Edwards, Pastor. See esp., 38–50, 91–108.
Notes to Pages 148–56 ∑≥Ω
52. ''John Stoddard,'' Sibley's Harvard Graduates, 5: 106–7, 111–12. Cf. Batinski, Jonathan Belcher, 98, 100, 103.
53. Envious Men (August 1731), Works, 17: 101–20. 54. The State of Public A√airs (between August 1731 and December 1732), Works, 17: 355, 354. 55. ''Christ's Kingdom Among the Gentiles,'' Isaac Watts, Psalms of David, Imitated in the Language of the New Testament and Applied to the Christian State and Worship (London, 1719), 186. I am grateful to Richard Stanislaw for this information.
chapter 9. The Mighty Works of God and of Satan
1. Faithful Narrative, Works, 4, 146–47. 2. Patricia J. Tracy, Jonathan Edwards, Pastor: Religion and Society in EighteenthCentury Northampton (New York: Hill and Wang, 1980), 237. These figures do not indicate survival rates.
3. This analysis is based largely on the remarkable work of Patricia Tracy in Jonathan Edwards, Pastor. See esp., 38–50, 91–108.
4. Sermon, Isaiah 5:4 (March 1734). Edwards repreached this sermon in Stockbridge, August 1757, at another relatively unfruitful time in his ministry.
5. Edwards to Benjamin Colman, May 30, 1735, Works, 16: 49. This letter was Edwards' first major report of the awakening. It was later expanded and published as A Faithful Narrative.
6. Faithful Narrative, Works, 4: 147. 7. Sermon, Psalm 90:5–6 (April 1734). 8. Sermon, Canticles 6:1 (May 1734). 9. Edwards, Faithful Narrative, Works, 4: 148. 10. Sermon, Ecclesiastes 7:1 (June 1734). Whether this was for the young woman or another saintly person is not clear.
11. Faithful Narrative, Works, 4: 148, 209. In his July 1735 sermon, on Ezekiel 39:28√., he urges prayer as especially important if the awakening is to survive and advises that more of the private meetings be separated by age and gender. The young men were already holding their own meetings, and he urges the young women to do so also. He mentions that there were groups for all ages and genders, which the women would be attending, so their reluctance to organize separately may not indicate any lack of spirituality.
12. Charles Hambrick-Stowe, The Practice of Piety: Puritan Devotional Disciplines in Seventeenth-Century New England (Chapel Hill: University of North Carolina Press, 1982), 137–43. The women in East Windsor recalled Esther Stoddard Edwards teaching a neighborhood women's gathering, see above chapter 2.
13. Watts' Guide was one of many popular devotional works. Thomas S. Kidd, ''From Puritan to Evangelical: Changing Culture in New England, 1689–1740'' (Ph.D. diss., University of Notre Dame, 2001), 211–32, provides a valuable account of the role of prayer in early eighteenth-century New England. Susan O'Brien, ''Eighteenth-Century Publishing Networks in the First Years of Transatlantic Evangelicalism,'' in Mark Noll, et al., eds., Evangelicalism: Comparative Studies of Popular Protestantism in North America, the British Isles, and Beyond, 1700–1900 (New York: Oxford University Press, 1994), 38–57, documents the role of devotional literature in shaping transatlantic evangelicalism.