torical Review 2 (2002). On Edwards' views of slavery, see chapter 16.
∑≥∏ Notes to Pages 135–39
6. Hopkins, Life, 49–50. 7. Diary, January 22, 1734. 8. Kenneth P. Minkema, ''Jonathan Edwards' Defense of Slavery,'' Massachusetts Historical Review 2 (2002). On Edwards' views of slavery, see chapter 16.
9. Hopkins, Life, 49. 10. ''Images [originally ''Shadows''] of Divine Things,'' no. 29, Works, 11: 58. 11. Dwight, Life, 111. This is, at least, the family lore as Dwight reports it. 12. ''Images of Divine Things,'' no. 1, Works, 11:51. 13. Account and memoranda book, Beinecke, Works of Edwards transcription, notes dated May 5 and May 14, 1736, and May 7, 1737. He may also have been noting that 1736 was a particularly late spring, May 25, by our calendars. ''Images of Divine Things,'' no. 60, Works, 11: 70.
14. God Makes Men Sensible of Their Misery before He Reveals His Mercy and Love (1730), Works, 17: 142–72, quotation, p. 143.
15. In one of his more controversial observations, Edwards argued that the saints in heaven would rejoice in knowing of the punishment of the wicked. Although most people today instinctively find such views repelling, that may be largely because most people today do not take seriously the doctrine of hell as eternal punishment. If one accepts that premise, then it is helpful in terms of understanding Edwards' observations to be reminded that even today we rejoice when we see the Evil One and his minions destroyed in one of our moral tales.
In a sermon on Revelation 18:20, preached in March 1733 and published in nineteenthcentury editions of his Works, such as Works of Jonathan Edwards, ed. Hickman, 2: 207–12, Edwards dealt with the problem of why the torments of hell will not be an occasion of grief to the saints in heaven. As with most subjects, he followed a long tradition of Christian interpretations in saying that the saints' happiness will be derived from being conformed to God whose glory is manifested when justice is done. Love and sorrow for the fate of the wicked, which is demanded in this life, will be supplanted by conformity to God's perspective regarding evil.
In his ''Miscellanies'' notebooks Edwards often came back to the problem, often raised by eighteenth-century humanitarian critics, of reconciling God's love with the eternal torments described in Scripture. Late in life, for instance, he wrote some long entries (nos. 1348 and 1356) on why the punishments of hell were not purifying and hence ultimately redemptive, arguing essentially that Scripture did not indicate such and then arguing how that could be consistent with God's love and justice. These are published in Works of Jonathan Edwards, ed. Hickman, 2: 515–25. See Norman Fiering, Jonathan Edwards's Moral Though and Its British Context (Chapel Hill: University of North Carolina Press, 1981), chap. 5, ''Hell and the Humanitarians,'' 200–260. Also note his discussions of problems of free will and permission of sin, the purpose of creation and the nature of the truly good as discussed in chapters 26–28, below.
16. ''Images of Divine Things,'' no. 3, Works, 11: 52 17. Cf. Gordon Rupp, Religion in England, 1688–1791 (Oxford: Oxford University Press, Clarendon Press, 1986) for an overview.
18. Rupp, Religion in England, 249–56. 19. Arthur Paul Davis, Isaac Watts: His Life and Works (London: Independent Press, 1946), 40, writes, ''Of thirty-nine Presbyterian churches surveyed in 1731, eleven were