''Under the Head of Creation, vid.'' Miscellany no. 362. Works, 11: 51.
Notes to Pages 111–15 ∑≥∞
27. Miscellany no. 294, Works, 13: 385. I am indebted for this observation to Ava Chamberlain, ''The Immaculate Ovum: Jonathan Edwards and the Construction of the Female Body,'' William and Mary Quarterly, 3d ser., 57, no. 2 (April 2000): 289–322.
28. That is especially so since the dating of this diary entry is not absolutely firm. The diary entry is dated ''Sept. 26, 1726,'' but that seems to be a mistake, most likely from a transcriber or typesetter doubling the 26s (the original is lost). This is the only diary entry between November 1725 and January 1728. The correct year, it seems, has to be 1727. Nothing in his diary or the record at Bolton would suggest that his spiritual crisis began in 1723. In his ''Personal Narrative'' he explicitly says, ''Continued much in the same frame in the general, that I had been in at New York, till I went to New Haven, to live there as Tutor of the College; having one special season of uncommon sweetness: particularly once at Bolton. . . . After I went to New Haven, I sunk in religion.'' Further in his diary of September 1724, he twice notes the spiritual calamity that began just before commencement. In his ''Personal Narrative,'' he writes, ''since I came to this town [Northampton], I have often had sweet complacency in God.'' Apparently he did not move to Northampton until October 1726. Schafer, ''Editor's Introduction,'' Works, 13: 19. So every other piece of evidence but the printed text is consistent with a date of September 26, 1727.
29. ''Images of Divine Things,'' no. 57, Works, 11: 67. One of the subtitles which he added was ''The Language and Lessons of Nature,'' p. 50. Richard Godbeer, Sexual Revolution in Early America (Baltimore: Johns Hopkins University Press, 2002), 71–83, shows how widely used in New England was the imagery of the church (or believers) as the bride of Christ, but he misses the role of typology for explaining its significance.
30. Miscellany no. 362, Works, 13: 435. Before his first entry of ''Shadows'' he wrote, ''Under the Head of Creation, vid.'' Miscellany no. 362. Works, 11: 51.
31. ''Images of Divine Things,'' nos. 5 and 12, Works, 11: 52, 54. 32. ''Images of Divine Things,'' no. 18 (probably written about January 1729), Works, 11: 54.
chapter 7. On Solomon Stoddard's Stage
1. To Thomas Gillespie, July 1, 1751, Works, 16: 385. 2. Kevin Michael Sweeney, ''River Gods and Related Minor Deities: The Williams Family and the Connecticut River Valley, 1637–1790'' (Ph.D. diss., Yale University, 1986), 2, cites some period uses of ''river gods.'' Sweeney's outstanding dissertation is a very valuable source on the intermarried families (especially the Williamses, Stoddards, Porters, Partridges, and Dwights) who governed the Connecticut River Valley.
3. The elegant late colonial home now at the location is the result of an addition by one of John's sons in the Revolutionary era. The home in Edwards' time was probably more on the scale of Abigail Williams' Mission House, which can still be seen in Stockbridge. I am grateful to the current owner for showing us through her home and for uncovering its architectural history. Laurel Thatcher Ulrich, The Age of Homespun: Objects and Stories in the Creation of an American Myth (New York: Knopf, 2001), 115–16, pictures a fine linen towel featuring the image of George I, probably imported from Germany, that belonged to Prudence Chester, who married John Stoddard in 1731.
4. Gregory H. Nobles, Divisions Throughout the Whole: Politics and Society in Hampshire County, Massachusetts, 1740–1775 (New York: Cambridge University Press, 1983), 30.