de Greef, Wulfert. The Writings of John Calvin: An Introductory Guide. Translated by Lyle D. Bierma. Grand Rapids, MI: Baker Books, 1993. [254 pages]
Reviewed by Dr. Marcus J. Serven
Dr. Wulfert de Greef from the Netherlands
I first read this book in preparation for a lecture that I had been invited to give at the Reformed Fellowship of the Southeastern United States in Columbia, South Carolina (April 28, 1998). My chosen topic was “A Reformation Hero: The Life and Theology of John Calvin.” During my time of preparation, it was difficult to find all of the correct dates and facts about the life of John Calvin in the standard biographies I already owned. This slim volume, however, put all of the essential information about Calvin’s life at my finger tips! Dr. de Greef has done us a great service by chronicling Calvin’s life and ministry on the basis of his writings. Moreover, that particular unifying theme (i.e. The Writings of John Calvin) gives the book an orderly, logical, and readable lens by which to examine Calvin’s rich and varied life.
Here are the twenty-two volumes of Calvin’s Commentaries!
One particular question that I have been curious about was “How could John Calvin, the extraordinarily busy pastor of Geneva, find time to write his scholarly Commentaries on various books from the Bible?” After all, these Commentaries total twenty-two volumes in the Baker Books edition (over 30,000 pages)! From the very beginning of Calvin’s ministry in Geneva he solemnly committed himself to teaching the Bible to the population of Geneva. He took his title of “Professor of Sacred Literature” (sacrarum literarum doctor) very seriously and disciplined himself to give regular public lectures on the Bible; oftentimes on a weekly basis in the auditorium (the Auditore) right next to the church building (St. Pierre). Dr. de Greef cites evidence to show that many, but not all, of the Commentaries were taken from lecture notes (praelectiones) given by Calvin and compiled by others. The draft editions of the Commentaries would then be reviewed by Calvin before going to publication. Dr. de Greef notes,
The first commentary Calvin published was on the Epistle to the Romans, which came off the press in Strasbourg in March 1540. The contents are probably a revised summary of lectures he had given in Geneva from 1536 to 1538…The commentary on the Epistle to the Romans was followed by a number of others…These publications were probably lectures that he had given…
de Greef, The Writings of John Calvin, 94-95
Here is a second example of this collaborative effort,
The commentary on Isaiah, which appeared in 1551, was the first commentary in which Calvin engaged in the interpretation of the Old Testament. It was not put together by Calvin himself, however, since he did not have enough time to devote to it then. In 1549 Nicolas Des Gellars (Gallasius) had attended Calvin’s lectures on Isaiah, taken notes, and then developed them at home, letting Calvin read the finished product for possible corrections. Calvin dedicated the commentary on December 25, 1550, to King Edward VI of England (CO 13:669-74), noting that the commentary was not from his own hand, but had been carefully compiled from lectures (praelectiones) that he had given.
de Greef, The Writings of John Calvin, 101-102
In addition, we see from Dr. de Greef’s research the persuasive evidence that the Commentaries also came from the weekly ministerial lectures given by Calvin on Friday mornings at the Congregation, and from certain Sermons that were later edited into the form of a commentary on Scripture. For example,
In Calvin’s forward [from his Commentary on the Psalms] of July 22, 1557, which contains various biographical data, he relates that he had first expounded on the Psalms for “our little school” a practice which, according to Nicolas Colladon (CO 21:75), he had begun in 1552. From 1555 until August 1559 the Psalms were also discussed during the weekly Bible studies (congregations). In addition, Calvin often chose a psalm for the Sunday afternoon sermon. At the repeated insistence of friends, he moved on to the writing of a commentary on the Psalms.
de Greef, The Writings of John Calvin, 105
At times, Calvin expressed a reluctance to have his material published in this manner, but due to the challenges of time he was unable to do otherwise. Dr. de Greef comments,
Calvin has lectured on the New Testament at the gymnasium in Strasbourg, where he covered the Gospel of John and 1 Corinthians. In Geneva he gave exegetical lectures on the Old Testament, addressing in Latin the students, ministers, and other interested persons. He thoroughly prepared for these lectures even though he had nothing written in front of him during the classes themselves; he could not find the time to carefully write everything down….It is striking that in later translations of Calvin’s commentaries and lectures, the differences in character between the two are often not distinguished. Calvin himself wrote the commentaries, following as closely as possible the criteria that he had established for a good commentary. Thus in a commentary Calvin always gives a very concise interpretation of the text. In the lectures, however, he generally discusses the text in somewhat more detail than in his commentaries… Considering the different value that Calvin placed on his commentaries and his lectures, we do him an injustice if we do not clearly distinguish between them…Calvin writes in the forward that originally he was not at all keen about the publication of these lectures. Since he had too little time to give to their preparation, he felt that they were not suitable for publication. But he also could not find the time to write a commentary on Hosea, so he agreed to publish the lectures as an experiment. It appears from a letter to Heinrich Bullinger (dated February 17, 1557—CO 16:412-13) that Calvin was not very happy with the publication. But the experiment proved to be successful, and all his subsequent lectures, therefore, were published in both Latin and French.
de Greef, The Writings of John Calvin, 107-108
Hence, the answer to my question of “How could John Calvin find time to write his scholarly Commentaries on various books from the Bible?” is answered by the research put forward by Dr. de Greef. In short, it was through Calvin’s hard work of preparing and giving weekly lectures on the Bible, and through the editing of the transcriptions of those remarks written down by others, that the large number of Commentaries came into existence.
Besides giving the background of the Commentraries, Dr. de Greef comments on many of the other publications of Calvin: his early writings as a young humanist, his shorter theological tracts, his sermon manuscripts, his letters, and his lengthier books. The history of the five separate editions of Calvin’s Institutes of the Christian Religion, which stretches from 1536 to 1559, was especially helpful. Over the course of twenty-three years, Calvin’s Institutes steadily grew from a “small book” of six chapters that was designed to be “concealed in one’s pocket,” into a “large volume” containing eighty chapters in four books. This demonstrates the stellar effort that Calvin put into his literary projects over the course of his adult years.
On the left is Dr. de Greef’s fine book “The Writings of John Calvin,” plus two other noteworthy volumes
What can be learned from Calvin’s example? As a busy pastor, his determined effort stimulates me to continue my practice of working hard to fill my sermons and lectures with excellent material. Moreover, it should be my goal to preserve all of my material in personal files and/or by audio recordings. In this way, the work that goes into a given sermon or lecture is not only limited to that particular moment; but it lives on to be used another day. This same principle works well for various theological lectures and conference talks–each presentation can be used in other settings to further the impact of that one effort. May it all be to the Glory of God! Soli Deo Gloria!
Parker, T. H. L. John Calvin: A Biography. Philadelphia, PA: The Westminster Press, 1975, Reprinted in 2007. [190 pages]
Reviewed by Dr. Marcus J. Serven
I have often argued that a good modern biography on the life of John Calvin is very difficult to find. The problem with many contemporary biographers is that they fall into the bad habit of treating their subjects as if they were merely specimens in a petri dish. They metaphorically slice off a little section from the life of that man or woman and analyze a particular characteristic, or event, under the discriminating lens of their own personal microscope. They wonder, “Hmm, what grows on that specimen?” Is it Marxist ideology, Freudian psychoanalysis, Post-Modern narcissism, or perhaps various aspects of the Critical Race Theory? By taking this very narrow and truncated view, however, they miss the overall picture of who the subject of their biography actually was in real life! This way of writing biographies seems to be more subjective speculation than objective history. Moreover, these modern-day biographers tend to discount the opinion of past historians and biographers and rely exclusively upon their own research of the primary sources; and ultimately upon their own opinions.
Professor T. H. L. Parker at work when he taught at the University of Durham
There has to be a better way, but what is it? Here’s my proposal: there should be a balance between researching the primary sources (ad fontes) and a thorough reading of the older well-respected biographers. Both elements are required to produce an interesting and accurate portrayal of the subject. T. H. L. Parker succeeds in his endeavor to write an interesting and accurate biography of John Calvin by doing just that–by interacting with the primary literature and by crediting the insights of past biographers. His current work builds on and expands an earlier volume, Portrait of Calvin (1954), also published by The Westminster Press. It is one of the first biographies I ever read about Calvin and it certainly created a hunger in me to know more about the Reformer of Geneva.
One of the most helpful aspects of T. H. L. Parker’s current biography is the careful analysis he does on re-dating the conversion of Calvin. He writes,
On no part of Calvin’s life has so much energy been bestowed, so much ingenuity exercised, as upon the date, the manner, the causes, and the agencies of conversion. The pieces of information which our primary authorities furnish us are often inconsistent among themselves or with the assured or assumed knowledge we have of his early life. Such different views, such different datings have been advanced, and after nigh a century of Calvin-study so little certainty has been achieved, that one would wish a halt to be called were it not that in writing a life of Calvin it is not possible to describe the events of the decade 1525-34 without coming, however provisionally and hesitatingly, to some decision.
T. H. L. Parker, John Calvin: A Biography, 162
Parker draws from his careful analysis of Calvin’s own autobiographical Preface to the Psalms Commentary to come up with a potential date. In addition, he consults the older biographies, not ignoring their learned contributions, and makes some educated guesses. He argues,
From our reading of the Preface, is it possible to indicate a probable date for the conversion? One thing seems to emerge as necessary; if Calvin has remembered the sequence of events correctly, his conversion must be placed during his legal studies. A pre-Orleans date is inadmissible, as is also a date after he had taken his licentiate. If, then 1525 (1526) and March 1531 are the termini, we must allow time for working hard and time (possibly less) for working more coolly. Something between 1528 and early in 1530 would be possible. If however, the migration to Bourges indicates continued enthusiasm for the law studies, we must advance beyond the spring of 1529. If on the other had, there is substance in the stories of his preaching at Bourges, we must allow time for it. The latter end of 1529 or early in 1530 seem to be indicated. After this, Calvin does not break off his law studies altogether. He returns to Orleans in October 1530 (?) for the final part of his course and takes his licentiate. He goes to Paris for further studies and finishes the Commentary on De Clementia.
T. H. L. Parker, John Calvin: A Biography, 165
Melchior Wolmar
These arguments are persuasive and point, as well, to the seminal influence of the out-spoken German scholar, Melchoir Wolmar, under whom Calvin studied Greek at Bourges. It is very likely that Calvin was exposed to Luther’s tracts from the hand of Wolmar. Out of gratitude for the studies in New Testament Greek Calvin dedicated his Commentary on 2 Corinthians to Wolmar (August 1, 1546).
Thus, Parker writes a fascinating and colorful “portrait of Calvin” (to utilize his previous book’s title) that is built upon the primary sources, the older and well-respected works, and some shrewd guess-work on his part. Overall, I believe that he finds the proper balance of these elements without becoming overly speculative. I especially appreciated his numerous quotes from Nicolas Colladon’s early biography of Calvin (1565), which is rare to find in print, and his comments about the details of Calvin’s personal life. Parker opines,
Calvin was a good and faithful friend. Like most men, he had his affective casualties; but they were few in comparison with his life-long attachments—de Montmor, Laurent de Normandie, Mathurin Cordier, from his boyhood; Beza, Wolmar, Cop, from his youth; Farel, Melanchthon, Bullinger, from his early manhood. There were always the flatterers and the hero-worshippers, like Jean de L’Espine who would write to say that he wished he could hear Calvin’s “most sweet clear voice” and gaze upon his “most happy face.” But he distrusted praise and preferred to learn his faults. It was perhaps this openness and honesty that kept his friends as much as his evidences of love. And for his part, as he said in a time of distress, he could not live without friendship.
T. H. L. Parker, John Calvin: A Biography, 103
John Calvin at mid-career
Is this the best modern biography available of John Calvin? In my opinion it is certainly better than William Bouwsma’s (John Calvin: A Sixteenth Century Portrait, Oxford, 1988) which is entirely too speculative in its psychoanalysis of Calvin’s character, and much better than Alister McGrath’s (A Life of John Calvin: A Study in the Shaping of Western Culture, Blackwell, 1990) which tends to be too technical. Thus, I would number it amongst the top two or three biographies on Calvin due to its careful objectivity, in-depth research, and winsome portrayal of the Reformer.
There is no shortage of biographies on John Calvin today. With the recent resurgence of interest in Reformed Theology and a growing reconsideration of the benefits of the Protestant Reformation, a large number of new biographical treatments of the Genevan Reformer have emerged. Here are three that merit a close and careful reading: (1) Bernard Cottret’s lively biography (Calvin: A Biography, Eerdmans, 2000); (2) Bruce Gordon’s encyclopedic biography (Calvin, Yale University Press, 2009); and lastly, Herman Selderhuis’s engaging biography (John Calvin: A Pilgrim’s Life, IVP, 2009). Perhaps in time one of these three scholarly volumes will replace Parker’s fine work, but until that time I believe it should be celebrated as one of the best overall biographies of John Calvin.
Hmm, why do publishers tend to use the same old pictures of John Calvin on their book covers? Here are three more biographies showing some of the popular portraits of Calvin
Postscript: I was glad to note that The Westminster Press reprinted T. H. L. Parker’s biography of Calvin in 2007 for the celebration of Calvin’s 500th birthday on July 10, 2009. I trust that this book will continue to have a wide and appreciative readership in the years ahead. Tolle lege! Take up and read!
What exactly is Presbyterianism? A belief in Presbyterianism is distinguished by three essential marks: (1) a belief in the sovereignty of God, (2) a belief in covenant theology, and (3) a belief in a church government led by elders. Presbyterian doctrines and practices are summarized in the historic Westminster Confession of Faith(1647) and the Westminster Larger and Shorter Catechisms. The practical outworking of these beliefs can be found in the Book of Church Order used by various Presbyterian denominations. The church historian, Dr. S. Donald Fortson III, describes who Presbyterians are in this way,
Being Presbyterian involves multiple layers of identity and connection. As Christians, Presbyterians are “catholic,” sharing the common heritage of ancient Christianity with all believers, of all times, in all places. Presbyterians are Protestant by conviction sharing the rich spiritual heritage of the sixteenth century in reaffirming the primacy of Scripture and the rediscovery of the Gospel. Within the sixteenth century Protestant Reformation, Presbyterians identify themselves uniquely with one of the church families known as the “Reformed Tradition.” In this stream, Presbyterians view themselves in special connection to the reforms of John Calvin, John Knox and the English Puritans. Historically, Presbyterians are also part of the evangelical movement; that is, they have embraced the legacy of the eighteenth century revivals (awakenings) in America and Britain and thus believe in the necessity of conversion experience, personal holiness and being missional. Each of these historic layers is equally important to Presbyterian identity…
S. Donald Fortson III, The Presbyterian Story, 7
The Sovereignty of God:
The Bible teaches that God is in control of all events, both the good and the bad. Sovereignty means that God rules and reigns in the midst of all circumstances, accomplishing all of his holy will (Genesis 50:19-21; Psalm 103:19; Proverbs 16:4; Ecclesiastes 7:14; Acts 2:22-24; Romans 8:28; James 1:2-4; 1 Peter 1:6-9). This does not mean that God is responsible for the evil behavior of men, rather that all men are “without excuse” for their sins and will answer to God for their wicked behavior (Matthew 25:31-32, 46; Romans 2:1-16, 14:10-12; 2 Corinthians 5:10). The doctrine of sovereignty in regard to salvation is best summarized by the “Doctrines of Grace” (which are also known as The Five Points of Calvinism):
John Calvin (1509-1564)
T – Total Depravity or Total Inability (Genesis 3:1-24, 6:1-8; Jeremiah 17:9-10; Mark 7:14-23; John 1:12-13; Romans 1:18-32, 3:9-18, 23, 6:23, 9:16). [Versus Human Ability or Pelagianism or Semi-Pelagianism]
L – Limited Atonement or Definite Atonement or Particular Redemption (Isaiah 53:4-6; Jeremiah 31:31-34; Matthew 20:28; John 10:1-5, 14-15, 27-29). [Versus Universal Redemption or General Atonement or Amyraldianism]
I – Irresistible Grace or Efficacious Grace (John 11:43-44; Acts 9:1-19, 16:14; John 6:44, 10:1-5, 27; 1 Corinthians 2:14; 2 Corinthians 2:15-16). [Versus Resistance of the Holy Spirit by Human Ability]
P – Perseverance of the Saints or Eternal Security (Matthew 6:16-20, 24:13; John 3:3-8, 6:37, 39, 47, 10:27-29, 15:8; Romans 10:8-10; Ephesians 1:13-14; Philippians 1:6, 2:12-13; 1 Peter 1:3-5; 1 John 5:13). [Versus Falling from Grace or Losing One’s Salvation]
A Covenant Theology:
Johannes Cocceius (1603-1669)
God has related to a certain people throughout history—His people. Thinking of National Israel as the people of God was the initial pattern for understanding this doctrine. However, it is clear that, “…they are not all Israel who are descended from Israel” (Romans 9:6). Thus, God’s people are those who are the spiritual descendants of Abraham rather than the physical descendants of Abraham (cf. Romans 2:28-29, 9:6-8; Galatians 3:7-9, 29; Ephesians 2:13-22). The relationship that God has enjoyed with His people has been shown through a series of expanding covenants. Each covenant had blessings that came with obedience and curses that came with disobedience. Each covenant is progressive, in that through time God has revealed more of His redemptive plan to successive generations. The ultimate expression of God’s covenantal relationship is revealed in the New Covenant which is accomplished by the redemptive work of Jesus Christ on the Cross. God’s covenant people are Believers, their children, and all who are in the visible church (cf. Genesis 12:2-3, 17:7-11; Deuteronomy 5:1-21, 7:7-9, 10:16; Psalm 103:17-18; Jeremiah 31:27-34; Acts 2:39; Romans 2:28-29; 1 Corinthians 7:14; Galatians 3:6-9, 29; Ephesians 2:14-16, 3:6-7; Hebrews 9). There are two Sacraments ordained by Jesus Christ: the Lord’s Supper and Baptism. The Lord’s Supper is a memorial feast where Christ is spiritually present in the hearts of every Believer–as taught by Martin Bucer, John Calvin, John Knox, Charles Hodge, A. A. Hodge, etc. Believers, both adult and children, are admitted to the Lord’s Table upon giving a credible confession of faith to the elders of the local church. Both adult Believer’s baptism and infant baptism are practiced in Presbyterian churches as a sign of our identification with Christ and and our entrance into the visible church. Infant baptism is based upon the covenant made by God with Abraham and all of his descendants (Genesis 17:7-14). The children of Believers are part of the covenant by virtue of their birth and are thereby entitled to its benefits and liable under its sanctions (cf. Acts 2:38-39; 1 Corinthians 7:14; Ephesians 6:1-4). In the New Testament the practice of circumcision has been superseded by baptism (Colossians 2:11-12).
A Church Government Led by Elders:
John Knox (1514-1572)
The Old Testament speaks of the practice of appointing elders. For example, Jethro gave his son-in-law Moses wise advice concerning the difficulty of leading the entire nation of Israel all by himself (Exodus 18:17-27). He urged Moses to pick out men of sound character to oversee all of the minor disputes. Moses would then be able to decide the major disputes that the elders could not handle. This practice was a prelude to the New Testament paradigm that would be developed by the Jesus Christ when he selected his disciples (Mark 3:13-19). The New Testament uses the Greek word presbuteros to refer to “elders,” and “older men” (Titus 2:2). For example, Paul instructed Timothy and Titus, both of whom were younger pastors, to seek out mature men to serve the local church as overseers or elders (2 Timothy 2:2). The specific qualifications for these local church leaders are given so that the character of each candidate might be thoroughly evaluated by the congregation (1 Timothy 3:1-7; Titus 1:5-9). After evaluating a man’s life, doctrine, family, and character the church confirms the calling of God by electing that man an elder. Duly elected elders can serve Christ’s Church in several different capacities, such as Evangelists, Pastors, and Teachers (Ephesians 4:11). There are two other Greek words implying Church authority that the Bible speaks of as well: diakonos (deacon) and episkopos (overseer or bishop). Within a Presbyterian form of government deacons are elected by the congregation for the purpose of meeting the physical needs of the people, visiting the sick, and administering the possessions of the Church. In many respects, the Presbytery serves as the episkopos over a group of churches in a specific region, and is made up of the all the regional elders. Rather than investing authority in a single individual to serve as a bishop, the collective wisdom of a plurality of godly elders is emphasized in decision-making for the whole Church. Beyond that, the Church has an annual meeting of elders from all the regional Presbyteries for the purpose of gathering together in a General Assembly (Acts 15:1-35).
American Presbyterian Denominations (Current List):
— Presbyterian Church USA (PCUSA) [1,302,000 members]
— Presbyterian Church in America (PCA) [384,000 members]
— Evangelical Presbyterian Church (EPC) [145,000 members]
— Covenant Order of Evangelical Presbyterians (ECO) [121,000 members]
— Cumberland Presbyterian Church (CPC) [87,000 members]
— Korean Presbyterian Church in America (KPCA) [55,000 members]
— Korean American Presbyterian Church (KAPC) [53,000 members]
— Associate Reformed Presbyterian Church (ARP) [39,000 members]
— Orthodox Presbyterian Church (OPC) [30,000 members]
— Reformed Presbyterian Church US (RPC) [7,800 members]
— Bible Presbyterian Church (BPC) [3,500 members]
— Covenant Presbyterian Church (CPC) [13 churches]
— Reformed Presbyterian Church, General Assembly (RPCGA) [7 churches]
— Reformed Presbyterian Church in the United States (RPCUS) [3 churches]
Source: “List of Presbyterian and Reformed denominations in North America” (Wikipedia, Accessed 4-29-2021) https://en.wikipedia.org/wiki/List_of_Presbyterian_and_Reformed_denominations_in_North_America
Select Bibliography:
Dr. Loraine Boettner (1901-1990)
Boettner, Loraine. The Reformed Doctrine of Predestination. Phillipsburg, NJ: Presbyterian & Reformed Publishing, 1932.
Clouse, Robert G. “Covenant Theology” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
Fortson III, S. Donald. The Presbyterian Story: Origins and Progress of a Reformed Tradition. 2nd Edition. Eugene, OR: Wipf & Stock Publishers, 2017.
Dr. Charles Hodge (1797-1878)
Hart, Darrel G. and John R. Muether. Seeking a Better Country: 300 Years of American Presbyterianism. Phillipsburg, NJ: P&R Publishing, 2007.
Hodge, Archibald A. Outlines of Theology. Edinburgh, Scotland: The Banner of Truth Trust, Reprint, 1972.
Jellema, Dirk. “Predestination” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
Dr. John H. Leith (1919-2002)
Leith, John H. An Introduction to the Reformed Tradition. Revised Edition. Louisville, KY: Westminster John Knox, 1977.
Loetscher, Lefferts A. A Brief History of the Presbyterians. Third Edition. Philadelphia, PA: The Westminster Press, 1978.
Lucas, Sean Michael. On Being Presbyterian: Our Beliefs, Practices, and Stories. Phillipsburg, NJ: P&R Publishing, 2006.
McKim, ed., Donald K. Encyclopedia of the Reformed Faith. Louisville, KY: Westminster/John Knox Press, 1992.
Dr. James H. Thornwell (1812-1862)
McNeill, John T. The History and Character of Calvinism. London, England: Oxford University Press, 1954.
Palmer, Benjamin M., ed. The Life and Letters of James Henley Thornwell. First Published in 1875; Edinburgh, Scotland: The Banner of Truth Trust, 1974.
Reid, W. Stanford. “Presbyterianism” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
Reymond, Robert L. A New Systematic Theology of the Christian Faith. Second Edition. Nashville, TN: Thomas Nelson Publishers, 1998.
Dr. R. C. Sproul (1939-2017)
Sproul, R. C. What Is Reformed Theology? Understanding the Basics. Grand Rapids, MI: Baker Books, 1997.
Steele, David N., Curtis C. Thomas, S. Lance Quinn. The Five Points of Calvinism: Defined, Defended, and Documented. Second Edition. Phillipsburg, NJ: P&R Publishing, 2004.
Wells, David F., ed. Reformed Theology in America: Southern Reformed Theology. Grand Rapids, MI: Baker Book House, 1989.
Wells, David F., ed. Reformed Theology in America: The Princeton Theology. Grand Rapids, MI: Baker Book House, 1989.
Westminster Confession of Faith and Catechisms. Willow Grove, PA: The Committee on Christian Education of the Orthodox Presbyterian Church, Reprint, 2008.
White, Henry A. Southern Presbyterian Leaders 1683-1911. Edinburgh, Scotland: The Banner of Truth Trust, Reprint, 2000.
Wylie, James A. The History of Protestantism. 3 Volumes. Kilkeel, N. Ireland: Mourne Missionary Trust, 1990.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2021 – All Rights Reserved
“And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” John 1:14
Here are Dr. Martin Luther’s comments on John 1:14…
“The greatest treasure and the highest comfort we Christians have is the fact that the Word, the true, natural Son of God, has become a man who in every respect has flesh and blood as any other man has, and who has become man for our sake that we may be raised to the great glory of having our flesh and blood, our entire body, with all its parts and members, sit in heaven above, like God; that we may boldly defy the devil and whatever assails us. For now we are certain that our bodies belong in heaven and are heirs of the kingdom of heaven.”
Martin Luther, Sermon on John 1:14 (Weimar Edition, 46)
Martin Luther celebrates Christmas with his family and friends
For they were “…looking forward to the city that has foundations, whose designer and builder is God.” Hebrews 11:10
Written by Dr. Marcus J. Serven
It was four hundred years ago that a group of English Separatists–later known as “the Pilgrims”–arrived in New England. They had just endured an arduous journey across the storm-tossed Atlantic Ocean. They were anxious to establish a new colony where they could worship God as the Bible dictated, raise their children with a minimum of worldly influences, and live as freemen building their own homes and businesses. With a great sense of hope they scouted out the regions around Cape Cod and chose a site for their colony that seemed to present the best situation for building a village. Edward Winslow describes it this way,
Edward Winslow (1595-1655)
“So in the morning, after we had called on God for direction, we came to this resolution, to go presently ashore again, and to take a better view of two places which we thought most fitting for us; for we could not now take time for further search or consideration, our victuals being much spent, especially our beer, and it being now the 19th of December. After our landing and viewing of places, so well as we could, we came to a conclusion, by most voices, to set on the main land, on the first place, on a high ground, where there is a great deal of land cleared, and have been planted with corn three or four years ago; and there is a very sweet brook runs under the fill side, and many delicate springs of good water as can be drunk, and where we may harbor our shallops and boats exceedingly well; and in this brook much good fish in their seasons; on the further side of the river also much ground cleared. In one field is a great hill, on which we point to make a platform, and plant our ordinance, which will command all round about…What people inhabit here we yet know not, for as yet we have seen none. So there we make our rendezvous, and a place for some of our people, about twenty, resolving in the morning to come all ashore and to build houses.”
Edward Winslow, “Mourt’s Relation,” 37-38
Coming ashore they stepped off the shallop onto a large flat rock–which in later years would be remembered as “Plymouth Rock”–and they began the challenging task of carving a village out of the raw wilderness. In God’s providence, this site proved to have been an area which in the past had supported an Indian village. There were cleared fields and abundant resources for their future prosperity all around; but not a single Indian! They now just had to build shelters so that they could get through the cold winter months.
Plymouth Colony (c.1622)
With an abiding hope and every expectation of God’s blessing they set about the work of constructing a stout store house, building a few small cabins, cutting lots of firewood, and stockpiling whatever food they could find for the lean months ahead. Regarding their character, Pastor John Robinson and Elder William Brewster had noted in a letter to one of their financial backers, “We are not like some, whom small things discourage, or small discontents cause to wish themselves at home again.” No, these people were made of sterner stuff! They knew that they were “Pilgrims” and they looked “forward to the city that has foundations, whose designer and builder is God.” (Heb. 11:10).
Many years after the Pilgrims had established their colony, Gov. William Bradford wrote the following reflection on all that had happened:
Thus out of small beginnings greater things have grown by His hand Who made all things out of nothing; and gives being to all things that are; and as one small candle may light a thousand, so the light enkindled here has shone to many, yea, in a sense, to our whole nation; let the glorious name of Jehovah have all the praise.
— William Bradford, Of Plymouth Plantation, Ch. XI, page 226.
What can we take away from this? First of all, we can admire the determination and tenacity of the Pilgrims. They suffered greatly, but despite a multitude of trials they refused to give up. This is a great lesson for every one of us! Secondly, we can resolve to be people like them; that having settled on a godly path we forthrightly persevere in it–setting aside all distractions–and forge ahead to the end. There are, perhaps, many other lessons to draw from the Pilgrims. But these two are sufficient for the day. Like the Pilgrims let us resolve that, “We are not like some, whom small things discourage.” Instead, we are those who steadily work towards fulfilling all that the Lord has set before us.
These three books are full of “eyewitness accounts” from the Pilgrims–what superlative resources!
Sources:
Bradford, William. Of Plymouth Plantation. Bulverde, TX: Published by The Vision Forum, Inc. and Mantle Ministries, 1998.
Gragg, Rod. The Pilgrim Chronicles: An Eyewitness History of the Pilgrims and the Founding of Plymouth Colony. Washington, DC: Regnery Publishing, 2014.
Windslow, Edward. Mourt’s Relation: A Journal of the Pilgrims of Plymouth. Jordan D. Fiore, ed. Plymouth, MA: Plymouth rock Foundation, 1985.
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2020 – All Rights Reserved
Moving day, during the hot Summer of 1751, was a subdued experience for the family of America’s foremost theologian Jonathan Edwards (1703-1758). Reluctantly, he and his burgeoning family were relocating from their beloved home in Northampton, Massachusetts, to begin a new life and ministry amongst the Indians on the frontier. After their bags were packed and the wagons fully loaded the entire entourage set off down the long dusty road to Stockbridge, Massachusetts—never to return to the pristine village that had been their home for 23 years. Leaving Northampton was difficult for many reasons: it was here that Jonathan had begun his full-time Christian ministry under the watchful training of his maternal Grandfather, Rev. Solomon Stoddard; it was in this very city that the initial stirrings of the “First Great Awakening” began (1735-1740); and it was here that Jonathan and Sarah had birthed and raised their twelve children. Yet, many of the townspeople wanted Jonathan Edwards and his family to leave—why would they be sending away one of the greatest theologians that America had yet produced? In order to thoroughly answer this question some of the background of Jonathan Edwards must be examined.
Jonathan Edwards was born in the country village of East Windsor, Connecticut, on October 5, 1703. He was the son of a Congregational minister, Rev. Timothy Edwards, and his mother Esther Stoddard. His parents educated him at home along with his ten sisters. Young Jonathan’s interests knew no bounds as he vigorously examined the realms of literature, physical science, philosophy, and biblical studies writing several insightful compositions in each field. In many respects, he was a childhood prodigy who eventually excelled in Greek, Latin, and Hebrew. At age 13 he was encouraged to attend the Collegiate School of Connecticut (which later became Yale University), and he graduated at age 17 in 1720 with an A.B. degree. About this same time he read 1 Timothy 1:17, “Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen.”, and had an “evangelical awakening” which fulfilled his own deep-seated spiritual longing. Upon reflection he wrote in his journal,
“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…from about that time, I began to have a new kind of apprehensions and ideas of Christ, and the work of redemption, and the glorious way of salvation by him. An inward, sweet sense of these things, at times, came into my heart; and my soul was led away in pleasant views and contemplations of them. And my mind was greatly engaged to spend my time in reading and meditation on Christ, on the beauty and excellency of his person, and the lovely way of salvation by free grace in him.”
This personal commitment to Christ started him on a life-time quest of thinking and writing about “true religion.” His desire to further study the Bible and philosophy was so great that he stayed at Yale College for two years of additional study. While there he was contacted to serve as a “student supply” Pastor at a Scottish Presbyterian Church in New York City; which he did for six months further confirming his call to the Christian ministry. After receiving his M.A. degree in 1723 he was hired a short time later to serve as a tutor at Yale.
Academic studies, though, were not his exclusive interest while in New Haven for he became distracted by a young lady in a prominent family—Miss Sarah Pierpont. Early on in their relationship he described 13 year old Sarah on the inside cover of his Greek Grammar with these words,
“…They say there is a lady in (New Haven) who is beloved of the Great Being, who made and rules the world, and there are certain seasons in which this Great Being, in some way or other invisible, comes to her and fills her mind with exceeding sweet delight, and that she hardly cares for any thing, except to meditate on him—that she expects after a while to be received up where he is, to be raised up out of the world and caught up into heaven; being assured that he loves her too well to let her remain at a distance from him always…She has a strange sweetness in her mind, and singular purity in her affections; is most just and conscientious in all her conduct; and you could not persuade her to do any thing wrong or sinful, if you would give her all the world, lest she would offend this Great Being. She is of a wonderful sweetness, calmness and universal benevolence of mind; especially after this Great God has manifested himself to her mind. She will sometimes go about from place to place, singing sweetly; and seems to be always full of joy and pleasure; and no one knows for what. She loves to be alone, walking in the fields and groves, and seems to have some one invisible always conversing with her…”
Winslow, ed., Jonathan Edwards: Basic Writings, 66-67
Sarah Edwards
Prior to the making of any formal plans for marriage with Sarah, Jonathan knew that he would have to provide for his new family and so he gladly received a call to be the Assistant Pastor of his grandfather’s church in Northampton, Massachusetts. This was the largest Congregational Church west of Boston, with 600 members, and it was here that he was ordained to the gospel ministry in 1726. Still much smitten with Sarah Pierpont they married in 1728 and she became his life’s partner for the next 31 years. Many years later near the end of his earthly life, Jonathan Edwards wrote a oft-quoted letter to his wife giving thanks to God for the “uncommon union” that they enjoyed through out the many years of married life. Together they raised twelve children and persevered through all of the challenges of pastoral ministry. The Lord blessed them with a large godly posterity and a much appreciated spiritual legacy.
Rev. Soloman Stoddard
In 1729 Jonathan assumed the role of Senior Pastor when his grandfather, Rev. Solomon Stoddard, retired from his pastoral charge. During his Northampton ministry, besides preaching and catechizing the children, he strongly promoted evangelical revival. Many of the townspeople had been raised by Christian parents, but they had drifted from the Puritan beliefs of their forefathers and no longer had a hunger for the knowledge of God. Jonathan’s prayers were sovereignly answered by God and revival broke out in Northampton during 1734-1737. On one eventful Sunday over one hundred new converts were received into Church membership. He called this period of awakening “the work of God,” for Edwards did not see this as a passing excitement nor something brought about through the efforts of man—it was an outpouring of God’s divine Spirit regenerating hardened human hearts. Other occurrences of revival also began to sweep through the American Colonies. Both George Whitefield (an English evangelist) and Gilbert Tennant (a Presbyterian Pastor) were used mightily of God in furthering the awakening all along the Eastern seaboard, but it was Jonathan Edwards who became known as the leading spokesmen and defender of this spiritual awakening. The return to historic Christianity that God had instigated among the American Colonists would become in time the spiritual foundation for the American War for Independence in the 1770’s.
Throughout Edwards’s ministry he defended a warm-hearted evangelical Calvinism that emphasized the sovereignty of God over all human events. He firmly resisted the attacks against the Great Awakening by the Unitarians, Deists, and skeptics. Edwards also wrote many notable books on the revival such as: A Faithful Narrative of the Surprising Work of God (1737), Some Thoughts Concerning the Present Revival (1741), and A Treatise Concerning Religious Affections (1746). Edwards wrote,
“As in worldly things worldly affections are very much the spring of men’s motion and action; so in religious matters the spring of their actions is very much religious affections. He that has doctrinal knowledge and speculation only, without affection, never is engaged in the business of religion. Nothing is more manifest in fact, than that the things of religion take hold of men’s souls no further than they affect them…I am bold to assert that there never was any considerable change wrought in the mind or conversation of any person, by anything of a religious nature that ever he read, heard or saw, who had not his affections moved…In a word, there never was anything considerable brought to pass in the heart of life of any man living, by the things of religion, that has not his heart deeply affected by those things.”
Edwards, “Religious Affections,” quoted by Lane, in “A Concise Dictionary of Christian Thought,” 188
These scholarly works provided a biblical and theological framework for the Great Awakening. He is probably best known for his sermon “Sinners in the Hands of an Angry God” (1741), which although read in a monotone voice produced anguished cries of repentance in his listeners. Here is one small section which equally features the holy wrath and divine grace of God,
“The God that holds you over the pit of hell, much as one holds a spider or some loathsome insect over the fire, abhors you and is dreadfully provoked. His wrath towards you burns like fire; he looks upon you as worthy of nothing else, but to be cast into the fire; he is of purer eyes than to bear to have you in his sight; you are ten thousand times more abominable in his eyes than the most hateful venomous serpent is in ours. You have offended him infinitely more than ever a stubborn rebel did his prince—and yet it is nothing but his hand that holds you from falling into the fire every moment.”
Edwards, “Sinners in the Hands of an Angry God,” quoted by Lane, in “A Concise Dictionary of Christian Thought,” 187)
One of the heated controversies ignited by Edwards while serving in Northampton surrounded the qualifications for receiving the Lord’s Supper. Rev. Solomon Stoddard, Jonathan Edwards’s grandfather, adopted the provisions of the “Half-way Covenant” (1662) within his congregation. It states,
“The children of Church members are members of the Church as well as their parents, and do not cease to be members by becoming adult, but do still continue in the Church, until in some way of God they be cast out; and…they are subject to Church-discipline, even as other members, and may have their children baptized before themselves be received to the Lord’s Supper; and yet that in this way there is no tendency to the corrupting of the Church by unworthy members, or of the Ordinances by unworthy partakers.”
“The Half-Way Covenant,” 1662; quoted in “Eerdman’s Handbook to Christianity in America,” 41)
This ecclesiastical agreement allowed unconverted baptized members to take the Lord’s Supper based on the profession of faith of their parents. Edwards argued that the Lord’s Supper was not a “converting ordinance” and that only professing Christians should partake of it. Open conflict erupted on all sides. Because of his opposition to the “Half-way Covenant” Edwards was forced out of the church in Northampton and eventually became a pastor to a small frontier congregation of settlers and Indians in Stockbridge, Massachusetts (1750). Some grieved the loss of Jonathan Edwards, while on the other hand many rejoiced to see him depart Northampton. Little did they know that they had rejected the greatest theological mind in America at that time.
Although physically arduous, the seven years in Stockbridge proved to be a fruitful period of reflection and writing for Edwards. He finished his definitive defense against an encroaching Arminianism, The Freedom of the Will (1750), where he shows the futility of the belief that man “cooperates” with God in the matter of salvation. The “New Birth,” he asserted, comes about solely by God’s gracious activity in the life of one who is spiritually dead. He also wrote a brilliant exposition entitled “The Great Christian Doctrine of Original Sin” (1758) challenging the popular notion that man is inherently good.
Nassau Hall at Princeton University completed in 1758
The reputation of Jonathan Edwards grew rapidly during these years of relative exile in Stockbridge. In 1757 Edwards was approached to become the President of the College of New Jersey (later to become Princeton University and Seminary). In January 1758 Edwards moved to Princeton, but the town was in the throes of a smallpox epidemic and so he received an inoculation as an example to his students. Disastrous consequences resulted and he died of a secondary infection in March 1758. Thus passed from the scene a truly great man of God who not only positively influenced his family, but who also shaped the thinking of many generations of Christians.
An Addendum:
Jonathan and Sarah Edward’s grave in the Old Cemetery in Princeton, New Jersey
On April 8, 2013 my family and I stood before the graves of Jonathan and Sarah Edwards. They are both buried together in the Old Cemetery at Princeton, New Jersey. Here is the legacy of an “uncommon union” between a husband and wife who were married for thirty-one years. Their marriage is a testimony of how two individuals, who though very different from each other, were able with God’s help to weave their lives together into an unbreakable bond. Even though they died apart from one another they exemplify a couple whom God blessed even in their deaths. For that reason they are buried together in a unified grave. Soli Deo Gloria
—Dr. Marcus J. Serven
Sources for Further Study:
Ahlstrom, Sydney E. A Religious History of the American People. 2 Volumes. Garden City, NY: Image Books, 1975.
Dodds, Elisabeth D. Marriage to a Difficult Man: the “Uncommon Union” of Jonathan and Sarah Edwards. Philadelphia, PA: The Westminster Press, 1971.
Edwards, Jonathan. The True Believer: The Marks and Benefits of True Faith. Don Kistler, ed. Morgan, PA: Soli Deo Gloria Publications, 2001.
Edwards, Jonathan. The Works of Jonathan Edwards. 2 Volumes. Edinburgh, Scotland: Banner of Truth Publishers, Reprint, 1975.
Elwell, Walter A., ed. Evangelical Dictionary of Theology. Grand Rapids, MI: Baker Book House, 1984.
“Halfway Covenant”, by Mark A. Noll
“Jonathan Edwards”, by Mark A. Noll
“New England Theology”, by Mark A. Noll
“New Light Schism”, by W. A. Hoffecker
“Old School Theology”, by W. A. Hoffecker
“Revivalism”, by M. E. Dieter
“The Great Awakenings”, by Mark A. Noll
Gerstner, Edna. Jonathan and Sarah: An Uncommon Union. Morgan, PA: Soli Deo Gloria Publications, 1995.
Gerstner, John H. Jonathan Edwards: A Mini-Theology. Wheaton, IL: Tyndale House Publishers, 1987.
Haykin, Michael A. G. A Sweet Flame: Piety in the Letters of Jonathan Edwards. Grand Rapids, MI: Reformation Heritage Books, 2007.
Houghton, S. M. Sketches from Church History. Carlisle, PA: The Banner of Truth Trust, 1980.
Lane, Tony. A Concise Dictionary of Christian Thought. Revised Edition. Grand Rapids, MI: Baker Academic, 2006.
Lawson, Steven J. The Unwavering Resolve of Jonathan Edwards. Orlando, FL: Reformation Trust Publishing, 2008.
Lovelace, Richard F. Dynamics of Spiritual Life: An Evangelical Theology of Renewal. Downers Grove, IL: InterVarsity Press, 1979.
Marshall, Peter, and David Manuel. The Light and The Glory. Grand Rapids, MI: Baker Book House, 1977.
Murray, Iain H. Jonathan Edwards: A New Biography. Carlisle, PA: Banner of Truth Publishers, 1987.
Noll, Mark A. A History of Christianity in the United States. Grand Rapids, MI: Eerdman’s Publishing House, 1992.
Noll, Mark A., Nathan O. Hatch, George M. Marsden, David F. Wells, John D. Woodbridge, eds. Eerdman’s Handbook to Christianity in America. Grand Rapids, MI: Eerdman’s Publishing House, 1983.
Reid, Daniel G., Robert D. Linder, Bruce L. Shelly, Harry S. Stout, eds. Dictionary of Christianity in America. Downers Grove, IL: InterVarsity Press, 1990.
Sparks, Jared, ed. Lives of Jonathan Edwards and David Brainerd. In The Library of American Biography. Volume VIII. Boston: Hilliard, Gray, and Company, 1837.
Samuel Miller, “Life of Jonathan Edwards”
William B. O. Peabody, “Life of David Brainerd”
Tracy, Joseph. The Great Awakening. First published in 1842; Reprint, Edinburgh, Scotland: The Banner of Truth Trust, 1976.
Winslow, Ola Elizabeth, ed. Jonathan Edwards: Basic Writings. New York, NY: Penguin Publishing Group, 1966.
Woodbridge, John D., ed. Great Leaders of the Christian Church. Chicago, IL: Moody Press, 1988.
Dr. Marcus Serven, ThM and DMin The Genevan Foundation – Copyright August, 2013 – All Rights Reserved.
It is clear when you read the writings of Rev. David Brainerd (1718-1747) that he firmly believed in the providence of God. In brief, it can be stated that he affirmed that God was involved in the affairs of men. God’s “invisible hand” directed Brainerd in a multitude of personal decisions that were necessary to carry out his missionary work with the American indians. When difficult circumstances arose, and they did many times over, he trusted that God was superintending all of the events of his life and that in the end these trials would prove to be for his own benefit, or for the benefit of others. This aspect of Brainerd’s faith gave him a deep personal assurance and a firm resolute confidence. Consider now this gripping example of God’s providential care in David Brainerd’s life:
“Tomahawks in hand, the Indians crept toward the strange tent. As they cautiously peered under the flap, their intention to kill was forgotten. There, in the center of the tent was a man on his knees. As he prayed, a rattlesnake crossed his feet and paused in a position to strike. But the snake did not strike. It lowered its head again and glided out of the tent. It was a long time later when David Brainerd, the man in the tent, found out why the Indians at the village received him with such honor as they did. He had expected that they would want to kill him. The reason for their change of heart was the report their comrades had brought of the marvelous thing they had seen. The Indians looked upon David Brainerd as a messenger from the Great Spirit, which indeed he was. In all good work the protection of God is with the worker.”
Tan, Paul Lee. “Encyclopedia of 7700 Illustrations: Signs of the Times.” Rockville, MD: Assurance Publishers, 1979, #2031
The historic Westminster Confession of Faith (1647) defines the doctrine of “Providence” in the following manner: “God the great Creator of all things doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by His most wise and holy providence, according to His infallible foreknowledge, and the free and immutable counsel of His own will to the praise of the glory of His wisdom, power, justice, goodness, and mercy.” (WCF, Chapter 5, Article 1) David Brainerd was well-acquainted with these words since he had memorized them as a child. In short, he trusted God to “uphold, direct, dispose, and govern” all the circumstances of his life. And the Lord, did not let him down.
“How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness, who publishes salvation, and says to Zion, ‘Your God reigns!’ ” Isaiah 52:7
Brainerd’s Journal and Diary
At this time of accelerating interest in Christian missions, it is prudent for Christians everywhere to remember the life, work, and words of a sincere and diligent missionary to the American Indians. The Rev. David Brainerd (1718-1747) lived as a minister of the gospel amongst the Indians for five years until he was overtaken by the ravages of tuberculosis. During that time he conducted lengthy preaching missions with the Indians in places such as Kaunaumeek, at the forks of the Delaware River, the Susquehanah valley, Crossweeksung, and Cranbury. He preached the gospel to thousands of Indians in a time of spiritual “Awakening” throughout New England, and wondrously saw God open the hearts of hundreds. Brainerd went head to head with the pagan religion of the Indians, and saw it for what it actually was—the worship of evil spirits, superstitious slavery to local Shamans, and cruel and unkind treatment of women, children, the aged, and captives. In his Journal and personal Diary he chronicles numerous events which showed the American Indians to be illiterate and without any spiritual hope. Nevertheless, he loved the Indians as those who needed to gain the assurance of eternal life. He did not seek to change their cultural practices, except where these were expressly forbidden in the pages of the Bible. Moreover, he sought to encourage literacy and contemporary practices of farming among them. David Brainerd has become a model of the effective and dedicated missionary for our age and in the past. Let us review the specific events of his short, but energetic, life.
David Brainerd
David Brainerd was born on April 20, 1718 at Haddam, Connecticut the third son of his father (Worshipful Hezekiah Brainerd) and his mother (Dorothy Hobart Brainerd). David came from a family background of lawyers on his father’s side and of ministers on his mother’s side. He grew up in a large rollicking family of nine children, five boys and four girls. His father unexpectedly died when he was nine years old, and he was left a complete orphan by age fourteen upon his mother’s untimely death. It seemed certain that he was destined to become a Connecticut farmer working the land that he had inherited from his parents while taking care of his younger siblings. It was during these teenage years that Brainerd became increasingly interested in Christianity. He wrongly thought that by performing “deeds of religion” God would find favor in him. He transparently wrote about this period,
When about twenty years of age, I applied myself to study and was now more engaged than ever in the duties of religion. I became very watchful over my thoughts, words, and actions; and thought I must be sober indeed, because I designed to devote myself to the ministry; and imagined I did dedicate myself to the Lord…My manner of life was now exceedingly regular and full of religion, such as it was; for I read my Bible more than twice through in less than a year, spent much time every day in prayer and other secret duties, gave great attention to the Word preached, and endeavored to my utmost to retain it. So much was I concerned about religion that I agreed with some young persons to meet privately on Sabbath evenings for religious exercises, and thought myself sincere in these duties…In short I had a very good outside, though not sensible of it.
Jonathan Edwards, ed., Life and Diary of David Brainerd, 58-59.
Fortunately, God broke into the midst of his erroneous way of thinking and he was profoundly converted in 1739. It was by the mercy of God and the abandonment of “works righteousness” that his heart was opened to the transforming wonders of the “new birth.” He subsequently entered Yale College to pursue ministerial preparation and theological studies. In this erudite institution he excelled as a student relishing in his studies of theology and the Bible. As in many people’s life, there can often be a “defining moment” that shapes that person’s attitudes in a negative way or a positive way—in 1742 such an event happened to Brainerd. His biographer, Jonathan Edwards, explains what occurred,
And it once happened that he and two or three…intimate friends were in the hall together, after Mr. Whittelsey, one of the tutors, had been to prayer there with the scholars; no other person now remaining in the hall but Brainerd and his companions. Mr. Whittelsey having been unusually pathetical in his prayer, one of Brainerd’s friends on this occasion asked him what he thought of Mr. Whittelsey; he made the answer, “He has no more grace than this chair.” One of the freshmen happening at this time to be near the hall (though not in the room) overheard those words. This person, though he heard no name mentioned and knew not who was thus censured, informed a certain woman in the town, withal telling her of his own suspicion, namely that he believed Brainerd said this of someone or other of the rulers of the college. Whereupon she went and informed the Rector, who sent for this freshmen and examined him. He told the Rector the words he heard Brainerd utter and informed him who were in the room at that time. Upon which the Rector sent for them: they were very backward to inform against their friend what they looked upon as a private conversation, and especially as none but they had heard or knew of whom he had uttered those words; yet the rector compelled them to declare what he had said, and of whom he had said it…for these things he was expelled from the college.
Jonathan Edwards, ed., Life and Diary of David Brainerd, Appendix 1, 381-382.
Rev. Gilbert Tennant
Although Brainerd could have harbored ill feelings toward the Rector and the College, and allowed his frequent melancholy spirit to dominate him with sorrow, he did not. Instead, he saw these events as the divine providence of God and as a means of humbling him for future service to God’s kingdom. In addition, as a leader amongst the students Brainerd was heavily criticized for his attendance at a nearby revival meeting where the fiery Presbyterian preacher the Rev. Gilbert Tennant (1703-1764) was speaking. Rev. Tennant had become famous by his sermon “The Dangers of an Unconverted Ministry.” In this message he criticized the New England clergy for their uniform lack of evidence of regeneration. Such animosity was generated by Tennant’s sermon, which had been widely published, that the Rector at Yale had forbidden the students to attend any meetings where he was speaking. Brainerd, out of curiousity, attended a meeting and when this became known Brainerd was unable to assuage the authorities—their minds were made up to make an example of him for the rest of the students. As a result, he never graduated although he stood first in his class at the time of his expulsion.
A few years later, Brainerd actually attended Commencement Day proceedings at Yale College when he would have graduated. At the urging of others he submitted a public confession and apology to the directors of the college. They voted to readmit Brainerd so that he could continue his studies, but since he was then deeply engaged in his ministry to the Indians he reluctantly declined. For him what could have been an extremely bitter experience, was used by the Lord to further refine his character and prepare him for the hardships of missionary service. Here was a man who was willing to go and do exactly what God required of him, no matter what the personal sacrifice.
Brainerd pursued private studies in divinity through several ministers and in short order received his License to preach. Although he had several invitations to preach in established settlements and towns he felt sure that God had called him to spread the gospel to the Indians. Thus, in November of 1742 he was commissioned as a missionary of the “Society for the Propagation of Christian Knowledge” (also known as the S.P.C.K.). This organization had been founded in 1709 to encourage missionary work amongst American Indians. He began a permanent work near Stockbridge, Massachusetts among the Indians and settlers. His daily Diary reads not as an adventure story, living in the wilderness in the midst of heathen savages, but as a sober chronicle of preaching to a people that he truly came to love as his brothers. Here is a revealing entry from his Diary,
I live in the most lonesome wilderness; have but one single person to converse with, that can speak English (the Indian who served as Brainerd’s interpreter, Wauwaumpequunnaunt). Most of the talk I hear is either Highland Scotch or Indian. I have not a fellow Christian to whom I might unbosom myself or lay open my spiritual sorrows; with whom I might take sweet counsel in conversation about heavenly things and join in social prayer. I live poorly with regard to the comforts of this life. Most of my diet consists of boiled corn, hasty-pudding, etc. I lodge on a bundle of straw, my labor is hard and extremely difficult, and I have little appearance of success, to comfort me. The Indians have no land to live on but what the Dutch people lay claim to; and these threaten to drive them off. They have no regard for the souls of the poor Indians; and by what I can learn, they hate me because I come to preach to them. But what makes all my difficulties grievous to be borne is that God hides His face from me.
Jonathan Edwards, ed., Life and Diary of David Brainerd, 124.
Rev. George Whitefield
During the years that David Brainerd was laboring in the wilderness, the preaching of the itinerant Anglican evangelist, Rev. George Whitefield (1714-1770), was being mightily used by God to further revival in America. Those who favored the Great Awakening were referred to as the “New Lights” or the “New Side Presbyterians.” Although, Brainerd was congregational in his understanding of church polity, he did have an appreciation for the work of God’s Spirit in the revival and strongly identified with the “New Lights.” He felt that New England was being drenched by “showers of God’s Grace” through the preachers of the Awakening. Essentially, “New Light” theology was a warm-spirited evangelical Calvinism which emphasized man’s complete inability to respond to the offer of the gospel. Salvation was seen as completely of God’s grace, without a shred of human cooperation. This became the studied view and firm belief of David Brainerd. Over the five years of missionary service he labored at several locations in Massachusetts, Pennsylvania, and New Jersey. In June 1744 he was ordained by the Presbytery of Newark, New Jersey. By November 1745 he had ridden over 3,000 miles on horseback throughout the American wilderness. A typical entry in his Diary reads like this,
Lord’s Day, April 10. Rose early in the morning and walked out and spent a considerable time in the woods, in prayer and meditation. Preached to the Indians, both forenoon and afternoon. They behaved soberly in general; two or three in particular appeared under some religious concern, with whom I conversed privately. One told me her heart had cried ever since she heard me preach first.
Jonathan Edwards, ed., Life and Diary of David Brainerd, 120.
David Brainerd in the saddle
During the final two years of his ministry in the forests of New Jersey he saw “a remarkable work of grace” with the conversion of more than one hundred and thirty Indians. He baptized thirty-eight Indians and formed churches at Crossweeksung, and Cranbury. He lovingly referred to the Indians in these congregations as “my people.” Brainerd’s general pattern of ministry consisted of daily preaching, frequent spiritual counseling, and evening catechism. This revival was thoroughly described in his Journal which was published in 1746. Consider this entry from that year,
Lord’s Day, December 29. Preached from John 3:1-5. A number of white people were present, as is usual upon the Sabbath. The discourse was accompanied with power, and seemed to have a silent, but deep piercing influence upon the audience. Many wept and sobbed affectionately. There were some tears among the white people, as well as the Indians. Some could not refrain from crying out, though there were not so many exercised, but the impressions made upon their hearts appeared chiefly by extraordinary earnestness of their attention, and their heavy sighs and tears. After public worship was over, I went to my house, proposing to preach again after a short season of intermission. But they soon came in one after another, with tears in their eyes, to know “what they should do to be saved.” The Divine Spirit in such a manner set home upon their hearts what I spoke to them that the house was soon filled with cries and groans. They all flocked together upon this occasion, and those whom I had reason to think in a Christless state were almost universally seized with concern for their souls. It was an amazing season of power among them, and seemed as if God “had bowed the heavens, and come down.”
Jonathan Edwards, ed., Life and Diary of David Brainerd, 265.
Rev. Jonathan Edwards
It was in April of 1747 he had a serious bout with the tuberculosis from which he had suffered from for years. This illness finally led to his having to leave the work with the Indians that he loved so much. His younger brother, John Brainerd, eagerly continued the ministry with David’s Indian congregation at Cranbury, New Jersey. In July of 1747 he retreated to the home of his old friend, Rev. Jonathan Edwards, for recuperation. While there Brainerd became engaged to be married to Jonathan Edward’s oldest daughter, Jerusha. She lovingly nursed him during his agonizing illness, yet he finally succumbed to the effects of tuberculosis on October 9, 1747 and died at twenty-nine years of age. Sadly, Jerusha Edwards also contracted tuberculosis and she died on February 14, 1748, five months after Brainerd’s death. She was 19 years old at the time of her death. In recognition of the love they shared for each other, Jerusha Edwards was laid to rest in a grave next to David Brainerd in the Old Cemetery in Northampton, MA.
Following Brainerd’s his death, his work was fully taken over by his younger brother, John Brainerd. In 1749 Jonathan Edwards published a stirring account of his Diary and Journal which has had a deep influence on Christian missionaries through the years. Such notables as William Carey, Henry Martyn, and Thomas Coke were deeply influenced by Brainerd’s activities and attitudes. This account has become a devotional classic used by God to encourage hundreds to become missionaries in the Lord’s work. In closing, consider these stirring words of David Brainerd as he reflected on the purpose of his life, “I longed to be as a flame of fire, continually glowing in the Divine service, preaching and building up Christ’s kingdom to my latest, my dying hour.” He fulfilled his purpose, and he faithfully served his Lord unto his “dying hour.” Soli Deo Gloria!
David Brainerd’s grave at the Old Cemetery in Northampton, Mass.
An Addendum:
On July 6, 2009, we (the Serven family) diligently searched for Brainerd’s grave in the Old Cemetery of Northampton, MA. Alas, we could not find it. However, my wife Cheryl spotted a county worker and asked for the location of the grave site. The worker replied that he would be glad to show us where it was and then laughingly remarked that it was only “Bible-thumpers” who seemed to be interested in finding that particular grave. As we stood before David Brainerd’s grave I was glad to be considered a “Bible-thumper” since he also suffered the ridicule of the world for the sake of his Lord, Jesus Christ. We noted that Jerusha Edwards was buried right next to him, although sadly her gravestone has now fallen over. Nearby, can be found the grave of Rev. Solomon Stoddard (Jonathan Edwards’ maternal grandfather), and the graves of several members of the extended Edwards family. To us, this is holy ground.
Jerusha Edward’s grave is placed right next to her Beloved’s grave
Resources for Further Study:
Ahlstrom, Sydney E. A Religious History of the American People. 2 Volumes. Garden City, NY: Image Books, 1975.
Douglas, J. D., ed. The New International Dictionary of the Christian Church. Revised edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
“Brainerd, David,” by J. G. G. Norman
“Calvinism,” by W. S. Reid
“Edwards, Jonathan,” by Paul Helm
“Eliot, John” by J. D. Douglas
“Great Awakening, The,” by Bruce L. Shelley
“Presbyterianism,” by W. S. Reid
“Tennent, Gilbert,” by Howard A. Whaley
“Whitefield, George,” by Arthur Pollard
Edwards, Jonathan, ed. The Life and Diary of David Brainerd. Originally published in Boston, MA: 1749; Reprint, Grand Rapids, MI: Baker Book House, 1989.
Elwell, Walter A., ed. Evangelical Dictionary of Theology. Second Edition. Grand Rapids, MI: Baker Academic, 2001.
“Edwards, Jonathan,” by Mark A. Noll
“New England Theology,” by Mark A. Noll
“New Light Schism,” by W. A. Hoffecker
“Old School Theology,” by W. A. Hoffecker
“Revivalism,” by M. E. Dieter
“The Great Awakenings,” by Mark A. Noll
Houghton, S. M. Sketches from Church History. Edinburgh, Scotland: The Banner of Truth Trust, 1980.
Marshall, Peter, and David Manuel. The Light and the Glory. Grand Rapids, MI: Baker Book House, 1977.
Murray, Iain H. Jonathan Edwards: A New Biography. Edinburgh, Scotland: The Banner of Truth Trust, 1987.
Noll, Mark A. A History of Christianity in the United States. Grand Rapids, MI: Eerdmans Publishing House, 1992.
Reid, Daniel G., ed. Dictionary of Christianity in America. Downers Grove, IL: InterVarsity Press, 1990.
“Brainerd, David,” by J. Conforti
“Edwards, Jonathan,” by J. H. Edwards
“Edwards, Sarah Pierpont,” by R. A. Tucker
“Eliot, John,” by G. W. Harper
“Great Awakening,” by H. S. Stout
“Missions, Evangelical Foreign,” by H. M. Conn
“Missions to Native Americans, Protestant,” by M. S. Joy
“New Lights,” by H. S. Stout
“New Side Presbyterians,” by A. C. Guelzo
“Old Lights,” by H. S. Stout
“Old Side Presbyterians,” by A. C. Guelzo
“Revivalism,” by W. G. Travis
“Society for the Promotion of Christian Knowledge,” by E. C. Nordbeck
“Tennant, Gilbert,” by S. T. Logan
Wells, David F., ed. Eerdman’s Handbook to Christianity in America. Grand Rapids, MI: William B. Eerdman’s Publishing House, 1983.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2018 – All Rights Reserved
One artist’s idea of what the 1st Thanksgiving in America looked like
An actual eyewitness of that 1st Thanksgiving (Nov. 1620) was Edward Winslow, a first-comer on the Mayflower. He wrote the following colorful description in his personal account of the founding of Plymouth Plantation:
Edward Winslow
“Our harvest being gotten in, our governor sent four men on fowling, so that we might after a special manner rejoice together after we had gathered the fruit of our labors. They four in one day killed as much fowl as, with a little outside help beside, served the company almost a week. At which time, amongst other recreations, we exercised our arms, many of the Indians coming amongst us, and among the rest their great king Massasoit, with some ninety men, whom for three days we entertained and feasted, and they went out and killed five deer, which they brought to the plantation and bestowed on our governor, and upon the captain and others. And although it be not always so plentiful as it was at this time with us, yet by the goodness of God, we are so far from want, that we often wish you partakers of our plenty.”
Edward Winslow, Mourt’s Relation, 72
At that time the Pilgrims were weak and small in size (approx. 52 people–men, women, and children) and the Indians out numbered them greatly (over 90 men). They enjoyed, however, a joyous and peaceful celebration of God’s good blessing upon them. During this time the food was plentiful (with harvested grains, “fowl,” and “five deer”), the feasting was continual (“for three days”), and the entertainments were enjoyable (“we exercised our arms” i.e. fired off their weapons). Here is a beautiful picture of two different cultures gathering together in peace to give sincere thanks to God for his many blessings. It is no wonder that this event captured the imagination of the descendants of the Pilgrims, so that Thanksgiving Day remains an ever popular holiday in modern-day America. May it ever be so.
During these days of confusion and difficulty, it is helpful for me to recall the faithfulness of God in protecting and providing for the English Pilgrims. They earnestly sought a place where they could worship the Lord according to the teachings of the Bible, raise their children without undue worldly influences, and live as “free-men” building-up their own homes and livelihoods. On November 21, 1620 (i.e. New Style dating) the Pilgrims landed at Cape Cod after a stormy crossing of the Atlantic Ocean. They trusted God to provide for their needs and to help them carve out a flourishing colony from the wilderness, and the Lord certainly did so! Here is William Bradford’s account of their arrival,
But to be brief, after long beating at sea, on November 11th they fell in with a part of the land called Cape Cod, at which they were not a little joyful…Having found a good haven and being brought safely in sight of land, they fell upon their knees and blessed the God of Heaven who had brought them over the vast and furious ocean, and delivered them from all the perils and miseries of it, again to set their feet upon the firm and stable earth, their proper element…As for the season, it was winter…Summer being done, all things turned upon them a weather-beaten face; and the whole country, full of woods and thickets, presented a wild and savage view.
William Bradford, Of Plymouth Plantation, 64-65
Let us take heart in knowing that we have a God who hears our prayers and who rewards those who seek after Him. The prophet Isaiah records these words from the Lord, “But this is the one to whom I will look: he who is humble and who trembles at my word.” (Isa. 66:2) Jesus also stated, “But seek first his kingdom and his righteousness, and all these things will be added unto you.” (Matt. 6:33) Let us, then, resolve to be like the Pilgrims who trusted God for their very lives, for their daily provision, and for the welfare of future generations.
