[263] Haven in Thomas, ii. 418.
[264] Thomas Foxcroft, however, delivered (Aug. 23, 1730) a century sermon, to commemorate the founding of Boston, which is printed. (Haven’s list in Thomas, ii. p. 421.)
[265] Alexander Blaikie’s Hist. of Presbyterianism in New England, Boston, 1881,—a book unskilful in literary form and unwise in spirit. A far better book is Chas. A. Briggs’s Amer. Presbyterianism, its Origin and Early History, New York, 1885,—a book showing more research than any of its predecessors. Cf. also Chas. Hodge’s Constitutional Hist. of the Presbyterian Church in the U. S. (Phil. 1851); Richard Webster’s Hist. of the Presbyterian Church in America to 1760 (Phil. 1857); E. H. Gillett, Hist. of the Presbyterian Church in the U. S. revised ed. (Phil. 1864), etc.
[266] “Belcher was not a paper money governor,” says Douglass (Summary, etc., i. 377); “he was well acquainted in the commercial world.”
[267] Cf. his Faithful narrative of the surprising work of God in the conversion of many hundred souls, etc. Written on November 6, 1736, with a preface by Dr. Watts, etc., London, 1737 (two editions); and “with a shorter preface added by some of the ministers of Boston,” third ed., Boston, 1738. (Cf. Prince Catal., p. 22; and Carter-Brown, iii. nos. 563, 577, 578.) After the coming of Whitefield, he published Some thoughts concerning the present revival of Religion (Boston, 1742; Edinburgh, 1743; Worcester, 1808),—perhaps the strongest presentation of the revivalists’ side. Cf. Dexter’s Bibliography, no. 3092; Quincy’s Harvard University, ii.; Poole’s Index, p. 393. A Catholic view of the successive New England modifications of faith since Jonathan Edwards is in the Amer. Cath. Quart. Rev., x. 95 (1885).
[268] Cf. annexed extract from Popple’s British Empire in America. The maps of Herman Moll are the chief ones, immediately antecedent to Popple’s. One of Moll’s, called “New England, New York, New Jersey, and Pennsylvania,” is in Oldmixon’s Brit. Empire in America, 1708. In 1729 he included what he called a “Map of New England, New York, New Jersey, and Pennsylvania” in his New Survey of the Globe. It singularly enough omits the Kennebec and Penobscot rivers. A somewhat amusing transformation of names is found in a map published by Homann, at Nuremberg, Nova Anglia Anglorum Coloniis florentissima. David Humphrey’s Hist. Acc. of the Society for the propagation of the Gospel in Foreign Parts has also a “Map of New England, New York, New Jersey, and Pennsylvania, by H. Moll, geographer,” in which the towns are marked to which missionaries had been sent. It is dated 1730.
Douglass in 1729, referring to maps of New England, wrote, “There is not one extant but what is intolerably and grossly erroneous.” In the same letter Douglass gives some notion of the uncertain cartography of that day. Mass. Hist. Soc. Coll., xxxii. 186.
[269] Chauncy is claimed by the modern Universalists as prefiguring their faith. Cf. Whittemore’s Modern Hist. of Universalism; and Mem. Hist. Boston, iii. 488. See the characterization of Chauncy in Tyler’s Amer. Literature, ii. 200; and his portrait in Mem. Hist. Boston, ii. 226.
[270] Summary, etc., i. p. 250.
[271] The expostulatory and polemical literature of the “Great Awakening in New England” is abundantly set forth in Haven’s list appended to the Antiq. Soc. ed. of Thomas’s History of Printing, vol. ii., and in the Collections towards a bibliog. of Congregationalism, appended by Dr. H. M. Dexter to his Congregationalism as seen in its Literature, to be found in chronological order in both places between 1736 and 1750; and in the Prince Catalogue, p. 65. Thomas Prince supported, and his son published, during the excitement, a periodical called The Christian History, containing accounts of the revival and propagation of religion in Great Britain, America, etc. (March 5, 1743, to February 23, 1744-5, in 104 numbers). Cf. Thomas, Hist. Printing, Am. Antiq. Soc. ed., ii. 66. A letter of Chas. Chauncy to Mr. George Wishart, concerning the state of religion in New England (1742), is printed in the Clarendon Hist. Soc. Reprints, no. 7 (1883). Chauncy’s Seasonable Thoughts on the State of Religion in New England, Boston, 1743, is the main expression of his position in the controversy, followed up by a Letter to the Rev. Mr. George Whitefield, (Boston, 1743), in vindication of passages in the Seasonable Thoughts which Whitefield had controverted. (Carter-Brown, iii. no. 813, for this and other tracts of that year.) Whitefield’s journals were frequently issued (Carter-Brown, iii. nos. 631-34, 669-70), and the most comprehensive of the modern Lives of Whitefield is that by Tyerman (London, 1876). Poole’s Index (p. 1406) gives the clues to the mass of periodical literature on Whitefield. Cf. Tracy’s Great Awakening (1842). In Connecticut the controversy between the New Lights (revivalists) and the Old Lights took on a more virulent form than in Massachusetts. (Cf. Trumbull, Hollister, etc.) About the best of the condensed narratives of the “Great Awakening” is that of Dr. Palfrey in his Compendious Hist. of New England, iv. ch. 7 and 8, the latter chapter outlining the course of the commotion in Connecticut.