Puritans

I have indeed expressly declared that I wanted no such thing.

But let us notice how it is just our worship of machinery and of external doing which leads to this charge being brought, and how the inwardness of culture makes us seize for watching and cure the faults to which our want of an academy inclines us, and yet prevents us from trusting to an arm of flesh, as the Puritans say, from blindly flying to this outward machinery of an academy in order to help ourselves.

For the very same culture and free inward play of thought which shows us how the Corinthian style or the whimsies about the one primeval language are generated and strengthened in the absence of an academy shows us too how little any academy, such as we should be likely to get, would cure them.

Everyone who knows the characteristics of our national life and the tendencies so fully discussed in the following pages knows exactly what an English academy would be like.

Culture, which is the study of perfection, leads us, as we in the following pages have shown, to conceive of true human perfection as a harmonious perfection, developing all sides of our humanity, and as a general perfection, developing all parts of our society.

For if one member suffer, the other members must suffer with it, and the fewer there are that follow the true way of salvation, the harder that way is to find.

And while the non-conformists, the successors and representatives of the Puritans, and like them staunchly walking by the best light they have, make a large part of what is strongest and most serious in this nation, and therefore attract our respect and interest, yet all that and what follows is said about Hebrewism and Hellenism, as for its main result to show how our Puritans, ancient and modern, have not enough added to their care for walking staunchly by the best light they have, a care that that light be not darkness.

How they have developed one side of their humanity at the expense of all others, and have become incomplete and mutilated men in consequence.

Did similar atrocities, when perpetrated by our soldiers in the Philippines, cause any noticeable mental or moral anguish in this country? Yes, to Mr.

Moorfield's story and a few other belated Puritans.

The trouble was that they could not bring to the country any lively conception of its responsibility for the behavior of its servants toward an inferior race.

And probably the German people today are in the same condition of mingled ignorance, disbelief, and indifference in regard to Belgium.

The condition of the success of the League is recognition of the function to which it has been limited, that of a temporary receivership of a bankrupt world.

More clearly than when it was first presented, the Covenant appears in the light of a task to be performed, if at all, only by such an initial repudiation of the men and the methods instrumental in drawing it up as to amount to conversion, to regeneration, to revolution.

We suggest, therefore, that the proper mood for the reception of President Wilson on his return is that of the old Puritan day of fasting, humiliation, and prayer.

End of Section 53 Section 54 of Editorials of the Dial Magazine, Volume 66 This LibriVox recording is in the public domain.

They are free to write a Divine Comedy in which heaven shall be under the floor of hell.

And what have they done? Have they produced in their universality anything grander or more beautiful than the things uttered by the fierce Ghibelline Catholic, by the rigid Puritan schoolmaster? We know that they have produced only a few roundels.

Milton does not merely beat them at his piety, he beats them at their own irreverence.

In all their little books of verse you will not find a finer defiance of God than Satan's, nor will you find the grandeur of paganism felt as that fiery Christian felt it who described Ferranta lifting his head as in disdain of hell.

But surely there can be no question about which is the more wholesome.

I remember a pamphlet by that able and sincere secularist, Mr. G. W. Foote, which contained a phrase sharply symbolizing and dividing these two methods.

The pamphlet was called Beer and Bible, those two very noble things, all the nobler for a conjunction which Mr. Foote, in her stern old Puritan way, seemed to think sardonic, but not, which I confess, to thinking appropriate and charming.

I have not the work by me, but I remember that Mr. Foote dismissed very contemptuously any attempts to deal with the problem of strong drink by religious offices or intercessions.

Even the different groups from England had major differences in values, religion, lifestyle.

they came over seeking to actualize their particular visions, like the Puritans.

It was almost like a scatological view that they were going to set up this ideal society in this new virgin land, or the Scots-Irish Presbyterians had a much more freedom-loving kind of ethos.

Puritans were kind of like meddling in In social affairs, every family would know every other family's business.

The Cavaliers, the people who settled Virginia, the plantation owners, they had another very different kind of aesthetic and sense of value and propriety in how to raise their children.

These different groups, or let alone like the German groups, Bahadurites or, you know, proto-Amish type people who came over, the Quakers, another group, none of them wanted to subordinate their personal autonomy, their community's autonomy to some authoritarian federal government.

Trinity Parish contained then, as now, about 1,500 people, resident in the streets close to the church and in the long outlying district of King Street, the poorer part.

The history of Trinity Church, interesting now above all because of Simeon's long ministry there, is only less interesting when we trace it to the 17th century, and particularly to its first 40 years, the period of the great church Puritans.

It was then, in some sense, the religious centre of the town, as Great St Mary's was and is of the university.

In the registers of the parish under date November 1610 is preserved a general request of the parishioners, with the full and free consent of Mr John Wildboar, our minister, to Mr Sibbs, public preacher of the town of Cambridge.

I was not raised predominantly in that world.

I had like another side of my family that was like a bunch of like Puritans who are my grandfather, like absolutely couldn't believe you would spend money on alcohol at a dinner.

Like he just wouldn't pay for it.

And my mother thought alcohol was like the most disgusting thing.

I will not take upon me too far to pry into God's ark, yet what is like to befall him and hath already his son, as hopeful a gentleman as any in the kingdom, may give some token of God's anger against him and his family.

But because I will not leave you altogether blindfolded, I shall as near as I can lead you to the discovery of this treason, which consisted of Protestants, Puritans, Papists, and of an atheist.

A strange medley, you will say, to meet in one of the same treason and keep counsel, which surely they did because they knew not of any.

The Protestants were the Lord Cobham and George Brooke, his brother, the one very learned and wise, the other a most silly lord.

The reformers fought to recover biblical Christianity from the accumulated errors of Rome.

The Puritans fought for a thoroughly Christian ordering of worship, family, church, and public life.

The early 20th-century theologians confronted modernism and liberal theology and the rise of the cults.

C.S. Lewis fought the collapse of the Christian imagination and the reduction of man to mere matter.

So this is from the remonstrance, Lucy Spell of Drogheda, who this examiner duly sworn deposeth inter alia, and she explains that she overheard Catholic leaders discussing a Catholic army in Ireland.

They're going to have the Prince of England here in Ireland and make him viceroy, raise him up as a Catholic king, and we will put all of the Puritans and Protestants to the sword.

So this is a pretty, you know, a very anti-Protestant piece of testimony that she overheard there, and it's sworn and witnessed.

So the goal of the excerpts in the remonstrance is to show that Catholics are the enemy.