“Ranter” Abiezer Coppe launches his Fiery Flying Roll against all those who would rule over the free individual.
Coppe cites the words and deeds of God’s great levelling angels as part of his own personal inspiration.
For Coppe’s second rant, he targets the notion that some behaviors are innately sinful. All creation, he says, leads the faithful closer to God.
Concluding his grand rant, Coppe argues that God’s angels and prophets are found at the margins of society.
For radical early Quakers like James Nayler, resistance was a way of life. In the “Lamb’s War” on Satan, they were called to open hearts, not end lives.
Despite two decades (and more) of conservative suppression, radical Quakerism lived on over the ages thanks to pamphlets like Nayler’s.
In Restoration-era Virginia, exiled Parliamentarians, New Model Army veterans, radical Dissenters, and African slaves joined powers to revolutionize their colony.
Rhode Island’s Quaker deputy-governor desperately seeks peace while Puritan expansionists see only opportunity.
To begin our series on the book that practically made modern political philosophy, we join Locke in demoting Adam from global dictator to mere father.
How could humanity be fruitful and multiply if they are all slaves to their fathers?
Though Locke was no feminist, neither did he believe husbands had absolute rights over their wives, nor fathers over their children.
Locke cautions that the problem with Filmer’s absolutism is that it allows wild-eyed, levelling revolutionaries an in-road to reform.
Locke shows his true purposes—On the ruins of Robert Filmer, he intends to erect his own justification for the modern state.
Locke’s real purpose in overturning Filmer is erecting an unassailable new political order not subject to rebellions and revolution from below.
Locke explores the nature of sovereignty as part of his attack on Filmer.
In the Americas, two centuries after Locke, his system found its most devoted allies and it’s most deadly opponents.
After crushing Filmer’s absolutist patriarchy, Locke begins to build up his own set of justifications for the state.
In one of his very worst philosophical leaps, Locke treats chattel slavery in the Atlantic world as a mere extension of war.