Coffee with Edwards

Ten More Questions with a Fictitious Interview Based on His Real Writings

B.A.-“In our day, evangelicals put a premium on purpose sentences or philosophy of ministry.  Would you describe yours?”

J.E.-“God himself is the great good which the redeemed are brought to the possession of and enjoyment of by redemption.  He is the highest good and the sum of all good which Christ purchased.  God is the inheritance of the saints; he is the portion of their souls.  God is their wealth and treasure, their food, their life, their dwelling place, their ornament and diadem, and their everlasting honor and glory.’ 

B.A.-“You have written much on the legitimacy of revival.  Can you explain some the elements from your first revival between 1735-1737?”

J.E.-“Our public assemblies were then beautiful, the congregation was alive in God’s service, everyone earnestly intent on the public worship, every hearer eager to drink in the words of the minister as they came from his mouth; the assembly in general, were, from time to time in tears while the Word was preached; some weeping with sorrow and distress, others with joy and love, others with pity and concern for the souls of their neighbors.” 

B.A.-“And what followed?”

J.E.-“The converts grew in number, and soon the congregation outgrew its building.  And here the revival fervor became smothered by the selfish interests, scheming, and posturing the members.  The wealthy citizens of the town vied for the most prominent pews in the new meetinghouse under construction.  Factions and backbiting ensued, and grew at a fever pitch.”

B.A.-“And out of this experience you preached a sermon to address it?”

J.E.-“Yes.  I called it ‘Peaceful and Faithful Amidst Division and Strife’.”

B.A.-“And what was the fellowship’s reaction?”

J.E.-“Eventually the parishioners at Northampton once again began taking their faith seriously, and once again revival came.  But this time it moved far beyond the bounds of the Connecticut River Valley, reaching throughout New England and beyond to encompass the colonies. 

B.A.-“and this revival was called “The Great Awakening”?

J.E.-“Yes, the Great Awakening, from roughly 1740-42, coincided with the trips of George Whitefield to the colonies.”

B.A.-“This was around the time of your famous sermon ‘Sinners in the Hands of an Angry God’?”

J.E.-“Correct.  I preached this sermon the first time at Northampton with little impact.  A few months later, I was at Enfield, Connecticut, a healthy horse ride down the Connecticut River from Northampton.  I wasn’t there to preach, but to be preached to.  The intended minister however was too ill to preach, and I just happened to have the sermon manuscript in my saddlebag.”

B.A.-“This is a grim and weighty message.   Is it illustrative of the rest of your preaching?”

J.E.-“I don’t think so.  Most of my sermons will emphasis concepts such as: ‘sweetness’, ‘beauty’, ‘happiness’, ‘joy’, ‘pleasure’, ‘excellency’, and ‘delight’ .  And even “Sinners in the Hands of an Angry God” is no exception.  In addition to the imagery of God’s wrath, there is also the imagery of God’s mercy.  Consider this example: “Now you have an extraordinary opportunity, a day wherein Christ has flung the door of mercy wide open and stands in calling, and crying with a loud voice to poor sinners.” 

B.A.-“Through this sermon and the ‘Great Awakening’ you became an ‘expert’ on revival.  Your first sermon on this subject was ‘A Treatise Concerning Religious Affections’ (1746), which has to be only rivaled by ‘Sinners’ as your most popular work.  How would you describe the work?

J.E.-“ In this work I explored the nature of affections, what may not necessarily count as true signs of religious affections, and what counts as true signs.  The 12^th and final sign of genuine religious affections is given as the life that bears fruit.  This is quite instructive given the context I found myself with the revivals.”

B.A.-“So this grew out of your own experience?”

J.E.-“Most definitely.  I witnessed incredible enthusiasm for Christ at the height of the Awakening.  But then the commitment faded, leaving me rather confused.  In my thinking, revival was no mere academic issue.  I was a pastor, and had a deep and abiding concern for the spiritual state of those under my care.  I learned through this experience that the Christian life is not a sprint, but a marathon. 

The revivalism approach to living the Christian life can tend to make it one that consists of fits and spurts.  I came to see that it was lived out, consistently, over the long haul.  In the tradition of the Puritans, I viewed the Christian life as a pilgrimage, a journey of progress toward heaven.  This approach emphasizes a consistent living out of the Christian faith in all aspects of life, and even, or perhaps especially, in the ordinary experiences of daily living.  The revivalism mentality tends toward highs and lows, with not much to say to ordinary experiences.”