by the Present Rebellion in Favour of the Pretender. February 6th, 1746 (Boston, 1746), 24, 25,
∑∏∏ Notes to Pages 313–16
20. Edwards to ''A Correspondent in Scotland,'' Works, 16: 185–97. Cf. Ian Marshall, ''Taking Louisbourg by Prayer: Responses of Jonathan Edwards and Benjamin Franklin to a Military Episode in Colonial American History,'' University of Dayton Review 20, no. 1 (summer 1989): 3–19, who observes that Edwards was incorrect that the attack was a complete surprise and was very selective in his account, for instance, omitting many of the British casualties, p. 9. See G. A. Rawlyk, Yankees at Louisbourg (Orono: University of Maine Press, 1967), for a modern account.
21. Charles Chauncy, Marvellous Things Done by the Right Hand and Holy Arm of God in Getting Him the Victory (Boston, 1745), 12. Cf. pp. 12–19.
22. Thomas Prince, Extraordinary Events the Doings of God, and Marvellous in Pious Eyes (Boston, 1745), 34. Cf. p. 35. The ''King of Glory,'' etc. is from Psalm 24. Chauncy, Marvellous Things also ended his sermon referring to a coming reign of Christ and age of peace, but in much more general terms.
23. Edwards to the Reverend John MacLaurin, May 12, 1746, Works, 16: 204; and Edwards to the Reverend William McCulloch, May 12, 1746, Works, 16: 209 (quotation). Gerald McDermott, One Holy and Happy Society: The Public Theology of Jonathan Edwards (University Park: Pennsylvania State University Press, 1992), 32, summarizes Edwards' sermons through fall 1745, warning of God's judgments, despite his temporary mercies.
24. Edwards to the Reverend William McCulloch, January 21, 1747, Works, 16: 219–20. On October 16, 1746, Edwards preached a fast day sermon, Isaiah 33:19–24, on the occasion of the arrival of the French fleet. On November 27, he preached a thanksgiving sermon, Isaiah 37:27–29, celebrating its ''confusion.''
25. Particularly useful among the large literature on such themes is Linda Colley, Britons: Forging the Nation, 1707–1837 (New Haven: Yale University Press, 1992). On the anti-Catholic rhetoric in England in the 1740s, see esp. pp. 30–33, and Paul Langford, A Polite and Commercial People: England, 1727–1783 (New York: Oxford University Press, 1992), 202. On Edwards' admiration of the Hanoverians, see McDermott, Holy and Happy Society, 76, 127, and passim on Edwards' political views. Also see Harry S. Stout, ''The Puritans and Edwards,'' in Nathan O. Hatch and Harry S. Stout, eds., Jonathan Edwards and the American Experience (New York: Oxford University Press, 1988), 142–57, on Edwards' continued use of the Puritan view of the national covenant. On New England's changing political-religious identity, I have been helped by Thomas S. Kidd, ''From Puritan to Evangelical: Changing Culture in New England, 1689–1740'' (Ph.D. diss., University of Notre Dame, 2001).
26. Charles Chauncy, The Counsel of the Two Confederate Kings . . . A Sermon Occasion'd by the Present Rebellion in Favour of the Pretender. February 6th, 1746 (Boston, 1746), 24, 25, and 27.
27. Thomas Foxcroft, A Seasonable Memento for New Year's Day (Boston, 1747), quoted in Hatch, Sacred Cause of Liberty, 50. Hatch provides valuable expositions of such themes. (As it happens, Foxcroft was senior pastor of Boston's First Church, and Chauncy was his junior associate.)
28. Sermon, Exodus 33:19, ''Thanksgiving for Victory over the Rebels'' (August 1746). 29. According to Trumbull, History of Northampton, 2: 101n, in 1745 thirty-nine deaths were registered, thirty-two in 1746, twenty-seven in 1747, and forty-three in 1748.
30. Ibid., 149–50; and Kevin Sweeney, ''River Gods and Minor Related Deities: The