Matt Cole
James Manion
1690-1699: A Survey
With
the constant political and religious struggles of England in the 17th
century, New England was relatively independent in its governance. Following
its establishment in 1628, the Massachusetts Bay Colony effectively governed
itself until its charter was revoked in 1684 by King James, who was a disliked
by many of the religious and political elite because of his very strong pro-Catholicism,
pro-French, and pro-absolute monarchism stance. Once King James II gave birth
to a Catholic heir, the event prodded and sparked the already-dissenting nobles
to take action and retrieve William of Orange III, a Protestant, to come in and
take the crown. They succeeded in
the overthrow of James II, who would be the last monarch over all the provinces
of Scotland, England, and Ireland.
The
news of this Glorious Revolution soon reached Boston, where the New England
province was already dealing with its own tyrant, Governor Edmund Andros. Andros
was extremely unpopular among the colonists, but held several high-ranking
political positions throughout the 17th century. To the disliking of
the Puritans, he openly affiliated himself with the Church of England. Andros
also found disfavor due to the fact that he set up an arbitrary government,
forced the colonists to follow the Navigational Acts, and forced the toleration
of Anglicans. Unhappy with Andros and inspired by the revolution in England,
the New Englanders organized their own coup, which succeeded in overthrowing
Andros, imprisoning him, and sending him back to England in 1689. The New
Englanders were both excited and surprised that they could not only carry out a
revolution but that they could perform it without creating anarchy—they
soon established their own temporary government to govern themselves called the
Committees for the Conservation of Peace.
The New
Englanders wanted to prove to William of Orange that despite their own sudden
overthrow of Andros, they were both still loyal to him as the new king and also
that they could govern themselves well enough that they deserved a charter. The
minister Increase Mather appointed himself to visit England and convince King
William III to give New England a new charter. In order to prove their loyalty
and gain property rights from the new monarch, a small military campaign was
organized under Bradstreet, the interim governor. The campaign was aimed at a
French fortress in Canada, but it was not very successful, resulting in the
death of about one-thousand men; however, the campaign at least proved New
EnglandÕs loyalty to the crown. King William III was convinced by Increase
Mather and New EnglandÕs efforts as he sent Mather with a new charter along
with his own appointed man, William Phips, to govern the province.
The Glorious
Revolution and other political issues in England permitted New Englanders to
continue as de facto rulers of the colony until late 1691. On May 14, 1692 the
Massachusetts Royal Charter came into effect making Massachusetts a Crown
colony under the sanction of King William and Queen Mary and the rule of Royal
Governor William Phips. The charter had profound effects on the colony as
Puritan church rule was dismantled in favor of English civil rule. For the
church, this was a confusing time. While they certainly didnÕt disagree with
their fellow New Englanders and their overthrow of Andros, they were concerned
about the new charter. The new charter marked the end of their theocratic state
as property ownership and taxpayers replaced church membership as the determining
factor for voting into office the new magistrates and the governor of New
England, resulting in an ideological shift of interests and power in New
England. As author Harry Stout noted in his book ÒThe New England SoulÓ, now
the magistrates were no longer answerable to the Òvisible saints,Ó but to the
crown. Also the laws were no longer drawn from scripture, but from London and
English Common Law. Religious tolerance was enforced and a greater number of
ÒoutsidersÓ migrated to the New England area for reasons other than to be a
part of Puritan society. Before, the Puritans had shown no tolerance to Baptists
and Anglicans, but now were required to recognize multiple denominations. What
would this do to the national covenant? Would it survive this sudden
secularization of the civil government?
What
was possibly even more confusing for the church at this time was the fact that,
even with the new charter, the New England Mission and the national covenant
they had set out to establish seemed to be surviving just fine—at least
it throughout the 1690Õs. Later during the 1700Õs the religious tolerance would
leave a wide open door for greater Anglicanization. However, for time being,
the Congregationalists still carried the majority of the communityÕs loyalty, a
point which Cotton Mather noted in one of his sermons in order to calm those
who were fearful that the church had lost the authority that it once had. In
fact, Mather insisted, the church had greater stability and authority because it
had English Common Law backing the already-hierarchal system, and the
Congregationalists still held the largest vote in the land. Similarly, many
ministers also appreciated how the new charter actually gave them more of an
official authority—they didnÕt simply have to depend on scripture to
declare their authority as ministers, but now they had the English Common Law
backing their authority. In addition, ministers still found their sermons to
hold just as much power and sway over the people as before. Stout wrote that if
there was a religious lesson to be learned from the Glorious Revolution, for
the Puritans it was that they came to the realization that they did not
necessarily need to maintain a theocratic state in order to maintain their
national covenant.
However,
itÕs important to understand that the new charter did have a significant effect
on the way minister gave their sermons as well as how the Puritan people viewed
themselves in the decade of the 1690Õs. Before, ministers gave occasional
sermons (as opposed to their regular sermons on Sunday that pertain more to
religion) on how the church members could submit to the theocratic scriptural
laws that drove their communityÕs civil polity. With the new charter, pastors
spent more than half a century trying to, as Stout put it, Òorganize their
messages around the fusion of English law and covenant logicÓ (Stout 121). How were
the Puritans to live as a separate covenant people as well as citizens under
the English crown? How were the Puritans to submit to this secular authority
while also maintaining their submission to scripture and God as well? Ministers
would put special emphasis on submitting to the authorities at hand, especially
after the overthrow of Andros when there was a large demand for the
manifestation of loyalty to William and Mary. Following the outbreak of the War
of Grand Alliance on the Continent of Europe in 1688, tensions between French
and English colonists in the new world came to a head in 1689 in what has come
to be called King WilliamÕs War.
The
beginning of the war consisted of minor border raids and skirmishes not
uncommon for 17th century New England. Fighting intensified however,
after the Iroquois, who were allied with the English, massacred French villagers
in Lachine, New France in last 1689. In response the French and several Native
American tribes committed the Massacre of Schenectady, NY the following year.
The war
reached its highest point in 1690 when the skirmishes evolved into all out
armed conflict. It was also during this year that the New Englanders achieved
their greatest military success followed by its slow decline. In early May 736
New England militia under the leadership of Governor William Phips attacked the
French fort at Port Royal, Nova Scotia and won a decisive victory. The success of the battle inspired the
colonists to be more militarily aggressive and led them to attack the capitol
of New France. The French were much more determined to hold out against the
English after losing Port Royal, and in the Battle of Quebec the French
triumphed over the invaders. With their capital secure, the French subsequently
recaptured Port Royal.
For
the next seven years the New Englanders fought a losing defensive war against
the French and their Native American allies. Massacres, pillages, and captivity
became the norm for Colonial life. Not until 1697 with the Treaty of Ryswick
did the brutal skirmishes between the nations began to slow and only for a time
as war broke out again in the early 18th century.
Jonathan
Edwards and his contemporaries grew up in this environment where New Englanders
lived in constant fear of surprise attacks by the Catholic French and their
heathen Native American allies. It was not uncommon for friends and relatives
to be kidnapped and held captive in Canada or for neighboring villages to be
burned to the ground. Puritan theology and culture, which was already heavily
focused on being watchful for the works of Satan in the world, was continually
reaffirmed as terrible crimes were daily committed against New England by the
enemies of Protestant Christendom.
Perhaps
the most intriguing and substantial times in the history of early New England
were the witch trials in the small town of Salem, Massachusetts. The PuritansÕ
desire for a truly pure society combined with their overwhelming fear of SatanÕs
influence in the world often led to superstitious claims of demonic entities in
the colonial communities. The ordeal began in January 1692 when Betty Parris
and Abigail Williams, the daughter and niece of Salem Minister Samuel Parris
began behaving unusually. By February many other local girls began acting
strangely as well, and the children commenced a series of accusations against
women supposedly practicing witchcraft.
The
first three women accused, Sarah Goode, Sarah Osborne and the slave Tituba,
stood trial before local magistrates in early March on charges of witchcraft.
While only Tituba admitted to practicing witchcraft, all three women were
jailed. Later that month another woman, Martha Corey, was accused of witchcraft
by the young girls, and after a trial was imprisoned. While Betty Parris was
sent to stay with relatives in order to calm the communityÕs anxieties, the
other girls and even one adult woman continued to behave as if bewitched.
Together they accused 71 year old Rebecca Nurse and four year old Dorcas Good.
Dozens
of new charges continued to be brought against men and women throughout the
year. Influential men such as Battle of Port Royal hero and Massachusetts
Governor William Phips, Puritan Minister Increase Mather, and his son Puritan
Minister Cotton Mather became involved to varying degrees. By the decree of
Governor Phips the Court of Oyer and Terminer was specifically created for the
purpose of trying witches. In June
1692 Bridget Bishop was the first to be executed by being hanged. Several more citizens
were hanged throughout the summer and Giles Corey was pressed to death in
mid-September for refusing to confess.
By late
September the last hangings occurred and the accusations began to diminish
after massive public outcry against the accusation of many prominent citizens.
In October Increase Mather wrote against the validity of spectral evidence and
Phips officially dissolved the court. Sporadic trials continued throughout the
country into the next year, but no further executions occurred. In all 19 men
and women were hanged, one man was crushed, and an unknown number died of poor
conditions in prison and other trail-related circumstances. Nearly everyone had
mixed emotions about the events surrounding the trials, but continuing fears
about demonic forces in New England shielded citizens from realizing the full
brunt of their actions. It wasnÕt until January 14, 1699 that a day fasting was
decreed along with many personal apologies regarding the trails.
Deadly
diseases were also a major concern for the colonies throughout their history.
In the 1690s alone there were outbreaks of smallpox in 1689-1690, yellow fever
in 1690 and 1693, smallpox again in 1696, and yellow fever once more in 1699
followed quickly by yet another outbreak of smallpox. As prevention and
treatment of the diseases was still primitive and controversial, the death rate
of those who were stricken with either disease was depressingly high. Such epidemics
were often attributed to GodÕs divine wrath on his sinful people and Puritan
ministers used such unfortunate circumstances to reinforce a congregationÕs
commitment to their covenant with God and each other.
The 1690s was also a time of great advances
in communication and commerce. Such developments helped the spread of ideas and
promote unity among the colonies. On February 3, 1690 Massachusetts became the
first colony to issue paper money making commerce more efficient and thus
increasing the prosperity of New Englanders. On September 25th of
that same year Boston published New EnglandÕs first multi-paged Newspaper
ÒPublick Occurrences.Ó While the publication was considered illegal and was
quickly shut down due to the publisherÕs failure to gain official government sanction,
it none the less paved the way for many other news publications. In 1691 King
William granted Thomas Neale a 21-year grant to establish North AmericaÕs first
postal service which further increased the ability to spread ideas throughout
North America. Further, in February 1693 the College of William and Mary opened
in Williamsburg, VA as the second college established in the colonies.
While the
many improvements of the period were beneficial in numerous ways, negative
consequences came as a result as well. As prosperity grew in New England more
and more settlers began arriving for commercial reasons rather than religious
reasons. While this didnÕt become a major issue until later in history, it
still marked a shift from the Puritan covenant-based community of the founding
era to the independent entrepreneur spirit of later years. Increased
publications and ease of sending written materials made it more convenient for
pastors to reproduce sermons and connect to a greater extent with their
congregation and fellow churches, but it also allowed for more worldly ideas to
infiltrate the isolated bubble of Puritan society. While the College of William
and Mary brought great opportunities for education to the new world, it was
founded on a royal charter and was thus a distinctly Anglican institution which
competed with Puritan colleges like Harvard and later Yale for the minds and
souls of colonial youth.
In 1696
England passed a new Navigation Act after the previous law became lax during
King WilliamÕs war. The law was first and foremost an economic measure designed
to funnel money toward Great Britain itself in accordance with the mercantilist
theory of economics. The act required that all trade originating in the
colonies be done using English ships and only after stopping in English ports. Therefore,
the colonists were prohibited from trading directly with foreign nations and
Great Britain had the opportunity to tax the cargo of each ship each time it
docked at an English port. Needless to say the act was financially devastating
for the colonies. The lucrative colonial businesses that sprouted up to reap
the profits of the booming African slave trade and Caribbean sugar market were
essentially put out of business. New England prosperity was severely reduced
and tensions between the colonists and their home country were steadily
increased leading to the revolutionary war roughly 80 years later. Thus Puritan
society occasionally struggled with the uncertainties associated with a boom
and bust economy and developed a love-hate relationship with their mother
country.
At the
close of the 17th century, the second generation of Puritans was
coming into adult maturity. Their fathers had had to adapt to their
circumstances by way of the Halfway covenant. In the same way this generation was
compelled to adapt to their circumstances by way of their own Òhalfway secular
government and church polityÓ covenant. With these two major shifts, as well as
an ever changing political environment, dramatic witch trials, technological
changes, and British regulatory laws, the second generation was proud to still
have preserved themselves as a separate people with a distinct covenantal
mission. The changes that were occurring around them forced the Congregations
to emphasize reflection on the past, especially past ministers and the pure
mission they sought to achieve. As many funeral sermons of the 1690s about past
ministers and past ministerÕs wives published and redistributed show, it was
extremely important to remind the second generation that they must carry on the
mission of their fathers, which they had successfully done so far. The call
towards being both holy individuals and a holy congregation was done, very much
so, through the elevation of their fathers and those of the first generation.