Springfield 1636-1886, History of Town and City, by Mason A. Green ...

SPRINGFIELD, 1636-1886. 217
down the wall that was splitting the churches. He saw no more rea-
son why prayerful and earnest-minded persons, who had been bap-
tized, should be deprived of the benefit of the sacraments than of read-
ing the Bible. Mr. Stoddard therefore proclaimed himself a believer
in the Lord's supper as a converting ordinance. The moment Stod-
dard's pamphlet reached Boston, Increase Mather prepared another in
reply, and he shot it lilve a bomb-shell into the Connecticut valley.
Stoddard returned the fire (1709), and some handsome artillery prac-
tice followed in various parts of New Elngland. There was thunder
all I'ound the sky. Many churches in this valley accepted the
Northampton theory and practised it. It interests us only as it
admitted into full communion men who had only been baptized, and
it had a tendency at least to increase the influence of those who were
constructive rather than experimental Christians. Stoddard was fol-
lowed at Northampton by the young theological giant, Jonathan
Edwards, who began to develop doubts as to the soundness of Mr.
Stoddard's views, and to look with distrust upon such "visible
saints." He began eventually that terrible battle for the reposses-
sion of the still, cold heights of Puritanism wiiicli has made his name
famous in the polemical world.
But what was the spiritual condition of the clnu'ches of this valley
at tills period ? We believe that even back of the filtration of the
half-way covenanters was working the natural law of reaction, of
wiiich the half-way covenant was a straw flying in the wind. Why
should so many have refused to disclose their coimctiou of sin and
enter into full connnuniou? Scientifically speaking, it was a case of
exhausted nature. In the early days the unbending armor of Puri-
tanism was fitted to man, woman, and child alike. In time came an
enervation of will and spirit. The poor children were the greatest
sufferers. Men had subjected themselves to fearful fasts and self-
abnegations ; that was their privilege ; they then i)ut their young in
training for like solemnities of daily living. " Children," said Cot-
ton Mather, after the pronuilgatiou of almost monastic rules, " don't