The Great Awakening left several religious factions in New England, and all had different views on Confederation. In this context, the half-way system no longer functioned as a source of religious and social cohesion. The disciples of Edwards` New Light would continue to insist that the Church be a body of regenerating saints.  Liberal, Arminian congregationists who dominated the churches of Boston and the East Coast rejected the need for a specific conversion experience and came to the conclusion that the Lord`s Supper was more a memorial than a means of grace or a converting decree. Accordingly, they found that the distinction between full members and half-members was “undemocratic, illiberal and anachronistic”.  These liberal currents eventually led to beliefs of untarry and universal redemption and the creation of an autonomous American Unitarian denomination in the 19th century.  In the 1660s, Connecticut churches were divided between those who used semi-union, between those who rejected it completely, and those that allowed everyone to be a full member.  As the clergy of the colony were divided on this issue, connecticut`s legislature decided in 1669 to tolerate baptismal practices, including and exclusive. It also allowed churches, divided on this issue, to divide.  Several churches have split over the acceptance of the Covenant Half-Way, including churches in Hartford, Windsor and Stratford. A pastor, Abraham Pierson of Branford, led his parish in New Jersey to escape his influence.  Historian Sydney E.
Ahlstrom writes that during the first Great Awakening (1734-1745), “the ideal of regenerated belonging [to the Church] was renewed, while stoddardeanism and half-alliance were called into question.”  Jonathan Edwards, Stoddard`s grandson, played a key role in undermining Stodardanism and the alliance, but he also attacked the idea of a national alliance. Edwards believed that there was only one covenant between God and man – the Confederacy of Grace. This covenant was an inner covenant that unfolded in the heart. The baptism of the infant and the Lord`s Supper were federal privileges that are available only to “visible and avowed saints.”  Opponents of awakening saw Edwards` views as a threat to the well-being of the family and the social order they believed was favored by the half-way system.  The Victorian Web A relevant website with a clear and detailed summary of the history of Christianity in England. It highlights the evolution of different Protestant sects, including puritanism, their differences and their changes over time. Critics argued that the half-alliance would end the commitment to the puritanical ideal of regenerated membership in the Church, either by permanently dividing the members into two classes (those who have access to the Lord`s Supper and those who have only baptism), or by beginning the slippery path to give unconviable access to the Lord`s Supper. Supporters argued that the refusal of baptism and admission into the alliance with the first-generation grandchildren was essentially the assertion that the second generation parents had lost their membership and had “deposited” themselves, when they were mostly catechized faithful.  Supporters believed that the half-alliance was a “middle way” between extremes, either to welcome the wicked into the Church or to deprive unre converted adults of their membership in the baptismal association.  At least in this way, they argued, more people would be subject to the discipline and authority of the Church.  Historian Sydney Ahlstrom writes that the covenant “is not itself evidence of variation,” but that it “documented the passage of churches composed exclusively of regenerating “saints.”  Historian Francis Bremer writes that this has weakened the unity of the Congregation`s churches and that the fierce struggle between officials to obtain it has led to a loss of respect for the Puritan clergy as a social class.  Massachusetts churches have more slowly accepted a baptism policy