Elliot
Murphy and Matt OÕSullivan
Professor
Don Westblade
Religion
319, Section 01
26 September
2013
The 1730s:
Three Threads of History and Thought Towards
Awakening and Revolution
Introduction
In studying the decade spanning between
1730 and 1740, one will encounter a flurry of religious and political change
within the American Colonies. Sentiments and ministers from abroad crossed the
Atlantic to cultivate what they saw as promising ground for a revival unlike
anything the colonies had yet experienced. Within the colonies, there existed
no shortage of men eager to initiate renewal and rebirth. Alongside the
religious climate, political exemptions granted to
dissenting religious sects rapidly added diversity to a once monopolized
Puritan society. Although many events rocked this decade, these occurrences
each impacted the others, leading to three general threads of historical
thought and change. These threads are: the initial revivals in the colonies and
the subsequent awakening, the political and cultural shifts in North America,
and the revival taking place in England.
Thread
#1: The Ripples of Revival in the Colonies
- May 30, 1733—Samuel Wigglesworth delivers
An Essay for Reviving Religion in
Boston: WigglesworthÕs sermon served as the annual election sermon delivered
before the Massachusetts legislature. Election sermons traditionally followed
the jeremiad format and thus consisted of political recommendations for the
legislature and warnings against religious backsliding for the people. Wigglesworth,
however, took a different approach and redirected his audienceÕs focus inward (Heimert
and Miller 3). He acknowledged that the people of New England had Òa goodly
exterior Form of Religion . . . [and that their] Doctrine, Worship
and Sacraments are Orthodox, Scriptural and Divine,Ó
but he lamented that Òthese things are but the Remains of what we Once might
showÓ (Essay 4). Highlighting
ChristÕs teachings for Nicodemus, Wigglesworth emphasized the idea of the new
birth. That is, instead of Òlab[oring] to build up a
Shell, to form a [mere Carcass] of Godliness . . . void of Internal Vital
Principles,Ó he exhorted preachers to ÒTravail in Birth with [their
congregations] until Christ be formed in them, and they are become holy in
Heart, as well as blameless in LifeÓ (7). WigglesworthÕs sermon and emphasis on
the new birth exemplify the blossoming evangelical spirit of the decade and embody
the theological ideas that would go on to drive the awakenings in both the
colonies and England.
- 1734-35—The Connecticut River Valley Awakening:
As early as 1731, Edwards began to notice some inclinations amongst the New
Englanders that would later serve as fertile ground for a revival (Marsden
150). It was not until April 1734, however, that any substantive revival began.
In that month, the death of a young unconverted boy served as a springboard for
the beginning of the revival in Northampton. Pointing to the boyÕs unforeseen
death, Edwards exhorted the youth of the town to abandon their pursuit of
earthly pleasure and to seek instead the true happiness that is found in God.
His tactics worked, and as Marsden writes, ÒBy fall the awakening had spread
and was transforming the youth culture of NorthamptonÓ (155). Stout notes that
although ministers in the previous decade—such as Solomon
Stoddard—witnessed revivals in their congregations, the revivals that
began in Northampton were of a different nature in two respects. First, the
Northampton revival was more regional than the earlier local revivals,
spreading to more than thirty towns in the Connecticut River Valley (194). Additionally,
Òlocal ministers were not the prime movers. Instead . . . the primary momentum
was generated from beneath, among people,Ó especially the youth. As the
momentum grew, the revival spread, and as Edwards summarized, ÒFrom day to day,
for many months together, might be seen evident instances of sinners brought
out of darkness into marvelous light, and delivered out of an horrible pit, and
from the miry day, and set upon a rock, with a new song of praise to God in
their mouthsÓ (Narrative 348).
Edwards estimated that the awakening ultimately reached more than 300 people in
Northampton alone (350). Unlike previous revivals, this one saw a universality amongst
those it reached, Òaffecting all sorts, sober and vicious, high and low, rich
and poor, wise and unwise,Ó even young and old (349). Additionally, the number
of men converted was nearly equal to the number of women converted. Nevertheless,
the revivalÕs momentum lurched from the tracks on June 1, 1735, when Joseph
Hawley II committed suicide (Marsden 163). His death shocked the people of
Northampton and reminded them of Òthe reality of SatanÓ (167). Edwards focused
his preaching on reminding his congregation that Satan was indeed a real, malicious
figure at work in the world who would do whatever he
could to derail any advances in the spread of the gospel. The revivals did not
fan into flame again until the very end of the decade when news that George
Whitefield was traveling through the colonies reached the region.
- 1735—Gilbert Tennent publishes A Solemn Warning to the Secure World, From
the God of Terrible Majesty, Or, the Presumptuous Sinner Detected, his Pleas
ConsiderÕd, and his Doom DisplayÕd: Gilbert Tennent became the foremost
leader of the revivals in the Presbyterian churches of the middle colonies.
GilbertÕs father, William Tennent, founded the Log College, which trained many
eighteenth-century revivalist preachers, including Gilbert and several of his
other sons. Like his father before him, Gilbert embraced the notion that the
distinguishing mark of a Christian was the heartfelt practice of Christian
piety (Coalter 6-9). Thus, he argued that a Christian could not simply offer
rational assent to doctrine and practices but that conversion was a work of the
Holy Spirit in the heart that then spilled over into practice. The best way for
a sinner to arrive at conversion, believed Gilbert, was through preaching about
the ÒterrorsÓ of sin in order to pierce the thick shell of self-righteousness
that averted a sinnerÕs eyes from his need for grace. GilbertÕs call for such
an affectionate, heartfelt style of preaching would go on to fuel much of the
revival spirit in the middle colonies. Similar to the eventual divide between
Old Lights and New Lights in New England, GilbertÕs views clashed with the
subscriptionists—the current majority of Presbyterian pastors and
theologians—who Òadvocated a formally defined structure and theology for
their church with subscription as the first step toward that goalÓ (31).
- 1737—A
Faithful Narrative of the Surprising Work of God is published in England: The
several-year hiatus after the Connecticut River Valley Awakening gave Edwards
time to reflect on the recent events. The result of his reflections—the Faithful Narrative—quickly became
the most influential work published in the 1730s. It contained many accounts of
experiences of GodÕs grace and mercy. The two chief accounts were from Phoebe
Bartlett—who was four years old at the time of her conversion—and Abigail
Hutchinson (Marsden 249). The work was first published in London in 1737. It
not only brought Edwards international recognition but also served to inspire
and influence revivals Òin both Scotland and EnglandÓ (173). For example, John
Wesley looked to the Narrative as a
model for him to emulate with the revivals in England. In 1738, the Narrative was published in Boston accompanied
by the written support of six local ministers who all affirmed the truth and
accuracy of EdwardsÕ work (Gaustad 22). The Narrative
ultimately served as a snapshot of the new birth and vital piety doctrine
and revival spirit in action, which in turn, served as a common reference point
for revivalists around the world.
- September 1738—Gilbert Tennent and the
New Brunswick Presbytery clash with the Synod over ecclesiastical policies:
Earlier in 1738, the Synod—which was dominated by a subscriptionist
majority—passed two acts that strengthened the policies and guidelines
for itinerancy and for the examination of new pastors. Tennent and the New
Brunswick Presbytery—which was composed of preachers who agreed with
TennentÕs revivalist tendencies—ordained John Rowland shortly after both
acts were passed but they did not comply with the procedures outlined in the
examination act. Moreover, just after his ordination, Rowland met resistance
when he attempted to answer a call from a church in the Philadelphia
Presbytery. The Presbytery raised charges against him based on both the
itinerancy and examination acts and Òdeclared [his] licensing invalid and ruled
him guilty of intrusionÓ (Coalter 51). At the May Synod meeting in the
following year, the New Brunswick Presbytery petitioned for presbytery autonomy
in matters of ordination but failed to overturn the previous Synod decisions.
Instead, Òthe Synod revoked RowlandÕs membership and admonished his presbytery
for acting improperlyÓ (54). The conflict revealed and sharpened a growing
divide between the subscriptionists, with their strict Òstandards for
ministerial certification,Ó and the revivalists, with their belief that
experimental piety served as the best standard for both ordination and
conversion in general. The rift would lead to a schism in 1741 and the
revivalists, led particularly by Tennent, found much-needed support in George
Whitefield when he arrived at the end of the year. WhitefieldÕs arrival sparked
the beginning of the Great Awakening at the tail end of 1739 and into 1740.
Thread
#2: Political Events
- In the shadow of the Great Awakening,
many transformations began to take place within the American colonies during
the 1730Õs. Baptist, Quaker and Anglican dissenters in Massachusetts and
Connecticut received many concessions from the Puritan assemblies and general
courts, laying groundwork for the freedom of conscience and separation of
church and state. Georgia came into existence under the philanthropic and
ambitious James Oglethorpe, giving the colonies a buffer from the Spaniards in
the south, and the generation that would lead America to independence breathed
their first.
- In 1732, Englishman James Oglethorpe
petitioned for and received permission to begin the colony of Georgia. His
vision was one of reform, allowing prison inmates and the
poor to travel to the new world to start again. British parliament and
authorities saw the colony as a fitting buffer state between the hostile
Spaniards and the colonists of the north (Elliott, 237). Indeed, the buffer
proved necessary when the War of Jenkins
Ear broke out in 1739. Between
1739-1741 General Oglethorpe led both Indians and colonists against the Spanish
in Florida. The general and also the political dictator eventually led a siege
against St. Augustine that ended in failure. OglethorpeÕs authoritarian
leadership of the colony kept the colony from failing entirely, but his
subjects portrayed their leader critically in a pamphlet titled: ÒA True and
Historical Narrative of the Colony of Georgia: A Dedication to His Excellency
General Oglethorpe.Ó In the Great Awakening, both John Wesley and George
Whitefield journeyed to Georgia, revealing its growing presence and importance
on the continent. Whitefield even started an orphanage in the sprouting colony
during his first visit to the colonies in 1738 (Marsden, 204).
- As Oglethorpe led his colonists to and
through the New World, many of those that would lead America to independence
entered the world. George Washington was born in 1732; his successor, John
Adams, came three years later in 1735; Robert Morris joined them in 1734; and
John Rutledge in 1739. Many other
figures find themselves on the list. One founder, however, had been around
quite some time. Benjamin Franklin was 26 when Washington was born, and the
entrepreneurial printer began publishing the famous Poor RichardÕs Almanac the same year.
- Printing: Franklin pioneered printing in
America, a trade that played a significant role in the Great Awakening and the
American Revolution. The end of the 1730Õs brought about a surge in the
printing industry in America. Between 1739 and 1741, the number of prints would
increase by 85% in the colonies (Taylor, 347). The rapid expansion provided
ministers uniformity and awareness to the doctrines and happenings of the Great
Awakening (348). Whitefield himself masterfully used printing to excite the
colonists before his visit (Marsden, 204).
- Dissension, Exemption and Freedom of
Conscience: Georgia, the Founders and Printing all transformed or later would
transform the political and cultural landscape of Colonial America, but equal
to these was the religious toleration acts that emerged within New England.
Baptists, Quakers, and Anglicans received sweeping exemptions from colonial
ministerial taxes throughout the 1720Õs and 1730Õs, setting a standard that
allowed dissenting religious opinions to co-exist within the New England
settlements. The movement was, however, a town-by-town, county-by-county
adaption (McLoughlin, 235). By the end of the 1730Õs, exemptions were in place
that would remain until the Revolution, thereby cracking the hold of church by
the Puritan state and also establishing precedence for the separation of Church
and State.
- Massachusetts: In 1731 Quakers received a sweeping exemption
from poll, real and personal estate taxes that supported the Congregational
ministers within their township (235). In Attleborough, Massachusetts
exemptions were granted as early as 1725 to Quakers, but the exemption did not
included Baptists or Anglicans. The new governor of Massachusetts, Jonathan
Belcher, sought to broaden the religious toleration within the colonies. In
1731 Belcher helped convince the Massachusetts general assembly to provide full
tax exemption for Quakers, but not for the Church of England or Baptists, whom
he distrusted (McLoughlin, 233). The exemption solved problems that existed in
earlier acts, such as the failed endeavor of sending detailed lists to the
constables of Baptist and Quaker church members. It also solved the Òfive mile
ruleÓ that stated only those within five miles of the township could receive
tax benefits (235). The governor revealed his liberal viewpoints in a letter to
his friend: ÒÉfor I have no opinion of those stingy narrow notions of
Christianity which reigned too much in the first beginnings of this countryÓ
(234). Although seemingly hostile to
religion, the governor would later support the Great Awakening, and even
befriend George Whitefield (Marsden, 202).
- In 1734, the Massachusetts General Court granted angry Baptists similar
exemptions to those granted the Quakers in 1731. Exemptions laws were already
in place since 1728 for Baptists in the New England area, but these provided
limited and often disputed tax exemptions while also failing to identify true
dissenters from those looking for a tax break. To grant further exemptions to a
growing sect revealed the increasingly lenient tendencies of New England
leaders. The aggressive Baptists played an agentÕs role in the plot to break
the hold by Puritans on New England religion. William McLoughlin argues, ÒThe
Breakdown of the closed Puritan society in thought and practice which took place between 1680 and 1740 can
hardly be attributed principally to the efforts of the Baptists, but certainly
they played a significant part in itÓ (McLoughlin, 238).
- In 1735, the quickly growing Anglican
Church in Massachusetts received exemptions similar to those of Baptists and
Quakers, allowing the Church to quickly set its Anglo-roots deep in the
American soil (240).
- Connecticut: In Connecticut, the
development of Religious liberty began as early as 1708 in Connecticut, with
laws tolerating Anglicans and Baptists (McLoughlin, 270). The majority of
exemption acts, however, were enacted in the 1720Õs and 30Õs. In 1729, Anglicans, Baptists and Quakers
received basic exemption laws from the Connecticut General Court. In 1734, Baptists formally appealed to the
General Court in order to Òfree us absolutly from paying menesterial taxes (273).Ó The movement worked.
- Political Shifts Conclusion: The
exemptions granted in Massachusetts and Connecticut provided the new dissenters
an opportunity to grow while not suffering under the requirements of paying
their own ministers as well as those in the Congregational and Presbyterian Churches. By 1735, twelve Baptist Churches
existed in Massachusetts, six of which started between 1730 and 1740. Three
churches existed in Connecticut. One of which started in 1733 (McLoughlin, 276). In the same way, Anglicans grew in
the colonies. By 1743, fourteen Anglican congregations existed in Connecticut
compared to the two that existed in 1731 (276). Taken together, these political
changes marked a step towards the separation of Church and State, threatening
also the Congregational and Presbyterian monopolies on churches.
Thread
#3: The Early Revivals in England
- 1733—George Whitefield meets John and
Charles Wesley and joins the Holy Club. The friendship between these three men
becomes one the most important friendships of the decade and had tremendous
influence on both the English and the American awakenings. In fact, all three
men eventually travelled to America. Whitefield first met the Wesley brothers
in the Holy Club, a group of Oxford University students that met in order to
devote themselves to the common practice of religious duties and charitable
service. Their activities included devotions, fasts, and visits to the local
poor houses. According to Dallimore, ÒThis programme of endeavour, aided by
these works of charity, they believed, somehow ministered towards the salvation
of their soulsÓ (68). All three men grew in their faith and began to develop
their theologies in the context of this initial group. Moreover, the early
seeds of Methodism, which emphasized strict and organized religious devotion
and caring for the needy, were sown in this group.
- October 1735—John and Charles Wesley sail
for Georgia and arrive on February 6, 1736: Both Wesleys hoped to lead the
ministerial efforts in Georgia but met setbacks along the way. After struggling
with illness, Charles returned to England in the summer of 1736, but John
remained in Georgia until early 1738. During his stay, he shared the gospel
with the colonists, local Indians, and even some African-American slaves.
Nevertheless, his personality clashed with the colonists and he fled the colony
to escape charges raised against him after some of his decisions met fierce
opposition. It must be noted, however, that JohnÕs struggles in Georgia drove
him to fervently pursue holiness and grow in his faith back in England. Additionally,
the time both Wesleys spent in Georgia also facilitated George WhitefieldÕs
rise in prominence as a world-renowned preacher. During the WesleysÕ absence in
England, Whitefield was thrust into the center of the events that would launch the
English revivals. As he began to preach in London and the surrounding regions,
thousands of people flocked to his sermons. As his audiences grew in these
early years of ministry, Whitefield rose in prominence and cultivated his skill
as a preacher, which, in turn, prepared him to serve as one of the biggest
catalysts of the First Great Awakening in America.
- 1738—George Whitefield travels to America
for the first time: Early in 1738, Whitefield set sail from London with five
other young men to assist him with his ministry in Georgia. As WhitefieldÕs
ship prepared to leave the harbor, John WesleyÕs ship returned from Georgia.
Although Wesley returned from a trip that did not meet his expectations,
Whitefield found much success in Georgia. General Oglethorpe, the leader of the
colony, suggested Whitefield take the reigns on raising funds for the
construction of an orphan house. Having already met much success in the colony,
Whitefield enthusiastically embraced the idea and returned to London on
November 30, 1738, to begin raising the funds.
- 1738—Several milestones in John WesleyÕs
spiritual development: When he returned to England, John Wesley found a
spiritual leader in Peter Bšhler, a Moravian. For years, Wesley had undergone a
long struggle with doubt and weakness of faith. Bšhler Òconvinced [Wesley] that
the deficiency [in his faith] was not one of degree . . . but plain unbeliefÓ
(Heitzenrater 77). Bšhler instructed Wesley in the Moravian doctrine that faith
is a deeply personal experience and that it results in an Òinstantaneous
conversionÓ (78). Although convinced of such doctrine, Wesley did not have his
own experience of assurance until May 24, 1738, at Aldersgate. As Wesley
continued to hammer out his beliefs after his conversion experience, he read a
copy of Jonathan EdwardsÕ A Faithful
Narrative of the Surprising Work of God on October 10, 1738. Wesley
wholeheartedly believed that the Holy Spirit was at work in New England and he
hoped to galvanize similar revivals in England. In March 1739 George Whitefield
asked Wesley to take over the ministry in Bristol (98). Although he first
viewed WhitefieldÕs practice of field preaching with wary eyes, Wesley soon
found himself drawing huge crowds as well, and in Bristol he began to see the
first ripples of the English Revivals and eventual rise of Methodism that burst
forth in the 1740s.
- April 1739—John Wesley preaches ÒFree
Grace,Ó his sermon against the doctrine of predestination: This sermon became a
dividing wedge between Wesley and Whitefield. Although both men were identified
as leaders in the rising Methodist movement, Wesley ascribed to Arminian
doctrines on salvation whereas Whitefield remained a supporter of the Calvinist
doctrines of the Church of England. In this sermon, Wesley argued that
predestination blasphemed God and made him out to be of worse nature than the
devil. Indeed, addressing Satan himself, Wesley cried:
Hearest
thou not, that God hath taken thy work out of thy hands; and that he doeth it
much more effectually? . . . Thou canst only entice;
but his unchangeable decrees, to leave thousands of souls in death,
compels them to continue in sin, till they drop into everlasting burnings.
(VII.4)
Although he rejected the notions of
irresistible grace and limited atonement, Wesley did not maintain that grace
depended on the merits or works of men but rather that Òit
is free for ALL, as well as IN ALLÓ (I). Firmly convinced of his position,
Wesley quickly had the sermon published, which in turn created public tension
between him and Whitefield. Although Whitefield staunchly disagreed with
WesleyÕs newly proclaimed position, he did not cease supporting WesleyÕs
efforts in the budding revival (Dallimore 316). For all their doctrinal
differences, Wesley and Whitefield were, in fact, united by their shared belief
in the new birth. Indeed, at the time, Methodism was not yet a distinct
denomination but Òwas simply a term that designated an adherence to evangelical
doctrine and a fervent manner of lifeÓ (Dallimore 382).
- Summer 1739—George Whitefield meets
opposition from the Church of England just before he returns to America: Less
than a week before Whitefield set sail for his return trip to America, Dr.
Edmund Gibson, the Bishop of London, published A Pastoral Letter by Way of Caution against Lukewarmness on the One
Hand and Enthusiasm on the Other. GibsonÕs pamphlet illustrated the growing
division between the Church of England and the revivalists. Whitefield still
viewed himself as a member of the Church of England. He believed his theology
was that of the ChurchÕs Articles.
Thus, he quickly wrote An Answer to the
Bishop of LondonÕs Pastoral Letter, defending his doctrine and ministry,
and then departed for America. He landed at Lewes, Delaware, on October 10,
1739 (413), and began his itinerant ministry that would go on to fan the Great
Awakening into a blaze. One must note, however, that WhitefieldÕs clash with
the established clergy in England mirrors the growing rift between what would
become known as the Old Lights and the New Lights in New England. On both sides
of the Atlantic, an evangelical spirit driven by the doctrine of the new birth
was coming into its own as an alternate position in theology against the more
rationalistic and authoritarian positions of earlier generations.
Conclusion
Ripples of revival began changing the
religious landscape of the American Colonies throughout the 1730Õs. Ministers
believed a major outpouring of the Spirit of God was soon at hand and urged
their congregations to seek a spiritual rebirth into the grace of God.
Political shifts also rocked the Colonies as toleration acts became established
statutes in New England, and the frameworks for the revolution were being set.
EnglandÕs awakenings and religious leaders stoked the fires of revivalism in
their nation and in the colonies, and helped ignite the First Great Awakening.
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