Though sincerely religious, he showed in daily records how commercial life in New England replaced rigid Puritanism with more worldly attitudes. Samuel Sewall heralded other changes in his amusing Diary, covering the years 1673–1729. Liberal New England ministers such as John Wise and Jonathan Mayhew moved toward a less rigid religion. He supported his claims by relating them to a complex metaphysical system and by reasoning brilliantly in clear and often beautiful prose.īut Mather and Edwards were defending a doomed cause. Jonathan Edwards, initiator of the Great Awakening, a religious revival that stirred the eastern seacoast for many years, eloquently defended his burning belief in Calvinistic doctrine-of the concept that man, born totally depraved, could attain virtue and salvation only through God’s grace-in his powerful sermons and most notably in the philosophical treatise Freedom of Will (1754). His huge history and biography of Puritan New England, Magnalia Christi Americana, in 1702, and his vigorous Manuductio ad Ministerium, or introduction to the ministry, in 1726, were defenses of ancient Puritan convictions. In America in the early years of the 18th century, some writers, such as Cotton Mather, carried on the older traditions. SpaceNext50 Britannica presents SpaceNext50, From the race to the Moon to space stewardship, we explore a wide range of subjects that feed our curiosity about space!.Learn about the major environmental problems facing our planet and what can be done about them! Saving Earth Britannica Presents Earth’s To-Do List for the 21st Century.
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