Six years later Edwards wrote a preface to his "An Humble Inquiry into the Qualifications for Full Communion in the Visible Church of God," a treatise severely condemning the Half-Way Covenant, and urging the revival of the early personal account of conversion. In this preface he excuses his hesitation in publishing the work, on the ground that he feared the Separatists would seize upon his arguments to encourage them and strengthen them in many of their reprehensible practices. These, Edwards reminds his reader, he had severely condemned in his earlier publications, notably in his "Treatise on Religious Affections," 1746, and in his "Observations and Reflections on Mr. Brainerd's Life." In his preface Edwards repeats his disapproval of the Separatist "notion of a _pure church_ by means of a _spirit of discerning_; their _censorious outcries_ against the standing ministers and churches in general, their _lay ordinations_, their _lay-preaching_ and _public exhortings_ and administering sacraments; and their self-complacent, presumptuous spirit." Edwards believed that enthusiasts, though unlettered, might exhort in private, and even in public religious gatherings might be encouraged to relate in a proper, earnest, and modest manner their religious experiences, and might also entreat others to become converted. He maintained that much of the criticism of an inert ministry was well founded, that much of the enthusiastic work of laymen and of the itinerants deserved to be recognized by the regular clergy, and that they ought to bestir themselves in furthering such enthusiasm among their own people. Edwards urged also his belief in the value of good works, not as meriting the reward of future salvation, but as manifesting a heart stirred by a proper appreciation of God's attributes. Jonathan Edwards held firmly to the foundation principles of the conservative school, while he sympathized with and supported the best elements in the revival movement. This attitude of Edwards eventually cost him his pastorate, for he judged it best to resign from the Northampton church, in 1750, because of the unpopularity arising from his repeated attacks upon the Half-Way Covenant and the Stoddardean view of the Lord's supper. Nevertheless, it was the influence of Jonathan Edwards and of his following which gradually brought about a union of the religious parties, after the Separatists had given up their eccentricities and the leaven of Edwards' teachings had brought a new and invigorated life into the Connecticut churches. This preacher, teacher, and evangelist was remarkable for his powerful logic, his deep and tender feeling, his sincere and vivid faith. These characteristics urged on his resistless imagination, when picturing to his people their imminent danger and the awful punishment in store for those who continued at enmity with God. Of his work as a theologian, we shall have occasion to speak elsewhere.