The Cambridge History of English and American Literature in 18 Volumes (1907–21). VOLUME XV. Colonial and Revolutionary Literature; Early National Literature, Part I. IV. Edwards. § 3. His Journal. Like a good many other men of his age Edwards lived his inner life, so to speak, on paper. There is therefore nothing peculiar or priggish in the fact that at the beginning of his religious career he should have written out a set of formal resolutions, which he vowed to read over, and did read over, at stated intervals in order to keep watch on his spiritual progress. A number of these resolutions have been printed, as has also a part of the diary kept at about the same time. Neither of these documents, the time of their writing considered, contains anything remarkable. But it is quite otherwise with the private reflections which he wrote out some twenty years later (about 1743) at Northampton, apparently on some occasion of reading over his youthful diary. In these we have an autobiographical fragment that, for intensity of absorption in the idea of God and for convincing power of utterance, can be likened to the Confessions of St. Augustine, while it unites to this religious fervour a romantic feeling for nature foreign to the Bishop of Hippo’s mind and prophetic of a movement that was to sweep over the world many years after Edwards’s death. A few extracts from this document (not so well known as it would have been if it had not been printed with the works of a thorny metaphysician) must be given for their biographical and literary interest: From my childhood up, my mind had been full of objections against the doctrine of God’s sovereignty, in choosing whom he would to eternal life, and rejecting whom he would to eternal life, and rejecting whom he pleased; leaving them eternally to perish, and be everlastingly tormented in hell. It used to appear like a horrible doctrine to me. But I remember the time very well, when I seemed to be convinced, and fully satisfied, as to this sovereignty of God…. I have often, since that first conviction, had quite another kind of sense of God’s sovereignty than I had then. I have often since had not only a conviction, but a delightful conviction. The doctrine has very often appeared exceeding pleasant, bright, and sweet. Absolute sovereignty is what I love to ascribe to God. But my first conviction was not so. The first instance that I remember of that sort of inward, sweet delight in God and divine things that I have lived much in since, was on reading those words, Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever, Amen. As I read the words, there came into my soul, and was as it were diffused through it, a sense of the Divine Being…. Not long after I first began to experience these things, I gave an account to my father of some things that had passed in my mind. I was pretty much affected by the discourse we had together; and when the discourse was ended, I walked abroad alone, in a solitary place in my father’s pasture, for contemplation. And as I was walking there, and looking up on the sky and clouds, there came into my mind so sweet a sense of the glorious majesty and grace of God, that I know not how to express. I seemed to see them both in a sweet conjunction; majesty and meekness joined together; it was a sweet and gentle, and holy majesty; and also a majestic meekness;an awful sweetness;a high, and great, and holy gentleness.   4