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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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James Franklin (search for this): chapter 1.4
e press was closed. In the preface to The gospel order revived, by T. Woodbridge and other malcontents, published in New York in 1700, The Reader is desired to take Notice that the Press in Boston is so much under the aw of the Reverend Author, whom we answer, and his Friends, that we could not obtain of the Printer there to print the following Sheets, which is the true Reason why we have sent the Copy so far for its Impression and where it was printed with some Difficulty. When James Franklin spoke out roundly against the tyranny of the ministers, they induced the magistrates to teach him respect by throwing him into the common gaol. It was a serious matter to offend the hierarchy, even in the days of its decline, and far more serious to attack. But the days of its domination were numbered, and after 1720 the secular authority of the Puritan divines swiftly decayed. The old dream of a Kingdom of God was giving way, under pressure of economic circumstance, to the new dream
Saxon (search for this): chapter 1.4
up — the Mathers; the democrats-john Wise. learning of the Puritan divines. their industry. their influence New England Puritanism-like the greater movement of which it was so characteristic an off-shoot — is one of the fascinating puzzles in the history of the English people. It phrased its aspirations in so strange a dialect, and interpreted its programme in such esoteric terms, that it appears almost like an alien episode in the records of a practical race. No other phase of Anglo-Saxon civilization seems so singularly remote from every-day reality, so little leavened by natural human impulses and promptings. Certain generations of Englishmen, seemingly for no sufficient reason, yielded their intellects to a rigid system of dogmatic theology, and surrendered their freedom to the letter of the Hebrew Scriptures; and in endeavouring to conform their institutions as well as their daily actions to self-imposed authorities, they produced a social order that fills with amazement
William Hubbard (search for this): chapter 1.4
their sedition. He drew young men to him-among others John Eliot; and even though he should be silenced, his influence would remain His genius will still haunte all the pulpits in ye country, where any of his scholars may be admitted to preach, one of the sycophants reported of him. Such a man must be reckoned with; and when in New England he found the ways too autocratic to suit him, he threw himself into the work of quickening the democratic unrest. After Mr. Hooker's coming over, said Hubbard, it was observed that many of the freemen grew to be very jealous of their liberties. He was more concerned with experimental religion than with theology, more the pastor than the teacher. Nevertheless, when the Massachusetts leaders were troubled by attacks of old-world Presbyterians directed against the New-England way, they drafted Hooker to write a defence. This was the origin of his Survey of the Summe of Church discipline, a knotty book vigorous in thought and phrase, the most im
William Walker (search for this): chapter 1.4
now gone from his pages, and the singularity remains, a singularity little agreeable to the gust of today. The party of conservatism numbered among its adherents every prominent minister of the greater churches. The organization propaganda of the Mathers spread widely, and in 1705 a group of men put forth a series of Proposals looking to a closer union of the churches, and greater control of the separate congregations by the ministerial association. For an account of the movement, see Walker's History of the Congregational churches in the United States, pp. 201-213. Seven years later John Wise, pastor of the second church of Ipswich, published his Churches quarrel Espoused, and in 1717, his Vindication of the New England churches. The two works were a democratic counterblast to the Presbyterian propaganda, and stirred the thought of the churches so effectively as to nullify the Proposals, and put an end to all such agitation in Massachusetts. Posterity has been too negligent
King (search for this): chapter 1.4
ates, or accountable Commissions, must have power to consult and execute against intersilient dangers and flagitious crimes prohibited by the light of Nature: Yet it were good if States would let People know so much beforehand, by some safe woven manifesto, that grosse Delinquents may tell no tales of Anchors and Buoyes, nor palliate their presumptions with pretense of ignorance. I know no difference in these Essentials, between Monarchies, Aristocracies, or Democracies .. He is a good King that undoes not his Subjects by any one of his unlimited Prerogatives: and they are a good People, that undoe not their Prince, by any one of their unbounded Liberties, be they the very least. I am sure either may, and I am sure neither would be trusted, how good soever. Stories tell us in effect, though not in termes, that over-risen Kings, have been the next evills to the world, unto fallen Angels; and that over-franchised people, are devills with smooth snaffles in their mouthes . . . I
Cardinal Wolsey (search for this): chapter 1.4
of a remarkable family. After graduating at Harvard, he entered Trinity College, Dublin, where he proceeded Master of Arts. He spent some years in England, preaching there to the edification of many, until the restoration of Charles sent him back to America to become the guiding spirit of the New England hierarchy. He was by nature a politician and statesman rather than a minister, the stuff of which frocked chancellors were made; and he needed only a pliant master to have become another Wolsey or Richelieu. He liked to match his wit in diplomacy with statesmen, and he served his native land faithfully and well in the matter of wheedling Dutch William into granting a new charter to Massachusetts. A natural autocrat, he was dictatorial and domineering, bearing himself arrogantly towards all underlings, unyielding in opposition to whoever crossed his will. And in consequence he gathered about his head such fierce antagonism that in the end he failed of his ambitions, and shorn of
Christ (search for this): chapter 1.4
nded to merge in the newer conception of a commonwealth of Christ, and this in turn found itself confronted by the still newr reported him as saying; The one is in the Perfections of Christ; The other is in The Imperfections of all Christians. Ited his theocratic brethren generally: the conception that Christ is King of Kings, before whom all earthly authority must b no need for a legislative branch of government; and since Christ is the sole overlord and king, there is no need for an earties of all the Rulers of the civil part of the Kingdom of Christ, are as followeth ... to govern the people in the orderly his life the social as well as the spiritual teachings of Christ. He put aside tradition and went back to the foundation ave of men literally as the children of God and brothers in Christ, and out of this primary conception he developed his democame to America; it was to establish a free commonwealth of Christ in which the lowest and meanest of God's children should s
1672 AD (search for this): chapter 1.4
New-English constitution ; but the significance of them in the history of democratic America lies in the fact that he followed an unbeaten path, justifying the principles of Congregationalism by analogy from civil polity. Seemingly alone amongst the New England clergy of his day he had grounded himself in political theory; and the doctrine upon which he erected his argument was the new conception of natural rights, derived from a study of Puffendorf's De Jure Naturae et Gentium, published in 1672. This was the first effective reply in America to the old theocratic sneer that if the democratic form of government were indeed divinely sanctioned, was it not strange that God had overlooked it in providing a system for his chosen people? But Wise had broken with the literal Hebraism of earlier times, and was willing to make use of a pagan philosophy, based upon an appeal to history, a method which baffled the followers of the old school. They found difficulty in replying to such argumen
1670 AD (search for this): chapter 1.4
ervatism and turned radical by the long struggle with an arrogant toryism. By a natural selective process the stoutest-hearted had been driven overseas, and the well-known words of William Stoughton, God sifted a whole Nation that he might send choice grain over into this wilderness, From a sermon entitled, New-Englands true interests; not to lie: or, a treatise declaring . . . the terms on which we stand, and the tenure by which we hold our . . . precious and pleasant things. Cambridge, 1670. were the poetic expression of a bitter reality. But seated snugly in the new world, in control of church and state, the emigrant radicalism found its ardour cooling. The Synod of 1637 set a ban upon Antinomianism and other heretical innovations, and thereafter Massachusetts settled down to a rigid orthodoxy. The fathers had planted, was it not enough for the sons to water and tend the vine, and enjoy the fruit thereof? And so the spirit of conservatism took possession of the native gener
1637 AD (search for this): chapter 1.4
During the later years, when Presbyterianism had been definitely overthrown in England, the controversy lay between the theocratic hierarchy — which after the year 1637 was the dominant power-and the dissenting democracy; the former seeking to Presbyterianize the church away from its primitive Congregationalism, the latter seekingxpression of a bitter reality. But seated snugly in the new world, in control of church and state, the emigrant radicalism found its ardour cooling. The Synod of 1637 set a ban upon Antinomianism and other heretical innovations, and thereafter Massachusetts settled down to a rigid orthodoxy. The fathers had planted, was it not It was as a radical that he went back to the past, seeking to recover the original Congregational principle, which, since the conservative triumph in the Synod of 1637, had been greatly obscured. The theme of his two books is the same, a defence of the venerable New-English constitution ; but the significance of them in the hist
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