sides were playing a numbers game in their futile struggles to vest their rival pronounce-
Notes to Pages 275–81 ∑∑Ω
19. Goen, Revivalism and Separatism, 70, quotation is from Diary of Joshua Hempsted (New London, 1901), 407.
20. ''The Rev. Mr. Davenport's Retraction,'' July 28, 1744, is republished, along with information on its context, in Tracy, Great Awakening, 249–55. Tracy points out that a debilitating physical condition accompanied Davenport's mental agitations and speculates that a recovery from the former may help explain his retraction. Edwards' direct role, while not stated directly, is implied by what seems to be a firsthand report in his letter to Wheelock, July 13, 1744, from which the quotation is taken.
21. Edwards to Moses Lyman, May 10, 1742, Works, 16: 102–3. 22. ''Fair copy of Kingsley Case, Congregational Library, London, MS II c 1/59,'' typescript furnished by Works of Edwards project. On Kingsley's earlier confession, see Catherine A. Brekus, Female Preaching in America: Strangers and Pilgrims, 1740–1845 (Chapel Hill: University of North Carolina Press, 1988), 23. Cf. Brekus' helpful account of the episode, ibid., 23–26, and her larger account of New Light women preachers.
23. Stephen Foster, The Long Argument: English Puritanism and the Shaping of New England Culture, 1570–1700 (Chapel Hill: University of North Carolina Press, 1991), 291. Foster o√ers helpful insights on the long-range dynamics of the divisions.
24. Goen, Revivalism and Separatism, 58–64; Gaustad, Great Awakening, 74–76. Elisha Williams, The Essential Rights and Liberties of Protestants: A Seasonable Plea for the Liberty of Conscience and the Right of Private Judgment (Boston, 1744). An excerpt of this is found in Heimert, Great Awakening, 323–39.
25. Edwards to the Reverend Ebenezer Pemberton, December 2, 1743, Works, 16: 113– 14. Edwards here addressed specifically the question of whether the Milford New Lights must submit themselves to the ecclesiastical rule of the majority of the colony. Despite these strong statements, Edwards stopped short of judging the specific case, saying that he had not been able to hear both sides.
26. Jonathan Edwards to Elnathan Whitman, February 9, 1744, Works, 16: 128–33. Biography of Elnathan Whitman in Franklin Bowditch Dexter, Biographical Sketches of the Graduates of Yale College, vol. 1 (New York: Henry Holt, 1885), 343–44.
27. In May 1743 Edwards, accompanied by his daughter Sarah, rode to Boston, part way in the company of Thomas Clap, see Works, 16: 153–72.
28. Tracy, Great Awakening, 286–302, provides the most complete account of these conventions, including reprints of the two testimonies and information from related documents. The Hampshire County letter, June 30, 1743, of which Stephen Williams is the first signatory, is in Works, 16: 111–12.
29. For a helpful overview, see John E. Van de Wetering, ''The Christian History of the Great Awakening,'' Journal of Presbyterian History, 44, no. 2 (1966): 122–29.
30. Boston Evening Post, July 4, 1743. Cf. March 14, May 30, and June 13. Cf. account in Frank Lambert, Inventing the ''Great Awakening'' (Princeton: Princeton University Press, 1999), 193, 201–3; and ''Thomas Prince,'' Sibley's Harvard Graduates, 5: 356. 31. Perry Miller, Jonathan Edwards (New York: William Sloane, 1949), 175. The two sides were playing a numbers game in their futile struggles to vest their rival pronouncements with the authority that clerical assemblies were supposed to have. Even though the Testimony and Advice had far more clerical signatories than had the earlier Old Light Testimony, the Boston Evening Post, August 25, 1743, pointed out that its 111 clergy were still