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Copyright © February 27, 2018
“Congregationalism claimed a large class of inferior church members by 1720, baptized into the churches without conversion.” Generally speaking, by 1740, religious decay had spread throughout New England. However, “the relentless preaching of Jonathan Edwards of complete surrender to the will of God introduced the novel phenomenon of revival in Massachusetts.” Although the revival spread down the Connecticut Valley into Connecticut, the initial revival was of short duration … and did not touch the people of New England generally.
Then, George Whitefield, the world-famous English evangelist arrived at Newport. Great crowds greeted Whitefield wherever he went to preach. In Connecticut, he was greeted with great enthusiasm. All Connecticut was at his feet.
As a result of that great revival, many were converted and churches experienced unprecedented growth. The Great Awakening emphasized individual conversion and the new birth. “[T]he new converts were dubbed ‘New Lights’ by their critics because the awakened people emphasized the immediacy of the Holy Spirit’s illumination and leadership in their personal lives.” The members of the old churches were called “Old Lights.” “The former favored Whitefield’s type of evangelism and the idea of the regenerate church; the latter opposed revivalism and defended the state church order.”
Many itinerant preachers arose because of this revival. Consequently, the General Court of Connecticut “forbade all itinerant preaching under penalty of loss of the right to collect one’s legal salary and imprisonment. Itinerant lay preachers or strange ministers were to be silenced or expelled from the colony.” “In Connecticut, legal action was taken against the revivalists, their churches were deprived of legal status, and some of the preachers were thrown into jail.”
The Great Awakening brought as many as 50,000 new converts, and brought into being, between 1740 and 1760, one hundred and fifty new Congregationalist churches and added to the number of Separatist and Baptist churches. “It brought the personal and pietistic religious tradition into a section previously dominated without challenge by Calvinistic rationalization…. As always and everywhere, the New England situation shows that such separation and disestablishment arose out of religion and not its opposite.”
A number of New Lights who initially tried to influence the church to return to the concept of the pure church were forced out of the established churches. The term “Separates” referred to those who believed that the church should only include regenerate members and those who separated from the state-churches on this conviction. The Separate movement started in Connecticut and moved to Massachusetts. Separate churches began to appear at various towns.
 William L. Lumpkin, Baptist Foundations in the South (Eugene, Oregon: Wipf & Stock Publishers, 2006), p. 2.
 Louis Franklin Asher, John Clarke (1609-1676): Pioneer in American Medicine, Democratic Ideals, and Champion of Religious Liberty (Paris, Arkansas: The Baptist Standard Bearer, Inc.), p. 21: Between 1635 and 1640 Congregationalism had been planted in the Connecticut colony. John Callender, The Civil and Religious Affairs of the Colony of Rhode-Island (Providence: Knowles, Vose & Company, 1838), pp. 67-68: “As the country was more fully discovered, the lands on Connecticut river grew so famous for their fruitfulness, and convenience to keep cattle, that great numbers from New-Town, Dorchester, &c., removed there, under the conduct of Mr. Hains, Mr. Hopkins, Mr. Ludlow, and Mr. Hooker, &c., and through inexpressible hardships, through famine, and weariness, and perils of the enemy, they at length settled at Hartford, 1635 and 1636, which was the beginning of the Connecticut colony; and, in 1637, New-Haven colony was begun by a people directly from England[.]”
 Lumpkin, p. 2.
 Ibid., pp. 3-5.
 Ibid., p. 7.
 Ibid., p. 8; see also for the actual wording of the act against itinerant and other preachers, Backus, A History of New England…, Volume 2, pp. 44-46.
 Marnell, p. 87.