dletown, Conn.: Wesleyan University Press, 1989), 11–13, and Norman Fiering, Jonathan
∑Ω≠ Notes to Pages 433–40
3. Joseph Hawley to Elisha Hawley, January 16, 1749, Hawley Papers, New York Public Library, George Claghorn transcription.
4. Conrad Wright, The Beginnings of Unitarianism in America (New York: Starr King, 1955), 63–72, provides a useful overview which I have followed. Wright mentions a number of other cases. Foxcroft's remarks are found in an editorial note in John Porter, A Vindication of a Sermon Preached at Braintree, Third Parish, December 25, 1749 (Boston, 1751), 43–46, quotation p. 45.
5. Jonathan Mayhew, Seven Sermons (Boston, 1749), 38, and Mayhew, Sermons, upon the Following Subjects . . . (Boston, 1756), 27, both quoted in Clyde A. Holbrook, ''Editor's Introduction,'' Works, 3: 10–11.
6. Edwards to Edward Wigglesworth, February 11, 1757, Works, 16: 698–700, and ''Editor's Introduction,'' 697–98.
7. Edwards to Thomas Foxcroft, February 11, 1757, Works, 16: 695. 8. Wright, Unitarianism, 76–82; and Stephen J. Stein, ''Editor's Introduction,'' Works, 15: 12–21. 9. Edwards to John Erskine, July 7, 1752, Works, 16: 491. 10. Edwards to John Erskine, November 23, 1752, says he is still not back to it, Works, 16: 541. 11. Edwards to John Erskine, August 3, 1757, Works, 16: 719–20. 12. For these observations I am closely following Charles Taylor, Sources of the Self: The Making of the Modern Identity (Cambridge: Harvard University Press, 1989), 143–98.
13. Among the large literature on this topic is Bernard Bailyn, The Ideological Origins of the American Revolution (Cambridge: Harvard University Press, 1967); Isaac Kramnick, Republicanism and Bourgeois Radicalism: Political Ideology in Late Eighteenth-Century England and America (Ithaca: Cornell University Press, 1990); Joyce Appleby, Liberalism and Republicanism in the Historical Imagination (Cambridge: Harvard University Press, 1992); and Gordon Wood, The Radicalism of the American Revolution (New York: Vintage, 1991).
14. Daniel Walker Howe sketches such trends in ''Franklin, Edwards, and the Problem of Human Nature,'' in Benjamin Franklin, Jonathan Edwards, and the Representation of American Culture, ed. Barbara B. Oberg and Harry S. Stout (New York: Oxford University Press, 1993), 75–97.
15. In the conclusion to Freedom of the Will Edwards addresses the explicit tenets of the Arminian challenge to Calvinist doctrines: total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints. See Freedom of the Will, Works, 1: 430–39. Although assertions of ''freedom of the will'' are often identified more precisely as Pelagian, they are implied, in the sense that Edwards was concerned about them, in the denial of total depravity, irresistible grace, and perseverance of the saints.
16. Cf. Allen C. Guelzo, Edwards on the Will: A Century of Theological Debate (Middletown, Conn.: Wesleyan University Press, 1989), 11–13, and Norman Fiering, Jonathan Edwards' Moral Thought and Its British Context (Chapel Hill: University of North Carolina Press, 1981), 272–77.
17. Freedom of the Will, Works, 1: 164–65. Edwards particularly attacked three influential authors. Thomas Chubb (1679–1747) was a popular English opponent of much traditional doctrine, whose views had led to Deism. Daniel Whitby (1638–1726) was a Church of England clergyman who was more strictly an Arminian, having published in 1720 a famous attack on the five points of Calvinism that Arminians opposed. More surprisingly, Edwards included his former supporter, the famed dissenter Isaac Watts (1674–1748), who