Given Them (Boston, 1703), 15–16, 17, 19.
Notes to Pages 11–14 ∑∞∑
indebted to the much more nuanced account in Paul Lucas, '' 'The Death of the Prophet Lamented': The Legacy of Solomon Stoddard,'' in Jonathan Edwards's Writings: Text, Context, Interpretation, ed. Stephen J. Stein (Bloomington: Indiana University Press, 1996), 69–84. 2. Lucas, ''Death of a Prophet,'' 261, notes, ''the notion of the 'pope' of the Connecticut Valley is a myth.'' Lucas shows that Stoddard at least did not succeed in controlling the valley or even all of Northampton. That is contrary to Perry Miller's depiction, Jonathan Edwards (New York: Meridan, 1959 [1949]), 9, Nonetheless, there were at least intimations that aspects of Stoddard's proposals to strengthen of the role of the clergy in church government smacked of popery. [Cotton and Increase Mather] in ''A Defense of the Evangelical Churches,'' published as an introduction to John Quick, The Young Man's Claim Unto the Sacrament of the Lord's Supper (Boston, 1700), 28–29, in a general reference to Stoddard's views, quote an English source that says that for the minister to assume the sole power of admitting to the sacrament '' 'is to make himself a Congregational POPE.' ''
3. Co√man, Stoddard, 7. Co√man, whose work has to be taken with caution, cites no source, but his observation is consistent with what else we know of Stoddard. Cf. Perry Miller, ''Solomon Stoddard, 1643–1729,'' Harvard Theological Review 34 (1941): 277–320, esp. 281–82, although Miller's accounts also must be taken with caution.
4. From a letter of July 29, 1701, published in Solomon Stoddard, An Answer to Some Cases of Conscience Respecting the Country (Boston, 1722), 7.
5. Westminster Assembly, The Confession of Faith; the Larger and Shorter Catechisms (London, 1860), 207–15, 302–3.
6. Cf. James Axtell, The Invasion Within: The Contest of Cultures in Colonial North America (New York: Oxford University Press, 1985).
7. Solomon Stoddard, The Way for a People to Live Long in the Land That God Hath Given Them (Boston, 1703), 15–16, 17, 19.
8. John Demos, The Unredeemed Captive: A Family Story from Early America (New York: Knopf, 1994), 11–12.
9. Letter from Solomon Stoddard to Governor Joseph Dudley, October 22, 1703, New England Historical and Genealogical Register (1870), 269–70. Given the cruelty of warfare on both sides since King Philip's War, what seems more remarkable than that Stoddard was asking for dogs was that he, or the people to whom he was writing, felt the need to justify his request in terms of criteria for just warfare. After all, they were already hunting Indians with guns and had o√ered bounties for scalps. Stoddard wrote: ''If the Indians were as other people are, and did manage their war fairly after the manner of other nations, it might be looked upon as inhumane to pursue them in such a manner. But they are to be looked upon as thieves and murderers, they do acts of hostility, without proclaiming war. They don't appear openly in the field to bid us battle, they use those cruelly that fall into their hands. They act like wolves and are to be dealt with all as wolves.''
The Massachusetts General Court authorized money for the training and use of dogs in 1708. After that they were regularly used, especially when Solomon's son, Colonel John Stoddard was in command of western Massachusetts. In 1747, for instance, Gideon Lyman, one of Jonathan Edwards' parishioners, received the large sum of £250 for purchasing dogs. Trumbull, Northampton, 1: 477n. The Stoddards were also leading advocates of Indian missions which, whatever else they may have been, were a≈rmations of Indians' essential humanity and of a desire to live at peace.