THE AMERICAN PEOPLE IN THE EIGHTEENTH CENTURY

I

All accounts agree in celebrating the marvelous growth of the continental colonies in the eighteenth century. When the Massachusetts charter was recalled they were in fact British "plantations"; weak and scattered coast settlements, hemmed in by hostile Indians, separated from each other by long stretches of wilderness; without the inclination or the opportunity for intercourse, they struggled in isolation, often for bare existence. At the time of the passage of the Stamp Act they were wealthy and stable communities, whose thrifty and venturesome people had long since joined colony to colony all along the coast, and were already pushing across the mountains to occupy the great interior valleys. And with rapid material development there had come a confident and aggressive spirit, a proud and intractable temper, a certain self-righteous sense of separation from the Old World and its traditions. The very rivalries between colony and colony were the result of close contact and daily intercourse, their very jealousies born of interrelated interests and the recognition of a common destiny.

In 1689 not more than 80,000 people lived in New England, a trifle more in the Southern, and half as many in the Middle colonies. Seventy years later, when all New France could not boast more than 80,000 people of European birth or descent, New England alone had a population of 473,000, the Middle Colonies about 405,000, and the plantations south, of Delaware 417,000, not including 300,000 negro slaves. Within three quarters of a century the people of the continental colonies had increased nearly eightfold—from 200,000 in 1689, to 1,500,000 in 1760. And material prosperity had kept pace with the increase in population; so that there was some truth, even if some exaggeration, in the statement of Peter Kalm that "the English colonies in this part of the world have increased so much in their numbers of inhabitants, and in their riches, that they almost vie with Old England."

Of this rapid growth the colonists were well aware. They took to themselves full credit, as their descendants have done ever since, for having transformed a wilderness into a land of peace and plenty. With Richard Burnaby they could quite agree that such a town as Philadelphia, planted scarce eighty years, must be the "object of every one's wonder and admiration." It was this sense of unparalleled achievement that gave courageous conviction to the steady assertion of colonial rights. And the form of government in the provinces was well suited to secure for the colonists that independence which they claimed as a birthright, and the practical achievement of which is the cardinal political fact of the century. For it was no part of British policy to burden the English exchequer with the maintenance of the colonial establishments. The normal province was thought to be one in which legislation was entrusted mainly to local assemblies elected by the colonists, while executive and administrative authority rested mainly with a governor and council responsible to the king. At the opening of the eighteenth century, colonial governments mostly conformed to this model: in each colony the owners of property regularly elected an assembly which levied taxes and made laws; in each colony, except in Rhode Island and Connecticut, the governor, and usually the council as well, were appointed by the Crown.

With authority thus divided, conflict was sure to arise. In theory, the interests of colony and Crown may have been identical; in fact the assemblies looked at the affairs of the colony from the point of view of immediate local needs, while the governor was bound by his instructions to regard his province as but one of many whose special interests must be subordinated to the welfare of the whole empire. Of the assemblies' many advantages in this perennial conflict, control of the purse was the chief. "The governor," says a contemporary, "has two masters; one who gives him his commission, and one who gives him his pay." It required no little courage, and was likely to prove useless in the end, to ignore the latter master in obedience to the former. Placemen were little inclined to irritate those who paid them and were on the spot to watch their every move; while even the ablest governors often found themselves deserted by the Crown whose interests they attempted to defend. Before the middle of the century ministers were generally indifferent to the constitutional tendencies in the colonies; repeated recommendations of the Board of Trade for an independent civil list went unheeded, and governors, such as Spotswood, who stirred up trouble by endeavoring to carry out their instructions, were likely to be replaced by others whose adroit concessions to the assemblies created the illusion of a successful administration.

The concrete disputes in which the persistent opposition of governor and assembly found expression were many—quit-rents in Maryland, control of the judges in New York, taxation of proprietor's estates in Pennsylvania, and everywhere questions growing out of the problem of defense and the demand for paper money. Instructed in English precedent, the assemblies knew well how to condition the grant of salary or necessary revenue upon the governor's surrender to their demands. But more insidious and far-reaching in its constitutional effects was the practice by which the governor's executive and administrative functions were restricted. Money bills, even when unconnected with special riders, were often made minutely specific, both in respect to the purposes for which the money was to be used, and in respect to the officials by whom it was to be expended. Even salaries in the army were sometimes granted by individual appropriation. In many colonies, and notably in New York, it was by the constant and excessive use of specific appropriations that the governors were reduced to the level of executive figureheads—mere agents of the colonial assembly rather than representatives of the Crown exercising wise and effective administrative discretion. This process was especially rapid during the French wars, when the assemblies were enabled to exact tremendous concessions in return for indispensable aid against the common enemy. "The New York Assembly," said Peter Kalm about 1750, "may be looked upon as a Parliament or Diet in miniature. Everything relating to the good of the province is here debated." In 1763 he might have said the same, not of New York alone, but of Massachusetts and Pennsylvania, Maryland, and Virginia. And the governors of these provinces could have told him, as they repeatedly told the Board of Trade, that not only was everything debated there, but there everything was finally decided.

The assemblies, which had thus so largely taken to themselves the functions of government, claimed to declare the rights and defend the interests of the people. But in fact they represented their colonies very much as Parliament represented England. In every colony a property test restricted the number of those who had a voice in the elections; while political methods and the traditions of society united to place effective control in the hands of the eminent few. No secret ballot or Australian system guarded the independence of the voter. It was not an age in which every individual was supposed to count for one and none for more than one. The rigid maintenance of class distinctions, even in New England, where students in Harvard College were seated according to social rank and John Adams was but fourteenth in a class of twenty-four, made it presumptuous for the ordinary man to dispute the opinion of his betters or contest their right to leadership: to look up to his superiors and take his cue from them was regarded as the sufficient exercise of political liberty. The times were thought to be out of joint when effective control of colonial politics rested not with a few men who, through wealth or social standing, through official position, through well-considered marriage connections, had built up the rival or consolidated "interests" which played, each on its little stage, the part of Bedford or Pelham or Yorke in Old England.

The foundation of this miniature aristocracy was wealth; wealth acquired in the South mainly from the great plantations, in the North mainly from commerce. In South Carolina the unhealthful swamp lands, driving the planters to the coast during most of the year, made Charleston one of the first commercial centers of America. Three hundred and sixty vessels cleared from that port in 1764. Manigault and Mazyck, Laurens and Rutledge, were therefore merchants of note as well as planters, exporting provisions to the West Indies, the staples rice and indigo to England or to the Continent south of Finisterre, and bringing back slaves and English manufactures. In Virginia and Maryland, where there were no cities of importance, the planters turned all their profits into slaves and land. The second William Byrd, inheriting 26,000 acres, left to his son 179,000 acres of the best land in Virginia, and the right to represent his county in the assembly. All the great planters, Ludlow and Carter, Randolph, Fairfax and Blair, lived on their estates, and from their private wharves exported the tobacco which English commission merchants sold in London, and for which they sent in return such English commodities of all kinds as the planter might order. The great estates along the Hudson, owned by men like Van Rensselaer, a descendant of the old Dutch patroon, or Phillipse and Courtland and Livingston, who had profited by the lavish grants of early English governors, rivaled in extent the plantations of Virginia; and like the planters of South Carolina their owners were often engaged in commerce, and were connected, through business or marriage, with the wealthy merchant families of New York City—the Van Dams, Crugers, Waltons, and Ludlows.

Elsewhere in America there were not, as in these provinces, great estates ranging from two hundred thousand to more than a million acres. But the thrifty Quakers of eastern Pennsylvania, engaging in less extensive enterprises, were less often in debt than the planters of the South, and no less shrewd at a bargain than the Dutch merchants of New York. Possessed of the best land in the province, or engaged at Philadelphia in the export of provisions to the West Indies, they built up many respectable estates among them, and by effective organization the leaders of the sect controlled the colony for many decades in the interest of a Quaker-merchant aristocracy inhabiting the three eastern counties of the province. And even in New England material interests were transforming the structure of society. Slave-owning planters of Newport now dominated the little colony which Roger Williams had established as an experiment in democracy and soul liberty. Boston shared with New York and Philadelphia the export of provisions with which the farms of the Middle and Northern colonies supplied the West Indies. It was the chief center of the New England fisheries. Shipbuilding was there, as at Newport, a great industry; and there, as at Newport, rum was extensively distilled from molasses procured in the sugar islands. The vessels of Boston and Newport merchants, loaded with rum and fish and tropical products, traded in many European ports, in the Azores, or on the African coast, returning with wine and slaves and every kind of English manufacture. In this material atmosphere the old Puritan spirit was being strangely subdued to the stuff it worked in. Wealth and shrewdness were more effective than orthodoxy in achieving social and political eminence. A few names familiar to the seventeenth century are still to be met with in high places—Sewall, Dudley, Quincy, Hutchinson; but in the middle of the eighteenth century the names of repute in the Old Bay colony are mostly new—Oliver, Bowdoin, Boylston, Cooper, Phillips, Cushing, Thatcher; names rescued from obscurity by men who had won distinction in the pulpit or at the bar, or by men who had made money in trade, and whose descendants, marrying with the old clerical or official families, had pushed their way, in the second or third generation, into the social and political aristocracy of the province.

Such were the "men of considerable estates" in whose hands the English Government was generally well content to leave the control of colonial politics; and as they were the men who profited most by the connection with England, they were the men whose outlook upon the world was least provincial and most European. Planters and merchants of the South, exporting their staples directly to England, were in constant communication with their London agents. Business or politics had taken many of them more than once across the ocean. Not a few had been sent in their youth to be educated in England; and had resided there for some years, forming acquaintance with prominent English families, listening to debates in the Commons or to arguments in the courts of law, diverting themselves in theaters and coffee-houses, acquiring the latest modes and mannerisms, moulding themselves upon some favorite model of a city magnate or country gentleman. In the Northern colonies, trade relations with England were less direct. Business rarely called the merchant to Europe; and Yale or Harvard was regarded as a satisfactory substitute for Oxford or Cambridge. Yet the merchants of Boston and New York had their agents in many European ports; kept informed of conditions of trade and shipping throughout the world; and eagerly scanned the foreign gazettes which recounted the political and social happenings of Old England. In North and South, the well-to-do, as they were able, built and furnished their houses upon English models, and were not content with modes of dress which were known, twelve months late, not to be the fashion abroad. Especially fortunate were those whose wealth was dignified by distinction of birth, the walls of whose houses were hung with oil portraits of eminent ancestors.

And the genuine colonial aristocrat, such as Colonel Byrd or Governor Thomas Hutchinson, was proud to have it thought that his mind as well as his house was furnished after the best English fashion. Even more than others, those who were condemned to be provincials of the province consciously endeavored, to avoid provincialism of the spirit; to be mistaken in London for an English gentleman of parts was a much-sought compensation for being, at Williamsburg or Boston, no more than the first gentleman of America. In the middle of the eighteenth century, eccentricity was not yet a mark of genius; and the "best people in the colonies" learned from English authors what high intellectual merit there was in being close to the center. "Your authors know but little of the fame they have on this side of the ocean," Franklin assured William Strahan when he wrote to order six sets of a new edition of Pope's works. The four thousand volumes at Westover, or the books in Governor Hutchinson's Boston house, would have given any cultivated Englishman a reputation for good taste and discriminating judgment. Colonel Byrd could as readily as Voltaire detect in the fantastic beliefs of an American savage "the three great articles of Natural Religion." We find the youthful Adams, who read Bolingbroke for his style and laboriously copied out Berkeley and Tillotson, entering the lists of "moderns" to defend the advantages of eighteenth-century Boston against those of Rome in the age of Tully, renouncing, with the assurance of Locke, and with some of his phrases, the outworn fallacy of innate ideas, and naÏvely confiding to his journal, after the manner of Diderot, that a man born blind would have never a notion of color. Franklin was only the most distinguished of those who read with pleasure the Queen Anne poets and essayists, who learned in Tillotson that theology might be compatible with reason and common sense, or in Shaftesbury that an enlightened free-thinker might still be a gentleman and a man of virtue. Among the cultivated and the well-bred it was no more than good form to open the mind to all the tolerant liberalisms of the age; and no one in the colonies lost caste who endeavored, in the manner if not in the substance of his thinking, to achieve the polished urbanity of those Englishmen who made a point of being scholars without a touch of pedantry, and men of virtue without the taint of prejudice.

Yet few of these emancipated citizens of the world had permitted the dissolvent philosophy of the century to enter the very pith and fiber of their mental quality. For the rich and the well-born it was rather an imported fashion, an attractive drapery laid over the surface of minds that were conventional down to the ground, the modish mental recreation of men who lived by custom and guided their steps in the well-worn paths of precedent. In America, as in England, as in France, itself, the formulÆ of radicalism were well pronounced by many whose hearts grew faint at the first rude contact with the thing itself. And of all the phrases of that age, the ones best suited to the temper and purposes of the colonial aristocracies, and understood by them with reservations the most characteristically English, were those employed by Locke to justify the natural right of Englishmen to become free while remaining unequal. The colonials of substantial estates, long occupied in their assemblies in resisting the governor's authority, thought of themselves often enough as but rehearsing the traditional conflict between Crown and Parliament. Like their prototypes they identified the rights of property with natural right, and translated political liberty in terms of prescriptive privilege. The rights of man and the rights of Englishmen were thus thought to be synonymous terms: a happy confusion by which it was possible for them to defend liberty against the encroachments of their equals in England, without sharing it with their inferiors in the colonies.

II

"My ancestors," says Devereaux Jarrett, who was born on a small plantation in New Kent County, Virginia, about 1733, "had the character of honesty and industry, by which they lived in credit among their neighbors, free from real want, and above the frowns of the world. This was also the habit in which my parents were. They always had plenty of plain food and raiment, suitable to their humble station. We made no use of tea or coffee; meat, bread, and milk was the ordinary food of all my acquaintance. I suppose the richer sort might make use of those and other luxuries, but to such people we had no access. We were accustomed to look upon what were called gentle folks as beings of a superior order. For my part, I was quite shy of them, and kept off at a humble distance. A periwig in those days, was a distinguishing badge of gentle folk. Such ideas of the difference between gentle and simple, were, I believe, universal among all my rank and age."

The distinction between gentle and simple was doubtless less absolute than the disillusioned Jarrett represents it to have been. Even in the South there were many gradations of wealth, and it was no uncommon thing for a man to rise, as Jarrett did himself, from mean birth to a considerable eminence. Yet in none of the colonies was the distinction altogether unreal. The mass of the voters,—small freehold farmers in the country and "freemen" in some of the towns,—holding themselves superior to the unfranchised, yet not claiming equality with the favored few; the tenant farmer or small shopkeeper, deferring to the freeholder and the freeman, but aware that fortune had placed him above the artisan and day laborer; the artisan and the day laborer, proud that none could call them "servant":—these were the simple folk who in all the colonies made the great majority of free citizens. Chiefly occupied with earning daily bread by the labor of their hands, many were content to escape the debtor's prison, the best well satisfied with a modest competence. They heard of countries beyond sea, but their outlook was bounded by the parish. The provincialism of their minds was not dispelled by communion with the classics of all ages, and no cheap magazine or popular novel came to dull the edge of native shrewdness or curiosity. They read not at all, or they read the Bible, the Paradise Lost or the Pilgrim's Progress, or some chance book of sermons or of theology, or book of English ballads. Periwigs and gold braid were not for them, nor was it any part of their ambition to enter the charmed circle of polite society, to associate on terms of equality with the "best people" in the colony.

Yet with whatever semblance the older settlements might take on the character of European civilization, America was bound to be the land of opportunity so long as there was abundance of free land to entice the ambitious and the dispossessed. Early in the century, as good land became scarce in the older towns of New England, and proprietors began to deny the commons to the landless, venturesome and discontented men, accepting the challenge of a savage-infested wilderness, moved northward along the rivers into Maine and New Hampshire, or beyond the original Connecticut settlements into the valley of the Housatonic. Here land was less often than formerly disposed of to groups of proprietors intent to maintain the traditions of town and church; acquired by the older towns or by land agents, it was more often sold to companies or to individuals for the profit it would bring. The famous New Hampshire grants, one hundred and thirty townships in the present State of Vermont, fell mainly to speculators who sold to the highest bidder, covenanted and uncovenanted alike, among the throng of home-seekers who pushed into this western country in the seventh decade of the century. Long before the Revolution opened, there thus existed in New England a fringe of pioneer settlements—such as Vassalboro and Durham on the Androscoggin and the Kennebec, Concord and Hinsdale on the Merrimac and the Connecticut, Pittsfield and Great Barrington on the Housatonic—which formed a newer New England, less lettered and scriptural than the old, where class distinctions were little known, where contact with the Indian and the wilderness had added a secular ruthlessness and ingenuity to the harsh Puritan temper, and where the individual, freed from an effective "village moral police," learned in the rough school of nature a new kind of conformity unknown to the ancient Hebrew code.

In the Middle and Southern colonies, even more than in New England, expansion of population into the interior was a notable feature of the eighteenth century. In 1700 the estate of William Byrd at the James River Falls was on the Indian frontier; North Carolina was unoccupied south of Albemarle Sound or west of the Nottaway River; there were few settlers in South Carolina north of the Santee, or south or west of it except the Charleston planters who had appropriated all the land within sixty miles of the coast and within twenty of every navigable river. Sixty years later the unoccupied coast regions were settled, and the surplus population of Virginia and Maryland, excluded from the tide-water by the engrossers of great estates, or oppressed by its restricted social conditions, had occupied the cheap lands of eastern North Carolina, or, following the James and the Rappahannock, had settled in the up-country between the "Fall Line" and the Blue Ridge. Cattle-raisers, learning from Indian traders of the fertile interior, followed the trails with their "cowpens," which in turn gave place to permanent farms. In this back country, the great plantation was not often found, and slavery played little part. There were few superiors where farms were comparatively small, and where most men worked with their hands and consumed provisions raised by their own labor. Of those who came from the older settlements to occupy the up-country, many were "such as have been transported hither as servants, and being out of their time ... settle themselves where land is to be taken up that will produce the necessities of life with little labor." William Byrd described with engaging wit the ne'er-do-wells who maintained a precarious existence below the Dividing Line; and Governor Spotswood deplored the shiftless servants who lived on the Virginia frontier. Yet we may suppose that freedom often transformed the idle bondsman into an industrious freeholder. Nor were all the settlers of the Virginia back country emancipated servants. In 1732 Peter Jefferson patented a thousand acres at the foot of the Blue Ridge Mountains. It was in this frontier community above the Fall Line that Patrick Henry and Thomas Jefferson were born; here they grew to manhood; here they were inspired with those ideals of society so inimical alike to the imperial designs of the British Government and to the complacent pretensions of the slave-owning aristocracies of the tide-water.

Yet the first distinctive American frontier was not created alone by the movement of population westward from the older settlements; like every successive frontier in our history, it became the mecca of emigrants from British and continental lands. Before 1700, exiled Huguenots and refugees from the Palatinate began to seek the New World; and during the eighteenth century men of non-English stock poured by the thousands into the up-country of Pennsylvania and of the South. In 1700 the foreign population in the colonies was slight; in 1775 it is estimated that 225,000 Germans and 385,000 Scotch-Irish, together nearly one fifth of the entire population, lived within the provinces that won independence. Persecution and the ravages of war, taxes that were heavy at any time and intolerable in time of famine, were among the causes that disposed many thousands of Protestant families from Ulster, and from the thickly populated districts of Switzerland and the Rhine country, to seek new homes in a land of better promise. To cross the ocean was no slight undertaking for unlettered and home-keeping people. But since the founding of Pennsylvania knowledge of America had spread among the peasants of Germany, and there was no lack of "Neulanders"—the emigrant agents of that day—who described the New World in glowing terms, and stood ready for a consideration to carry any who wished to be transported to its shores. And the way was facilitated by the English and colonial Governments: to forestall the French in settling the interior, secure the trade of the Indians in time of peace, and erect a barrier against them in time of war, foreigners were accorded naturalization, land was offered on easy terms, and toleration granted to all Protestant sects.

Foreigners were not attracted to New England, where the Puritans scrutinized all newcomers with a jealous eye; while New York was avoided on account of the unhappy experience of Governor Hunter's Palatines and the refusal of the great landowners along the Hudson to grant freehold title. Most of the Germans, seeking homes in the best advertised and most German of all the colonies, landed at the port of Philadelphia. Germantown had been founded by Francis Daniel Pastorius in 1683, but it was not until forty years later, after the devastating wars of the Spanish Succession, that his countrymen occupied in force the neighboring counties of Lancaster, Montgomery, and Bucks, pushed up into Lehigh and Northampton, and across the Susquehanna into Cumberland and Adams. Much to their surprise, doubtless, for it was scarcely the business of the emigrant agent to inform them, they learned that land in this German mecca sold for from £10 to £15 per hundred acres, and bore a quit-rent of one halfpenny. Many occupied the land as squatters, and it is estimated that 400,000 acres were settled without title between 1732 and 1740. But the newcomers or their children soon learned of better opportunities to the south, where Maryland land sold for from £2 to £5 per hundred acres, and the up-country forestallers, such as Carter and Beverley, under-sold the Pennsylvania land office in order to attract settlers. As early as 1726 the stream of German migration began, therefore, to move along the mountain slopes to the south and west. During the middle decades of the century, they occupied in increasing numbers the Piedmont of Virginia, crept southward along the west side of the Blue Ridge in the Shenandoah Valley, and out into the up-country of the Carolinas west of the great Pine Barrens.

At the same time as the Germans, and in even greater numbers, came the Scotch and Scotch-Irish, mostly disappointed settlers in Ulster who found land titles insecure there and the promise of religious liberty unfulfilled. A few, not easily discouraged, came to the Berkshires and the New Hampshire hills; more occupied the Mohawk and Cherry Valleys of New York; the great majority, like the Germans, settled in Pennsylvania and the up-country of the South. In Pennsylvania, they went for the most part beyond the German frontier, occupying the country from Lancaster to Bedford, the Juniata Valley and the Redstone country, and in the decades before the Revolution, attracted by free lands west of the Alleghanies, as far as Pittsburg on the upper Ohio. Like the Germans they pushed south into the Piedmont of Virginia, and along the Alleghany slope of the Shenandoah, and into the Southern up-country as far as the Savannah River. Sometimes mixing with the Germans, the main body of the Scotch-Irish was everywhere farther west. Too martial to fear the Indians, and too aggressive to live at peace with them, they were the true borderers of the century, the frontier of the frontier, forming, from Londonderry in New England to the Savannah, an outer bulwark, behind which the older settlements, and even the peace-loving Germans themselves, rested in some measure of security.

The German or Scotch-Irish immigrant was doubtless grateful to the Government which offered him a refuge; but in the breast of neither was there any sentimental loyalty to King George, or much sympathy with the traditions of English society. Whether Mennonite or Moravian, German Lutheran or Scotch Presbyterian, they were men whose manner of life disposed them to an instinctive belief in equality of condition, whose religion confirmed them in a democratic habit of mind. That every man should labor as he was able; that no man should live by another's toil or waste in luxurious living the hard-earned fruits of industry; that all should live upright lives, eschewing the vanities of the world, and worshiping God, neither with images nor vestments nor Romish ritual, but in spirit and in truth:—these were the ideals which the foreign Protestants brought as a heritage from Wittenberg and Geneva to their new home in America. And if we may accept the impressions of an English observer, life in the Shenandoah Valley was in happy accord, in the middle of the century, with the arcadian simplicity of these ideals. "I could not but reflect with pleasure on the situation of these people," says Richard Burnaby. "Far from the bustle of the world, they live in the most delightful climate, and the richest soil imaginable; they are everywhere surrounded with the most beautiful prospects and sylvan scenes; ... they ... live in perfect liberty; they are ignorant of want, and acquainted with but few vices. Their inexperience of the elegancies of life precludes any regret that they possess not the means of enjoying them; but they possess what many persons would give half their dominions for, health, content, and tranquillity of mind."

Area of German Settlements and Frontier Line in 1775

The description does not lack truth, but perhaps it somewhat smacks of fashionable eighteenth-century philosophy. And assuredly no region on the frontier was more favored than the famous Shenandoah Valley. Little question that conditions were less idyllic in other places. Missionaries who preached the Great Awakening in western Pennsylvania and in the Southern back country were often enough appalled by evidence of ignorance and low morals. And on the far outer frontier at White Woman's Creek, Mary Harris, still recalling after forty years' exile that "they used to be very religious in New England," told Christopher Gist in 1751 that "she wondered how white men could be so wicked as she had seen them in these woods." Neither the lyric phrase of Burnaby nor the harsh verdict of Mary Harris fitly describes those interior communities that stretched from Maine to Georgia. But there, as elsewhere, doubtless, the practice of men's lives, even among the frontier Puritans of New England, or the German Protestants and Scotch Presbyterians of the Middle and Southern colonies, often fell short of their best ideals. Leaving the sheltered existence of long-settled communities, set down on a dangerous Indian frontier or at best in a virgin country, where customary restraints were relaxed, where churches were few and schools often unknown, where action more readily followed hard on desire and men's will made all the majesty of the law, the aggressive primary instincts had freer play, and society could not but take on a strain of the primitive. Even more than the original colonists, these dwellers on the second frontier caught something of the wild freedom of the wilderness, something of the ruthlessness of nature, something also of its self-sufficiency, something of its somber and emotional influence.

Between this primitive agricultural democracy of the interior and the commercial and landed aristocracy of the coast, separated geographically and differing widely in interests and ideals, conflict was inevitable. When, in 1780, Thomas Jefferson said that "19,000 men below the Falls give law to more than 30,000 living in other parts of the state," he was proclaiming that opposition between the older and the newer America which found expression in provincial politics from the middle of the eighteenth century, which made a part of the Revolution, and which in every period since has been so decisive a feature of our history. In the eighteenth century the frontier was the home of a primitive radicalism. Where offenses were elemental and easily detected, legal technicalities and the chicanery of courts seemed but devices for the support of idle lawyers; where debtors were most numerous and specie most scarce, few could understand why paper money would not prove a panacea for poverty; where every man earned his own bread and where submission to the inevitable was the only kind of conformity that was deemed essential, slavery and a state church were thought to be but the bulwark of class privilege and the tyranny of kings. After the French wars the interior communities of the Middle and Southern colonies, finding themselves unfairly represented in the assemblies, were first made aware that their interests were little likely to be seriously regarded either by the king's ministers or the merchants and landlords who shaped legislation at Williamsburg, Philadelphia, or New York. For defending the border in the desolating war that drove the French out of America, it now seemed that they were to be rewarded by land laws made for the rich, an administration of justice burdensome for sparsely settled communities, a money system that penalized them for being debtors, or taxes levied for the support of a church which they never entered. And so, before the Revolution opened, the Western imagination had conjured up the specter of a corrupt and effete "East": land of money-changers and self-styled aristocrats and a pliant clergy, the haunt of lawyers and hangers-on, proper dwelling-place of "servants" and the beaten slave: a land of cities, scorning the provincial West, and bent on exploiting its laborious and upright people. And who could doubt that men who bought their clothes in London would readily crook the knee to kings? Who could question that special privilege in the colonies was fostered by the laws of trade, or that aristocracy in America was the reward of submission to England?

III

The appearance before the Revolution of class and sectional conflict within the colonies was no more incompatible then than it has been since with a growing sense of solidarity against the outside world. And in developing this sense of Americanism, this national consciousness, the frontier was itself an important influence. Physiographically separated from the coast region, untouched by its social traditions, often hostile to its political activities, the people of the back country had but little of that pride of colony which made the Bostonian critical of the New Yorker, or gave to the true Virginian a feeling of superiority to the "zealots" of New England. To the Scotch-Irish or German dweller in the Shenandoah Valley it mattered little whether he lived north or south of an imaginary and disputed line that divided Maryland from Pennsylvania. Political subjection to Virginia could not remove the Blue Ridge Mountains which isolated him far more effectively from Williamsburg than from Baltimore, or the racial and religious prejudice that disposed him to give more credit to ministers trained at Princeton than to clergymen ordained by the Bishop of London. In the back country, lines of communication ran north and south, and men moved up and down the valleys from Pennsylvania to Georgia, whether in search of homes or in pursuit of trade or to spread the gospel, scarcely conscious of the political boundaries which they crossed, and in crossing helped to obliterate.

If the physiography of the back country cut across provincial boundaries, the mingling of diverse races, in an environment which constrained men to act along similar lines while leaving them free to think much as they liked, could not but wear away the sharp edges of warring creeds and divergent customs. The many Protestant sects, differing widely in externals, were not far apart in fundamentals; and as in leaving their European homes the chief causes of difference disappeared, so life in America brought all the similarities into strong relief. In this new country, where schools were few and great universities inaccessible, the Presbyterian ideal of an educated clergy could not be always maintained, while sects which in Europe had professed to despise learning came to regard it more highly in a land where the effects of ignorance were more apparent than the evils of pedantry. No man could afford to be fastidious in any minor point of religious practice when a good day's journey would no more than bring him to the nearest church. Mr. Samuel Davies, one of the early presidents of Princeton, and for some years a missionary on the Virginia frontier, said that people in the up-country came twenty, thirty, and even forty miles to hear him preach. In a letter to Mr. Bellamy, of Bethlehem, he describes his labors, and asks for ministers to help him, from "New England or elsewhere." So true is it, as Colonel Byrd had observed in North Carolina, that "people uninstructed in any religion are ready to embrace the first that offers."

Yet in many a community, on the frontier and in every part of the Middle colonies, the mingling of races compelled men, however well instructed, to ignore the minor points of their proper creeds. The Moravian missionary Schnell, preaching at South Branch, Virginia, to an audience of English, Germans, and Dutch, quite satisfied them all by discoursing from the text, "If any man thirst, let him come to me and drink." Although his principles forbade him to baptize the children which were brought to him, they "liked Brother Schnell very much," and desired him to remain with them. And communities there were where men had forgotten the very names almost of Protestant sects. Some people in Hanover County, assembling on Sundays to read a book of Whitefield's sermons which by some chance had come their way, and being desired by the county court to declare what religion they were of, found themselves at a loss for a name, "as we knew but little of any denomination of Protestants, except Quakers." But at length, "recollecting that Luther was a noted reformer, and that his books had been of special service to us, we declared ourselves Lutherans; and thus we continued until Providence sent us the Rev. Mr. William Robinson." Aided by Luther and edified by Whitefield, they were quite content to be further instructed and "corrected" by Mr. Robinson, Presbyterian though he was, "being informed that his method of preaching was awakening."

And, indeed, toward the middle of the century, the "awakening" preacher was everywhere welcome. In America, as in England itself, a strange lethargy had fallen on the churches in that interlude between the Puritan rÉgime and the Revolution. Dead literalism had crept into the pulpits, and conventional conformity too often did duty for conviction among the people. It was a condition which could not endure in communities where religion was still the chief intellectual and emotional refuge from the daily routine of commonplace duties. Thus it happened that both in the older settlements, where for the unlettered the dull round of life was rarely broken either by real or fictitious adventure, and in those newer regions where primitive conditions brought the primal passions readily to the surface, the burning words of the revivalist met with ready and unprecedented response. Let him but preach "vital" religion, and none questioned too closely into his formal beliefs, or inquired of what nationality or province he might be. For the preachers of "vital" religion—whether the Moravian Schnell or the Methodist Whitefield, whether the Puritan Jonathan Edwards, profoundest theologian of his generation, or the Presbyterian enthusiasts, such as Gilbert Tennant and Mr. Davies, who went out from the little Log College to carry the gospel to the mixed population of the Middle and Southern colonies—all alike appealed to those instinctive emotions which make men kin and from which every religion springs. In forming the new spirit of Americanism, few events were more important than the Great Awakening. During that sudden up-surging of religious emotionalism, which for a decade rolled like a tidal wave over the colonies, provincial boundaries and the distinctions of race and creed were in some measure forgotten in a new sense of common nature and human brotherhood.

True it is that the Great Awakening was accompanied by no lack of acid jealousies and unchristian recrimination. In almost every sect "New Light" separated from "Old Light," "New Side" from "Old Side," in most unfraternal division. Gilbert Tennant, imitating Whitefield and out-heroding Herod, exhausted ecclesiastical billingsgate in quest of terms to characterize those clergymen—Congregational or Presbyterian or Anglican; those "letter-learned Pharisees," those "moral negroes," those "plastered hypocrites"—who stood out in stiff-necked opposition to revivalist methods of inculcating vital religion. Schism divided the Presbyterians for more than a decade; many congregations in eastern Connecticut, renouncing the Saybrook Platform and the Half-Way Covenant, "separated" from the Association; and in Massachusetts the quarrel between revivalists and anti-revivalists only accentuated the breach between new and old Calvinists. And true it is that the flood tide was followed by the ebb: the tremendous emotional upheaval, which began with the Northampton sermons of Jonathan Edwards in 1734, seemed to cease after 1744 as suddenly as it came. For more than a year scarcely one person was converted in all Boston, said Thomas Prince in 1754. Jonathan Edwards waited in vain from 1744 to 1748 for a single applicant for admission to the Northampton Church. And the great Whitefield himself, returning to America in 1744, 1754, and 1764, although always gladly heard by thousands, found that the old magic had unaccountably lost its wonder-working power.

Yet division is sometimes the prelude to more effective union. It was precisely in sowing dissension within the sects that the Great Awakening broke down barriers between the sects; and by separating men in the same locality it united men in different localities. The graduates of Log College, a very seminary of revivalism, disowned by Philadelphia Presbyterians, found encouragement among New Englanders of East Jersey and New York Presbyterians who had been educated at New Haven. In 1746, men from three colonies, whom the Great Awakening had brought in to closer relations, founded the College of New Jersey, afterwards located at Princeton. Although destined to become the intellectual citadel of a new Presbyterianism, two of its first three presidents were born in New England, two were graduates of Yale College, and one was a Congregationalist, while Samuel Blair, an alumnus of the new institution, was not thought unworthy to be minister of the Old South Church of Boston. These are but isolated instances of the leveling of religious barriers between Protestant sects in the Northern colonies. In the decades following the Great Awakening New England religious solidarity was already a thing of the past. While cultivated and tolerant liberals of Boston, dallying with Arminian and Arian delusions that were but the prelude to Unitarianism, departed from the old Calvinism in one direction, Jonathan Edwards and his disciples were formulating the "New England Theology" which enabled the clergy of Connecticut and western Massachusetts to approach within hailing distance of Scotch Presbyterianism. Ministers of "Consociated" churches scrupled not, indeed, to call themselves Presbyterians. From 1766 to 1775, representatives from the Connecticut Association, and from the Synods of New York and Philadelphia, snuffing on every tainted breeze the danger of a prospective Anglican Episcopate, met annually in joint convention; and a few years later it was without reproach that the Connecticut Congregationalists could refer to the plan for a still more intimate fellowship as "a Scheme for the Union of the Presbyterians of America."

The fear of Anglicanism may remind us that the leveling of religious barriers was in part brought about by the movement toward political union. And in generating this new sense of solidarity, whether in respect to religion or politics, better facilities for intercourse and communication were not without importance. It is difficult for us, living in an age when a man may breakfast in Philadelphia and dine the same day in Boston, to remember that Franklin was "about a fortnight" making the same distance in 1724. Yet a quarter of a century later, when the means of travel were not much more expeditious even if they were more certain, men journeyed continuously up and down the road that led from Boston to New York and Philadelphia, and from Philadelphia out into the back country and along the Shenandoah Valley. So much so, that the inhabitants of the little town of New Brunswick, says Peter Kalm, "get a considerable profit from the travellers who every hour pass through on the high road." Communication by correspondence, immensely facilitated after the establishment of the "General Post Office" by Parliament in 1710, served often to create cordial relations between men living in different colonies; men who perhaps had never seen each other, and who might have been, as the good John Adams sometimes was, disillusioned by personal contact. Newspapers, long since established in Philadelphia and Charleston, as well as in New York and Boston, regularly carrying the latest intelligence from every colony into every other, wore away provincial prejudice and strengthened intercolonial solidarity by revealing the common character of governmental organization and of political issues from Massachusetts to South Carolina. The assembly at Williamsburg or at Philadelphia, guarding local privileges against the encroachments of prerogative, was made aware that in fundamentals the conflict was American rather than merely provincial, and proclaimed its rights more stubbornly and with far greater confidence for knowing that assemblies in New York and Boston were enlisted in the common cause.

In strengthening this sense of political solidarity, the last French wars were of great importance. Aroused as never before to a realization of the common danger, colonial Governments coÖperated, imperfectly, indeed, but on a scale and with a unanimity hitherto unknown, in an undertaking which none could doubt was of momentous import to America and to the world. Never before were so many men from different colonies brought into personal contact with one another; never before had so many Americans of all classes heard the speech and observed the manners of Britons. It was an experience not to be forgotten. The Puritan recruit from Massachusetts might write home lamenting the scandalous irreligion that prevailed among the levies from other colonies; but the irritating condescension of British regulars made him aware that he had after all more in common with the most unregenerate American than with any Englishman. The provincial, subtly conscious of his limitations when brought into contact with more traveled and cosmopolitan men, endures less readily than any other to be reminded of his inferiority. Who shall estimate the effect upon the proud and self-contained Washington of intercourse with supercilious British officers during the Braddock expedition? In how many unrecorded instances did a similar experience produce a similar effect? No bitterness endures like that of the provincial despised because of his provincialism. He has no recourse but to make a virtue of his defects, and prove himself superior by condemning qualities which he may once have envied. And Americans were the more confirmed in this attitude by the multiplied proofs of the Englishman's real inferiority for the business in hand. Who were these men from oversea to instruct natives in the art of frontier warfare?—men who proclaimed their ignorance of the woods by standing grouped and red-coated in the open to be shot down by Indians whom they could not see! From the experience of the last French war there emerged something of that sublime self-confidence which stamps the true American. And in that war was generated a sense of spiritual separation from England never quite felt before—something of the contempt of the frontiersman for the tenderfoot who comes from the sheltered existence of cities to instruct him in the refinements of life.

After the Peace of Paris provincial politics takes on, indeed, a certain militant and perfervid character hitherto unknown, and not wholly due to the restrictive measures of the Grenville Ministry. It was as if the colonists, newly stirred by a naÏve, primitive egoism, still harboring the memory of unmerited slights, of services unappreciated even if paid for, had carried over into secular activities some fanatical strain from the Great Awakening, something of the intensity of deep-seated moral convictions. And in no unreal sense this was so. The mantle of Samuel Davies fell upon Patrick Henry. The flood tide of religious emotionalism ebbed but to flow in other channels? and men who had been so profoundly stirred by the revivalist were the more readily moved by the appeal of the revolutionary orator.

In diverting the current of quickened religious feeling into political channels, the influence of Princeton College was a memorable one. Founded by Presbyterians less interested in creeds than in vital religion, and barring no person on "account of any speculative principles," the new institution furnished an education that was "liberal" in the political as well as in the intellectual sense of the term. From this center emanated a new leaven. Here young men came from all the Middle and Southern country to receive the stamp of a new Presbyterianism compounded of vital religion and the latter-day spirit of Geneva. In this era, by such men as John Madison, Oliver Ellsworth, and Luther Martin, were founded the two famous societies, Cliosophic and American Whig, where the lively discussions were doubtless more often concerned with history and politics than with the abstract points of theology or religion. It was in 1768 that John Witherspoon, the very personification of the new influence, became president of the college. A Scotchman educated at Edinburgh, he became at once an ardent defender of the colonial cause, as "high a Son of Liberty as any man in America," destined to be better known as a signer of the Declaration of Independence than as a Presbyterian minister of the gospel. During twenty years previous to the Revolution, many men went out from Princeton to become powerful moulders of public opinion. Few were counted as theologians of note; few were set down as British Loyalists. But they were proud to be known as Americans and patriots: ministers who from obscure pulpits proclaimed the blessings of political liberty; laymen who professed politics with the fervor of religious conviction.

And the Puritan spirit, in like manner deserting the worn-out body of old theologies, was reincarnated in secular forms, to become once more the animating force of New England civic life. The fall of the Puritan theocracy was followed, half a century later, by the rise of the Puritan democracy. As the old intimacy between State and Church disappeared, the churches turned to the people for that support which was no longer accorded by government. Thus there came into general use the famous Half-Way Covenant, a wide-open back door through which all men of blameless lives and orthodox beliefs might press into the churches, a kind of ecclesiastical manhood suffrage undermining the aristocracy of the fully regenerate. As a partial remedy for the evils arising out of this democratization of religion and church government, a closer union of the churches under ministerial supervision was advocated, and finally adopted in Connecticut under the name of "Consociation." But the scheme was defeated in Massachusetts; and it is significant that the men who defeated it, no friends, many of them, of the Half-Way Covenant, appealed to that very democratic principle of which the Half-Way Covenant was a practical application. It was a son of Cotton Mather who warned the people of the churches never blindly to "resign themselves to the direction of their ministers; but consider themselves, as men, as Christians, as Protestants, obliged to act and judge for themselves in all the weighty concernments of Religion." To resign themselves to their ministers was thought, indeed, to be but the first step backward toward Anglican oppression and Papal tyranny.

A far more profound opponent of ecclesiastical aristocracy was the Reverend John Wise, of Ipswich. He belongs to that illustrious minority which stood out against the witchcraft delusion. Fined and imprisoned upon one occasion for leading his town to refuse the collection of taxes not imposed by a representative assembly, he was a proper man to declare that "power is originally in the people." As men are "all naturally free and equal," civil government "is the effect of human free-compacts and not of divine instigation." And "if Christ has settled any form of power in his Church he has done it for the benefit of every member. Then he must needs be presumed to have made choice of that government as should least expose the people to hazard, either from fraud, or arbitrary measures of particular men. And it is as plain as daylight, there is no species of government like a democracy to attain this end." So argued the Ipswich preacher in 1717. Fifty years later, his Vindication of the Government of the New England Churches, too radical for his own day, was seen to be the very thing needed; in 1772, when "consociation" had broken down even in Connecticut, when Anglicanism was associated in men's minds with royal oppression, and when political and religious liberty seemed destined to stand or fall together, then the work of John Wise was reprinted and two editions were exhausted within the year.

Accompanying the endeavor to find a common theoretical basis for Church and State was the disposition to apply a common test to public and private conduct. Rousseau voiced one of the strongest convictions of his age when he said that "those who would treat politics and morality apart will never understand anything about either one or the other." With the decay of creeds, true religion was thought by many to be inseparable from civic virtue, while political philosophy, preaching the regeneration of an "artificial" society by returning to the simple life of nature, was often conceived with an emotional fervor which raised civic duties to the level of religious rites. In America, long before Rousseau startled the world with his paradoxes, men who could not agree on creeds or forms of government found common ground in thinking that the test of true religion was that it made good citizens, the test of rightly ordered society that it made good men. In the early letters of John Adams we may note how one man's mind was won to this new ideal. "There is a story about town," he writes to Charles Cushing, "that I am an Arminian." Time was when such a rumor would have been too serious to be reported, without comment, in the postscript of a long letter. In 1756, even this young candidate for the ministry felt that such issues were becoming remote and unreal. He but voiced the growing discontent when he asked, "where do we find a precept in the gospel requiring ecclesiastical synods, councils, creeds, oaths, subscriptions, and whole cart-loads of other trumpery that we find religion encumbered with in these days?" Independent thinking, fortified by the authority of Locke and Sidney, Bacon and Tillotson, and the author of Cato's Letters, enabled him to announce, in the very spirit and all but the very words of Diderot and Rousseau, of whom he had never heard, that "the design of Christianity was not to make good riddle-solvers or good mystery-mongers, but good men, good magistrates, and good subjects." And so he renounced the ministry in favor of "that science by which mankind raise themselves from the forlorn, helpless state, in which nature leaves them, to the full enjoyment of all the inestimable blessings of social union."

It is but an evidence of the force of this new ideal that Benjamin Franklin, in whose life and writings it finds best expression, became the most influential American of his time and won in two continents the veneration that men accord to saints and prophets. At the age of sixteen some books against Deism came his way; but "the arguments of the Deists, which were quoted to be refuted, appeared to me to be stronger than the refutations; [and] I soon became a thorough Deist." Yet experience straightway led this original pragmatist to the conclusion that, although a materialistic philosophy of life "might be true, it was not very useful." Without faith in religions, yet unable to do without religion, he set down the list of virtues which he thought might be of benefit to himself and at the same time of service to his fellows; qualities which all the sects might unite in proclaiming good, and which any man might easily acquire by a little persistence in self-discipline. Aiming to become himself "completely virtuous," he dreamed of some day formulating the universal principles of the "Art of Virtue," and of uniting all good men throughout the world in a society for promoting the practice of it. And what was this Art of Virtue but a socialized religion divested of doctrine and ritual? "I think vital religion has always suffered when orthodoxy is more regarded than virtue; and the Scriptures assure me that at the last day we shall not be examined what we thought, but what we did; and our recommendation will be that we did good to our fellow creatures." The evangelist Whitefield, when Franklin once promised to do him a personal service, assured the philosopher that if he made that kind offer for Christ's sake he should not miss a reward. It was in the spirit of the new age speaking to the old that the sage replied: "Don't let me be mistaken; it was not for Christ's sake, but for yours."

Franklin spoke indeed for the new age and the New World. He was the first American: the very personification of that native sense of destiny and high mission in the world, and of that good-natured tolerance for the half-spent peoples of Europe, which is the American spirit; a living and vocal product, as it were, of all the material and spiritual forces that were transforming the people of the British plantations into a new nation. All racial and religious antagonisms, all sectional and intercolonial jealousies, all class prejudice, were in some manner comprehended and reconciled in Franklin. He was as old as the century and touched it at every point. What an inclusive experience was that of this self-made provincial who as a printer's boy heard Increase Mather preach in Boston and in his old age stood with Voltaire in Paris to be proclaimed the incomparable benefactor of mankind! Provincial! But was this man provincial? Or was that, indeed, a province which produced such men? Was that country rightly dependent and inferior where law and custom were most in accord with the philosopher's ideal society? In that transvaluation of old values effected by the intellectual revolution of the century, it was the fortune of America to emerge as a kind of concrete example of the imagined State of Nature. In contrast with Europe, so "artificial," so oppressed with defenseless tyrannies and useless inequalities, so encumbered with decayed superstitions and the dÉbris of worn-out institutions, how superior was this new land of promise where the citizen was a free man, where the necessities of life were the sure reward of industry, where manners were simple, where vice was less prevalent than virtue and native incapacity the only effective barrier to ambition! In those years when British statesmen were endeavoring to reduce the "plantations" to a stricter obedience, some quickening influence from this ideal of Old World philosophers came to reinforce the determination of Americans to be masters of their own destiny.

BIBLIOGRAPHICAL NOTE

---

ton Seat," 234.
Boston "Tea Party," 233.
Boundaries, established by the Treaty of 1783, 271.
Bourgeois, the, 81 ff.
"Brace of Adamses," 243.
Braddock expedition, 157.
Bradford

New Brunswick, 191.
"New Castle trade," 137.
Newcastle, Duke of, 149, 151, 155.
New England, named, 56;
land grants in, 57;
and the English colonial system, 138;
united under Andros, 145;
conquers Louisburg, 155;
population of, 162;
social conditions in, 168 ff.;
frontier in, 174;
not attractive to foreigners, 178;
religious division in, 189;
coast towns raided, 262.
See Massachusetts Bay.
New England Confederation, 106.
New England Council, 57, 91.
New England theology, 190.
New Hampshire, 67, 174, 179.
New Haven, 105, 107.
New Jersey, 132, 145, 146.
"New Light," 188.
New Netherland, 45, 128, 131.
New Orleans, 152.
New Port, 103, 168.
"New Side," 188.
New Spain, 31, 150.
Newspapers, 191, 222.
Newton, Isaac, 126.
Newtown, 104.
New York, founded, 130;
annexed to New England, 132, 145;
control of judges in, 164;
social conditions in, 167;
paper money in, 208, 209;
avoided by foreign settlers, 178;
and the Restraining Act, 226;
riots in, 226;
non-importation agreement in, 229, 230;
permitted to issue bills of credit, 230;
and East India Company tea, 232, 233;
Howe occupies the city of, 255;
war conditions in, 268;
projected attack on the city of, 269;
evacuated by British and Loyalists, 272.
Niagara, 153, 159.
Nicolet, Jean, 141.
Nicolls, Col. Richard, 131.
Noel, Martin, 135 ff.
Nombre de Dios, 43.
Nonconformists, 87, 88, 90.
Non-importation agreements, 221, 222, 229, 230, 246.
North, Lord, 230, 231, 250, 270.
Northampton, 188.
North Carolina, 175, 269.
Northwest, conquest of the, 265-67.
Nova Britannia, 67.
Nova Scotia, 122, 155.
Oderic, Friar Beatus, 9.
Ohio Valley. See Frontier; Defense.
Old colonial system. See Colonial control.
Oldham, John, 104.
"Old Light," 188.
"Old Side," 188.
Orient, importance of the relations of Europe and the, 1, 4-7, 13.
Oswego, 153, 154, 156, 157, 159.
Otis, James, 231, 237.
Overpopulation of England, colonization and the belief in, 67, 138.
Palatinate, 177.
Paper money. See Currency.
Parliament. See English Government.
Particularism, 262, 263.
Partridge, Lieutenant-Governor, 148.
Party: the Conservatives, attitude toward Stamp Act, 222;
and the Townshend Acts, 227, 229, 230;
and the tea episode, 232;
fear the growing influence of lower classes, 240 ff.;
tend to become Loyalist, 244;
in the First Congress, 245 ff.;
support Galloway's plan, 246;
disappearance of the, 248 ff.;
influence in forming the new state constitutions, 263.
the Loyalists, oppose Grenville's measures, 217;
in the First Congress, 245;
the "Association" creates the party of, 247 ff.;
growth of the, 249 ff.;
New York the headquarters of, 255;
in Philadelphia, 259;
property confiscated, 259;
encouraged by the conquest of South Carolina, 262;
take part in the war, 267, 268;
ruined by the Treaty of 1783, 271;
America suffers loss by the exile of, 272.
the Radicals, oppose Stamp Act, 219 ff.;
organize as Sons of Liberty, 222;
take advanced ground on the Townshend Acts, 227-30;
active opposition to the East India Company's tea monopoly, 232, 233;
aim to revolutionize colonial governments, 240 ff.;
control First Congress, 245 ff.;
establish revolutionary government, 217 ff.;
not wholly satisfied with new State Governments, 263.
Pastorius, Francis Daniel, 178.
Patent for Rhode Island, 103.
Peace of Paris, of 1763, effect on colonial policy of England, 205;
of 1783, provisions of the, 270-72.
Pegalotti, 9.
Peking, 5, 8.
Penn, William, 133.
Pennsylvania, founded, 133;
charter annulled and restored, 146;
taxation of proprietary estates in, 164;
mecca of the Germans, 177;
and of the Scotch-Irish, 179;
Quaker government opposed by western counties of, 242;
Loyalist stronghold, 259.
Penry, John, 88.
Pepys, Samuel, 125.
Perestrello, Felipe MoÑiz de, 22.
Periwigs, badge of "gentle folk," 173, 174.
Peru, conquest of, 84.
Philadelphia, growth of, 162;
Germans land at, 178;
First Congress meets in, 234;
taken by Howe, 257;
evacuated by Clinton, 261.
Philip II, 34-37.
Philippine Islands, 28.
Philip's War, 119.
Phillips, George, 98.
"Philosophers," America and the French, 199, 200.
Piedmont of Virginia, 179.
Pine Barrens, 179.
Pinzon, 26, 28.
Pioneers. See Frontier.
Piquet, PÈre, 156.
Piracy, 40, 146.
Pitt, William, and the Seven Years' War, 158 ff.;
opposes Stamp Act, 223;
admires papers of the First Congress, 247.
Pittsfield, 175.
Pizarro, Francisco, 34.
Pizarro, Hernando, 34.
Plan for a British-American Parliament, Galloway's, 246.
Plantation type of colony. See Colonial control.
Plantation in Virginia, the, 70 ff., 74, 166.
Pliny, 13.
Plymouth colony, 57, 87, 107.
Plymouth Company, 56.
Pola, Marco, 8, 9.
Politics. See Government: Party.
Pope, Alexander, 126, 170.
Population, of the colonies, 66, 161, 162;
of Virginia, 69, 71;
of Massachusetts Bay, 93;
of Carolina, 129, 130;
of New York, 132;
of Pennsylvania, 134;
of Louisiana, 152;
of New France, 157;
German and Scotch-Irish, 177.
Porto Rico, 32.
Portsmouth, 103.
Portugal, 19, 37, 150.
Post office established in the colonies, 191.
Potosi, mines of, 34.
Pownall, Governor of Massachusetts, 158.
Precious metals, European interest in Asia largely determined by the
desire for, 10-14;
America valuable to Spain because of, 31 ff.;
important for the national state of the sixteenth century, 49 ff.;
flow into England from Portugal and the West Indies, 150;
lack of specie in frontier communities, 183;
drain of specie leads to use of paper money, 208.
Presbyterians in America, 180 ff., 189, 190, 194.
Prices, 14, 149.
Prince, Thomas, 188.
Princeton College, 184, 190, 193 ff.
Privateers, Elizabethan, 41 ff.
Proclamation of 1763, 210, 215, 219.
Proprietary estates in Pennsylvania, taxation of, 164.
Proprietary feudal grant, as an instrument of colonization, 54, 55.
Protectorate, 127.
Protestant sects, in the sixteenth century, 111;
on the American frontier, 185 ff.;
effect of the Great Awakening on, 188 ff.
Protestantism;
European origin of, 80 ff.;
in England, 86;
a Church-State incompatible with the principles of, 110 ff.
Providence, founding of, 103.
Provincialism in the eighteenth century, 170, 174.
Ptolemaic theory, 17.
Puritanism, origin of, 80 ff.;
conception of morals, 84;
in England, 86 ff.;
in New England, 91 ff.;
and the Massachusetts State Church, 110 ff.;
decline of the rigid ideals of, 122, 125;
in the eighteenth century, 168, 194.
Purse, control of the, 164.
Quakers, in Massachusetts, 108 ff.;
in New Jersey and Pennsylvania, 133, 134;
indifferent to defense of the frontier, 157;
control Pennsylvania in the eighteenth century, 167 ff.;
Revolution destroys political power of the, 242.
Quebec, 45, 159.
Quincy, Josiah, 230, 238, 239, 249, 250.
Quit-rents, 68, 77, 95, 164, 178.
Radicals. See Party.
Radisson, 141.
Raids, Clinton's policy of, 261 ff.
Raleigh, Sir Walter, 46, 54, 55.
Rail, Colonel, 256.
Randolph, Edward, 121.
Randolph, Peyton, 245.
Receiver-general of the customs in Virginia, 77.
Redstone, 179, 266.
Reed, Joseph, 245, 261.
Reformation. See Protestantism.
Religion, transformation of, 168 ff.;
on the frontier, 175, 180, 184;
politics influenced by, 193;
John Adams's ideal of, 197;
Franklin's idea of, 198.
See Puritanism.

Renaissance, 31.
Representative government. See Government.
Requisitions, 213.
Restraining Act, 226.
Revolution of 1688, 145, 147.
Rhode Island, 103, 107, 146, 168.
Rice, 130, 166.
Riders, assemblies make use of, 164.
Rights. See Colonial rights.
Robinson, John, 88, 90.
Robinson, Rev. William, 186.
Rochelle, capture of, 86.
Rockingham Whigs, 223.
Rolfe, John, 69.
Rousseau, Jean Jacques, 196.
Roxbury, 104.
Rubruquis, William de, 9.
Rum, 168, 216.
Rutledge, John, 246.
Sagadahoc, 56.
St. Augustine, Bishop of Hippo, 84, 86.
St. Augustine, town of, 33.
St. Brandan, Isles of, 23.
St. John, Henry, Viscount Bolingbroke, 126, 171.
St. Louis, Fort, 143.
St. Lucar, 28.
Saint-Lusson, 141.
St. Paul, 84.
Salem, 93, 100, 101.
Sandwich, Earl of, 236.
Sandys, Sir Edwin, 59, 61, 65.
San Domingo, 32.
San Juan de Ulloa, 41, 42.
Santa Maria, 25.
Sanuto, Marino, 15.
Saratoga, battle of, 257, 260.
Sault Ste. Marie, 141.
Savannah, 262.
Saybrook Platform, 188.
Schiltberger, Johan, 9, 16.
Schnell, Rev. Mr., 186, 187.
Schuyler, Philip, 155.
Sciota, 154.
Scott, John Morin, 220.
Scotch-Irish, 153, 177, 180, 242.
Scrooby, 88.
Seabury, Samuel, 248.
Senegal, 20.
Separatists, 87 ff.
"Servants," 71, 176.
Seven Cities, the, 23, 33.
Seven Years' War, 156, 165, 191, 204, 208, 214.
Severac, Jordanus de, 9.
Sewall, Jonathan, 243, 244.
Shaftesbury. See Cooper.
Shenandoah Valley, 178, 180.
Shipbuilding, 168.
Shirley, William, 212, 242.
"Simple folk" in the eighteenth century, 173.
Six Nations. See Indians, Iroquois.
Slave trade, 71, 150, 166.
Slavery, in Virginia, 71;
in Barbados and the Bahamas, 128;
in the West Indies, 138;
slave population, 162;
in Rhode Island, 168;
on the frontier, 176, 183.
Smith, John, 56, 58.
Smuggling. See Trade, illicit.
Smyth, Sir Thomas, 59, 63, 65.
Social conditions, in England, 66, 67, 70;
in Virginia, 70, 78;
in New England, 95, 113, 116, 121;
in the eighteenth century, 166 ff.,172;
on the frontier, 175, 180, 184.
Somers, Sir George, 56.
Sons of Liberty. See Party.
"Soul Liberty," 103, 107.
South Carolina, founded, 128, 129;
in the eighteenth century, 166, 175;
occupied by the British, 262;
laid waste by guerrilla war, 267.
Southampton, Earl of, 61.
South Sea, 30-32.

South Sea Company, 149, 150.
Spain, and England, 34-37, 40, 136.
Spanish exploration and settlement in America, 31 ff.
Spanish Succession War, 178.
Specific appropriations, increase of assemblies' power through, 164.
Spotswood, Alexander, 164, 176.
"Squatters" in Pennsylvania, 178.
Stamp Act, passed, 213, 214;
opposition to the, 216, 218, 220;
legal and illegal methods of resisting, 220, 221;
repeal, 223;
effect of repeal, 224;
resolution of frontier counties of Pennsylvania on the, 241.
Staple Act. See Navigation Acts.
State Governments, 241, 259, 262.
Strahan, William, 170.
Stuart Restoration, 112, 125, 128, 134.
Suffolk Resolutions, First Congress approves the, 246.
Suffrage, 75, 96, 99, 122, 132, 165.
Sugar Act, 208, 215-18, 224.
Sumptuary legislation in Massachusetts, 116.
Swedes, on the Delaware, 132.
Synod of 1679, 119.
Syria, 13.
Tabriz, 5, 8.
Talon Intendant, 142.
Tarleton, Lieutenant-Colonel, 267.
Taxation. See Colonial rights.
Tea, 226, 231-33.
Tennant, Gilbert, 187.
Tennessee settlements, 267.
Theocracy. See Massachusetts Bay.
Thomas, Major, 255.
Tobacco, and the founding of Virginia, 62;
influence on Virginia institutions, 69-71;
official corruption in connection with the sale of, 77;
yields revenue to English customs, 127;
not permitted to be raised in England, 130, 131;
Virginia staple in eighteenth century, 167.
Tordesillas, Treaty of, 26.
Toscanelli, 29.
Town meeting, 95, 99.
Townshend, Charles, 206, 225, 230.
Trade, colonial industry and, 120, 168, 130-34, 149, 166, 215;
English colonization and, 50 ff., 125, 127, 129, 136, 138, 139, 147,
150, 218, 221, 222, 229;
illicit, 130-32, 140, 144, 145, 160, 205;
Indian, 73, 76, 140, 144, 145, 150, 152-56, 207, 208-11;
Oriental, 4-6, 13-15, 19.
Trade regulation. See Colonial control.
Travelers, thirteenth-century Oriental, 9-11.
Treasure. See Precious metals.
Trebizond, 8.
Trent, William, 154.
Trenton, 255, 256.
Trinidad, 26.
Turgot, 215.
Turkestan, 5.
Turks, 15, 17.
Ulster, 177.
Union. See Congress; Nationality.
United States, 271, 272.
Up-country. See Frontier.
Utrecht, Peace of, 150.
Vaca, Cabeza de, 33.
Valley Forge, 259.
Vandalia Company, 211.
Vane, Sir Harry, 102.
Van Tyne, Claude Halsted, 259, note.
Vassalboro, 175.
Vaughan, George, 148.
Velasquez, 32.
Venice, 6.
Vera Cruz, 150.
Vergennes, 258, 259.
Vermont, 175.
Verrazano, 30, 38.
Vespucci, Americus, 27.
Villeroi, 255.
Vincennes, 265-67.
Vindication of the Government of the New England Churches,
John Wise's, 196.
Virginia, founded, 55;
royal province, 63;
growth of, 67 ff.;
social and political conditions in, 73 ff., 166, 172;
sectional conflict in, 241;
instructs delegates for independence, 252;
raided by British troops, 262;
cedes Western lands, 265;
raided by Cornwallis, 269.
"Virtual" representation, 220.
Virtue. See Civic virtue.
"Vital" religion, 186 ff.
Vivaldi, the, 18.
Voltaire, Franklin and, 199.
Voyages, Hakluyt's, 46.
Wabash River, 266.
WaldseemÜller, 27.
Walpole, Horace, Lord, 150.
Walpole, Horace, Earl of Orford, 214, 236, 262.
Walpole, Robert, Earl of Orford, 151.
War of Independence, 253 ff.
Warren, Joseph, 239.
Warwick, Earl of, 63.
Washington, Augustine, 154.
Washington, George, builds Fort Necessity, 157;
and the Braddock expedition, 192;
appointed commander-in-chief of the Continental Army, 254;
early campaigns of the war, 254-57;
thinks the "game nearly up," 255;
amazed at Howe's conduct, 257;
at Valley Forge, 259;
effort to bribe, 261;
criticism of, 264;
at West Point, 268;
at Yorktown, 269, 270;
bids farewell to his officers, 273;
army proposes to make him king, 273.
Washington, Lawrence, 154.
Watauga, 265.
Watertown, 98, 104.
Watling's Island, 25.
Wealth, colonial aristocracy based on, 166.
Wedderburne, Alexander, 225.
Wentworth, Thomas, Earl of Strafford, 91.
West. See Frontier.
West Indies, trade of continental colonies with, 120, 150, 166;
importance for English colonial system, 138;
planters influential in Parliament, 149.
West Point, 268.
Western lands, ceded to the Federal Government, 265.
Westward movement, 104. See Frontier.
Wethersfield, 104.
Whig oligarchy, attitude toward the colonies, 148 ff.;
and the Seven Years' War, 158.
Whigs, 251, 271.
Whitefield, the evangelist, 186, 188, 199.
Whitehall Ferry, 273.
White Plains, battle of, 255.
White Woman's Creek, 181.
William III, 126, 145.
Williams, Roger, 100, 103, 116.
Wills Creek, 153.
Wilmington, 269.
Wilson, John, 93, 102, 120.
Windsor, 104.
Wingfield, Edward Maria, 56.
Winthrop, John, 90, 93, 98, 102-105, 112, 115, 120.
Wisconsin River, 141.
Wise, John, 195.
Witchcraft delusion, 195.
Witherspoon, John, 194.
Wolfe, James, 159.
Woolen manufactures, 151.
Writs of assistance, 207.
Yale College, 169, 189.
Yarkand, 5.
Yeardley, Governor of Virginia, 75.
York, James, Duke of, 131.
Yorktown, surrender of Cornwallis at, 269, 270.
Yucatan, 32.
Zaiton, 8.

The end was doubtless hastened by the Stuart Restoration and the recall of the charter; but the theocratic ideal, carrying the germ of its own decay, was predestined to failure. For the founders of the Bible Commonwealth it was an axiom that Church and State were but two sides of the same shield; a matter of course that the "body of the commons" must be "preserved of honest and good men"; a reasonable hope that all good men would be found within the churches. And the circumstances of the migration seemed, indeed, a miraculous preparation for this easy solution of human government; for persecution was taken to be but "a strange contrivance of God" to gather "a chosen company of men"—the sifted wheat for planting an ideal commonwealth. Yet of the first settlers more than half refused to take the covenant, thus renouncing the privileges of the ideal commonwealth without obtaining relief from its burdens. A most disconcerting circumstance this at the beginning, and of ill omen for the future! Doubtless some strange perversity of the natural man, some inscrutable judgment of God for the discipline of his people, must have kept so many outside the fold.

But in truth not all who came to Plymouth or Massachusetts were of the sifted wheat. Under the stress of persecution and the stimulus of migration, the mass of the first settlers doubtless caught something of the spiritual exaltation which inspired the leaders. But it was not for the many to live on that high level of purposeful resolution and enduring courage. It is a significant fact that of those who came over with Winthrop and Dudley two hundred returned in the ships that brought them out; and of those who remained who shall say how many met the stern realities of the New World with a sinking sense of disillusionment, finding the material conditions of life harder and the spiritual peace less satisfying than they had imagined? And many there were who had never been touched by the Puritan ideal. "Men being to come over into a wilderness," says the kindly Bradford, "in which much labour and servise was to be done about building and planting, such as wanted help in that respecte, when they could not have such as they would, were glad to take such as they could, and so, many untoward servants, sundry of them proved, were thus brought over, both men and women kind; who, when their terms were expired, became families of themselves, which gave increase hereunto. Another and maine reason hereof was, that men, finding so many godly disposed persons willing to come into these parts, some began to make a trade of it, to transport passengers and their goods, and hired ships for that end; and then, to make up their freight and advance their profite, cared not who the persons were, so they had money to pay them. And also ther were sente by their freinds some under hope that they would be made better; others that they might be eased of such burthens, and they kept from shame at home that would necessarily follow their dissolute courses. And by this means the country became pestered with many unworthy persons, who, being come over, crept into one place or other."

Such unworthy persons doubtless swelled the mass of uncovenanted. Yet the historian is apt to think that for many, honest and good men enough, the cold inner temple of the ideal commonwealth must have proved more forbidding than its wind-swept outer courts. To enter its portals was an ordeal which the average man will not readily undergo, involving, as an initial procedure, a confession of faults and a profession of faith, a public revelation of inner spiritual condition, an exposure of soul to the searching and curious inspection of the sanctified. And the covenant itself was found to be no warmed and cloistered retreat, secure from the rude impact and impertinent gaze of the world. Quite the contrary! To enter the covenant was to renounce all private spiritual possessions, to give one's intimate convictions into the keeping of others, to subscribe to a very communism of the emotional life. This un-Roman Church was after all but a public confessional, in which every brother was a confessor, and life itself a penance for constructive sin. The soul that is constantly exposed grows callous or diseased; and the New England covenant provided a regimen well suited to repel the normal mind or induce in its patients a fatal spiritual anÆmia.

And with every decade the house of the covenant became at once more difficult to enter and less comfortable to abide in. The Puritan was not necessarily a sad or solemn person. Yet the light heart and the merry mind were not the salient characteristics even of the cheerful Winthrop or the genial Cotton; while the conditions of life in the wilderness—the unrelieved round of exacting labor, the ever present danger from the lurking Indians, the long cold winters with their certain harvest of death from diseases which could be ascribed only to the will of God and met with resignation instead of skill, the succession of funerals as depressing as they were public and pervading—were well calculated to deepen the somber cast of the Puritan temper and accentuate the critical and introspective tendency of his mind. Inspection of one's own and one's neighbor's conduct was, indeed, always a Puritan duty; shut within the restricted horizon of a New England village, it became a necessity and almost a pleasure. When few stirring events diverted thought from the petty and the personal, when pent-up emotion found little outlet in the graces or amusements of social intercourse, observation and introspection fastened upon the minutiÆ of life and every eccentricity of speech and conduct was weighed and assessed. Close espionage on conduct was matched by the careful scrutiny accorded every novel opinion. When the weekly sermon was the universal topic of conversation, the refinements of belief were more discussed than essentials; often discussed, they were often questioned—by strict Separatists like Roger Williams; by cavilers at infant baptism like that "anciently religious woman," the Lady Deborah Moodie; by fervid emotionalists, such as Anne Hutchinson or the Quaker missionaries: and every discussion of the creed left it more precisely defined, more narrow, and more official. Under the stress of conflicting opinion and the attrition of acrid debate, the covenant of grace steadily hardened into a covenant of barren works, in which an air of sanctimony became an easy substitute for the sense of sanctification, and the tithe of mint and cummin was allowed to overbalance the weightier matters of the law.

While the covenant became more inelastic, and its rule of life more strictly defined, the call of the world became more insidious and alluring. As the colony became established beyond the fear of failure, and life fell from an artificial and self-conscious venture to be but a natural experience, as wealth increased and opportunities for relaxation and idle amusement multiplied, the elemental instincts of human nature, stronger than decrees of state, would not be denied. During the third decade after the founding, the Christmas festival found its way into the colony, and "dancing in ordinarys upon the marriage of some person" gave occasion for scandal. Extravagance in "apparill both of men and women" became the subject of repeated legislation: "we cannot but to our grief take notice," so runs the law of 1651, "that intolerable excesse and bravery have crept in uppon us, and especially amongst people of mean condition, to the dishonor of God, the scandall of our profession, the coruption of estates, and altogether unsuitable to our povertie." Non-attendance at church did not become a problem for the magistrates until 1646, but the fine then imposed proved ineffective; and year by year the desecration of the Sabbath became more marked and more difficult of correction. Many and sundry abuses were committed "by several persons on the Lord's day, not only by children playing in the streets and other places, but by youthes, maydes, and other persons, both strangers and others, uncivilly walkinge in the streets and fields, travelling from towne to towne, going on shipboard, frequentinge common howses and other places to drinke, sport, and otherwise to misspend that precious time."

"Maydes and youthes!" The words are significant, for by 1653 the first generation of native-born New Englanders had indeed come upon the scene to vex the Puritan fathers. How different from that of the first settlers must have been the outlook of those who had never been in England. They had never been oppressed by bishop or king; had never felt the insidious temptation of a cathedral church, or witnessed the mockery of the mass, or been repelled by a surpliced priesthood desecrating God's house with incense and music; had never seen a maypole with its accompaniment of licentious revelry, or witnessed the debauching effects of a holiday festival. They had solemnly sat in unwarmed churches; they had been present at elections; had seen men standing in the pillory or women whipped through the streets; they had diverted themselves at weddings or the husking-bee, or by walking in the woods, or by drinking in a tavern. But no frivolous and superstitious world of Anti-Christ compassed them about to point the moral of the harsh Puritan tale. Their Puritanism was induced by precept and example rather than by the compelling impact of a corrupt society.

Yet no conventionalized Puritanism, no mere living on the dead level of habitual virtues could satisfy the leaders of the great migration. The founding of Massachusetts was preËminently a self-conscious movement, the work of able and resolute men who brought an unquenchable moral enthusiasm to the support of a clearly defined purpose. They had counted the cost and made their choice; and every instinct of proud and self-contained men disposed them to minimize the difficulties which they encountered in the New World and to exaggerate those which they had overcome in the Old. Having staked their judgment on the wisdom of the venture, they were bound to be justified in the event. To admit that life on the physical and moral frontier was less than they had imagined would be a humiliating confession of failure; and worse than a confession of failure; for God had appointed this refuge for them, and not to abide in it in all contentment would be to cavil at his purpose, to question his decree. With the instinct of true pioneers they therefore idealized the barren wilderness, pronouncing its air most healing, its soil most fertile; and with unfailing optimism proving, by the very sufferings they endured, how practicable, how spacious and attractive was the habitation which they had set themselves to fashion.

Thus it was that the very influences which relaxed the hold of the Puritan ideal upon the mass of the people served only to strengthen its hold upon their leaders. With resolution stiffened by every obstacle, magistrates and clergy pressed on to the appointed task, never doubting that they were called upon to justify the ways of God to man. Drawing their inspiration from Geneva and the ancient Hebrew code, they assumed, with a courage as sublime as it proved futile, to foster moral and spiritual excellence by decrees of state. Indifference or opposition only called them to a stricter rule; for every physical disaster, every denial of the creed or departure from the straight line of life, was thought to be God's judgment upon them for some want of faith or failure in the law. And in later years the chastisements of the Lord were many:—the desolating King Philip's War; persistent interference with their chartered Liberties; dissensions in the Boston Church and quarrels of magistrates and clergy; the rise of "an anti-ministerial spirit" and the growth of worldliness and lax living among the people. "What are the reasons that have provoked the Lord to bring his judgments upon New England?" Such was the primary question which the Synod of 1679 was called upon to answer. "Declension from the primitive foundation work, innovation in doctrine and worship"—this, according to a committee of the deputies, was the true cause. "A spirit of division, persecuting and oppressing of God's ministers and precious saints," said Mr. Flint of Dorchester, "is the sin that is unseen." And not a few maintained that all their troubles were but well-merited punishments for having dealt too leniently with the Quakers.

And yet, in the year 1679, such explanations as these were falling to the level of the conventional for many of the magistrates and even for some of the clergy. After forty years few of the original leaders were still alive. Winthrop died in 1649, Cotton in 1652, Thomas Dudley in 1653, John Wilson in 1667, Richard Mather in 1669. The days of persecution and exile influenced the thinking of the second generation, indeed, not so much as an experience, but rather as a tradition or a tale that is told. Liberal influences, which were to oust the Mathers from control of Harvard College, were already gaining ground in Cambridge, while Boston had become the center of powerful material interests which were to prove incompatible with the rigid ideals of the founders. "The merchants seem to be rich men," writes Mr. Harris in 1675, "and their houses as handsomely furnished as most in London." In 1680 more than one hundred ships traded at the Bay, carrying fish, provisions, and lumber to southern Europe, to the Madeiras, and to the English sugar colonies in the West Indies. Many men who rose to prominence in the third quarter of the century were more concerned for the temporal than for the spiritual commonwealth; and when material interests thus came into competition with the interests of religion, not a few were prepared to compromise with the world, and so a secular and moderate spirit crept in to corrupt the counsels of government.

The rise of the moderate party and the divergence between clergy and magistrate is therefore a notable feature of the last years of Massachusetts history under the charter. In 1679, after the death of Leverett, Bradstreet was elected governor. He was the leader of the party of conciliation, one of many who, renouncing the rigid and uncompromising policy of the clergy, were ready to coÖperate with Randolph in the hope of securing the essential interests of the colony by a timely submission to the English Government. And it is significant of the growing influence of the property interests that the moderates were stronger in the upper than in the lower chamber. In 1682 the governor and a majority of the assistants, "upon a serious consideration of his Majesty's intimation that his purpose is only to regulate our charter, in such a manner as shall be for his service and the good of this his colony," announced themselves willing to surrender the bulwark of the Puritan liberties. But the House of Deputies voted to "adhere to their former bills," preferring with the clergy rather to "die by the hand of others, than by their own."

The event reveals the opposition of the material and the ideal interests which was a prime cause in the defeat of the great Puritan experiment. The assistants were "men of the best estates," says Randolph, while the deputies were "mostly an inferior sort of planters." Randolph was a prejudiced observer; but it is undoubtedly true that the upper chamber spoke for the shipbuilders and traders of Boston. Forty years earlier, when Laud was preparing to annul the charter, both magistrates and clergy made ready for forcible resistance. It was no longer possible. Massachusetts had ceased to be a wilderness community cut off from contact with the outside world. Her rapidly growing trade depended upon English markets. The base of the fisheries was shifting northward, and a French company at Nova Scotia was already seizing New England ships. Without English protection trade would be ruined and the colony itself fall a prey to France. Forcible resistance was therefore not to be thought of. The material interests of Massachusetts bound her to the home Government, and practical men were apt to think that even the spiritual City of God would suffer less under Anglican than under Catholic control.

The recall of the charter but opened free passage to the latent forces that were already beginning to transform the life and thought of New England. The theocratic ideal had so far lost its hold that the event to which the clergy and a remnant of the magistrates looked forward as to a cosmic catastrophe was accepted with resignation or indifference by the mass of the people. Neither disaster nor serious disturbance accompanied the inauguration of the new rÉgime. The extension of the suffrage to the freeholders removed more discontent than it created. A government controlled by property interests approved itself as well as one directed by religious ideas. The colony was no more distracted by the introduction of the Anglican service than by the erection of the second Boston Church; and even the passing of Harvard College, that citadel and fortress of the old theocracy, into the hands of Boston and Cambridge liberals, was far less a tragedy to Massachusetts than it was to the Mathers.

The life of Cotton Mather was, indeed, a kind of tragedy, for he was the most distinguished of those who grew to manhood under the old order only to witness its fall and live in degenerate days. Not less able than his father, but how much less influential! In early years his voice was a commanding one, but he was destined to see his popularity wane and to live most of his long life in comparative isolation and neglect in the very community where Increase Mather had been a high priest indeed. In such men as Cotton Mather the old spirit lived on, sharply accentuated by defeat; and transformed, in such men as Jonathan Edwards, by dint of morbid introspection and brooding on the sins of a perverse generation, into a kind of disease, or spiritual neurasthenia. Such men could but look back with poignant regret to the golden age that was past. Of that golden age, Cotton Mather himself, "smitten with a just fear of encroaching and ill-bodied degeneracies," sat down to write the history, recording in the Magnalia "the great things done for us by our God," in the hope that he might thereby do something "to prevent the loss of the primitive principles and the primitive practices."

But he had imagined a vain thing. For even as the century drew to its close, the old Bay colony was already drifting from its back-water moorings, out into the main current of the world's thought. None could know to what uncharted seas of political and religious radicalism they were bearing on. None could foresee the time when Calvin's Institutes would give way to the Suffolk Resolutions, when Adams would speak in place of Endicott, or the later day when Emerson would preach a new antinomianism more desolating than any known to Winthrop or Bradford.

BIBLIOGRAPHICAL NOTE

This period is fully treated in Channing's History of the United States, I, chaps, VIII-XIV; and in Tyler's England in America, chaps. V-VII, IX-XIX. See also Fiske's Old Virginia and Her Neighbours, I, chaps. VII-XI, XIV; and Eggleston's Beginners of a Nation and The Transit of Civilization from England to America. The constitutional aspects of the colonial settlements are exhaustively treated in Osgood's The American Colonies in the 17th Century. For the economic and social history of the colonies, see Bruce's Social Life in Virginia and The Economic History of Virginia in the 17th Century, and Weeden's Economic History of New England. Contemporary pamphlets relating to the colonies are to be found in Force's Tracts and Other Papers, 4 vols. Washington, 1838. To understand the motives and ideals of the Separatists and Puritans one must read their own accounts. Of these, the most charming is Bradford's History of Plymouth Plantation. This, as well as Governor Winthrop's Journal, is printed in Jameson's Original Narratives of Early American History. Johnson's Wonder Working Providence, in the same collection, is a history from the point of view of a loyal Puritan of average education and intelligence. Morton's New English Canaan (1632) and The Simple Cobler of Aggawam (1647) are printed in Force's Tracts and Other Papers, vols. II, III. A hostile account of the Puritan experiment is in Samuel Gorton's Letter to Nathaniel Morton, in Force's Tracts, etc., vol. IV. About three quarters of a century after the founding of Massachusetts, Cotton Mather wrote his Magnalia Christi Americana, or the Ecclesiastical History of New England, 2 vols. Hartford, 1855. In Bk. I he gives an account of the founding from the point of view of one who felt that New England was then departing from the "primitive principles."

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