Solomon Stoddard (September 27, 1643, baptized October 1, 1643 – February 11, 1729) was the pastor of the First Church of Christ in Northampton, Massachusetts Bay Colony.

Stoddard significantly liberalized church policy while promoting more power for the clergy, decrying drinking and extravagance, and urging the preaching of hellfire and the Judgment.

Opponents sometimes referred to him as "Pope" Stoddard, rhetorically placing him in the locally detested camp of the Roman Catholic Church.

This was his attempt to save his church from a "dying religion", and was the cause of great theological controversy in 18th century New England (see also Halfway Covenant).

[citation needed] Although in acknowledging his grandfather as a "sort of deity", Edwards minimised his influence over Northampton, being dismissive of the oracle who had caused great wounds and split the church.

[6] He attended Cambridge Grammar School, probably the best one in New England "to instruct youth so far as they may be fitted for Universities",[7] "under the most reputable" Elijah Corlet, Oxon MA.

[a] Going up in 1658 he aimed to "lead an honest, sober and Godly life," permitted to speak only Latin, "diligently avoid being inoffensive in word or gesture."

Rational theology was not pure Calvinism, but divined from Covenant; it resembled philosophy, offering a distilled thesis of disputation.

When in 1669, Mather died, the Northampton Church declared: "to rest contented with that share and portion of privilege belonging to them that are only in a state of Education in Christ's House...and have their children baptized.

Stoddard was ordained as pastor of Northampton on the strength of a Letter of Recommendation (Feb 7, 1672) from Rev John Strong, regional convenor of the Congregational Church in neighbouring towns of Massachusetts and Connecticut.

The Northampton Church was in danger of extinction unless additional members were admitted on a "half-way" basis, explains Harry Swanhart.

[15][b] Stoddard's decision to admit all but the "scandalous" to the church attracted the ire and rancour of the Mathers from the Massachusetts Bay area.

For his case, Stoddard turned to the Northampton Town Meeting, abandoning the old Theocracy, but making the "communion of saints" subject to civilian political control.

[16] In September 1675, he implored Increase Mather to speak with the Governor to "care for a Reformation...especially mention oppression, that Intollerable Pride in Cloathes and hair, the tolleration of so many taverns, especially in Boston," he wrote from Northampton.

Mather eventually came to realise that children were being left without discipline, and so it was axiomatic to support the Synod "to bring them under the yoke of Christ," even if it proved an impossibility.

[19] Mather countered this belief by stating that, although a Harvard education may assist in the pulpit on Sunday mornings, the sermon is useless unless the minister has experienced God's saving grace.

As he believed the ministry was key to bringing people closer to the Lord God Almighty, his main goal was conversion of the hearts of sinners.

"We fear the dangers ahead", averred Edward Taylor of Westfield, whose group, jealous of the improving church-going numbers in Northampton recommended a plan for the adoption of a "Church State.

"[21] Stoddard called presbyterian like councils to discuss and debate innovations in policy: he wanted to develop the "Instituted Church" in order to preserve purity among ministers.

Mather's arguments could not hold sway: Congregationalism eventually adopted Stoddard's stance on communion, despite initial fears of "New England's apostasy.

"[26] "I congratulate", Sewall told his friend, "the unparalleled constancy of Serviceableness, which God has honoured you ..."[27] In 1701 his step-daughter Eunice Mather was carried off and never seen again.

He wrote copiously to Increase Mather and the Governor warning of impending doom "for our preservation...that which the Lord ad delivered.

Nevertheless, he was able to propose two motions to the Northampton Church in 1690: first, to abolish the public profession of faith and second, to appoint the Lord's Supper as a converting ordinance.

Stoddard may have been too liberal for his grandson Jonathan Edwards, but he was lampooned for prudishness concerning petticoats in an anonymous pamphlet attributed[32] to Benjamin Franklin.

One man describes Stoddard with a poem:[33] His Venerable Looks let us descry He taller was than Mean or common size, Of lovely Look, with majesty in's Eyes.

From Nature's Gate he walk'd like King's on Earth There's scarce such Presence seen 'mongst human breath -  Shewing the Vertue of Christ's Blood to cleanse from sin.