where he elegantly and for the most part accurately paints the picture of the tensions
Notes to Pages 139–43 ∑≥π
Arminian, twelve were unwilling to declare themselves, and only sixteen were orthodox Calvinist.'' Independents were not as heterodox.
20. Dummer to Timothy Woodbridge, June 3, 1723, Franklin Bowditch Dexter, ed., Documentary History of Yale University: Under the Original Charter of the Collegiate School of Connecticut, 1701–1745 (New Haven: Yale University Press, 1916), 241.
21. Richard Warch, School of the Prophets: Yale College, 1701–1740 (New Haven: Yale University Press, 1973), 172–75. Former Rector Cutler wrote to an Anglican friend in England that Johnson had assured him that more Yale students would soon defect ''and nothing keeps the brightest of our youth from coming into the Church.'' Cutler to the Rev. Dr. Zachary Grey of Cambridge, England, September 4, 1732. Dexter, ed., Documentary History of Yale, 195.
22. Warch, School of the Prophets, 115. 23. Perhaps alluding to Colman's reputation of being ''catholick'' in the sense of not sectarian, Williams added that he was assured that the gift had been made in ''a true catholick spirit, as much (if I mistake not) as Mr. Hollis's to Harvard College.'' Williams to [Colman], January 11, 1733, Harvard College Library, quoted in Warch, School of the Prophets, 175. Cf. Perry Miller, Jonathan Edwards (New York: William Sloane, 1949), 8.
24. Colman to Eliphalet Adams, December 2, 1732, Dexter, ed., Documentary History of Yale, 298.
25. Cotton Mather, Ratio Disciplinae Fratrum Non-Anglorum. A Faithful Account of the Discipline Professed and Practiced: In the Churches of New England (Boston, 1726), 5, quoted in Gerald J. Goodwin, ''The Myth of 'Arminian-Calvinism' in Eighteenth-Century New England,'' New England Quarterly 41 (June 1968): 225.
26. Goodwin, ''Myth,'' 215–37. Goodwin also argues (versus Perry Miller and others) that what the orthodox, including Edwards, meant by ''Arminianism'' included precisely the doctrines condemned at the Synod of Dort and by Westminster, not (à la Anne Hutchison) a crypto-Arminianism implicit in New England Calvinists' emphases on good works. Against Arminian alternatives Dort a≈rmed: total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints.
27. Cf. this and the subsequent account to Perry Miller's Jonathan Edwards, 3–34, where he elegantly and for the most part accurately paints the picture of the tensions surrounding the occasion.
28. God Glorified in the Work of Redemption by the Greatness of Man's Dependence in the Whole of It (Boston, 1731), Works, 17: 205, 212, 213–14.
29. Thomas Prince, William Cooper, ''Advertisement,'' August 17, 1733, Works, 17: 215. 30. On this theme, see Thomas S. Kidd, ''From Puritan to Evangelical: Changing Culture in New England, 1689–1740'' (Ph.D. diss., University of Notre Dame, 2001).
31. ''Thomas Prince,'' Sibley's Harvard Graduates, 5: 341–68. ''William Cooper,'' ibid., 626–27. Cf. ''Diary of Samuel Sewall, 1674–1729,'' in Collections of the Massachusetts Historical Society, 5th ser., 7 (Boston, 1878–79), 235 (November 27, 1719), when Cooper and the Princes visit the judge, and 235–36 (December 1, 1719), when Cooper is courting Judith.
32. Michael J. Crawford, Seasons of Grace: Colonial New England's Revival Tradition in Its British Context (New York: Oxford University Press, 1991), 70.
33. John Corrigan, The Prism of Piety: Catholick Congregational Clergy at the Beginning of the Enlightenment (New York: Oxford University Press, 1991), 131–34 and passim.
34. ''Diary of Sewall,'' 6, p. 391 (July 5, 1713), 7, p. 164 (February 2, 1718), cf. p. 171