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The Life and Writings of William Aspinwall, 1605-1662

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The Life and Writings of William Aspinwall, 1605-1662 MANIFOLD AFFLICTIONS: THE LIFE AND WRITINGS OF WILLIAM ASPINWALL, 1605-1662 By STEPHEN LEE ROBBINS II Bachelor of Arts The University of Kansas Lawrence, Kansas 1970 Master of Arts Kansas State College of Pittsburg Pittsburg, Kansas 1975 Submitted to the Faculty of the Gradu~te College of the Oklahoma State University in partial fulfillment of the requirments for the Degree of DOCTOR OF PHILOSOPHY July 1988 MANIFOLD AFFLICATIONS: THE LIFE AND WRITINGS OF WILLIAM ASPINWALL, 1605-1662 Thesis approved: Dean o f Grad u at e Co 11 eg e ii 13A,,.;•...,.J.r"Jn~.·~,-··o COPYRIGHT by Stephen L. Robbins July 1988 PREFACE In the twentieth century, William Aspinwall unfortunately has attained the anonymity that the seventeenth century denied him. As his life demonstrates, he lived in important times and controversies in early Massachusetts Bay and Rhode Island. And, as his writings show, he enunciated a vision of America and England disguised in a garb of strange rhetoric and philosophies now long since forgotten and discarded. Aspinwall's vision of America existed for many settlers besides himself and became radical and suspect as institutions, men, and events redefined early American life. He was an important figure in early Boston. Coming in the Great Migration from Lancaster, England, he settled in Charlestown with the first group of colonists, signed the covenant of the first church, and moved later to Boston where he served the congregation as a deacon. In these early years, he also participated in the community by doing surveying work, allotting land for the town and plantation, and fulfilling other community roles while rearing a family with his wife Elizabeth. But his early community involvement and leadership foundered during the antinomian controversy, a dispute over religion and authority that splintered the unity of the settlers and led to Aspinwall's banishment from Boston with iii such people as Anne and William Hutchinson. More than just a local disagreement among the Puritans, the crisis marked a serious turning point in the colony's development. A view of religion and politics held by John Winthrop and others prevailed over the antinomians who lost not only their place in the community but a claim for the pre-eminence of the Holy Spirit. Aspinwall appeared at the center of this controversy and played a key role by writing a petition asking for the dismissal of sedition charges against John Wheelwright, who had irritated the authorities into action with his Fast Day Sermon. Aspinwall's advocacy resulted in his disenfranchisement and banishment from Boston • After writing the first Rhode Island compact which pledged its signers to King Jesus and being elected as Rhode Island's first secretary, he then travelled to Narragansett Bay with the other sectarians. But other settlers accused him of sedition in the tumultuous political activity of Portsmouth and Newport, and failing to find stability with the Hutchinsons or Samuel Gorton, he journeyed to New Haven, the conservative religious polity of John Davenport. Still seeking, Aspinwall returned to Boston, and, accepted by the church and state, he rose to prominence in the colony. He led an exploration party of merchants searching for beaver pelts in an abortive adventure up the Delaware River, where Swedish cannons and Dutch intransigence drove him off. Afterwards, the General Court appointed him iv to the offices of the clerk of the writs, notary public for Boston, and recorder for the colony, positions which he would hold for nearly a decade. As a colonial official, he authorized a variety of legal papers and compiled his Book of Possessions, a description of property holdings in Boston, which provides important historical data, and his Notarial Records, transactions which give a wealth of information about early legal and mercantile affairs in the colony. But he became embroiled in two legal affairs. Appointed by the Court of Assistants to dispose of the ship Planter to satisfy the debt obligations of Thomas Gainer, Aspinwall faced Gainer in a lengthy legal battle. Although the General Court eventually exonerated him of any malfeasance in the Gainer affair, his actions in a business suit once again changed the direction of his life. In a dispute with John Witherden over the renting of Aspinwall's gristmill, Aspinwall acted improperly in his position as recorder. Responding to his ill-advised behavior, the General Court dismissed him from his public offices. Returning to Interregnum England, Aspinwall wrote his first published work in 1653, entitled ! Brief Description of the Fifth Monarchy. He followed this work with other radical pamphlets, such as An Explication and Application £f the Seventh Chapter of Daniel, The Legislative Power is Christ's Peculiar Prerogative, Thunder from Heaven against the Black­ sliders and Apostates £f the Times, The Work £i the Ages, and The Abrogation of the Jewish Sabbath. His oeuvre presents v Aspinwall's Fifth Monarchy ideas and his millenarianism. For him a council of saints should apply biblical laws to civil matters. Using their discretionary power in judicial situations, a position that Massachusetts Bay had rejected, the councillors should allow no appeal from their decisions as they ruled in lieu of Christ. The beasts of Daniel 7 and the giant statue of Daniel 2, the vision of the Last Jud~ment in Revelation 20 , and various verses suggesting biblical time periods provide the framework for Aspinwall's predictions of an approaching time when the saints would rule for a 1,000 year period before the apocalypse and the establishment of a New Jerusalem. These ideas were not particularly English. While still residing in Boston, Aspinwall wrote an unpublished manuscript, Chronologicum Speculum, prior to his English Fifth Monarchy pamphlets. This manuscript proves that the basis for his millenarian speculations occurred in New England. It also reveals ~ glimpse into a Renaissance genre of biblical chronology, astronomy, and principles of the Hebrew calendar, a genre which forms a rare kind of American typology. Aspinwall's Chronologicum Speculum and his political pamphlets in the 1650s in England suggest the disenchantment felt in sectarian circles. Importantly, they also reveal the vision of an American writer who had not realized in Massachusetts Bay or Rhode Island the ideal that he had sought in a new land. Of course, other early Americans had vi written one or two pamphlets about their dissatisfaction with America. But no other early American wrote of his lost dreams as consistently and as often as William Aspinwall. He experienced the beginning of the colonization of New England and found it a failure. His criticism of English political and religious life addresses the loss of a particular American dream. Many early Americans professed an errand myth of the New World: God had reserved a special place for America and the millennium would occur there. However, Aspinwall's Fifth Monarchy scheme acknowledges that America made mistakes in its development and that a Fifth Monarchy will arise in England and spread to other countries. These yearnings for Jesus Christ and his reign of Fifth Monarchy saints in a Christian utopia show what men like Aspinwall thought America and England had misplaced, just as later jeremiads continually repeated that all was not right in the new land where the city upon a hill would reveal to Europe how the Protestant Reformation should proceed. Understood in its historical context, then, his work offers scholars a way to use religious and polemical tracts to learn more about the history, literature, and culture of early America. In England and America Aspinwall lived a Janus-like life, composed of contradictory impulses. As a public figure under scrutiny for his behavior in Boston, he composed an erudite chronological work, which he published. His comments reveal him to be diffident before public authority, and his writings show an ideologue committed to the nonviolent vii reformation of society through a sect which finally proposed using violence to obtain its ends. A university graduate of Oxford and a gentleman from a rural aristocratic family, his Fifth Monarchy leanings placed him in a movement that drew upon the poor and mechanics for much of its strength. He served as a selectman and helped to formulate an order forbidding the selling of property to strangers, but finding an opportunity to make a profit, he violated the order and sold his house. He anticipated Christ's imminent return and supported his predictions with principles from Ptolemaic and Hebrew astronomy at a time shortly after Copernicus had promulgated his new view of the universe. He spoke as an antinomian, advocating the freedom of the individual to unite with the Holy Spirit, in the Anne Hutchinson affair in Boston; in England, he argued for an elitist and structured program of the Fifth Monarchists, who would guide the nation to Christ. He helped establish Rhode Island with other sectarians from the antinomian crisis, but disagreed with them and returned to the authorities in Boston who banished him. There, he fulfilled his government appointments but violated his public trust and overturned years of work in a self-serving act. His life and writings reveal the sectarian~ personality, a radical who never accepted the changes of mid­ century seventeenth century life in America and England. Rather than a minor obscure figure, William Aspinwall is the bete nair of early American political and religious life, an important writer whose tracts provide a small but important viii window from which to see the intellectual development of the early seventeenth century. His life and writings, in his own words ones of "manifold afflictions," speak of failed American and English dreams in the seventeenth century-­ radical dreams of a holy community of men and their Calvinistic God that America put aside.
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