in pointing out that Edwards did not think the millennium was beginning in America,
Notes to Pages 265–70 ∑∑π
Happy Society: The Public Theology of Jonathan Edwards (University Park: Pennsylvania State University Press, 1992), 56.
29. Edwards to Reverend William McCulloch, March 5, 1743/44, Works, 16: 135–36. 30. The discussion in McDermott, One Holy and Happy Society, 50–92, is very helpful in pointing out that Edwards did not think the millennium was beginning in America, contrary to what most interpreters say, but he tends to play down the extent to which Edwards did say that a last great glorious era of revival was commencing and that it was apparently beginning in America. Edwards also seemed to imply that the millennium itself would center in America, as when he spoke of God hewing out a ''paradise'' in a wilderness.
31. Although the term ''the Great Awakening'' was not yet the standard one for the great revival, the high estimate of its eschatological significance by Edwards and many others should put to rest any suggestion that the greatness of the revival was an invention of the nineteenth century. Cf. Frank Lambert, Inventing the ''Great Awakening'' (Princeton: Princeton University Press, 1999).
32. Some Thoughts, Works, 4: 497. 33. Some Thoughts, Works, 4: 372–73. Charles Chauncy, Seasonable Thoughts on the State of Religion in New England . . . (Boston, 1743), from excerpt in The Great Awakening: Documents Illustrating the Crisis and Its Consequences, ed. Alan Heimert and Perry Miller (Indianapolis: Bobbs-Merrill, 1967), 299–300, replied that when a people is so divided on a religious question it was quite proper that the civil authorities not take one side or the other.
34. Though Whitefield's letter, from outgoing shipboard, was dated July 25, 1741, it was not published in the Boston Gazette until March 16, 1742. See Richard Bushman, ed., The Great Awakening: Documents on the Revival of Religion, 1740–1745 (New York: Atheneum, 1970), 38, for Whitefield's letter, and pp. 35–38 for a reply to Whitefield's original remarks, Boston Gazette, April 20, 1741.
35. Some Thoughts, Works, 4: 510–11.
chapter 17. A House Divided
1. Edwin Gaustad, The Great Awakening in New England (New York: Harper and Brothers, 1957), 55.
2. Making his position more tenuous was that the previous year Mather had been one of the few local pastors to oppose the dismissal of the Reverend Samuel Osborn, whom the majority judged to have liberal theological views, tending toward Arminianism. Edward Gri≈n, Old Brick: Charles Chauncy of Boston, 1705–1787 (Minneapolis: University of Minnesota Press, 1980), 48–59.
3. Ibid., 6. In his picture (see p. 270 of this book), from age eighty-one, one can see how his square face might suggest a brick, and he is holding a volume at an angle so that it too resembles a brick.
4. Ibid., 59–63. 5. Cf. Ibid., 63. 6. Charles Chauncy, A Letter from a Gentleman in Boston, to Mr. George Wishart, One of the Ministers of Edinburgh, Concerning the State of Religion in New England (Edinburgh,