Jonathan Edwards Collection: Edwards, Jonathan - Personal Writings: 06
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Jonathan Edwards Collection: Edwards, Jonathan - Personal Writings: 06
TOPIC: Edwards, Jonathan - Personal Writings (Other Topics in this Collection)
SUBJECT: 06
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CHAPTER VI.
SETTLEMENT IN THE MINISTRY AT NORTHAMPTON--SITUATION OF THINGS AT THE
TIME OF HIS SETTLEMENT--ATTENTION TO RELIGION IN THE PARISH--COURSE OF
STUDY--HABITS OF LIFE--MARRIAGE--DEATH AND CHARACTER OF MR.
STODDARD--SICKNESS OF MR. EDWARDS--DEATH AND CHARACTER OF HIS SISTER
JERUSHA--HIS FIRST PUBLICATION.
On the 15th of February, 1727, Mr. Edwards was ordained as a minister
of the gospel, and placed over the church and congregation at
Northampton, as the colleague of his grandfather, the Rev. Mr.
Stoddard. He was now entering on the business of life, in a profession
attended with many difficulties, and presenting a field sufficiently
ample for the employment of the highest faculties ever conferred on
man. It may not be improper, therefore, to stop a moment, and review
the circumstances in which he was placed.
He was twenty-three years of age. His constitution was naturally so
tender and feeble, as to be preserved, even in tolerable health, only
with unceasing care. He had passed through the successive periods of
childhood, youth, and early manhood, not only without reproach, but in
such a manner, as to secure the high esteem and approbation of all who
knew him. His filial piety, and fraternal affection, had been most
exemplary, and had rendered him a centre for strong attraction to the
united family. Originally of a grave and sober character, he had been
the subject of early, frequent, and strong religious impressions;
which, if they did not result in saving conversion in his childhood,
yet rendered him conscientious, and solemnly and habitually mindful of
eternal things. For a considerable period, he had not only felt the
life and power of religion, but had appeared imbued with an unusually
large measure of the grace of God. Few persons, of the same age,
discover a piety so pure, so practical, or so pervading.
He had been devoted to books from his infancy, and appears of his own
accord, from an early period, to have formed habits of severe and
successful application. His mind, originally possessed of uncommon
powers, and fraught with an intense desire of knowledge, was qualified
for eminence, as we have already seen, not in a single pursuit merely,
but in every walk of literature and science. Though probably the
youngest member of his class, he had been acknowledged as its first
scholar, in the distribution of its honours. He had not been
distinguished for his attainments in Latin, Greek, or Hebrew
literature only, but still more in those studies which require the
application of stronger powers--in mathematics and logic, in natural
and mental philosophy, and the higher principles of theology. In
these, he had not simply proved himself capable of comprehending the
discoveries of others, but had ventured out, where there was no path
nor guide, into new and unexplored regions of the spiritual [11]
world, with a success, which might well have prompted him to bold and
fearless enterprise. As officers of the college, the peculiar
difficulties in which they were placed, had given him, and his
associates, an opportunity to acquire uncommon reputation, not only as
instructors and governors of youths, but as men of unshaken firmness,
and unwavering integrity. His mind was now rich in its attainments;
its views were already, for the period in which he lived, singularly
expanded and comprehensive; and its powers were under thorough
discipline, and yielded an exact and persevering obedience. His habits
of study were completely formed, and were of the most severe and
unbending character.
Theology had been, for years, his favourite study. For it he had
deliberately relinquished, not only the varied pursuits of natural
science, but in a measure, also, those investigations into the nature
and operations of mind, by which, at an earlier period, his whole
attention had been engrossed. He had already discovered, that much of
what he found in systems and commentaries, was a mere mass of rubbish;
and that many of the great principles, which constitute the foundation
of the science, were yet to be established. He had studied theology,
not chiefly in systems or commentaries, but in the Bible, and in the
character and mutual relations of God and his creatures, from which
all its principles are derived; and had already entered on a series of
investigations, which, if ultimately found correct, would effectuate
most important changes in the opinions of the christian world.
The ministry had long been the profession of his choice, and was
doubtless the only profession which he had ever thought of pursuing.
Few persons, probably, enter the sacred office with more just views of
its elevation and importance. His work he appears to have regarded
simply as the work of salvation;--the same work, on which HE, whose
commission he bore, came down to this lower world;--and to the
accomplishment of it, the surrendry of himself appears to have been
deliberate and entire. His reception as a preacher had certainly been
flattering. Repeated and urgent proposals had been made to him for
settlement; and, as far as he was known, he was obviously regarded as
a young man of uncommon promise.
Northampton, the place of his settlement, is in its natural situation
uncommonly pleasant, was then the shire town of a county, embracing
nearly one half of the area of the colony, and embodied within its
limits, more than the ordinary share of refinement and polish. The
church was large, and, with the congregation, was united. Both were
united in him, and earnestly desirous that he should become their
minister. From his childhood he had familiarly known both the place
and the people. His parents were the familiar friends of many of the
inhabitants; and they, with his connexions in the place, regarded his
settlement there as a most pleasing event.
He was also the individual, whom probably, of all others, his
grandfather desired, for his colleague and successor. That venerable
man, then in his 84th year, had been the minister of Northampton 55
years; and by his piety, his great energy of character, and his
knowledge of mankind, had early acquired, and maintained through a
long life, a singular degree of weight among the ministers and
churches of New England. Though a close student, and an able and
faithful preacher, he was in character a man of business, and of
action; and, in all the important ecclesiastical bodies of
Massachusetts, he had for many years an influence, which usually was
not contested, and almost always was paramount. In Northampton he had
been a faithful and successful minister. Under his preaching, the
place had repeatedly witnessed revivals of religion; particularly in
1679, 1683, 1690, 1712, and 1718. Those in 1683, 1690, and 1712, were
distinguished for their extent, and for the accessions made to the
number of communicants. While the existing members of the church, with
scarcely an exception, regarded him as their spiritual father, all the
acting inhabitants of the town had grown up under his ministry, and
had been accustomed, from infancy, to pay a respect to his person and
character, and a deference to his opinions, such as children pay to
those of a loved and venerated parent.
One circumstance, relating to the actual condition of the church at
Northampton, deserves to be mentioned here, as it had an ultimate
bearing on some of the most important events recorded in these pages.
That church, like the other early churches of New England, according
to its original platform, admitted none to the sacrament of the Lord's
supper, except those who, after due examination, were regarded in the
judgment of christian charity as regenerate persons. Such was the
uniform practice of the church, from the time of its formation, during
the life of Mr. Mather, and for upwards of thirty years after the
settlement of Mr. Stoddard. How early Mr. Stoddard changed his own
views on this subject, cannot probably be ascertained; but he
attempted, in 1704, and, though not without opposition, yet with
ultimate success, to introduce a corresponding change in the practice
of the church. Though no vote was then taken to alter the rules of
admission, yet the point of practice was yielded. The sacrament, from
that time, was viewed as a converting ordinance, and those who were
not regarded, either by themselves or others, as possessed of piety,
were encouraged to unite themselves to the church.
The attention to religion in 1718, was neither extensive, nor of long
continuance, and appears not to have terminated happily. During the
nine years which intervened between that event and the settlement of
Mr. Edwards, Mr. Stoddard witnessed "a far more degenerate time among
his people, particularly among the young, than ever before," in which
the means of salvation were attended with little or no visible
efficacy. The young became addicted to habits of dissipation and
licentiousness; family government too generally failed; the sabbath
was extensively profaned; and the decorum of the sanctuary was not
unfrequently disturbed. There had also long prevailed in the town a
spirit of contention between two parties, into which they had for many
years been divided, which kept alive a mutual jealousy, and prepared
them to oppose one another in all public affairs.
Such were the circumstances in which Mr. Edwards entered on his
ministry at Northampton.
At this time, Mr. Stoddard, though so much advanced in years, had a
good degree of strength, both of body and mind; and, for a
considerable period after the settlement of his grandson, he was able
to officiate in the desk the half of every sabbath. Almost immediately
after that event, he was permitted to witness a work of divine grace
among some of his people; in the course of which about twenty were
believed to be savingly converted. This was to him a most pleasing
circumstance, as well as most useful to his colleague; who observes,
"I have reason to bless God for the great advantage I had by it." No
doubt it was intended to prepare him for more important and
interesting scenes. The attention to religion, though at no time very
extensive, continued for about two years, and was followed by several
years of general inattention and indifference.
Immediately after his settlement, Mr. Edwards commenced the practice
of preparing two discourses weekly; one of which was preached as a
lecture, on an evening in the week. This he continued for several
years. Though he regarded preaching the gospel as the great duty of a
minister, and would on no account offer to God, or deliver to his
people, that which was not the fruit of toil and labour; yet he
resolved, from the commencement of his ministry, not to devote the
time of each week exclusively to the preparation of his sermons, but
to spend a large portion of it in the study of the Bible, and in the
investigation of the more difficult and important subjects of
theology. His mode of study with the pen has been described, and was
now vigorously pursued, in the continuation of his "Miscellanies," and
his "Notes on the Scriptures," as well as of a work, entitled, "The
Types of the Messiah in the Old Testament, " which he appears to have
commenced while a candidate for the ministry. With an infirm
constitution, and health ordinarily feeble, it was obviously
impossible, however, to carry this resolution into practice, without
the most strict attention to diet, exercise, and method; but in all
these points, his habits had long been formed, and persevered in, with
a direct reference to the best improvement of time, and the greatest
efficiency of his intellectual powers. In eating and drinking, he was
unusually abstemious, and constantly watchful. He carefully observed
the effects of the different sorts of food, and selected those which
best suited his constitution, and rendered him most fit for mental
labour. Having also ascertained the quantity of food, which, while it
sustained his bodily strength, left his mind most sprightly and
active, he most scrupulously and exactly confined himself to the
prescribed limits; regarding it as a shame and a sin, to waste his
time, and his mental strength, by animal indulgence. In this respect,
he lived by rule, and constantly practised great self-denial; as he
did. also, with regard to the time passed in sleep. He accustomed
himself to rise at four, or between four and five, in the morning,
and, in winter, spent several of those hours in study which are
commonly wasted in slumber. In the evening, he usually allowed himself
a season of relaxation, in the midst of his family.
His most usual diversion in summer, was riding on horseback, and
walking; and in his solitary rides and walks, he appears to have
decided, before leaving home, on what subjects to meditate. He would
commonly, unless diverted by company, ride two or three miles after
dinner, to some lonely grove, where he would dismount and walk awhile.
At such times, he generally carried his pen and ink with him, to note
any thought that might be suggested, and which promised some light on
any important subject. In winter, he was accustomed, almost daily, to
take his axe, and cut wood moderately, for the space of half an hour
or more. In solitary rides of considerable length, he adopted a kind
of artificial memory. Having pursued a given subject of thought to its
proper results, he would pin a small piece of paper on a given spot in
his coat, and charge his mind to associate the subject and the piece
of paper. He would then repeat the same process with a second subject
of thought, fastening the token in a different place, and then a
third, and a fourth, as the time might permit. From a ride of several
days, he would usually bring home a considerable number of these
remembrancers; and, on going to his study, would take them off, one by
one, in regular order, and write down the train of thought of which
each was intended to remind him.
"He did not," observes Dr. Hopkins, "make it his custom to visit his
people in their own houses, unless he was sent for by the sick, or he
heard that they were under some special affliction. Instead of
visiting from house to house, he used to preach frequently at private
meetings, in particular neighbourhoods; and often call the young
people and children to his own house, when he used to pray with them,
and treat with them in a manner suited to their years and
circumstance; and he catechized the children in public, every sabbath
in the forenoon. And he used, sometimes, to propose questions to
particular young persons, in writing, for them to answer, after a
proper time given to them to prepare. In putting out these questions,
he endeavoured to suit them to the age, genius, and ability of those,
to whom they were given. His questions were generally such, as
required but a short answer; and yet, could not be answered without a
particular knowledge of some historical part of the Scriptures; and
therefore led, and even obliged, persons to study the Bible.
"He did not neglect visiting his people from house to house, because
he did not look upon it, in ordinary cases, to be one important part
of the work of a gospel minister; but, because he supposed that
ministers should, with respect to this, consult their own talents and
circumstances, and visit more or less, according to the degree in
which they could hope thereby to promote the great ends of the
ministry. He observed, that some had a talent for entertaining and
profiting by occasional visits among their people. They have words at
command, and a facility at introducing profitable religious discourse,
in a manner free, natural, and familiar, and apparently without design
or contrivance. He supposed, that such had a call to spend a great
deal of their time in visiting their people; but he looked on his own
talents to be quite otherwise. He was not able to enter into a free
conversation with every person he met, and, in an easy manner, turn it
to whatever topic he pleased, without the help of others, and it may
be, against their inclinations. He therefore found, that his visits of
this kind must be, in a great degree, unprofitable. And as he was
settled in a large parish, it would have taken up a great part of his
time to visit from house to house, which he thought he could spend, in
his study, to much more valuable purposes, and so better promote the
great ends of his ministry. For it appeared to him, that he could do
the greatest good to the souls of men, and most promote the cause of
Christ, by preaching and writing, and conversing with persons under
religious impressions, in his study; whither he encouraged all such to
repair; where they might be sure, in ordinary cases, to find him, and
to be allowed easy access to him; and where they were treated with all
desirable tenderness, kindness, and familiarity."
Owing to his constant watchfulness and self-denial in food and sleep,
and his regular attention to bodily exercise, notwithstanding the
feebleness of his constitution, few students are capable of more close
or more long-continued application than he was. He commonly spent
thirteen hours every day in his study; and these hours were passed,
not in perusing or treasuring up the thoughts of others, but in
employments far more exhausting--in the investigation of difficult
subjects, in the origination and arrangement of thoughts, in the
invention of arguments, and in the discovery of truths and principles.
Nor was his exact method, in the distribution of his time, of less
essential service. In consequence of his uniform regularity and
self-denial, and the force of habit, the powers of his mind were
always at his command, and would do their prescribed task in the time
appointed. This enabled him to assign the preparation of his sermons,
each week, to given days, and specific subjects of investigation to
other given days; and except in cases of sickness, or journeying, or
some other extraordinary interruption, it was rare, indeed, that he
failed of accomplishing every part of his weekly task, or that he was
pressed for time in the accomplishment. So exact was the distribution
of his time, and so perfect the command of his mental powers, that in
addition to his preparation of two discourses in each week, his stated
and occasional lectures, and his customary pastoral duties, he
continued regularly his "Notes on the Scriptures," his "Miscellanies,"
his "Types of the Messiah," and a work which he soon commenced,
entitled, "Prophecies of the Messiah in the Old Testament, and their
Fulfilment."
On the 28th of July, 1727, Mr. Edwards was married, at New-haven, to
Miss Sarah Pierrepont. Her paternal grandfather, John Pierrepont, Esq.
who came from England and resided in Roxbury, Massachusetts, was a
younger branch of a most distinguished family in his own country. Her
father, the Rev. James Pierrepont, was "an eminent, pious, and useful
minister, at New-Haven." He married Mary, the daughter of the Rev.
Samuel Hooker, of Farmington, who was the son of the Rev. Thomas
Hooker, of Hartford, familiarly denominated "the father of the
Connecticut churches," and "well known, in the churches of England,
for his distinguished talents and most ardent piety." Mr. Pierrepont
was one of the principal founders, and one of the trustees, of Yale
college; and, to help forward the seminary, read lectures to the
students, for some considerable time, as professor of Moral
Philosophy. The Platform of the Connecticut Churches, established at
Saybrook, in 1708, is ascribed to his pen. Miss Pierrepont was born on
the 9th of January, 1710, and at the time of her marriage was in the
18th year of her age. She was a young lady of uncommon beauty. Not
only is this the language of tradition; but Dr. Hopkins, who first saw
her when the mother of seven children, says she was more than
ordinarily beautiful; and her portrait, taken by a respectable English
painter [12] , while it presents a form and features not often
rivalled, exhibits also that peculiar loveliness of expression, which
is the combined result of intelligence, cheerfulness, and benevolence.
The native powers of her mind were of a superior order; and her
parents being in easy circumstances, and of liberal views, provided
for their children all the advantages of an enlightened and polished
education. In her manners she was gentle and courteous, amiable in her
behaviour, and the law of kindness appeared to govern all her
conversation and conduct. She was also a rare example of early piety;
having exhibited the life and power of religion, and that in a
remarkable manner, when only five years of age; [13] and having also
confirmed the hopes which her friends then cherished, by the uniform
and increasing excellence of her character, in childhood and youth. So
warm and animated were her religious feelings, in every period of
life, that they might perhaps have been regarded as enthusiastic, had
they not been under the control of true delicacy and sound discretion.
Mr. Edwards had known her several years before their marriage, and
from the following passage, written on a blank leaf, in 1723, it is
obvious, that even then her uncommon piety, at least, had arrested his
attention. "They say there is a young lady in [New-Haven] who is loved
of that Great Being, who made and rules the world, and that 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. There she is to dwell with him, and to be ravished
with his love and delight for ever. Therefore, if you present all the
world before her, with the richest of its treasures, she disregards it
and cares not for it, and is unmindful of any pain or affliction. 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 should 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." After due allowance is made for animation of feeling, the reader
will be convinced, that such a testimony, concerning a young lady of
thirteen, could not have been given, by so competent a judge, had
there not been something unusual in the purity and elevation of her
mind and the excellence of her life. Few persons, we are convinced, no
older than she was at the time of her marriage, have made equal
progress in holiness; and rare, very rare, is the instance, in which
such a connexion results in a purer or more uninterrupted happiness.
It was a union founded on high personal esteem, and on a mutual
affection, which continually grew, and ripened, and mellowed for the
time of harvest. The station, which she was called to fill at this
early age, is one of great delicacy, as well as responsibility, and is
attended with many difficulties. She entered on the performance of the
various duties to her family and the people, to which it summoned her,
with a firm reliance on the guidance and support of God; and perhaps
no stronger evidence can be given of her substantial worth, than that
from the first she discharged them in such a manner, as to secure the
high and increasing approbation of all who knew her.
The attention to religion, which has been mentioned as commencing
about the period of Mr. Edwards's ordination, though at no time
extensive, continued about two years, and was followed by several
years of inattention and indifference. His public labours were
continued with faithfulness, but with no peculiar success; and he had
reason to lament the too perceptible declension of his people, both in
religion and morals.
On the 11th of February, 1729, his venerable colleague was removed
from the scene of his earthly labours. The event was sincerely and
tenderly lamented by the people of Northampton, as well as extensively
throughout the province. His funeral sermon was preached by his
son-in-law, the Rev. William Williams, of Hatfield; and numerous
ministers, in their own pulpits, paid a similar tribute of respect to
his memory.
In the spring of the same year, the health of Mr. Edwards, in
consequence of too close application, so far failed him, that he was
obliged to be absent from his people several months. Early in May he
was at New-Haven, in company with Mrs. Edwards and their infant child,
a daughter born Aug. 25th, 1728. In September, his father, in a letter
to one of his daughters, expresses the hope that the health of his son
is so far restored, as to enable him to resume his labours, and to
preach twice on the sabbath. The summer was probably passed, partly at
Northampton, and partly in travelling.
His visit to Windsor, in September, gave him his last opportunity of
seeing his sister Jerusha, whom he tenderly loved; and who a little
while before had passed a considerable time with her friends in
Northampton. She was attacked with a malignant fever in December, and
on the 22d of that month died at her father's house. The uncommon
strength and excellence of her character, rendered her peculiarly dear
to all her relatives and friends; and from the testimonials of her
father, of four of her sisters, and of a friend of the family at a
distance, written soon after her death, [14] I have ascertained the
following particulars. She was born in June, 1710, and, on the
testimony of that friend, was a young lady of great sweetness of
temper, of a fine understanding, and of a beautiful countenance. She
was devoted to reading from childhood, and though fond of books of
taste and amusement, she customarily preferred those which require
close thought, and are fitted to strengthen and inform the mind. Like
her sisters, she had received a thorough education, both English and
classical, and by her proficiency, had justified the views of her
father, and sustained the honour and claims of her sex. In
conversation, she was solid and instructive beyond her years, yet, at
the same time, was sprightly and active, and had an uncommon share of
native wit and humour. Her wit was always delicate and kind, and used
merely for recreation. According to the rule she prescribed to
another, it constituted "the sauce, and not the food, in the
entertainment." Being fond of retirement and meditation from early
life, she passed much of her leisure time in solitary walks in the
groves behind her father's house; and the richness of her mind, in
moral reflection and philosophical remark, proved that these hours
were not wasted in reverie, but occupied by solid thought and
profitable contemplation. Habitually serene and cheerful, she was
contented and happy; not envious of others, not desirous of
admiration, not ambitious nor aspiring: and while she valued highly
the esteem of her friends and of the wise and good, she was firmly
convinced that her happiness depended, chiefly and ultimately, on the
state of her own mind. She appeared to have gained the entire
government of her temper and her passions, discovered uncommon
equanimity and firmness under trials, and while, in difficult cases,
she sought the best advice, yet ultimately acted for herself. Her
religious life began in childhood; and from that time, meditation,
prayer, and reading the sacred Scriptures, were not a prescribed task,
but a coveted enjoyment. Her sisters, who knew how much of her time
she daily passed alone, had the best reason to believe that no place
was so pleasant to her as her own retirement, and no society so
delightful as solitude with God. She read theology, as a science, with
the deepest interest, and pursued the systematic study of the
Scriptures, by the help of the best commentaries. Her observance of
the sabbath was exemplary, in solemnly preparing for it, in allotting
to it the prescribed hours, and in devoting it only to sacred
employments; and in the solemn and entire devotion of her mind to the
duties of the sanctuary, she appeared, habitually, to feel with David,
"Holiness becometh thine house for ever." Few persons attend more
closely to preaching, or judge more correctly concerning it, or have
higher pleasure in that which is solid, pungent, and practical. She
saw and conversed with God, in his works of creation and providence.
Her religious joy was, at times, intense and elevated. After telling
one of her sisters, on a particular occasion, that she could not
describe it, she observed to her, that it seemed like a streak of
light shining in a dark place; and reminded her of a line Watts's
Lyrics,
"And sudden, from the cleaving skies, a gleam of glory broke."
Her conscience was truly enlightened, and her conduct appeared to be
governed by principle. She approved of the best things; discovered
great reverence for religion, and strong attachment to the truly pious
and conscientious; was severe in her estimate of herself, and
charitable in judging of others; was not easily provoked, and usually
tried to excuse the provocation; was unapt to cherish prejudices, and
lamented, and strove to conceal, the faults of Christians.
On the testimony of those who knew her best, "She was a remarkably
loving, dutiful, obedient daughter, and a very kind and loving
sister," "very helpful and serviceable in the family, and willingly
labouring with her own hands," very "kind and friendly to her
neighbours," attentive to the sick, charitable to the poor, prone to
sympathize with the afflicted, and merciful to the brutes; and at the
same time, respectful to superiors, obliging to equals, condescending
and affable to inferiors, and manifesting sincere good will to all
mankind. Courteous and easy in her manners, she was also modest,
unostentatious, and retiring; and, while she uniformly respected
herself, she commanded the respect of all who saw her. She was fond of
all that was comely in dress, but averse to every thing gay and gaudy.
She loved peace, and strove to reconcile those who were at variance;
was delicately attentive to those of her sex, who were slighted by
others; received reproofs with meekness, and told others of their
faults with so much sweetness and faithfulness, as to increase their
esteem and affection for herself. She detested all guile, and
management, and deception, all flattery and falsehood, and wholly
refused to associate with those who exhibited this character. She was
most careful and select in her friendships, and most true and faithful
to her friends--highly valuing their affection, and discovering the
deepest interest in their welfare. Her conversation and conduct
indicated uncommon innocence and purity of mind; and she avoided many
things, which are thought correct by multitudes who are strictly
virtuous. During her sickness she was not forsaken. A day or two
before its termination, she manifested a remarkable admiration of the
grace and mercy of God, through Jesus Christ, to sinners, and
particularly to herself: saying, "It is wonderful, it surprises me." A
part of the time she was in some degree delirious; but, when her mind
wandered, it seemed to wander heavenward. Just before her death, she
attempted to sing a hymn, entitled, "The Absence of Christ," and died,
in the full possession of her rational powers, expressing her hope of
eternal salvation through his blood. This first example of the ravages
of death, in this numerous family, was a most trying event to all its
members; and the tenderness with which they cherished the memory of
her who was gone, probably terminated only with life.
The second daughter of Mr. and Mrs. Edwards, was born on the 16th of
the following April, and named Jerusha, after their deceased sister.
In July, 1731, Mr. Edwards being in Boston, delivered a sermon at the
public lecture, entitled, "God glorified in Man's Dependence," from 1
Cor. i. 29, 30. "That no flesh should glory in his presence. But of
him are ye in Christ Jesus, who of God is made unto us wisdom, and
righteousness, and sanctification, and redemption. That according as
it is written, He that glorieth, let him glory in the Lord." It was
published, at the request of several ministers, and others who heard
it, and preceded by a preface by the Rev. Messrs. Prince and Cooper,
of Boston. This was his first publication, and is scarcely known to
the American reader of his works. The subject was at that time novel,
as exhibited by the preacher, and made a deep impression on the
audience, and on the reverend gentlemen who were particularly active
in procuring its publication. "It was with no small difficulty," say
they, "that the author's youth and modesty were prevailed on, to let
him appear a preacher in our public lecture, and afterwards to give us
a copy of his discourse, at the desire of divers ministers, and others
who heard it. But, as we quickly found him to be a workman that need
not be ashamed before his brethren, our satisfaction was the greater,
to see him pitching upon so noble a subject, and treating it with so
much strength and clearness, as the judicious will perceive in the
following composure: a subject, which secures to God his great design,
in the work of fallen man's redemption by the Lord Jesus Christ, which
is evidently so laid out, as that the glory of the whole should return
to him the blessed ordainer, purchaser, and applier; a subject, which
enters deep into practical religion; without the belief of which, that
must soon die in the hearts and lives of men."
The following is the testimony, borne by these excellent men, to the
talents and piety of the author:
"We cannot, therefore, but express our joy and thankfulness, that the
great Head of the church is pleased still to raise up, from among the
children of his people, for the supply of his churches, those who
assert and maintain these evangelical principles; and that our
churches, notwithstanding all their degeneracies, have still a high
value for just principles, and for those who publicly own and teach
them. And, as we cannot but wish and pray, that the college in the
neighbouring colony, as well as our own, may be a fruitful mother of
many such sons as the author; so we heartily rejoice, in the special
favour of Providence, in bestowing such a rich gift on the happy
church of Northampton, which has, for so many lustres of years,
flourished under the influence of such pious doctrines, taught them in
the excellent ministry of their late venerable pastor, whose gift and
spirit we hope will long live and shine in his grandson, to the end
that they may abound in all the lovely fruits of evangelical humility
and thankfulness, to the glory of God."
The discourse itself deserves this high commendation. It was the
commencement of a series of efforts, on the part of the author, to
illustrate the glory of God, as appearing in the greatest of all his
works, the work of man's redemption. Rare indeed is the instance, in
which a first publication is equally rich in condensed thought, or in
new and elevated conceptions.
The third child of Mr. and Mrs. Edwards, also a daughter, was born
February 13th, 1732, and received the name of Esther, after his mother
and Mrs. Stoddard.
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[11] I use spiritual here in its original and most appropriate sense,
as opposed to material.
[12] The Rev. Dr. Erskine, the warm friend and the correspondent of
Mr. Edwards, being desirous of procuring a correct portrait , both of
him and his wife, and hearing that a respectable English painter was
in Boston , forwarded to his agent in that town, the sum requisite,
not only for the portraits, but for the expenses of the journey. They
were taken in 1740; and after the death of Dr. Erskine, were very
kindly transmitted by his executor to Dr. Edwards.
[13] Hopkin's Life of Edwards. Dr. H. resided in the family a
considerable time.
[14] This last was published.