When the legislature of Connecticut, during the great awakening, passed a law prohibiting ministers from preaching as itinerants, several of the members of the Senior Class subscribed the money necessary for the publication of an edition of Locke's essay On Toleration. When this was known to the faculty, they forbade the publication; and all the students apologized but one, who learned a few days before commencement that his name was to be dropped from the roll of graduates. He went to the faculty with the statement that he was of age, that he possessed ample means, and that he would carry his case to a hearing before the crown in England. In a few days he was quietly informed that he would be permitted to graduate. This is but a straw, and yet it shows clearly enough the direction of the current at this time. A demand for toleration was made because it was felt that there was a need for it. [Sidenote: Books Read by Liberal Men.] The names of no less than thirty-three ministers have been given who, during the period from 1730 to 1750, did not teach the Calvinistic doctrines in their fulness, and who had adopted more or less distinctly some form of Arminianism or Arianism. These men were among the best known, most successful, and most scholarly men in Eastern Massachusetts, though they were not wholly confined to that neighborhood. We find here and there some hint of the books these men read; and in that way we not only ascertain the cause of their departure from Calvinism, but we also obtain some clew to the nature of their opinions. Among the charges brought by Whitefield against Harvard in 1740 was that "Tillotson and Clarke are read instead of Shepard and Stoddard, and such like evangelical writers."[12] Dr. Wigglesworth, the divinity professor at Harvard, said that Tillotson had not been taken out of the college library in nine years, and Clarke not in two; and he gave a long list of evangelical writers who were frequently read. In spite of this disclaimer, however, it is evident that the methods of the rationalistic writers were coming into vogue at Harvard, and that even Dr. Wigglesworth did not teach theology in the manner of the author of the Day of Doom. Writing in 1759, Dr. Joseph Bellamy, one of the chief followers and expositors of the teachings of Jonathan Edwards, said that the teachings of the liberal men in England had crossed the Atlantic; "and too many in our churches, and even among our ministers, have fallen in with them. Books containing them have been imported; and the demand for them has been so great as to encourage new impressions of some of them. Others have been written on the same principles in this country, and even the doctrine of the Trinity has been publicly treated in such a manner as all who believe that doctrine must judge not only heretical, but highly blasphemous."[13]