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In the early 17th century, thousands of English Puritans settled in North America, almost all in New England.Puritans were intensely devout members of the Church of England who believed that the Church of England was insufficiently reformed, retaining too much of its Roman Catholic doctrinal roots, and who therefore opposed royal ecclesiastical policy.
In the 17th century, the word Puritan was a term applied not to just one group but to many. Historians still debate a precise definition of Puritanism. [6] Originally, Puritan was a pejorative term characterizing certain Protestant groups as extremist. Thomas Fuller, in his Church History, dates the first use of the word to 1564.
From Puritan to Yankee: Character and the Social Order in Connecticut, 1690–1765 (1967) Daniels, Bruce C. New England Nation: The Country the Puritans Built (Palgrave Macmillan, 2012) 237 pp. excerpt and text search; Ellis, David M. "The Yankee Invasion of New York 1783–1850". New York History (1951) 32:1–17. Fischer, David Hackett.
Beeke, Joel, and Randall Pederson, Meet the Puritans: With a Guide to Modern Reprints, (Reformation Heritage Books, 2006) ISBN 978-1-60178-000-3; Cross, Claire, The Puritan Earl, The Life of Henry Hastings, Third Earl of Huntingdon, 1536-1595, New York: St. Martin's Press, 1966.
The Puritan's main purpose was to purify the Church of England and to make England a more Christian country. History of the Puritans under Elizabeth I, 1558–1603; History of the Puritans under James I, 1603–1625; History of the Puritans under Charles I, 1625–1649; History of the Puritans from 1649; History of the Puritans in North America
Among the foremost representatives of the American Enlightenment were presidents of colleges, including Puritan religious leaders Jonathan Edwards, Thomas Clap, and Ezra Stiles, Presbyterian minister and college president John Witherspoon, and Anglican moral philosophers Samuel Johnson and William Smith.
Indigenous peoples of the Americas including Praying Indians were trafficked through Atlantic trade routes. The 1677 work The Doings and Sufferings of the Christian Indians, for example, documents English colonial prisoners of war (not, in fact, opposing combatants, but imprisoned members of allied Praying Indian) being enslaved and sent to Caribbean destinations.
For the 18th-century English church in the United States (which would become the Episcopal Church after the American Revolution), some are of the opinion that latitudinarianism was the only practical course because the nation had official pluralism, diversity of opinion, and diffusion of clerical power.