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Hooker (search for this): chapter 4
Roger Williams's Key to the Indian Language. Note 6, page 106. Mat wonck kunna-monee. We shall see thee or her no more.—See Roger Williams's Key. Note 7, page 106. The Great South West God. —See Roger Williams's Observations, etc. Note 8, page 109. The barbarities of Count de Tilly after the siege of Magdeburg made such an impression upon our forefathers that the phrase like old Tilly is still heard sometimes in New England of any piece of special ferocity. Note 9, page 134. Dr. Hooker, who accompanied Sir James Ross in his expedition of 1841, thus describes the appearance of that unknown land of frost and fire which was seen in latitude 77° south,—a stupendous chain of mountains, the whole mass of which, from its highest point to the ocean, was covered with everlasting snow and ice:— The water and the sky were both as blue, or rather more intensely blue, than I have ever seen them in the tropics, and all the coast was one mass of dazzlingly beautiful peaks of snow,
Tacitus (search for this): chapter 4
k. Again he wrote in 1698 to his father that he finds the Indians reasonable people, willing to accept good teaching and manners, evincing an inward piety toward God, and more eager, in fact, to understand things divine than many among you who in the pulpit teach Christ in word, but by ungodly life deny him. It is evident, says Professor Seidensticker, Pastorius holds up the Indian as Nature's unspoiled child to the eyes of the European Babel, somewhat after the same manner in which Tacitus used the barbarian Germani to shame his degenerate countrymen. As believers in the universality of the Saving Light, the outlook of early Friends upon the heathen was a very cheerful and hopeful one. God was as near to them as to Jew or Anglo-Saxon; as accessible at Timbuctoo as at Rome or Geneva. Not the letter of Scripture, but the spirit which dictated it, was of saving efficacy. Robert Barclay is nowhere more powerful than in his argument for the salvation of the heathen, who live
Anna Maria Schurmaus (search for this): chapter 4
apparatus; he claimed to be an astrologer, and had acquired the reputation of having dealings with evil spirits, and a mob was raised which destroyed the greater part of his possessions He professed to raise the dead and had a magic crystal. He died a pauper in 1608. Note 12, page 325. Eleonora Johanna Von Merlau, or, as Sewall the Quaker Historian gives it, Von Merlane, a noble young lady of Frankfort, seems to have held among the Mystics of that city very much such a position as Anna Maria Schurmaus did among the Labadists of Holland. William Penn appears to have shared the admiration of her own immediate circle for this accomplished and gifted lady. Note 13, page 330. Magister Johann Kelpius, a graduate of the University of Helmstadt, came to Pennsylvania in 1694, with a company of German Mystics. They made their home in the woods on the Wissahickon, a little west of the Quaker settlement of Germantown. Kelpius was a believer in the near approach of the Millennium, and was
Johanna Merlau (search for this): chapter 4
witches. He is said to have observed the day privately on each annual return thereafter. Note 11, page 244. Dr. John Dee was a man of erudition, who had an extensive museum, library, and apparatus; he claimed to be an astrologer, and had acquired the reputation of having dealings with evil spirits, and a mob was raised which destroyed the greater part of his possessions He professed to raise the dead and had a magic crystal. He died a pauper in 1608. Note 12, page 325. Eleonora Johanna Von Merlau, or, as Sewall the Quaker Historian gives it, Von Merlane, a noble young lady of Frankfort, seems to have held among the Mystics of that city very much such a position as Anna Maria Schurmaus did among the Labadists of Holland. William Penn appears to have shared the admiration of her own immediate circle for this accomplished and gifted lady. Note 13, page 330. Magister Johann Kelpius, a graduate of the University of Helmstadt, came to Pennsylvania in 1694, with a company of Germa
Richard Baxter (search for this): chapter 4
outlook of early Friends upon the heathen was a very cheerful and hopeful one. God was as near to them as to Jew or Anglo-Saxon; as accessible at Timbuctoo as at Rome or Geneva. Not the letter of Scripture, but the spirit which dictated it, was of saving efficacy. Robert Barclay is nowhere more powerful than in his argument for the salvation of the heathen, who live according to their light, without knowing even the name of Christ. William Penn thought Socrates as good a Christian as Richard Baxter. Early Fathers of the Church, as Origen and Justin Martyr, held broader views on this point than modern Evangelicals. Even Augustine, from whom Calvin borrowed his theology, admits that he has no controversy with the admirable philosophers Plato and Plotinus. Nor do I think, he says in De CIV. Dei, lib. XVIII., cap. 47, that the Jews dare affirm that none belonged unto God but the Israelites. Note 18, page 346. A common saying of Valdemar; hence his sobriquet Alterday. Note 19,
Herford (search for this): chapter 4
his special calling and election to separate the true and living members of the Church of Christ from the formalism and hypocrisy of the ruling sects. George Keith and Robert Barclay visited him at Amsterdam, and afterward at the communities of Herford and Wieward; and, according to Gerard Croes, found him so near to them on some points, that they offered to take him into the Society of Friends. This offer, if it was really made, which is certainly doubtful, was, happily for the Friends at least, declined. Invited to Herford in Westphalia by Elizabeth, daughter of the Elector Palatine, De Labadie and his followers preached incessantly, and succeeded in arousing a wild enthusiasm among the people, who neglected their business and gave way to excitements and strange practices. Men and women, it was said, at the Communion drank and danced together, and private marriages, or spiritual unions, were formed. Labadie died in 1674 at Altona, in Denmark, maintaining his testimonies to the
Von Merlane (search for this): chapter 4
h annual return thereafter. Note 11, page 244. Dr. John Dee was a man of erudition, who had an extensive museum, library, and apparatus; he claimed to be an astrologer, and had acquired the reputation of having dealings with evil spirits, and a mob was raised which destroyed the greater part of his possessions He professed to raise the dead and had a magic crystal. He died a pauper in 1608. Note 12, page 325. Eleonora Johanna Von Merlau, or, as Sewall the Quaker Historian gives it, Von Merlane, a noble young lady of Frankfort, seems to have held among the Mystics of that city very much such a position as Anna Maria Schurmaus did among the Labadists of Holland. William Penn appears to have shared the admiration of her own immediate circle for this accomplished and gifted lady. Note 13, page 330. Magister Johann Kelpius, a graduate of the University of Helmstadt, came to Pennsylvania in 1694, with a company of German Mystics. They made their home in the woods on the Wissahic
Schluter (search for this): chapter 4
views of Calvin and even Luther, declaring that he could as little agree with the Damnamus of the Augsburg Confession as with the Anathema of the Council of Trent. He died in 1704, sitting in his little garden surrounded by his grieving disciples. Previous to his death it is said that he cast his famous Stone of Wisdom into the river, where that mystic souvenir of the times of Van Helmont, Paracelsus, and Agrippa has lain ever since, undisturbed. Note 14, page 331. Peter Sluyter, or Schluter, a native of Wesel, united himself with the sect of Labadists, who believed in the Divine commission of John De Labadie, a Roman Catholic priest converted to Protestantism, enthusiastic, eloquent, and evidently sincere in his special calling and election to separate the true and living members of the Church of Christ from the formalism and hypocrisy of the ruling sects. George Keith and Robert Barclay visited him at Amsterdam, and afterward at the communities of Herford and Wieward; and, a
Rothe (search for this): chapter 4
ppears to have shared the admiration of her own immediate circle for this accomplished and gifted lady. Note 13, page 330. Magister Johann Kelpius, a graduate of the University of Helmstadt, came to Pennsylvania in 1694, with a company of German Mystics. They made their home in the woods on the Wissahickon, a little west of the Quaker settlement of Germantown. Kelpius was a believer in the near approach of the Millennium, and was adevout student of the Book of Revelation, and the Morgen-Rothe of Jacob Behmen. He called his settlement The Woman in the Wilderness (Das Weib in der Wueste). He was only twenty-four years of age when he came to America, but his gravity, learning, and devotion placed him at the head of the settlement. He disliked the Quakers, because he thought they were too exclusive in the matter of ministers. He was, like most of the Mystics, opposed to the severe doctrinal views of Calvin and even Luther, declaring that he could as little agree with the Damnamus
Roger Williams (search for this): chapter 4
these the Devill appeareth more familiarly than to others. —Winslow's Relation. Note 3, page 93. The Indians, says Roger Williams, have a god whom they call Wetuomanit, who presides over the household. Note 4, page 97. There are rocks in the riwhich, tradition says, the Indians formerly stored and concealed their corn. Note 5, page 101. The Spring God.-See Roger Williams's Key to the Indian Language. Note 6, page 106. Mat wonck kunna-monee. We shall see thee or her no more.—See RogRoger Williams's Key. Note 7, page 106. The Great South West God. —See Roger Williams's Observations, etc. Note 8, page 109. The barbarities of Count de Tilly after the siege of Magdeburg made such an impression upon our forefathers that the phrasRoger Williams's Observations, etc. Note 8, page 109. The barbarities of Count de Tilly after the siege of Magdeburg made such an impression upon our forefathers that the phrase like old Tilly is still heard sometimes in New England of any piece of special ferocity. Note 9, page 134. Dr. Hooker, who accompanied Sir James Ross in his expedition of 1841, thus describes the appearance of that unknown land of frost and fire<
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