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Browsing named entities in a specific section of Cambridge History of American Literature: volume 1, Colonial and Revolutionary Literature: Early National Literature: Part I (ed. Trent, William Peterfield, 1862-1939., Erskine, John, 1879-1951., Sherman, Stuart Pratt, 1881-1926., Van Doren, Carl, 1885-1950.). Search the whole document.

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Providence, R. I. (Rhode Island, United States) (search for this): chapter 1.5
r than either the imagination or the emotions, and the order and harmony that are merely stagnation. One factor in his confidence was a belief that the discovery of America, coinciding as it did with the beginning of the Reformation, came by Providence for the glorious renovation of the world ; nay more, that the humble town in which he was preaching might be the cradle of the new dispensation, from whence it should spread over the whole earth. His language may even seem to betray a touch ofe with the best of the different objects of choice that are proposed to the Divine Understanding. By such a scheme God is really placed in about such a position as in the Leibnitzian continuation of Laurentius Valla's Dialogue on free will and Providence, where he is naively portrayed as looking upon an infinite variety of worlds piled up, like cannon balls, in pyramidal form before him, and selecting for creation that one which combines the greatest possible amount of good with the least possi
United States (United States) (search for this): chapter 1.5
ersey. death. the relations of Edwards to the deistic controversy. the freedom of the will Jonathan Edwards was born at Windsor, Connecticut, in 1703. He belonged, unlike his great contemporary Franklin in this, to the Brahmin families of America, his father being a distinguished graduate of Harvard and a minister of high standing, his mother being the daughter of Solomon Stoddard, a revered pastor of Northampton, Massachusetts, and a religious author of repute. Jonathan, one of eleven l canon to distinguish between the order and harmony governed by a power higher than either the imagination or the emotions, and the order and harmony that are merely stagnation. One factor in his confidence was a belief that the discovery of America, coinciding as it did with the beginning of the Reformation, came by Providence for the glorious renovation of the world ; nay more, that the humble town in which he was preaching might be the cradle of the new dispensation, from whence it shoul
Enfield (Massachusetts, United States) (search for this): chapter 1.5
he fire, abhors you, and is dreadfully provoked; his wrath towards you burns like fire; he looks upon you as worthy of nothing else, but to be cast into the fire; he is of purer eyes than to bear to have you in his sight. The congregation of Enfield, we are told, was moved almost to despair; there was such a breathing of distress and weeping that the speaker was interrupted and had to plead for silence. Sincerity of vision may amount to cruelty, and something is due to the weakness of human creating a world mixed with evil differ from the act of Judas in betraying God, and how are we relieved from hating God for the evil of his work with the same sort of hatred as that which we feel for Judas? Edwards had terrified the people of Enfield with a picture of God treading down sinners till their blood sprinkled his raiment, and exulting in his wrath. The retort is obvious, and unspeakable. Nor can he, or any other Predestinarian, escape the odium of such a retort by hiding behind
New England (United States) (search for this): chapter 1.5
f frolicking. The next year the sudden conversion of a young woman, who had been one of the greatest company keepers in the whole town, came upon the community like a flash of lightning ; the Great Awakening was started, which was to run over New England like a burning fire, with consequences not yet obliterated. The usual accompaniments of moral exaltation and physical convulsions showed themselves. Edwards relates with entire approbation the morbid conversion of a child of four. The poor wept over the community, and multitudes seemed to hear a voice saying to them: Cut your own throat, now is a good opportunity. Strange delusions arose and spread, until common sense once more got the upper hand. It was an old tale, told in New England with peculiar fury. The saddest thing in the whole affair is the part played by Edwards. Other leaders saw the danger from the first, or were soon awakened to it; but Edwards never, either at this time or later, wavered in his belief that th
Whitby (Canada) (search for this): chapter 1.5
onsible for evil is to play directly into the hands of the atheists. And so the age-old dispute between Augustinian and Pelagian, and between Calvinist and Arminian, took on a new life from the deistic controversy, and there sprang up a literature which undertook to preserve the idea of an omnipotent personal Creator and at the same time to save his face, if the expression may be tolerated, by attributing to men complete free will and accountability for their actions. It was in answer to Whitby's book and one or two others of the kind that Edwards composed his Freedom of the will. His argument has a psychological basis. In the Treatise concerning religious affections he had divided the soul into two faculties: one called the understanding, by which it discerns, views, and judges things; the other called the heart or will, being nothing else but the inclination of the soul towards or the disinclination from what is discerned and judged by the understanding. In the Freedom of the
Hippo (Kentucky, United States) (search for this): chapter 1.5
ing remarkable. But it is quite otherwise with the private reflections which he wrote out some twenty years later (about 1743) at Northampton, apparently on some occasion of reading over his youthful diary. In these we have an autobiographical fragment that, for intensity of absorption in the idea of God and for convincing power of utterance, can be likened to the Confessions of St. Augustine, while it unites to this religious fervour a romantic feeling for nature foreign to the Bishop of Hippo's mind and prophetic of a movement that was to sweep over the world many years after Edwards's death. A few extracts from this document (not so well known as it would have been if it had not been printed with the works of a thorny metaphysician) must be given for their biographical and literary interest: From my childhood up, my mind had been full of objections against the doctrine of God's sovereignty, in choosing whom he would to eternal life, and rejecting whom he pleased; leaving
Enfield (Connecticut, United States) (search for this): chapter 1.5
rth, was much addicted to holding up before his people the pleasant, bright, and sweet doctrine of damnation. Nor can it be denied that he had startling ways of impressing this sweetness on others. It is a misfortune, but one for which he is himself responsible, that his memory in the popular mind today is almost exclusively associated with certain brimstone sermons and their terrific effect. Best known of these is the discourse on Sinners in the hands of an angry God, delivered at Enfield, Connecticut, in the year 1741. His text was taken from Deuteronomy: Their foot shall slide in due time ; and from these words he proceeded to prove, and improve, the truth that there is nothing that keeps wicked men at any moment out of hell, but the mere pleasure of God. He is said to have had none of the common qualities of the orator. His regular manner of preaching, at least in his earlier years, was to hold his manuscript volume in his left hand, the elbow resting on the cushion or the Bi
Stockbridge (Massachusetts, United States) (search for this): chapter 1.5
his preaching. the great Awakening. narrative of surprising Conversions. thoughts on the revival of religion. marks of a work of the true spirit. treatise concerning religious affections. the quarrel with the Northampton congregation. Stockbridge. President of the College of New Jersey. death. the relations of Edwards to the deistic controversy. the freedom of the will Jonathan Edwards was born at Windsor, Connecticut, in 1703. He belonged, unlike his great contemporary Frankli the world, discredited, in broken health, with a large family to support, but undaunted. Then befell a strange thing. This philosopher, whose thoughts and emotions ranged beyond the ken of most educated men, was sent to the frontier town of Stockbridge as a missionary to the Indians. There for six years he laboured faithfully and, at least in the practical management of affairs, successfully. It must have been one of the memorable sights of the world to see him returning on horseback from
Windsor, Conn. (Connecticut, United States) (search for this): chapter 1.5
Edwards's early years. his marriage. his journal. his love of God. his preaching. the great Awakening. narrative of surprising Conversions. thoughts on the revival of religion. marks of a work of the true spirit. treatise concerning religious affections. the quarrel with the Northampton congregation. Stockbridge. President of the College of New Jersey. death. the relations of Edwards to the deistic controversy. the freedom of the will Jonathan Edwards was born at Windsor, Connecticut, in 1703. He belonged, unlike his great contemporary Franklin in this, to the Brahmin families of America, his father being a distinguished graduate of Harvard and a minister of high standing, his mother being the daughter of Solomon Stoddard, a revered pastor of Northampton, Massachusetts, and a religious author of repute. Jonathan, one of eleven children, showed extraordinary precocity. There is preserved a letter of his, written apparently in his twelfth year, in which he retort
Northampton (Massachusetts, United States) (search for this): chapter 1.5
is mother being the daughter of Solomon Stoddard, a revered pastor of Northampton, Massachusetts, and a religious author of repute. Jonathan, one of eleven children,ven, where he held the position of tutor in the college. In 1727 he went to Northampton as colleague, and became in due time successor, to his grandfather. Almost ivate reflections which he wrote out some twenty years later (about 1743) at Northampton, apparently on some occasion of reading over his youthful diary. In these wo the weakness of human nature. The result was inevitable. The people of Northampton listened to Edwards for a time; were rapt out of themselves; suffered the reela as one of the guilty books, we may admire the literary taste of youthful Northampton, yet think that their pastor was justified in condemning such reading as incd be dismissed from his pastorate, a large majority was counted against him. Northampton has the distinction of having rejected the greatest theologian and philosoph
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