Shelby Nies
REL 319 – Dr. Westblade
Decade Project
1700-1709:
A Decade of Seeds Sown
At the turn
of the eighteenth century, three major concerns precipitated for British
citizens. For those in Europe, the Great Northern War that began in February of
1700 as well as the War of Spanish Succession that ran concurrent to it[1] placed
the continent in a state of incessant turmoil. For the colonists residing in
the American colonies, repercussions from the War of Spanish Succession and
BritainÕs position against France fueled Queen AnneÕs War. French Catholics and
American Indian forces raided Puritan settlements along the western borders of
the colonies, adding further tension to already unstable Indian relations and existing
Puritan anti-Catholic sentiments. Yet, the event that reverberated on both
sides of the Atlantic was the death of William, Duke of Gloucester. As the sole
survivor of Princess AnneÕs seventeen children, his death called into question
the Protestant succession to the English throne.[2] As
Marsden puts it, ÒIn New England, heirs to the Puritans knew that their liberty
and their destiny as a people depended on the triumph of the Protestant causeÓ[3] in
keeping the British crown. After months of troublesome anticipation, the Act of
Settlement procured the Protestant succession for the House of Hanover in 1701.[4]
In the
midst of these political upheavals, Increase Mather, a New England
Congregationalist minister, published The
Order of the Gospel, and Solomon Stoddard, also a Puritan pastor, published
The Doctrine of
Instituted Churches.[5] Stoddard
strove to become the ÒpopeÓ of the Connecticut River valley,[6]
and IncreaseÕs son Cotton Mather also became a central theologian and political
figure in the first three decades of the eighteenth century in the colonies.
Though in 1700 Thomas Brattles and Robert Calef wrote
works against the Salem Witch Trials,[7]
which Increase had supported, they did not succeed in weakening Puritan claims
in New England. On the contrary, Michael S. Carter states that Increase Òhelped
bring the Puritan community from infancy to maturity,Ó and that Cotton Òwas one
of the most prolific writers of his time.Ó[8] Interestingly,
Harvard College fell out of the MathersÕ control in
1701[9]—the
same year that Yale Collegiate School was founded.[10] However
in 1702, Cotton published what perhaps became the MathersÕ
most influential and lasting work: Magnalia Christi
Americana.[11]
CottonÕs purpose to ÒÔwrite the Wonders
of the CHRISTIAN RELIGION, flying from the Depravations of Europe, to the American strand,ÕÓ
Michael G. Hall argues has Òacquired an importance in our national
self-awareness.Ó[12]
Through these publications, Stoddard and the Mathers enriched
the soil for the theological thought that would blossom in the first half of
the eighteenth century in New England.
Two of the
men who would influence this thought were born in 1703: Jonathan Edwards, the
grandson of Solomon Stoddard who would initiate the Great Awakening, and John
Wesley, who would found the Methodist movement in the Church of England.[13] WesleyÕs
movement would breed a revivalist preacher who would greatly impact both the
Great Awakening and Edwards himself in George Whitefield.[14] Born
in 1706, Benjamin Franklin,[15]
WhitefieldÕs friend, would write about his vast influence in New England. Yet
for Stoddard and the Mathers, the prospect of such a
revival in New England remained an aspiration rather than a reality in 1703. By
1704, however, such a revival became less of an immediate priority as Queen
AnneÕs War struck incredibly close to home for the Stoddard-Edwards family. In
February, French and Native American forces attacked Deerfield, Massachusetts,
where StoddardÕs stepdaughter and grandchildren lived,[16] killing fifty people, taking many captive, and burning the
town.[17] EdwardsÕ
uncle and cousins were among the captives, and the atmosphere that pervaded
until the war ended in 1713 would influence young Jonathan deeply.[18] Apart
from the personal consequences that the massacre had on their family, Stoddard Òassociated
the decay of religiosity in New England with the racial and imperial warfare plaguing
the region.Ó[19]
Paul R. Lucas points out that by 1705 Stoddard had Òlost his confidence in New
Englanders,Ó and compared them Òto the Israelites, who had grown corrupt.Ó[20] Edwards
and his colleagues would further develop this doctrine of Covenant Theology in
their own revivalist preaching three decades later, with the same goal to
awaken people to a knowledge of their sin, a breaking of GodÕs covenant of
love, and to convert them to true faith in Christ.
Meanwhile
in Europe, large advances took place in both the sciences and in music, as well
as in BritainÕs international influence. Isaac Newton published his Optics in 1704[21]—another
work that would impact Jonathan Edwards in his younger years[22]—whilst
the first performance of George Frideric HandelÕs
opera Almira
occurred in Germany and Johann Sebastian Bach walked 200 miles to hear the Abendmusiken in
1705.[23] The
outpouring of compositions from the pens of these composers, accompanied by the
invention of the pianoforte in 1709,[24]
would open the realm of classical music to a wider audience throughout the
eighteenth century. Another monumental change in music occurred in 1707 with
Isaac WattsÕ publication of his ÒHymns and Spiritual Songs.Ó[25] Where
ÒEnglish dissenters had been reforming sacred singing for nearly a
generationÉWatts argued that it was not necessary to use exact biblical words,Ó
but songs could Òbe based on Scriptural themes.Ó [26] This
work, combined with the introduction of ÒregularÓ singing in parts, which
reflected Òthe symmetries of eighteenth-century harmoniesÓ [27]
that Handel and Bach were composing, would revolutionize the singing of
congregational churches in the coming decades in Europe and especially in New
England.[28]
The Act of Union that united England and Scotland as the kingdom of Great
Britain in 1707[29]
also endured as a long-lasting change of that year. Though the churches
remained unaltered, the union fundamentally broadened the political influence of
Britain in Europe.
When continued
conflicts in Queen AnneÕs War destroyed another town in Massachusetts in 1709,[30] it
may have seemed like the first decade of the eighteenth century left British
colonists on rather unstable ground. Yet for leaders such as Solomon Stoddard,
Òlife on a war-torn frontier in a distant American wilderness gave [them]
powerful insights into the ways of God and the depravity of human nature.Ó His
Puritanism was ÒconditionedÓ by the American experience, and Òhis ministry
provided the theological basisÓ[31]
for the religious thought that would succeed him in Jonathan Edwards and his
peers, including expansions on Puritan Covenant Theology and the actualization
of the Great Awakening. Hence, the century that followed 1700-1709 brought to
maturity the seeds that Stoddard, the Mathers, colonial
conflicts, and events in Europe sowed in the first decade.
Bibliography
Carter,
Michael S. ÒPuritan Life.Ó In British
Colonial America: People and Perspectives, Edited by John A. Grigg, 41-58. Santa Barbara: ABC-CLIO, Inc., 2008.
Grun, Bernard. The Timetables of History: Of People and
Events, 320-325. 4th Rev. ed. New York:
Touchstone, 2005.
Hall,
Michael G. ÒReview of Magnalia Christi Americana by Cotton Mather,
Kenneth B. Murdock.Ó The New England
Quarterly 51, no. 1 (1978): 119-120.
Lucas,
Paul R. ÒSolomon Stoddard and the Origin of the Great Awakening in New
England.Ó Historian 59, no. 4 (1997):
741-758.
Marsden,
George M. Jonathan Edwards: A Life.
New Haven: Yale University Press, 2003.
Williams, Hywel. CassellÕs Chronology
of World History: Dates, Events and Ideas that Made History, 288-293.
London: Weidenfeld & Nicolson, 2005.
Williams,
Neville. 1492-1775: The Expanding World. Vol. 2 of Chronology of World
History, 490-515. Santa
Barbara, CA: Helicon Publishing, 1999.
[1] Neville
Williams, 1492-1775: The Expanding World.
Vol. 2 of Chronology
of World History (Santa Barbara, CA: Helicon Publishing, 1999), 490.
[2] Hywel
Williams, CassellÕs Chronology of World History: Dates, Events
and Ideas that Made History (London: Weidenfeld
& Nicolson, 2005), 289.
[3] George M. Marsden, Jonathan Edwards: A Life
(New Haven: Yale University Press, 2003), 12.
[4]
Bernard Grun, The
Timetables of History: Of People and Events 4th Rev. ed. (New
York: Touchstone, 2005), 320.
[5]
Neville Williams, 492.
[6]
George M. Marsden, 11.
[7]
Neville Williams, 493.
[8]
Michael S. Carter, ÒPuritan Life,Ó in British
Colonial America: People and Perspectives ed. John A. Grigg (Santa Barbara: ABC-CLIO, Inc., 2008),
50-51.
[9]
George M. Marsden, 35.
[10]
Bernard Grun, 321.
[11]
Grun (320), Hywel Williams
(290), and Neville Williams (498) all include this event in their chronologies
of history.
[12]
Michael G. Hall, ÒReview of Magnalia Christi
Americana by Cotton Mather, Kenneth B. MurdockÓ (The New England Quarterly 51, no. 1, 1978), 119-120.
[13] Neville Williams, 500.
[14] George M. Marsden, 208.
[15] Grun
(322), Hywel Williams (291), and Neville Williams
(506) all include this event in their chronologies of history.
[16] George M. Marsden, 14.
[17] Grun
(322), Hywel Williams (290), and Neville Williams
(501) all include this event in their chronologies of history.
[18] George M. Marsden, 15-17.
[19] Paul R.
Lucas, ÒSolomon Stoddard and the Origin of the Great Awakening in New EnglandÓ
(Historian 59, no. 4, 1997), 742.
[20] Paul R. Lucas, 751-752.
[21] Grun
(323), Hywel Williams (290), and Neville Williams
(502) all include this event in their chronologies of history.
[22] George M. Marsden, 65.
[23] Grun
(322), Hywel Williams (291), and Neville Williams
(504) all include these events in their chronologies of history.
[24] Bernard Grun, 325.
[25] Grun
(324) and Neville Williams (508) both include this event in
their chronologies of history.
[26] George M. Marsden, 143-144.
[27] George M. Marsden, 144.
[28] Cotton
Mather would introduce WattsÕ songs into Sunday morning worship by 1722,
creating a sort of Òsinging controversyÓ in New England. Marsden,
144.
[29] Grun
(324), Hywel Williams (291), and Neville Williams
(507) all include this event in their chronologies of history.
[30] Neville Williams, 511.
[31] Paul R. Lucas, 758.