Samuel
Musser
February
19, 2018
Dr.
Donald Westblade
18th
Century Theology
A Region in Transition: 1710-1720 in
New England
The decade of 1710-1720 was a transitional
period in New England social and religious culture. The great theologian Jonathan Edwards and the
great preacher George Whitefield were only young men then, and the first Great
Awakening had not yet come to pass.
Similarly, the rigid puritan separatism of the pilgrims and earliest
colonial settlers was breaking down, yielding to new forms of covenantal church
polity and practice, such as new light congregationalism and the free communion
of Stoddardism. In the social and
political arena of the decade, religious New England residents found themselves
amidst an-ever secularizing culture, one that increasingly embraced slavery and
favored secular trade and commerce over religious practice. Colonial New England was changing in the
17-teens, and the puritans had choices to make: change, and lose precious
heritage and theological practices, or stand their ground, and lose more
political and cultural influence. The
decisions were never easy, and often they led to vicious disagreements and
denominational schisms. To the religious of New England, these internal
differences were a bigger deal than the issues of the heated political climate
of the south, where the Indian slave trade and the Tuscarora and Yamasee wars
dominated the decade. In other words,
political consternation that accompanied the newsworthy events such as the
founding of New Orleans in 1718 and the settling of the English south amidst
French and Spanish contention was unfamiliar to New England, where intense
political controversy was not prominent, and geographical expansion complete.
The New England of the 1710s was
progressive, a decade that groomed the revivalists of the future and
experienced progressive secularization.
One influential trend in New England in the decade was the increasing
amounts of Anglicization within the church (Stout 131). The church in this decade was experiencing a
dramatic democratization, with offshoot denominations sprouting on every
side. Led by leaders such as Cotton
Mather and Samuel Danforth, Jr., however, many sought to preserve and restore
traditional English custom and church polity, seeing the increasing disunity
afforded by the many denominations as harmful to the church at whole. Others saw Anglicization as a disguised
political maneuver, one that could “operate as a political force reshaping
institutions of law and government to conform to English practice” (Stout 131).
Employed by both political loyalists and those who desired a reduction of
democratization in New England church polity, Anglicization was a dominant
theme of the 1710s.
During the increasing secularization of
the colonies in the 1710s, puritan New England began to view themselves as the
conveyors of the new millennial reign of Christ on earth. This cultural and religious idea permeated
the culture more and more as increasing numbers of immigrants and secular
non-Christian citizens entered the scene. This widespread belief that the
puritan New Englanders, the chosen people of God, would be the initiators of
the holy reign of Christ on the earth coincided with the increasing
Anglicization, creating an odd dichotomy between loyalism and independence.
“New England could be both a loyal provincial colony and an incipient redeemer
nation as long as England protected civil and religious liberties, and the
ministers continued to preach the covenant” (Stout 151). This tension between
dependence and independence was prominent in the 1710s, though at this time it
was primarily conceptual, and had no teeth until the political tensions mounted
some decades later.
While political differences existed and
took up a prominent place in the public square, for New Englanders, the primary
points of disagreement lay within the church.
One such discussion lay in the topic of church membership. With the increasing democratization of the
church in the colonies, the Saybrook Platform of 1708 had sought to stem the
tide of individualized congregations by instituting consociations and
assemblies for the purpose of church unity across separate assemblies. One such consociation, the Windsor consociation,
in 1712 sought to counteract the widespread freedom of expression in worship
and increasing freedom in church membership. It resolved to “’carefully watch
[for] Irreverence in the Worship of God’”, as the trend of local
congregationalism was to lose the severity and implement more freedom in
worship (Stout 164). What agreements
like the Saybrook Platform sought to accomplish, then, was to “preserve the
binding commitments of members and ministers” by centralizing church government
(Stout 154). This did not stop the wider
movement, however, one governed by non-conformism and independence of church
polity that culminated in the First Great Awakening.
Much of the tension of this balance
between progressive congregationalism and conservative puritanism lay in the
relationship between minister and churchgoer.
The ministers of the 1710s saw themselves as “an embattled remnant whose
misfortune it was to labor at a time when popular respect for God’s ministers
had sadly declined” (Stout 164). Due to
the influence of Solomon Stoddard and the Half-Way covenant in the
normalization of the non-communicant churchgoer, the audience of these
ministers had become often more unbaptized than baptized. By the 1710s, ministers holding a tight fist
in regards to traditional practices, such as closed communion, found themselves
with a hard choice to make: assert their ministerial authority and risk
alienating Congregationalist progressives, or allow themselves to travel
downstream with the cultural change, wherein a church polity that incorporated
more and more “rule of the many” was becoming the norm (Stout 165).
Ministers sought to find the balance
between conservation and cultural applicability in their sermons, which
“remained a powerful force against assertive congregations” (Stout 165). A prime example of this is Samuel Danforth’s
famous election sermon of 1714, in which he balanced “sheer artistry” and the
rhetoric necessary to guide a congregation and rein them in from fringe
doctrines and revolutionary tendencies (Stout 145). Much of the success of preachers like
Danforth in the 1710s came from their resolve to maintain simple messages of
human dependency and divine mercy and grace.
Emphasizing the “specter of an avenging God” was also a prominent theme,
even in the increasing “liberal atmosphere” (Stout 147). This trend continued
and found its peak in the fire and brimstone that fell in the First Great
Awakening.
The 1710s were a decade of change and
growth in New England, but compared to other decades of the long 18th
Century, contained few groundbreaking or radical changes to the New England way
of life. Edwards and Whitefield were
still in the pipe, and Stoddard was slowing down. The Colonies were growing
culturally and economically, and becoming more and more secularized as
immigrants came increasingly for economic and social reasons, rather than
religious reasons. This trend helped fuel the internal tension of church
structure and practice, between the conservatism of puritan values and the
progressive nature of congregationalism.
As a decade, it was a transition period, a time in which the colonies
developed, and the tone was set for the intense and deep-rooted religious
upheaval that was soon to come.