Directions in American Religious History (New York: Oxford University Press, 1997), 62–
Notes to Pages 131–34 ∑≥∑
reaching over 20 percent by 1750, which would make the Northampton case more exceptional. Cf. John Demos, ''Families in Colonial Bristol, Rhode Island: An Exercise in Historical Demography,'' William and Mary Quarterly, 3d ser., 25, no. 1 (1968): 56, which finds that the percentage of couples with a first child born within eight and a half months of marriage jumps from 10 percent from 1720 to 1740 to 49 percent from 1740 to 1760. See Cornelia Hughes Dayton, Women Before the Bar: Gender, Law, and Society in Connecticut, 1639–1789 (Chapel Hill: University of North Carolina Press, 1995), for helpful insights on the trends. On bundling, see Richard Godbeer, Sexual Revolution in Early America (Baltimore: John Hopkins University Press, 2002), 246–55.
52. Sin and Wickedness Bring Calamity and Misery on a People, Works, 14: 500–503. 53. David Hall, ''Narrating Puritanism,'' in Harry S. Stout and D. G. Hart, eds., New Directions in American Religious History (New York: Oxford University Press, 1997), 62– 64, makes this point. 54. See David W. Conroy, In Public Houses: Drink and the Revolution of Authority in Colonial Massachusetts (Chapel Hill: University of North Carolina Press, 1995), esp. 189– 240, on Northampton, 226. 55. Helen Westra, The Minister's Task and Calling in the Sermons of Jonathan Edwards (Lewiston, N.Y.: Edwin Mellen, 1986), 7. Cf. pp. 11–12 for other images. Westra provides a valuable account of Edwards' understanding of his ministerial authority.
56. Miscellany no. 40, Works, 13: 222. 57. Timothy Edwards to Anne Edwards, September 12, 1729, quoted in Minkema, ''Preface to the Period,'' Works, 14: 13–14. Another evidence of the town's goodwill was the unusual practice of paying expenses for one or two members of the congregation to accompany him and be ''waiting on Mr. Edwards'' when he went on trips to New Haven or Boston. After 1733 the practice was discontinued. Trumbull, History of Northampton, 2: 48– 49. 58. An incident early in 1734 illustrated the same point. On Saturday morning, January 19, fire destroyed the shop of Deacon Ebenezer Hunt, a ''felt-maker'' from an old Northampton family. Friends and neighbors immediately went into action raising money to compensate his losses. Nearly every family contributed. Before the embers had cooled townsmen were gathering lumber for the rebuilding, and the deacon was back in business within a week. Trumbull, History of Northampton, 2: 39–40.
chapter 8. And on a Wider Stage
1. Hopkins, Life, 39–40. Hopkins' information is based on later years, beginning when Hopkins was a divinity student studying in Edwards' home in the early 1740s, though presumably Edwards already had established comparable habits. Other details of his personal routines and character are from Hopkins.
2. Daniel Walker Howe, The Making of the American Self: Jonathan Edwards to Abraham Lincoln (Cambridge: Harvard University Press, 1997), 38.
3. See Stephen J. Stein, ''Introduction,'' Works, 15: 1–46. Cf. Iain Murray, Jonathan Edwards: A New Biography (Carlisle, Pa.: Banner of Truth Trust, 1987), 138–39.
4. ''Outline of 'A Rational Account,' '' Works, 6: 396–97. 5. Ola Elizabeth Winslow, Jonathan Edwards, 1703–1758: A Biography (New York: Macmillan, 1940), 122–23.