salary disputes and of Sarah's allusions to tensions with townspeople in her account of her
Notes to Pages 286–93 ∑∏∞
51. Ibid., 205. On Edwards' scientific thinking and his di√erences from Locke, see chapter 4, above.
52. Ibid., 197. 53. Ibid., 182–83. See Ava Chamberlain, ''Self-Deception as a Theological Problem in Jonathan Edwards's 'Treatise Concerning Religious A√ections,' '' Church History 63, no. 4 (1994): 541–56, which is an important basis for some of the present analysis. Edwards explicitly acknowledged his overestimate in a letter to Thomas Gillespie, July 1, 1751, Works, 16: 380–87. 54. Religious A√ections, 87, 185. 55. Ibid., 329. 56. Ibid., 453. 57. Ibid., 452. 58. Ibid., 249–50. John Piper, God's Passion for His Glory (Wheaton, Ill.: Crossway Books, 1998), 35, remarks on the ''stunning modern relevance'' of these observations.
59. Religious A√ections, 461.
chapter 18. A Model Town No More
1. Hopkins, Life, 53. Hopkins likely overstated the case, since we do know of perennial salary disputes and of Sarah's allusions to tensions with townspeople in her account of her spiritual experiences.
2. Patricia J. Tracy, Jonathan Edwards, Pastor: Religion and Society in EighteenthCentury Northampton (New York: Hill and Wang, 1980), 148.
3. Edwards to Thomas Prince, December 12, 1742, Works, 16, 115–27. 4. William McCulloch to Edwards, August 13, 1743, reprinted in Dwight, Life, 198–200. See Arthur Fawcett, The Chambulang Revival (London: Banner of Truth Trust, 1971). 5. Edwards to William McCulloch, March 5, 1744, Works, 16: 134–42. Edwards now admitted that the revivals may have been a false spring. Drawing on one of his favorite analogies, he wrote, ''I have known instances wherein, by the heat's coming on suddenly in the spring without intermissions of cold to check the growth, the branches, many of them, by a too hasty growth have afterwards died. And perhaps God may bring on a spiritual spring as he does the natural, with now and then a pleasant sun-shiny season, and then an interruption by clouds and stormy winds, till at length the sun, by more and more approaching and the light increasing, the strength of the winter is broken.''
6. Thomas H. Johnson, ''Jonathan Edwards and the 'Young Folks' Bible,' '' New England Quarterly 5 (1932): 37–54, remains a most valuable source because it includes transcriptions of the relevant documents. Patricia Tracy's careful research in Jonathan Edwards, Pastor, 160–64, adds valuable information on the demographics of the group. Tracy's note, p. 257, documents that all but three of the twenty-one were church members. The most outspoken of the ringleaders, Timothy Root, was a church member. See note 25, below. Hopkins, Life, 53 describes them as church members. Ava Chamberlain, ''Bad Books and Bad Boys: The Transformation of Gender in Eighteenth-Century Northampton, Massachusetts,'' New England Quarterly 75: 2 (June 2002): 179–203, adds important insight on the changing gender relationships the case reveals.
7. Hopkins, Life, 53–54. The sermon is apparently lost. Tracy, Jonathan Edwards,