hide Sorting

You can sort these results in two ways:

By entity
Chronological order for dates, alphabetical order for places and people.
By position (current method)
As the entities appear in the document.

You are currently sorting in ascending order. Sort in descending order.

hide Most Frequent Entities

The entities that appear most frequently in this document are shown below.

Entity Max. Freq Min. Freq
New England (United States) 416 0 Browse Search
United States (United States) 294 0 Browse Search
James Cooper 208 0 Browse Search
Washington Irving 194 0 Browse Search
I. Bryant 172 0 Browse Search
Benjamin Franklin 143 1 Browse Search
Jonathan Edwards 138 0 Browse Search
Europe 130 0 Browse Search
Pennsylvania (Pennsylvania, United States) 108 0 Browse Search
Massachusetts (Massachusetts, United States) 78 0 Browse Search
View all entities in this document...

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.

Found 280 total hits in 71 results.

1 2 3 4 5 6 ...
New England (United States) (search for this): chapter 1.4
e ascendancy, that the Puritan migration to New England took place; and the leaders of that notablehapter. The ministers, as the spokesmen of New England, soon found themselves embroiled in controvn years or more the controversy lay between New England and old England Puritans, and the burden up scriptural authority, the orthodoxy of the New England way. His chief effort in this latter field ove that Congregationalism, as practised in New England, was nearer akin to aristocratic Presbyterie more one reads in the literature of early New England the more one feels oneself in the company o of Separatism. Not only did he protest in New England against the tyranny of the magistrates, butse insignificant Lice, more than any man in New-England, as his son testifies. These troublesome b civil polity. Seemingly alone amongst the New England clergy of his day he had grounded himself inly two books on medicine were published in New England-one a popular pharmacopeia and the other a [14 more...]
Ipswich, Mass. (Massachusetts, United States) (search for this): chapter 1.4
if not a good Christian. The native sweetness and humanity of Cotton's character, despite his rigid theocratic principles, comes out pleasantly when the great preacher is set over against the caustic lawyerminister and wit, Nathaniel Ward of Ipswich, author of the strange little book, The simple Cobbler of Aggawam, and chief compiler of the celebrated Body of liberties. Born nearly two-score years before Roger Williams, he was well advanced in his sixties when he set foot in the new world,l 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 nullif
Roxbury, Mass. (Massachusetts, United States) (search for this): chapter 1.4
ttention of later times. Nevertheless, what we know of him is to his credit. An independent man, powerful of body, vigorous of intellect, tenacious of opinion, outspoken and fearless in debate, he seems to have understood the plain people whom he served, and he sympathized heartily with the democratic ideals then taking shape in the New England village. Some explanation of his democratic sympathies may be discovered in his antecedents. His father was a self-made man who had come over to Roxbury as an indented servant-most menial of stations in that old Carolinian world. There he doubtless taught his son independence and democratic self-respect, which stood John Wise in good stead when he later came to speak for the people against the arbitrary tax of Andros, the encroachments of the Mathers, or the schemes of the hard-money men. When, in response to the challenge of the Presbyterians, he turned to examine critically the work of the fathers, he found in it quite another meaning
Dublin (Virginia, United States) (search for this): chapter 1.4
ar as possible to extend the Presbyterian principle, became their settled policy; and so in all the life of New England--in the world of Samuel Sewall, as well as in that of Cotton Mather — a harsh and illiberal dogmatism succeeded to the earlier enthusiasm. The indisputable leader of the second generation was Increase Mather, son of Richard Mather, and father of Cotton, the most vigorous and capable member 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 serve
United States (United States) (search for this): chapter 1.4
set up a Kingdom of God on earth that the Puritan leaders came to America; and the phrase should enlighten us concerning their deeper purposwhole instead of separating from it. But they had been preceded to America by the Plymouth congregation, a body of low-born Separatists, who hilosophy. It was to set up no Hebraic absolutism that he came to America; it was to establish a free commonwealth of Christ in which the loication of many, until the restoration of Charles sent him back to America to become the guiding spirit of the New England hierarchy. He wasent, see Walker's History of the Congregational churches in the United States, pp. 201-213. Seven years later John Wise, pastor of the secondtution ; but the significance of them in the history of democratic America lies in the fact that he followed an unbeaten path, justifying theGentium, published in 1672. This was the first effective reply in America to the old theocratic sneer that if the democratic form of governm
Geneva, Ashtabula County, Ohio (Ohio, United States) (search for this): chapter 1.4
bject of the crown must belong, to the support of which all must contribute, and in the governance of which only the appointed hierarchy should share. The second party was aristocratic in principle, the expression of the rising ideal of whiggery, or government by property through the instrumentality of landed gentlemen. Country squires and prosperous London citizens desired a church system which they could control, and this system they discovered in Presbyterianism, newly brought over from Geneva, which gave the control of the parish to the eldership, composed of responsible gentlemen who should serve as trustees for the good of the whole. The third party was more or less consciously democratic in principle, the expression of the newly awakened aspirations of the social underling. The poor man wanted to be ruled neither by bishops nor by gentlemen, but preferred to club with the like-minded of his own class, and set up an independent church along democratic lines. That was the tru
Saint Francis (Arkansas, United States) (search for this): chapter 1.4
sbytery must lie upon the conscience of the individual Christian; and so Roger Williams threw himself into the work of spreading the propaganda of Separatism. Not only did he protest in New England against the tyranny of the magistrates, but he flung at the heads of all enemies of freedom the notable book on toleration in which he struck at the root of the matter by arguing that conscience be permitted (though erroneous) to be free. In an earlier age he would have become a disciple of St. Francis; but in the days when the religious movement was passing over into a political movement, when it was being talked openly that both in church and state the Originall of all free Power and Government lies in the people, he threw in his lot with the levellers to further the democratic movement. As early as x644 he had formulated his main principles: From this Grant I infer . . . that the Soveraigne, originall, and foundation of civill power lies in the people . . . And if so, that a P
Puritan (Ohio, United States) (search for this): chapter 1.4
wn up out of the ferment of religious dispute, and the inevitable cleavages of Puritan thought were determined broadly by the cleavages of political thought. The thhe moderate party of Presbyterian reformers; whereupon there followed the real Puritan revolution which had been preparing since the days of Wyclif. The Separatistscarried thither not only the wisdom of his beloved master Calvin but the whole Puritan theology to buttress his theses. Good men were drawn to him irresistibly by hlight which shone to him was a divine torch, he proved himself thereby a sound Puritan if not a good Christian. The native sweetness and humanity of Cotton's charst of wits, and doubtless the most delightful of companions over a respectable Puritan bottle. I have only two Comforts to live upon, Increase Mather reported him aritable, the most open-minded, the most modern, amongst the notable company of Puritan emigrants — the sincerest Christian among many who sincerely desired to be Chr
Hartford (Connecticut, United States) (search for this): chapter 1.4
hostile; and the fate which Roger Williams suffered was prophetic of the lot that awaited later zealots in the democratic cause — to be outcast and excommunicate from respectable society. A man of far different mettle was old Thomas Hooker of Hartford. The sternest autocrat of them all, a leader worthy to measure swords with the redoubtable Hugh Peters himself, a man of mighty vigour and fervour of spirit who, to further his Master's work, would put a king in his pocket, he would seem to be moderates, who believed that everything should be done decently and in order, and instead of setting up a clamour and bringing confusion upon God's work, they withdrew quietly under the leadership of Thomas Hooker and set up their new church at Hartford. Concerning the grave and juditious Hooker surprisingly little is known, notwithstanding the work that he did and the influence that he wielded during a masterful life. He was a man evidently regardless of fame, who took small pains to publi
Boston Bay (Wisconsin, United States) (search for this): chapter 1.4
es in the tangle of his writings, confused by the luxuriance of his Hebraic tropes, we can plainly discern the man, the most charitable, the most open-minded, the most modern, amongst the notable company of Puritan emigrants — the sincerest Christian among many who sincerely desired to be Christians. His own words most adequately characterize him: Liberavi animam meam: I have not hid within my breast, my souls belief. Naturally such a man could not get on with the Presbyterian leaders of Boston Bay; the social philosophies which divided them were fundamentally hostile; and the fate which Roger Williams suffered was prophetic of the lot that awaited later zealots in the democratic cause — to be outcast and excommunicate from respectable society. A man of far different mettle was old Thomas Hooker of Hartford. The sternest autocrat of them all, a leader worthy to measure swords with the redoubtable Hugh Peters himself, a man of mighty vigour and fervour of spirit who, to further hi
1 2 3 4 5 6 ...