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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, xxxvii 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 1111    I use spiritual here in its original and most appropriate sense, as opposed to material. 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 xxxviii 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 xxxix 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 1212    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. , 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; 1313    Hopkin’s Life of Edwards. Dr. H. resided in the family a considerable time. 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 xl 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, 1414    This last was published. 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.xli

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. xlii

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