Nathan
Neveau
Dr.
Westblade
18th
Century Theology
19
February 2018
New
England Puritans: 1670-80
In order to understand the events of
the 1670s-80s, the setting in which they occurred must be first laid out. The
most important features include the plight of the English puritans, the
missional efforts to the natives, and the rising generation in New England.
Once the stage is set, the preaching, the King Philip War, and the Reforming
Synod of the 1670s will be seen more clearly. The theme of New England as God’s
elect nation runs throughout Puritan history and especially during this time
period. From 1670 until 1680, a transformation, guided by God’s providential
hand, occurs which regenerates the society and paves the road ahead for New
England.
Puritan England
While many puritans made the journey
to the new world in search of religious liberty, other puritan brothers and
sisters remained in their homeland, England. For those remaining, 1662 became a
dreadful year when the Act of Uniformity was passed. This Act imposed a single
form of worship, outlawed other religious denominations, and provided strict
terms for those wishing to be clergymen in England.[1] Non-conforming pastors were forced to leave
their pastoral position in the Church of England, and in response, many formed separatist
churches. These congregations faced major persecution.[2]
From 1662 until the passing of the Toleration Act in 1689, dissenters in
England lacked the liberty New England puritans enjoyed. Though New England
puritans faced unique challenges in the New World, their freedom set them apart
from those remaining in England.
Indian
Evangelism
After their arrival to the New
World, many puritans were faithful to Jesus’ call to spread the gospel to all
ends of the earth (Matthew 28:19). Leading this charge was James Eliot and
Daniel Gookin. After establishing relations with them,
Eliot translated the Bible into the native language, an exceedingly difficult
process considering they had no original written language.[3]
Tied to the ministry effort, the puritans also sought to educate to the
Indians. In 1674, Gookin proposed a plan to the
Commissioners which would provide free education to the natives, but the King
Philip War prevented the actualization of the proposal.[4]
The missionaries viewed the years preceding 1650 as a time of planting and the
decade leading up to the King Philip War as a harvesting season.[5]
Though a difficult process, the gospel was successfully taken to the Indians. At
the eve of the war, and estimated 2,500 Indians had converted, roughly twenty
percent of the population in the New England area.[6]
The King Phillip War of 1675 was a major setback in Indian relations, but
efforts continued after this two year interlude.
Second
Generation Puritans
Nearly forty years after their
arrival in the 1620s, the second generation of puritans came to age and began
raising families of their own. This generation lacked the religious zeal of
their parents, thus church membership and conversion
were low. Though by virtue of their baptism, the unconverted people of this
generation remained under the authority of the church. However, a major problem
arose regarding the children of the second generation. Due to the Cambridge
Platform of 1648, non-communicant members of the church could not have their
children baptized. Dwindling membership threatened the church’s authority over
the third generation. At the same time, they saw the danger of maintaining
authority at the expense of diluting their congregations. The evolving church
needed to find the balance between its power and purity.[7]
To address this issue, The Half-Way
covenant, first promoted by Richard Mather, created a provision to church
membership. Third generation children could be baptized into the church, even
if their parents were only outward members. The parents needed to agree to two requirements:
affirm the churches’ “historical faith”, with the hope they would someday adopt
it as their own, and live with outward conformity to God’s Word. In this
arrangement non-confessing members did not enjoy the privilege of participating
in communion, but still fell under church discipline.[8]
Thus, the purity of the communion table was preserved and the church maintained authority over the majority of the
population.
Though the majority of church
leaders favored this decree, it was not universally accepted. The major
opposition of the Half-Way covenant included Increase Mather, son of Richard
Mather, and John Davenport.[9]
The majority held the argument which emphasized New England as a type of Israel.
They compared baptism into the church to the circumcision of Israelites,
stressing that not all of those circumcised in Israel enjoyed a saving
relationship with God.[10]
This dispute ran throughout New England
congregations and continued to be disputed into the 1670s. Debates such as
these, says Jonathan Mitchell, were “the course of Protestantism from its
origins”[11].
The individual congregation’s autonomy led to differing beliefs on certain
issues. These ongoing disputes flowed into the 1670s.
Preaching
The New Englanders’ theology
consisted of a high view of God’s providence, consistent with their Calvinistic
roots. These views led them to conclude that He was the guiding force of their development
in the New World. Of the sermons printed at Cambridge before 1690, the most
frequent were election sermons. They declared New England an elect nation
established by their federal covenants with God. In these sermons, the
preachers addressed their congregation like prophets spoke to the people of
Israel, calling the people to maintain their covenantal relationship with God.[12]
Fast sermons were the second most prominent sermons of this time. They functioned
to record the location of the New Englanders in providential history, often
addressing specific sins of the people and resulting calamities for those sins.[13] Preachers sought to draw a link
between divine providence and the events in New England. For example, Increase
Mather gave a sermon in 1675 following a Boston shipwreck in which many lives were
lost. Mather suggested this incident was linked to other recent events and
entailed a warning for a specific group of people in New England.[14]
In the first half of the 1670s, the
respect for the pulpit decreased. The people strayed further from the national covenant,
thus judgment was imminent. The prophetic preachers warned the people of the
coming judgements of the Lord. In 1674, Increase Mather predicted that the day
of trouble for New England was near.[15]
Such a prediction put the already decreasing credibility of preachers on the
line, and put two roads before the puritans: Either a great calamity was on the
horizon, or the people would continue diverging from their federal covenant.
King Philip War
On Sunday, June 20, 1675, the Wamponoag Indians attacked the town of Swansea. Days later,
Chief Metacom, King Philip, led another attack
against Swansea, killing nine people and injuring others.[16]
This attack and the war that ensued confirmed Mather’s foresight. The Indians
devastated the colonists with their surprise tactics, but a little more than a
year after the initial attack, King Philip was captured and killed. Though they
came out on top, the war took a toll on New England. Towns were destroyed, men,
women and children were killed, and economic development and frontier
settlement were halted.[17]
The consequences of the King Philip War fell heavy on the colonists. In
addition, relations between the colonists and Indians that James Eliot, Daniel Gookin and others fought to build deteriorated greatly. Eliot
continued his missionary efforts with some success; however, the war was an
immense hindrance to his work.[18] Also, the war confirmed the judgment preachers,
such as Mather, predicted in their fast sermons. As a result, the pulpit was
strengthened in New England society, and church membership increased to all-time
highs. The war reinforced the New England faith as they praised God for his
providential deliverance.[19]
Through the atrocity of the King Philip War, God called His elect nation back
to loyalty in their covenant with Him.
Reforming Synod
Following years of lower membership
and the King Philip War, church leaders looked to foster moral reform and
conversion. At a 1679 conference known as the Reforming Synod, stricter
enforcement of outwards obedience was proposed as a remedy to moral
deterioration. The synod believed this change would protect their national
covenant.[20]
In addition, the Reforming Synod encouraged churches to gather for covenant
renewal. They hoped these renewals would activate the peoples’ conscience to
bring moral restraint. Due to the emphasis on moral reform, some perceive the
aims of the synod as solely external; however, revival accompanied the changes.
The covenant renewal ceremonies increased church attendance, and pastors
employed a style of conversion preaching to their new audience. Thus, a season
of revival followed. At the close of the 1670s, the Reforming Synod set the
landscape for the coming years of harvest in New England led by Solomon
Stoddard.
In a short span, New England endured
a societal fall from the religious fervor of first generation puritans, but the
events of the 1670s rejuvenated the elect nation. God had worked to draw His
children back to Him. The crux of the decade, the King Philip War, reaffirmed
the integrity of the preachers and the conviction of God’s providence for the
people of New England. Though not an exclusively significant event of the
decade, the transformation of society hinged at the war. The closing of the
decade signified rebirth and renewal for the puritans, continuing in their
national covenant as the elect people of God.
Bibliography
Durston, Christopher,
and Eales Jacqueline. The Culture of
English Puritanism, 1560-1700. New York:
St. Martin’s Press, 1996, 234-65.
Rumsey, Peter. Acts of God
and the People, 1620-1730. Ann Arbor, MI: UMI Research Press, 1986, 23-44.
Stout, Harry S. The New
England Soul: Preaching and Religious Culture in Colonial New England.
New York:
Oxford University Press, 2012.
Vaughan, Alden. New England
Frontier: Puritans and Indians. Boston: Little, Brown and Company, 1965.
[1] Durston, Christopher, and Eales Jacqueline. The Culture of English Puritanism,
1560-1700. New York: St. Martin’s Press, 1996, 236.
[2] Ibid., 247-49.
[3] Vaughan,
Alden. New England Frontier: Puritans and
Indians. Boston: Little, Brown and Company, 1965, 276-80.
[4] Ibid., 287-88.
[5] Ibid., 288.
[6] Ibid., 303.
[7] Stout, Harry
S. The New England Soul: Preaching and
Religious Culture in Colonial New England. New York: Oxford University
Press, 2012, 58.
[8] Ibid., 59.
[9] Ibid., 60.
[10] Ibid.
[11] Ibid., 61.
[12] Ibid., 72-76.
[13] Ibid., 77.
[14] Rumsey, Peter.
Acts of God and the People, 1620-1730. Ann
Arbor, MI: UMI Research Press, 1986, 23-24.
[15] Stout, The New England Soul, 80.
[16] Ibid.
[17] Ibid., 81.
[18] Vaughan, New England Frontier, 320-21.
[19] Stout, The New England, 81-83.
[20] Ibid., 100.