Mr. Williams’s misrepresentations of the principles and tenets, delivered in the book which he undertakes to answer.
Mr. W. very greatly misrepresents my opinion, and the principles I maintain in my book, in many respects.
I. He says, (p. 5. d.) “The whole argument, and indeed the whole controversy, turns upon this single point, viz. What is that evidence, which by divine appointment the church is to have, of the saintship of those who are admitted to the outward privileges of the covenant of grace? Mr. Edwards seems to suppose, this must be the highest evidence a man can give of sincerity; and I apprehend it to be the lowest evidence the nature of the thing will admit.”—But this is very strange, since I had particularly declared in my stating of the question, (p. 5.) that the evidence I insisted on, was some outward manifestation, that ordinarily rendered the thing probable. Which shows, that all I insisted on, was only, that the evidence should amount to probability. And if the nature of the case will admit of some lower kind of evidence than this, or if there be any such thing as a sort of evidence that does not so much as amount to probability, then it is possible that I may have some controversy with him and others about the degree of evidence. Otherwise it is hard to conceive, how he should contrive to make out a controversy with me.
But that the reader may better judge, whether Mr. W. truly represents me as supposing that the evidence which should be insisted on, is the highest evidence a man can give of sincerity, I would here insert an extract of a Letter which I wrote to the If Rev. Mr. Peter Clark of Salem-Village, a twelvemonth before Mr. W—‘s book was published. The original is doubtless in Mr. Clark’s hands. In that letter, I declare my sentiments in the following words:
“It does not belong to the controversy between me and my people, how particular or large the profession should be that is required. I should not choose to be confined to exact limits as to that matter. But rather than contend, I should content myself with a few words, briefly expressing the cardinal virtues, or acts implied in a hearty compliance with the covenant of grace; the profession being made (as should appear by inquiry into the person’s doctrinal knowledge) understandingly; if there were an external conversation agreeable thereto. Yea, I should think that such a person, solemnly making such a profession, had a right to be received as the object of a public charity, however he himself might scruple his own conversion, on account of his not remembering the time, not knowing the method, of his conversion, or finding so much remaining sin, &c. And (if his own scruples did not hinder 1 ) I should think a minister or church had no right to debar such a professor, though he should say, he did not think himself converted. For I call that a profession of godliness, which is a profession of the great things wherein godliness consists, and not a profession of his own opinion of his good estate.”(
Northampton, May 7, 1750.
In like manner, I explained my opinion, very particularly and expressly, before the council that determined my separation from my people, and before the church, in a very public manner in the meeting-house, many people being present, near a year before Mr. W—‘s book was published. And to make it the more sure, that what I maintained might be well observed, I afterwards sent in the foregoing extract of my letter to Mr. Clark of Salem—Village, into the council. And, as I was informed, it was particularly taken notice of in the council, and handed round among them, to be read by them.
The same council, having heard that I had made certain draughts of the covenant, or forms of a public profession of religion, which I stood ready to accept of from the candidates for communion, they, for their further information, sent for them. Accordingly I sent them four distinct draughts or forms, which I had drawn up about a twelvemonth before, (near two years before the publishing of Mr. W—‘s book,) as what I stood ready to accept of (any one of them) rather than contend and break with my people.—The two shortest of those forms were as follows.
One of them was;
“I hope, I do truly find a heart to give up myself wholly to God, according to the tenor of that covenant of grace which was sealed in my baptism, and to walk in a way of that obedience to all the commandments of God, which the covenant of grace requires, as long as I live.”
The other,
“I hope, I truly find in my heart a willingness to comply with all the commandments of God, which require me to give up myself wholly to him, and to serve him with my body and my spirit; and do accordingly now promise to walk in a way of obedience to all the commandments of God, as long as I live.”