thought with myself, how excellent a Being that was, and how happy I should be, if I might enjoy that God, and be rapt up to him in heaven; and be as it were swallowed up in him for ever!” From that point on, Edwards delighted in the sovereignty of God. Edwards later recognized this as his conversion to Christ.

In 1727 he was ordained minister at Northampton and assistant to his maternal grandfather, Solomon Stoddard. He was a student minister, not a visiting pastor, his rule being thirteen hours of study a day. In the same year, he married Sarah Pierpont, then age seventeen, daughter of James Pierpont (1659–1714), a founder of Yale, originally called the Collegiate School. In total, Jonathan and Sarah had eleven children.

Solomon Stoddard died on February 11th, 1729, leaving to his grandson the difficult task of the sole ministerial charge of one of the largest and wealthiest congregations in the colony. Throughout his time in Northampton his preaching brought remarkable religious revivals. Jonathan Edwards was a key figure in what has come to be called the First Great Awakening of the 1730s and 1740s.

Yet, tensions flamed as Edwards would not continue his grandfather's practice of open communion. Stoddard, his grandfather, believed that communion was a “converting ordinance.” Surrounding congregations had been convinced of this, and as Edwards became more convinced that this was harmful, his public disagreement with the idea caused his dismissal in 1750.

Edwards then moved to Stockbridge, Massachusetts, then a frontier settlement, where he ministered to a small congregation and served as missionary to the Housatonic Indians. There, having more time for study and writing, he completed his celebrated work, The Freedom of the Will (1754).

Edwards was elected president of the College of New Jersey (later Princeton University) in early 1758. He was a popular choice, for he had been a friend of the College since its inception and was the most eminent American philosopher-theologian of his time. On March 22, 1758, he died of fever at the age of fifty-four following experimental inoculation for smallpox and was buried in the President’s Lot in the Princeton cemetery beside his son-in-law, Aaron Burr.



 DISCUSS THIS TOPIC

  Please join others who have commented upon this and other topics in our Discussion Group.


      Back to Library 

Return to the Main Highway 

Calvinism and the Reformed Faith Index