Corinne
Prost
Dr.
Westblade
REL
19
February 2018
The
Long Eighteenth Century: 1756-1766
The Seven Years’ War and its Aftermath
“Give us help from trouble, for vain is the help of men”
–Psalm 60:9-12
The Seven Years’ War & its Aftermath
The Seven Years’ War, also known as
the French and Indian War, is a political conflict which belies the idea of
religious warfare. In the comprehensive context of the eighteenth century, it
is nearly impossible to examine the politics of this war and those preceding it
without examining the religious undertones to all of the political beliefs and
actions of the general population globally. Historian Mathias Persson observes, “[R]eligion and
politics were largely intertwined… parallel themes in a rudimentary master
narrative defined by a sequence of dichotomies: ‘self’ and ‘other’, freedom and
oppression, virtue and vice, godliness and ungodliness.” This dichotomous
attitude precisely defines interpretations of the war in New England.
The foundation for the colonists’
religious perspectives concerning the war subsisted of beliefs garnered mainly
from the preceding wars, such as King Philip’s War and King George’s War (the
War of Austrian Succession). In a profound and remarkable succession of events
spanning these several wars, the colonists’ religious fastidiousness coincides
with the ultimate victory for the English. As a natural result, the colonists
begin to associate their good fortune with the will of God. In following with their
covenantal narrative, New England consisted of those resembling God’s chosen
people. From a rational perspective, the religious perspectives which dominate
New England throughout the eighteenth century is sensible due to the Puritan’s
devotion to the federal covenant with God as His chosen people. The Seven
Years’ War, then, is integral to the religious climate of New England.
From 1756–1763, the larger scope of
warfare between Britain and France evidences the power struggle to building an
empire—in large part, through North America with her vast land and resources.
The other name for this war, the French and Indian War, comes from the
alliances between French and Indian forces subsisting in and around the settled
and frontier colonies. Although it is easy to remain distant from the horrors
of warfare, especially in the affluence and insulation of modern America, fully
explicating these often dark and dismal days for the colonists is necessary to
gain a full appreciation of their perspective on the War. Indians slaughtering
entire families were an everyday reality, especially for the frontier colonies.
With the destruction of General Edward Braddock’s army approaching Fort
Duquesne at Monongahela on July 9, 1755, all of the colonies from Virginia to
northern New England were thrown into a state of shock and panic.
The main reason for the redcoats’
defeat was due to their inability to garner enough Indian support; the French,
however, managed to marshal plenty of Indian allies. This devastating loss
pushed more Indians to either side with the French or into neutrality away from
any British alliance. The colonists were fearful of another Indian uprising,
hearkening back to the days of King Philip’s War and the Deerfield Massacre.
Their fear was not unfounded. Within a year, New England–Indian relations began
to dissolve rapidly due to French influence, so much so that Indian missionary
trips were no longer viable. The tribes were no longer receptive to the
biblical schools, or any English colonist for that matter. There was minimal
protection against the Indians’ savage warfare because the British armies were
usually elsewhere, colonial armies were largely amateur, and most frontier
towns had weak fortifications—as a result, prisoners of war and scalping became
commonplace.
While there were the select New
Englanders such as Aaron Burr who believed that these incidences were tragic
consequences of God’s judgement on the colonists and tended to view
Protestantism through a hopeless, bleak perspective, most New Englanders held a
more balanced understanding of the loss around them. The majority maintained a providentialist patriotism: total dependence on God as the
key to victory. By this time in history, New England had shed its Puritan
outsider image and self-identified with the Protestant and British cause. The
colonists viewed their role in the war as the cause for a political advance of
international Protestantism—millennial expectations of a worldwide awakening.
Their firm belief in their religious role in the war was based on the
noticeable ideological parallels between warfare and evangelism, which famous
theologians like Jonathan Edwards and George Whitefield would preach about
often. Edwards, ever the fanatic Biblical scholar, sought any connections
available in periodicals for adverse financial news about the pope and his
minions.
In following the news reports, which
aligned with Biblical prophecies, Edwards had reason to interpret certain
patterns as indications of eventual British victory in the New World. Edwards,
as well as the majority of New England, attributed the short-term defeats and
disasters to Satan’s counterattacks and God’s loud calls for repentance. He saw
Braddock’s defeat as the judgement on British pride & self-confidence. His
analysis was not uncommon—New England and the world at large relied on these
periodicals for updates on this global war in a time when information was slow
and hard to come by. During the war, periodicals were shaped by their religious
undertones in examining political occurrences, dividing sides into those for
freedom or for oppression, for Christ or for the AntiChrist,
and the like. This, in turn, strengthened the belief among New Englanders that
this war was a part of the larger battle between forces of good and evil, and
that the British had a duty as God’s chosen people to counteract the French
forces. As a result, the people’s response to both success and defeat was
constant acceptance of God’s will and not their own understanding, combined
with a fastidious approach to fulfilling his covenant.
The fall of Fort Oswego and Fort
Henry in 1756 and 1757 further jeopardized the northern colonies to direct
invasion by the French-Indians. Preachers like John Mellen
and Matthew Bridge compared these defeats to Babylon and Israel’s desolation
during Babylonian captivity. The immediate plights of the defeat led New
England ministers to invoke the same conversionist
rhetoric their predecessors had applied to the crises caused by King Philip’s
War. Their capitalization on New England’s fear ushered in many conversions,
numbers which enlarged following the succession of earthquakes occurring at
intervals around that time. Following William Pitt’s appointment as secretary
of state in 1757, colonial spirits worsened as New England volunteers and
British regulars suffered multiple defeats.
New England hunkered down in its
militant prayer, and within a few short years clergy sentiments turned around
with the successful campaigns of 1758 and 1759, led by new troops and young
commanders such as Jeffrey Amherst and James Wolfe. Sermons increased their
reflections on the interdependence of military readiness and divine
dependence—prayers were urged to be made with an active martial resolve,
hearkening back to the Biblical accounts of Israelites during the rebuilding of
the temple of Jerusalem. Providence became the general theme of congregations
throughout New England. With the fall of Montreal in 1760 came the end of the
struggle over North American territory, and for the colonists a spiritual
victory in a divine warfare with infinitely stakes the game of kings vying for
greater empire. In short, New England believed it was the hand of God behind
the restored peace, because Providence eventually granted mercy to His people
who wanted the unrest to dissipate.
A summary reflection of the Seven
Years’ War in the colonies reveals that the sacred history of Israel was the
touchstone for New England’s religious resolve. With the conclusion of the War,
the following three years of peace and political prosperity for the British
Empire caused the millennial rhetoric to dissipate. Without any major wars or
natural disasters to center around, the pulpit’s calls for militant religious
action faded away. The lack of sudden conversions and global wars gave no sense
urgency for the New England preachers to move their congregation toward the
expectancy of millennium.
Bibliography
Conway,
Stephen. “War, Imperial Expansion, and Religious Developments in Mid-Eighteenth
Century Britain and Ireland”. 11, no. 2. (2004): 125-147.
Lawlor,
W. T. “Military history of the Seven Years’ War,” Salem Press Encyclopedia. (2015)
O’Gorman,
Frank. The Long Eighteenth Century.
New York: St. Martin’s Press, 1997.
Nester,
R. William. The French and Indian War and
the conquest of New France. Norman:
University of Oklahoma Press, 2014.
Parkman,
Francis. Montcalm and Wolfe. New
York: Literary Classics of the United States Inc.,
1984.
Persson,
M. “Mediating the Enemy: Prussian representations of Austria, France and Sweden
during the Seven Years War.” German History, 32, no. 2. (2014): 181-200.
Pestana,
Gardina Carl. Protestant
Empire: Religion and the Making of the British Atlantic World.
University of Pennsylvania Press, 2009.
Marsden,
George M. Jonathan Edwards: A Life.
Virginia: Yale University Press, 2003.
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Harry S. New England Soul. New York: Oxford University Press, 2012.