History of the United States (Vol. 1-7). Charles A. Beard
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before they came to America. The Puritans, essaying at first the task of reformers within the Church, soon after their arrival in Massachusetts, likewise flung off their yoke of union with the Anglicans. In each town a separate congregation was organized, the male members choosing the pastor, the teachers, and the other officers. They also composed the voters in the town meeting, where secular matters were determined. The union of church and government was thus complete, and uniformity of faith and life prescribed by law and enforced by civil authorities; but this worked for local autonomy instead of imperial unity.
The clergy became a powerful class, dominant through their learning and their fearful denunciations of the faithless. They wrote the books for the people to read—the famous Cotton Mather having three hundred and eighty-three books and pamphlets to his credit. In coöperation with the civil officers they enforced a strict observance of the Puritan Sabbath—a day of rest that began at six o'clock on Saturday evening and lasted until sunset on Sunday. All work, all trading, all amusement, and all worldly conversation were absolutely prohibited during those hours. A thoughtless maid servant who for some earthly reason smiled in church was in danger of being banished as a vagabond. Robert Pike, a devout Puritan, thinking the sun had gone to rest, ventured forth on horseback one Sunday evening and was luckless enough to have a ray of light strike him through a rift in the clouds. The next day he was brought into court and fined for "his ungodly conduct." With persons accused of witchcraft the Puritans were still more ruthless. When a mania of persecution swept over Massachusetts in 1692, eighteen people were hanged, one was pressed to death, many suffered imprisonment, and two died in jail.
Just about this time, however, there came a break in the uniformity of Puritan rule. The crown and church in England had long looked upon it with disfavor, and in 1684 King Charles II annulled the old charter of the Massachusetts Bay Company. A new document issued seven years later wrested from the Puritans of the colony the right to elect their own governor and reserved the power of appointment to the king. It also abolished the rule limiting the suffrage to church members, substituting for it a simple property qualification. Thus a royal governor and an official family, certain to be Episcopalian in faith and monarchist in sympathies, were forced upon Massachusetts; and members of all religious denominations, if they had the required amount of property, were permitted to take part in elections. By this act in the name of the crown, the Puritan monopoly was broken down in Massachusetts, and that province was brought into line with Connecticut, Rhode Island, and New Hampshire, where property, not religious faith, was the test for the suffrage.
Growth of Religious Toleration.—Though neither the Anglicans of Virginia nor the Puritans of Massachusetts believed in toleration for other denominations, that principle was strictly applied in Rhode Island. There, under the leadership of Roger Williams, liberty in matters of conscience was established in the beginning. Maryland, by granting in 1649 freedom to those who professed to believe in Jesus Christ, opened its gates to all Christians; and Pennsylvania, true to the tenets of the Friends, gave freedom of conscience to those "who confess and acknowledge the one Almighty and Eternal God to be the creator, upholder, and ruler of the World." By one circumstance or another, the Middle colonies were thus early characterized by diversity rather than uniformity of opinion. Dutch Protestants, Huguenots, Quakers, Baptists, Presbyterians, New Lights, Moravians, Lutherans, Catholics, and other denominations became too strongly intrenched and too widely scattered to permit any one of them to rule, if it had desired to do so. There were communities and indeed whole sections where one or another church prevailed, but in no colony was a legislature steadily controlled by a single group. Toleration encouraged diversity, and diversity, in turn, worked for greater toleration.
The government and faith of the dissenting denominations conspired with economic and political tendencies to draw America away from the English state. Presbyterians, Quakers, Baptists, and Puritans had no hierarchy of bishops and archbishops to bind them to the seat of power in London. Neither did they look to that metropolis for guidance in interpreting articles of faith. Local self-government in matters ecclesiastical helped to train them for local self-government in matters political. The spirit of independence which led Dissenters to revolt in the Old World, nourished as it was amid favorable circumstances in the New World, made them all the more zealous in the defense of every right against authority imposed from without.
Schools and Colleges
Religion and Local Schools.—One of the first cares of each Protestant denomination was the education of the children in the faith. In this work the Bible became the center of interest. The English version was indeed the one book of the people. Farmers, shopkeepers, and artisans, whose life had once been bounded by the daily routine of labor, found in the Scriptures not only an inspiration to religious conduct, but also a book of romance, travel, and history. "Legend and annal," says John Richard Green, "war-song and psalm, state-roll and biography, the mighty voices of prophets, the parables of Evangelists, stories of mission journeys, of perils by sea and among the heathen, philosophic arguments, apocalyptic visions, all were flung broadcast over minds unoccupied for the most part by any rival learning.... As a mere literary monument, the English version of the Bible remains the noblest example of the English tongue." It was the King James version just from the press that the Pilgrims brought across the sea with them.
A Page from a Famous Schoolbook
For the authority of the Established Church was substituted the authority of the Scriptures. The Puritans devised a catechism based upon their interpretation of the Bible, and, very soon after their arrival in America, they ordered all parents and masters of servants to be diligent in seeing that their children and wards were taught to read religious works and give answers to the religious questions. Massachusetts was scarcely twenty years old before education of this character was declared to be compulsory, and provision was made for public schools where those not taught at home could receive instruction in reading and writing.
Outside of New England the idea of compulsory education was not regarded with the same favor; but the whole land was nevertheless dotted with little schools kept by "dames, itinerant teachers, or local parsons." Whether we turn to the life of Franklin in the North or Washington in the South, we read of tiny schoolhouses, where boys, and sometimes girls, were taught to read and write. Where there were no schools, fathers and mothers of the better kind gave their children the rudiments of learning. Though illiteracy was widespread, there is evidence to show that the diffusion of knowledge among the masses was making steady progress all through the eighteenth century.
Religion and Higher Learning.—Religious motives entered into the establishment of colleges as well as local schools. Harvard, founded in 1636, and Yale, opened in 1718, were intended primarily to train "learned and godly ministers" for the Puritan churches of New England. To the far North, Dartmouth, chartered in 1769, was designed first as a mission to the Indians and then as a college for the sons of New England farmers preparing to preach, teach, or practice law. The College of New Jersey, organized in 1746 and removed to Princeton eleven years later, was sustained by the Presbyterians. Two colleges looked to the Established Church as their source of inspiration and support: William and Mary, founded in Virginia in 1693, and King's College, now Columbia University, chartered by King George II in 1754, on an appeal from the New York Anglicans, alarmed at the growth of religious dissent and the "republican tendencies" of the age. Two colleges revealed a drift away from sectarianism. Brown, established in Rhode Island in 1764, and the Philadelphia Academy, forerunner of the University of Pennsylvania, organized by Benjamin Franklin, reflected the spirit of toleration by giving representation on the board of trustees to several religious sects. It was Franklin's idea that his college should prepare young men to serve in public office as leaders of the people and ornaments to their country.
Self-education in America.—Important as were these institutions of learning, higher education was by no means confined within their walls. Many well-to-do families sent their sons to Oxford or Cambridge in England. Private tutoring in the home was common. In still more families there were intelligent children who grew up in the great colonial school of adversity and who trained themselves until, in every contest