The contest was not so clearly marked in Massachusetts as in the other states, for the old centers of Congregational power, notably Harvard College, had already begun to feel the liberalizing influence of the Unitarian movement. Congregationalism in Massachusetts divided into warring camps [Footnote: Walker, Cong. Churches in the U.S., 303-308.] and was not in a position to exercise the political power it had shown in other states of New England. The discussion in that state between the Unitarian and orthodox wings of the Congregational churches tended, on the whole, to moderate the extreme views of each, as well as to prevent their united domination. In her constitutional convention of 1820, Massachusetts refused to do away with the advantage which the Congregational church had in the matter of public support, and it was not until 1833 that the other denominations secured the complete separation of church and state. The moderate attitude of the Federalists of the state lengthened their tenure of power. Governor Brooks, elected by the Federalists in 1817, was a friend of Monroe, and a moderate who often took Republicans for his counselors, a genuine representative of what has been aptly termed the "Indian summer of Federalism in Massachusetts."
The Republican party controlled the other states of the section, but there was in New England, as a whole, a gradual decline and absorption, rather than a destruction, of the Federalist party, while, at the same time, marked internal political differences constituted a basis for subsequent political conflicts. Just before he took his seat in Congress in 1823, Webster lamented to Judge Story that New England did not get out of the "dirty squabble of local politics, and assert her proper character and consequence." "We are disgraced," he said, "beyond help or hope by these things. There is a Federal interest, a Democratic interest, a bankrupt interest, an orthodox interest, and a middling interest; but I see no national interest, nor any national feeling in the whole matter."[Footnote: McMaster, Webster, 99.]
In general, northern New England—Maine, New Hampshire, and Vermont- -showed a distinct tendency towards Democracy; in southern New England the fortifications of Federalism and Congregational power lay in a wide belt along the Connecticut River, while along the sea- coast and in the Berkshire region the Democratic forces showed strength.
From the outlying rural forces, where Democracy was strong, the settlement of New-Englanders in the middle west was to come. To Timothy Dwight, the president of Yale, who voiced the extreme conservatism of Federal New England, the pioneers seemed unable to live in regular society. "They are impatient of the restraints of law, religion, and morality; grumble about the taxes, by which Rulers, Ministers, and School-masters, are supported; and complain incessantly, as well as bitterly, of the extortions of mechanics, farmers, merchants, and physicians; to whom they are always indebted. At the same time, they are usually possessed, in their own view, of uncommon wisdom; understand medical science, politics, and religion, better than those, who have studied them through life." These restless men, with nothing to lose, who were delighted with innovation, were, in his judgment, of the type that had ruined Greece and Rome. "In mercy, therefore," exclaimed Dwight, "to the sober, industrious, and well-disposed inhabitants, Providence has opened in the vast western wilderness a retreat, sufficiently alluring to draw them away from the land of their nativity. We have many troubles even now; but we should have many more, if this body of foresters had remained at home." [Footnote: Dwight, Travels, II., 458-463.]
Perhaps the most striking feature of New England life was its organization into communities. What impressed the traveler from other sections or from the Old World was partly the small farms, divided into petty fields by stone fences, but, above all, "the clustering of habitations in villages instead of dispersing them at intervals of a mile over the country." The spires of the white churches of separate hamlets dotted the landscape. Simple comfort and thrift were characteristic of the region. "Here," wrote a Virginia planter, traveling in New England in the early thirties, "is not apparent a hundredth part of the abject squalid poverty that our State presents." [Footnote: "Minor's Journal," in Atlantic Monthly, XXVI., 333.]
The morale of New England was distinctive. Puritanism had founded the section, and two centuries of Calvinistic discipline had molded the New England conscience. That serious self-consciousness, that self-scrutiny, almost morbid at times, by which the Puritan tried to solve the problem of his personal salvation, to determine whether he was of the elect, [Footnote: Wendell, Cotton Mather, 6.] was accompanied by an almost equal anxiety concerning the conduct of his neighbors. The community life of New England emphasized this trait.
Tudor, who was not friendly to the ideals of the "land of steady habits," criticized "the narrowing influence of local policy," and lamented the "sort of habitual, pervading police, made up of Calvinistic inquisition and village scrutiny" in Connecticut. [Footnote: Tudor, Letters on the Eastern States (ed. of 1821), 60.] Not to be one's brother's keeper and not to assent to the dictates of community sentiment were indications of moral laxity. This long training in theological inquiry, this continued emphasis upon conduct, and this use of community sentiment as a means of enforcing certain moral and political ideals, led the New-Englander to war with opposing conceptions wherever he went.
A test of the ideals of New England is found in the attitude of those who spread into new regions. The migrating Yankee was a reformer. A considerable proportion of the New-Englanders who left the section were "come-outers" in religion as in politics; many of the Vermonters and the pioneers who went west were radicals. But the majority of these dissenters from the established order carried with them a body of ideas regarding conduct and a way of looking at the world that were deeply influenced by their old Puritan training. If, indeed, they revolted from the older type of Calvinism in the freer air of a new country, they were, by this sudden release from restraint, likely to develop "isms" of their own, which revealed the strong underlying forces of religious thinking. Lacking the restraining influence of the old Congregational system, some of them contented themselves with placing greater emphasis upon emotional religion and eagerly embraced membership in churches like the Baptist or Methodist, or accepted fellowship with Presbyterians and welcomed the revival spirit of the western churches.
Others used their freedom to proclaim a new order of things in the religious world. Most noteworthy was Mormonism, which was founded by a migrating New England family and was announced and reached its first success among the New-Englanders of New York and Ohio. Antimasonry and spiritualism flourished in the Greater New England in which these emancipated Puritans settled. Wherever the New- Englander went he was a leader in reform, in temperance crusades, in abolition of slavery, in Bible societies, in home missions, in the evangelization of the west, in the promotion of schools, and in the establishment of sectarian colleges.
Perhaps the most significant elements in the disintegration of the old Congregationalism in New England itself, however, were furnished by the Unitarians and the Universalists. For nearly a generation the liberal movement in religion had been progressing. The Unitarian revolt, of which Channing was the most important leader, laid its emphasis upon conduct rather than upon a plan of salvation by atonement. In place of original sin and total depravity, it came more and more to put stress upon the fatherhood of God and the dignity of man. The new optimism of this faith was carried in still another direction by the Universalist movement, with its gospel of universal salvation.