From the time of the Great Awakening, there were nearly forty years of party contest over religious privileges, many of which had been previously accorded but which were speedily denied to the Separatists by a party dominant in the churches and paramount in the legislature; by a party which was determined to bring the whole machinery of Church and State to crush the rising opposition to its control. Accordingly, it was nearly forty years before the Separatists received the same measure of toleration as that accorded to Episcopalian, Quaker, and Baptist. It was ten years before the New Lights in the Assembly could, as a preliminary step to such toleration, force the omission from the revised statutes of all persecuting laws passed by the Old Light party.
The keynote to the long struggle was sounded at a meeting of the General Consociation at Guilford, November 24, 1741. This was the first and only General Consociation ever called. It was convened at the expense of the colony, to consider her religious condition and the dangers threatening her from the excitement of the Great Awakening, from unrestrained converts, from rash exhorters, and from itinerant preachers, who took possession of the ministers' pulpits with little deference to their proper occupants. The General Consociation decided--
that for a minister to enter another minister's parish, and preach or administer the seals of the Covenant, without the consent of, or in opposition to the set tied minister of the parish, is disorderly, notwithstanding if a considerable number of the people in the parish are desirous to hear another minister preach, provided the same be orthodox, and sound in the faith and not notoriously faulty in censuring other persons, or guilty of any scandal, we think it ordinar rily advisable for the minister of the parish to gratify them by giving his consent upon their suitable application to him for it, unless neighboring ministers advise him to the contrary. [104]
This was not necessarily an intolerant attitude, but it was hostile rather than friendly to the revival. It left neighboring ministers, that is, the Associations, if one among their number seemed to be too free in lending his pulpit to itinerant preachers, to curb his friendliness. Intolerance might come through this limitation, for the local Association might be prejudiced. If its advice were disregarded and disorders arose, the Consociation of the county could step in to settle difficulties and to condemn progressive men as well as fanatics. In its phrasing, this ecclesiastical legislation left room for the ministrations of reputable itinerants, for among many, some of whom were ignorant and self-called to their vocation, there were others whose abilities were widely recognized. Foremost among such men in Connecticut were Jonathan Edwards himself, Dr. Joseph Bellamy of Bethlem, trainer of many students in theology, Rev. Eleazer Whelock of Lebanon, Benjamin Pomroy of Hebron, and Jonathan Parsons of Lyme. Among itinerants coming from other colonies, the most noted, after Whitefield and Tennant, was Dr. Samuel Finley of New Jersey, later president of Princeton. Naturally men like these, who felt strongly the need of a revival and believed in supporting the "Great Awakening," despite its excitement and errors, did not countenance the rash proceedings of many of the ignorant preachers, who ran about the colony seeking audiences for themselves.