Packet A: Lecture 1 to 1820

Primary texts:

William Bradford, 1590-1657, Governor of the Bay Colony and chronicler of their “experiment”. For lots of great information on Bradford, go to this great homepage maintained by Pilgrim Hall Museum.

A true Puritan gentleman. Source: http://www.shsu.edu/~eng_wpf/authors/pictures/bradford.jpg

The Mayflower Compact

"In the name of God, Amen. We, whose names are underwritten, the Loyal Subjects of our dread Sovereign Lord, King James, by the Grace of God, of England, France and Ireland, King, Defender of the Faith, e&. Having undertaken for the Glory of God, and Advancement of the Christian Faith, and the Honour of our King and Country, a voyage to plant the first colony in the northern parts of Virginia; do by these presents, solemnly and mutually in the Presence of God and one of another, covenant and combine ourselves together into a civil Body Politick, for our better Ordering and Preservation, and Furtherance of the Ends aforesaid; And by Virtue hereof to enact, constitute, and frame, such just and equal Laws, Ordinances, Acts, Constitutions and Offices, from time to time, as shall be thought most meet and convenient for the General good of the Colony; unto which we promise all due submission and obedience. In Witness whereof we have hereunto subscribed our names at Cape Cod the eleventh of November, in the Reign of our Sovereign Lord, King James of England, France and Ireland, the eighteenth, and of Scotland the fifty-fourth. Anno Domini, 1620."

There followed the signatures of 41 of the 102 passengers, 37 of whom were Separatists fleeing religious persecution in Europe. This compact established the first basis in the new world for written laws. Half of the colony failed to survive the first winter, but the remainder lived on and prospered.

Source: http://www.historyplace.com/unitedstates/revolution/mayflower.htm

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John Winthrop, 1588-1649, Governor of the

Winthrop in all his 17th century finery. Many would disapprove of the lace ruff. Source: http://teachpol.tcnj.edu/amer_pol_hist/fi/00000005.jpg

The following is hard going, especially the middle bit. But if you read the introduction, you’ll see why I left it. To put this in context, during this period, young Puritan men and women your age and younger routinely read this kind of materials. We often think of them as ignorant. They would think the same of us!

A Model of Christian Charity

Governor (1630 on board the Arbella)

Introduction John Beardsley

This is Winthrop’s most famous thesis, written on board the Arbella, 1630. We love to imagine the occasion when he personally spoke this oration to some large portion of the passengers during or just before their passage.

In an age not long past, when the Puritan founders were still respected by the educational establishment, this was required reading in many courses of American history and literature. However, it was often abridged to just the first and last few paragraphs. This left the overture of the piece sounding unkind and fatalistic, and the finale rather sternly zealous. A common misrepresentation of the Puritan character.

Winthrop’s genius was logical reasoning combined with a sympathetic nature. To remove this work’s central arguments about love and relationships is to completely lose the sense of the whole. Therefore we present it here in its well-balanced entirety. The biblical quotations are as Winthrop wrote them, and remain sometimes at slight variance from the King James version. This editor has corrected the chapter and verse citations to correspond to the King James text, assuming that the modern reader will wish to conveniently refer to that most popular English version of the Bible, as the Governor lays out his argument for charity and decent human behavior in the community.

Winthrop’s intent was to prepare the people for planting a new society in a perilous environment, but his practical wisdom is timeless.

Redacted and introduced by John Beardsley, Editor in Chief, the Winthrop Society Quarterly. Copyright 1997. The Introduction and Gov Winthrop's writing appear here with the kind permission of Mr. Beardsley. You are invited to visit the web site of the The Winthrop Society.

Note: The text in red is optional.

GOD ALMIGHTY in His most holy and wise providence, hath so disposed of the condition of mankind, as in all times some must be rich, some poor, some high and eminent in power and dignity; others mean and in submission.

The Reason hereof:

1st Reason. First to hold conformity with the rest of His world, being delighted to show forth the glory of his wisdom in the variety and difference of the creatures, and the glory of His power in ordering all these differences for the preservation and good of the whole, and the glory of His greatness, that as it is the glory of princes to have many officers, so this great king will have many stewards, counting himself more honored in dispensing his gifts to man by man, than if he did it by his own immediate hands.

2nd Reason. Secondly, that He might have the more occasion to manifest the work of his Spirit: first upon the wicked in moderating and restraining them, so that the rich and mighty should not eat up the poor, nor the poor and despised rise up against and shake off their yoke. Secondly, in the regenerate, in exercising His graces in them, as in the great ones, their love, mercy, gentleness, temperance etc., and in the poor and inferior sort, their faith, patience, obedience etc. 3rd Reason. Thirdly, that every man might have need of others, and from hence they might be all knit more nearly together in the bonds of brotherly affection. From hence it appears plainly that no man is made more honorable than another or more wealthy etc., out of any particular and singular respect to himself, but for the glory of his Creator and the common good of the creature, man. Therefore God still reserves the property of these gifts to Himself as Ezek. 16:17, He there calls wealth, His gold and His silver, and Prov. 3:9, He claims their service as His due, "Honor the Lord with thy riches," etc. --- All men being thus (by divine providence) ranked into two sorts, rich and poor; under the first are comprehended all such as are able to live comfortably by their own means duly improved; and all others are poor according to the former distribution.

There are two rules whereby we are to walk one towards another: Justice and Mercy. These are always distinguished in their act and in their object, yet may they both concur in the same subject in each respect; as sometimes there may be an occasion of showing mercy to a rich man in some sudden danger or distress, and also doing of mere justice to a poor man in regard of some particular contract, etc.

There is likewise a double Law by which we are regulated in our conversation towards another. In both the former respects, the Law of Nature and the Law of Grace (that is, the moral law or the law of the gospel) to omit the rule of justice as not properly belonging to this purpose otherwise than it may fall into consideration in some particular cases. By the first of these laws, man as he was enabled so withal is commanded to love his neighbor as himself. Upon this ground stands all the precepts of the moral law, which concerns our dealings with men. To apply this to the works of mercy, this law requires two things. First, that every man afford his help to another in every want or distress.

Secondly, that he perform this out of the same affection which makes him careful of his own goods, according to the words of our Savior (from :12), whatsoever ye would that men should do to you. This was practiced by Abraham and Lot in entertaining the angels and the old man of Gibea. The law of Grace or of the Gospel hath some difference from the former (the law of nature), as in these respects: First, the law of nature was given to man in the estate of innocence. This of the Gospel in the estate of regeneracy. Secondly, the former propounds one man to another, as the same flesh and image of God. This as a brother in Christ also, and in the communion of the same Spirit, and so teacheth to put a difference between Christians and others. Do good to all, especially to the household of faith. Upon this ground the Israelites were to put a difference between the brethren of such as were strangers, though not of the Canaanites.

Thirdly, the Law of Nature would give no rules for dealing with enemies, for all are to be considered as friends in the state of innocence, but the Gospel commands love to an enemy. Proof: If thine enemy hunger, feed him; "Love your enemies... Do good to them that hate you" (Matt. 5:44).

This law of the Gospel propounds likewise a difference of seasons and occasions. There is a time when a Christian must sell all and give to the poor, as they did in the Apostles’ times. There is a time also when Christians (though they give not all yet) must give beyond their ability, as they of Macedonia (2 Cor. 8). Likewise, community of perils calls for extraordinary liberality, and so doth community in some special service for the church.

Lastly, when there is no other means whereby our Christian brother may be relieved in his distress, we must help him beyond our ability rather than tempt God in putting him upon help by miraculous or extraordinary means. This duty of mercy is exercised in the kinds: giving, lending and forgiving (of a debt). Question: What rule shall a man observe in giving in respect of the measure?

Answer: If the time and occasion be ordinary he is to give out of his abundance. Let him lay aside as God hath blessed him. If the time and occasion be extraordinary, he must be ruled by them; taking this withal, that then a man cannot likely do too much, especially if he may leave himself and his family under probable means of comfortable subsistence.

Objection: A man must lay up for posterity, the fathers lay up for posterity and children, and he is worse than an infidel that provideth not for his own.

Answer: For the first, it is plain that it being spoken by way of comparison, it must be meant of the ordinary and usual course of fathers, and cannot extend to times and occasions extraordinary. For the other place the Apostle speaks against such as walked inordinately, and it is without question, that he is worse than an infidel who through his own sloth and voluptuousness shall neglect to provide for his family.

Objection: "The wise man's eyes are in his head," saith Solomon, "and foreseeth the plague;" therefore he must forecast and lay up against evil times when he or his may stand in need of all he can gather.

Answer: This very Argument Solomon useth to persuade to liberality (Eccle. 11), "Cast thy bread upon the waters...for thou knowest not what evil may come upon the land." Luke 16:9, "Make you friends of the riches of iniquity..." You will ask how this shall be? Very well. For first he that gives to the poor, lends to the Lord and He will repay him even in this life an hundredfold to him or his. The righteous is ever merciful and lendeth, and his seed enjoyeth the blessing; and besides we know what advantage it will be to us in the day of account when many such witnesses shall stand forth for us to witness the improvement of our talent. And I would know of those who plead so much for laying up for time to come, whether they hold that to be Gospel :19, "Lay not up for yourselves treasures upon earth," etc. If they acknowledge it, what extent will they allow it? If only to those primitive times, let them consider the reason whereupon our Savior grounds it. The first is that they are subject to the moth, the rust, the thief. Secondly, they will steal away the heart: "where the treasure is there will your heart be also."

The reasons are of like force at all times. Therefore the exhortation must be general and perpetual, with always in respect of the love and affection to riches and in regard of the things themselves when any special service for the church or particular distress of our brother do call for the use of them; otherwise it is not only lawful but necessary to lay up as Joseph did to have ready upon such occasions, as the Lord (whose stewards we are of them) shall call for them from us. Christ gives us an instance of the first, when he sent his disciples for the donkey, and bids them answer the owner thus, "the Lord hath need of him." So when the Tabernacle was to be built, He sends to His people to call for their silver and gold, etc., and yields no other reason but that it was for His work. When Elisha comes to the widow of Sareptah and finds her preparing to make ready her pittance for herself and family, he bids her first provide for him, he challenges first God's part which she must first give before she must serve her own family. All these teach us that the Lord looks that when He is pleased to call for His right in any thing we have, our own interest we have must stand aside till His turn be served. For the other, we need look no further then to that of 1 John 3:17, "He who hath this world's goods and seeth his brother to need and shuts up his compassion from him, how dwelleth the love of God in him?" Which comes punctually to this conclusion: If thy brother be in want and thou canst help him, thou needst not make doubt of what thou shouldst do; if thou lovest God thou must help him. Question: What rule must we observe in lending?

Answer: Thou must observe whether thy brother hath present or probable or possible means of repaying thee, if there be none of those, thou must give him according to his necessity, rather then lend him as he requires (requests). If he hath present means of repaying thee, thou art to look at him not as an act of mercy, but by way of commerce, wherein thou art to walk by the rule of justice; but if his means of repaying thee be only probable or possible, then he is an object of thy mercy, thou must lend him, though there be danger of losing it. (Deut. 15:7-8): "If any of thy brethren be poor ... thou shalt lend him sufficient." That men might not shift off this duty by the apparent hazard, He tells them that though the year of Jubilee were at hand (when he must remit it, if he were not able to repay it before), yet he must lend him, and that cheerfully. It may not grieve thee to give him, saith He. And because some might object, why so I should soon impoverish myself and my family, he adds, with all thy work, etc., for our Savior said (Matt. 5:42), "From him that would borrow of thee turn not away."

Question: What rule must we observe in forgiving (a debt)?

Answer: Whether thou didst lend by way of commerce or in mercy, if he hath nothing to pay thee, thou must forgive, (except in cause where thou hast a surety or a lawful pledge). Deut. 15:1-2 --- Every seventh year the creditor was to quit that which he lent to his brother if he were poor, as appears in verse 4. "Save when there shall be no poor with thee." In all these and like cases, Christ gives a general rule (Matt. 7:12), "Whatsoever ye would that men should do to you, do ye the same to them."

Question: What rule must we observe and walk by in cause of community of peril?

Answer: The same as before, but with more enlargement towards others and less respect towards ourselves and our own right. Hence it was that in the primitive Church they sold all, had all things in common, neither did any man say that which he possessed was his own. Likewise in their return out of the captivity, because the work was great for the restoring of the church and the danger of enemies was common to all, Nehemiah directs the Jews to liberality and readiness in remitting their debts to their brethren, and disposing liberally to such as wanted, and stand not upon their own dues which they might have demanded of them. Thus did some of our forefathers in times of persecution in England, and so did many of the faithful of other churches, whereof we keep an honorable remembrance of them; and it is to be observed that both in Scriptures and latter stories of the churches that such as have been most bountiful to the poor saints, especially in those extraordinary times and occasions, God hath left them highly commended to posterity, as Zaccheus, Cornelius, Dorcas, Bishop Hooper, the Cutler of Brussels and divers others. Observe again that the Scripture gives no caution to restrain any from being over liberal this way; but all men to the liberal and cheerful practice hereof by the sweeter promises; as to instance one for many (Isaiah 58:6-9) "Is not this the fast I have chosen to loose the bonds of wickedness, to take off the heavy burdens, to let the oppressed go free and to break every yoke ... to deal thy bread to the hungry and to bring the poor that wander into thy house, when thou seest the naked to cover them ... and then shall thy light brake forth as the morning and thy health shall grow speedily, thy righteousness shall go before God, and the glory of the Lord shalt embrace thee; then thou shall call and the Lord shall answer thee," etc. And from Ch. 2:10 (??) "If thou pour out thy soul to the hungry, then shall thy light spring out in darkness, and the Lord shall guide thee continually, and satisfy thy soul in draught, and make fat thy bones, thou shalt be like a watered garden, and they shalt be of thee that shall build the old waste places," etc. On the contrary most heavy curses are laid upon such as are straightened towards the Lord and his people (Judg. 5:23), "Curse ye Meroshe ... because they came not to help the Lord." He who shutteth his ears from hearing the cry of the poor, he shall cry and shall not be heard." (Matt. 25) "Go ye cursed into everlasting fire," etc. "I was hungry and ye fed me not." (2 Cor. 9:6) "He that soweth sparingly shall reap sparingly."

Having already set forth the practice of mercy according to the rule of God's law, it will be useful to lay open the grounds of it also, being the other part of the Commandment and that is the affection from which this exercise of mercy must arise, the Apostle tells us that this love is the fulfilling of the law, not that it is enough to love our brother and so no further; but in regard of the excellency of his parts giving any motion to the other as the soul to the body and the power it hath to set all the faculties at work in the outward exercise of this duty; as when we bid one make the clock strike, he doth not lay hand on the hammer, which is the immediate instrument of the sound, but sets on work the first mover or main wheel; knowing that will certainly produce the sound which he intends. So the way to draw men to the works of mercy, is not by force of Argument from the goodness or necessity of the work; for though this cause may enforce, a rational mind to some present act of mercy, as is frequent in experience, yet it cannot work such a habit in a soul, as shall make it prompt upon all occasions to produce the same effect, but by framing these affections of love in the heart which will as naturally bring forth the other, as any cause doth produce the effect.

The definition which the Scripture gives us of love is this: Love is the bond of perfection. First it is a bond or ligament. Secondly, it makes the work perfect. There is no body but consists of parts and that which knits these parts together, gives the body its perfection, because it makes each part so contiguous to others as thereby they do mutually participate with each other, both in strength and infirmity, in pleasure and pain. To instance in the most perfect of all bodies: Christ and his Church make one body. The several parts of this body considered a part before they were united, were as disproportionate and as much disordering as so many contrary qualities or elements, but when Christ comes, and by his spirit and love knits all these parts to himself and each to other, it is become the most perfect and best proportioned body in the world (Eph. 4:15- 16). Christ, by whom all the body being knit together by every joint for the furniture thereof, according to the effectual power which is in the measure of every perfection of parts, a glorious body without spot or wrinkle; the ligaments hereof being Christ, or his love, for Christ is love (1 John 4:8). So this definition is right. Love is the bond of perfection.

From hence we may frame these conclusions:

First of all, true Christians are of one body in Christ (1 Cor. 12). Ye are the body of Christ and members of their part. All the parts of this body being thus united are made so contiguous in a special relation as they must needs partake of each other's strength and infirmity; joy and sorrow, weal and woe. If one member suffers, all suffer with it, if one be in honor, all rejoice with it.

Secondly, the ligaments of this body which knit together are love.

Thirdly, no body can be perfect which wants its proper ligament.

Fourthly, All the parts of this body being thus united are made so contiguous in a special relation as they must needs partake of each other’s strength and infirmity, joy and sorrow, weal and woe. (1 Cor. 12:26) If one member suffers, all suffer with it; if one be in honor, all rejoice with it.

Fifthly, this sensitivity and sympathy of each other's conditions will necessarily infuse into each part a native desire and endeavor, to strengthen, defend, preserve and comfort the other. To insist a little on this conclusion being the product of all the former, the truth hereof will appear both by precept and pattern. 1 John 3:16, "We ought to lay down our lives for the brethren." Gal. 6:2, "Bear ye one another's burden’s and so fulfill the law of Christ."

For patterns we have that first of our Savior who, out of his good will in obedience to his father, becoming a part of this body and being knit with it in the bond of love, found such a native sensitivity of our infirmities and sorrows as he willingly yielded himself to death to ease the infirmities of the rest of his body, and so healed their sorrows. From the like sympathy of parts did the Apostles and many thousands of the Saints lay down their lives for Christ. Again the like we may see in the members of this body among themselves. Rom. 9 --- Paul could have been contented to have been separated from Christ, that the Jews might not be cut off from the body. It is very observable what he professeth of his affectionate partaking with every member; "Who is weak (saith he) and I am not weak? Who is offended and I burn not?" And again (2 Cor. 7:13), "Therefore we are comforted because ye were comforted." Of Epaphroditus he speaketh (Phil. 2:25-30) that he regarded not his own life to do him service. So Phoebe and others are called the servants of the church. Now it is apparent that they served not for wages, or by constraint, but out of love. The like we shall find in the histories of the church, in all ages; the sweet sympathy of affections which was in the members of this body one towards another; their cheerfulness in serving and suffering together; how liberal they were without repining, harborers without grudging, and helpful without reproaching; and all from hence, because they had fervent love amongst them; which only makes the practice of mercy constant and easy.

The next consideration is how this love comes to be wrought. Adam in his first estate was a perfect model of mankind in all their generations, and in him this love was perfected in regard of the habit. But Adam, himself rent from his Creator, rent all his posterity also one from another; whence it comes that every man is born with this principle in him to love and seek himself only, and thus a man continueth till Christ comes and takes possession of the soul and infuseth another principle, love to God and our brother, and this latter having continual supply from Christ, as the head and root by which he is united, gets predominant in the soul, so by little and little expels the former. 1 John 4:7 --- Love cometh of God and every one that loveth is born of God, so that this love is the fruit of the new birth, and none can have it but the new creature. Now when this quality is thus formed in the souls of men, it works like the Spirit upon the dry bones. Ezek. 37:7 --- "Bone came to bone." It gathers together the scattered bones, or perfect old man Adam, and knits them into one body again in Christ, whereby a man is become again a living soul.

The third consideration is concerning the exercise of this love, which is twofold, inward or outward. The outward hath been handled in the former preface of this discourse. From unfolding the other we must take in our way that maxim of philosophy, "simile simili gaudet," or like will to like; for as of things which are turned with disaffection to each other, the ground of it is from a dissimilitude or arising from the contrary or different nature of the things themselves; for the ground of love is an apprehension of some resemblance in the things loved to that which affects it. This is the cause why the Lord loves the creature, so far as it hath any of his Image in it; He loves his elect because they are like Himself, He beholds them in His beloved son.

So a mother loves her child, because she thoroughly conceives a resemblance of herself in it. Thus it is between the members of Christ; each discerns, by the work of the Spirit, his own Image and resemblance in another, and therefore cannot but love him as he loves himself. Now when the soul, which is of a sociable nature, finds anything like to itself, it is like Adam when Eve was brought to him. She must be one with himself. This is flesh of my flesh (saith he) and bone of my bone. So the soul conceives a great delight in it; therefore she desires nearness and familiarity with it. She hath a great propensity to do it good and receives such content in it, as fearing the miscarriage of her beloved, she bestows it in the inmost closet of her heart. She will not endure that it shall want any good which she can give it. If by occasion she be withdrawn from the company of it, she is still looking towards the place where she left her beloved. If she heard it groan, she is with it presently. If she find it sad and disconsolate, she sighs and moans with it. She hath no such joy as to see her beloved merry and thriving. If she see it wronged, she cannot hear it without passion. She sets no bounds to her affections, nor hath any thought of reward. She finds recompense enough in the exercise of her love towards it.

We may see this acted to life in Jonathan and David. Jonathan a valiant man endued with the spirit of love, so soon as he discovered the same spirit in David had presently his heart knit to him by this ligament of love; so that it is said he loved him as his own soul, he takes so great pleasure in him, that he strips himself to adorn his beloved. His father's kingdom was not so precious to him as his beloved David, David shall have it with all his heart. Himself desires no more but that he may be near to him to rejoice in his good. He chooseth to converse with him in the wilderness even to the hazard of his own life, rather than with the great Courtiers in his father's Palace. When he sees danger towards him, he spares neither rare pains nor peril to direct it. When injury was offered his beloved David, he would not bear it, though from his own father. And when they must part for a season only, they thought their hearts would have broke for sorrow, had not their affections found vent by abundance of tears. Other instances might be brought to show the nature of this affection; as of Ruth and Naomi, and many others; but this truth is cleared enough. If any shall object that it is not possible that love shall be bred or upheld without hope of requital, it is granted; but that is not our cause; for this love is always under reward. It never gives, but it always receives with advantage:

First in regard that among the members of the same body, love and affection are reciprocal in a most equal and sweet kind of commerce.

Secondly, in regard of the pleasure and content that the exercise of love carries with it, as we may see in the natural body. The mouth is at all the pains to receive and mince the food which serves for the nourishment of all the other parts of the body; yet it hath no cause to complain; for first the other parts send back, by several passages, a due proportion of the same nourishment, in a better form for the strengthening and comforting the mouth. Secondly, the labor of the mouth is accompanied with such pleasure and content as far exceeds the pains it takes. So is it in all the labor of love among Christians. The party loving, reaps love again, as was showed before, which the soul covets more then all the wealth in the world.

Thirdly, nothing yields more pleasure and content to the soul then when it finds that which it may love fervently; for to love and live beloved is the soul’s paradise both here and in heaven. In the State of wedlock there be many comforts to learn out of the troubles of that condition; but let such as have tried the most, say if there be any sweetness in that condition comparable to the exercise of mutual love.

From the former considerations arise these conclusions:

First, this love among Christians is a real thing, not imaginary.

Secondly, this love is as absolutely necessary to the being of the body of Christ, as the sinews and other ligaments of a natural body are to the being of that body. Thirdly, this love is a divine, spiritual, nature; free, active, strong, courageous, permanent; undervaluing all things beneath its proper object and of all the graces, this makes us nearer to resemble the virtues of our heavenly father.

Fourthly, it rests in the love and welfare of its beloved. For the full certain knowledge of those truths concerning the nature, use, and excellency of this grace, that which the holy ghost hath left recorded, 1 Cor. 13, may give full satisfaction, which is needful for every true member of this lovely body of the Lord , to work upon their hearts by prayer, meditation continual exercise at least of the special influence of this grace, till Christ be formed in them and they in him, all in each other, knit together by this bond of love.

It rests now to make some application of this discourse, by the present design, which gave the occasion of writing of it. Herein are four things to be propounded; first the persons, secondly, the work, thirdly the end, fourthly the means.

First, for the persons. We are a company professing ourselves fellow members of Christ, in which respect only, though we were absent from each other many miles, and had our employments as far distant, yet we ought to account ourselves knit together by this bond of love and live in the exercise of it, if we would have comfort of our being in Christ. This was notorious in the practice of the Christians in former times; as is testified of the Waldenses, from the mouth of one of the adversaries Aeneas Sylvius "mutuo ament pene antequam norunt" --- they use to love any of their own religion even before they were acquainted with them.

Secondly for the work we have in hand. It is by a mutual consent, through a special overvaluing providence and a more than an ordinary approbation of the churches of Christ, to seek out a place of cohabitation and consortship under a due form of government both civil and ecclesiastical. In such cases as this, the care of the public must oversway all private respects, by which, not only conscience, but mere civil policy, doth bind us. For it is a true rule that particular estates cannot subsist in the ruin of the public.

Thirdly, the end is to improve our lives to do more service to the Lord; the comfort and increase of the body of Christ, whereof we are members, that ourselves and posterity may be the better preserved from the common corruptions of this evil world, to serve the Lord and work out our salvation under the power and purity of his holy ordinances.

Fourthly, for the means whereby this must be effected. They are twofold, a conformity with the work and end we aim at. These we see are extraordinary, therefore we must not content ourselves with usual ordinary means. Whatsoever we did, or ought to have done, when we lived in England, the same must we do, and more also, where we go. That which the most in their churches maintain as truth in profession only, we must bring into familiar and constant practice; as in this duty of love, we must love brotherly without dissimulation, we must love one another with a pure heart fervently. We must bear one another’s burdens. We must not look only on our own things, but also on the things of our brethren.

Neither must we think that the Lord will bear with such failings at our hands as he doth from those among whom we have lived; and that for these three reasons:

First, in regard of the more near bond of marriage between Him and us, wherein He hath taken us to be His, after a most strict and peculiar manner, which will make Him the more jealous of our love and obedience. So He tells the people of Israel, you only have I known of all the families of the earth, therefore will I punish you for your transgressions. Secondly, because the Lord will be sanctified in them that come near Him. We know that there were many that corrupted the service of the Lord; some setting up altars before his own; others offering both strange fire and strange sacrifices also; yet there came no fire from heaven, or other sudden judgment upon them, as did upon Nadab and Abihu, whom yet we may think did not sin presumptuously.

Thirdly, when God gives a special commission He looks to have it strictly observed in every article; When He gave Saul a commission to destroy Amaleck, He indented with him upon certain articles, and because he failed in one of the least, and that upon a fair pretense, it lost him the kingdom, which should have been his reward, if he had observed his commission.

Thus stands the cause between God and us. We are entered into covenant with Him for this work. We have taken out a commission. The Lord hath given us leave to draw our own articles. We have professed to enterprise these and those accounts, upon these and those ends. We have hereupon besought Him of favor and blessing. Now if the Lord shall please to hear us, and bring us in peace to the place we desire, then hath He ratified this covenant and sealed our commission, and will expect a strict performance of the articles contained in it; but if we shall neglect the observation of these articles which are the ends we have propounded, and, dissembling with our God, shall fall to embrace this present world and prosecute our carnal intentions, seeking great things for ourselves and our posterity, the Lord will surely break out in wrath against us, and be revenged of such a people, and make us know the price of the breach of such a covenant.

Now the only way to avoid this shipwreck, and to provide for our posterity, is to follow the counsel of Micah, to do justly, to love mercy, to walk humbly with our God. For this end, we must be knit together, in this work, as one man. We must entertain each other in brotherly affection. We must be willing to abridge ourselves of our superfluities, for the supply of others’ necessities. We must uphold a familiar commerce together in all meekness, gentleness, patience and liberality. We must delight in each other; make others’ conditions our own; rejoice together, mourn together, labor and suffer together, always having before our eyes our commission and community in the work, as members of the same body. So shall we keep the unity of the spirit in the bond of peace. The Lord will be our God, and delight to dwell among us, as His own people, and will command a blessing upon us in all our ways, so that we shall see much more of His wisdom, power, goodness and truth, than formerly we have been acquainted with. We shall find that the God of Israel is among us, when ten of us shall be able to resist a thousand of our enemies; when He shall make us a praise and glory that men shall say of succeeding plantations, "may the Lord make it like that of New England." For we must consider that we shall be as a city upon a hill. The eyes of all people are upon us. So that if we shall deal falsely with our God in this work we have undertaken, and so cause Him to withdraw His present help from us, we shall be made a story and a by-word through the world. We shall open the mouths of enemies to speak evil of the ways of God, and all professors for God's sake. We shall shame the faces of many of God's worthy servants, and cause their prayers to be turned into curses upon us till we be consumed out of the good land whither we are going.

And to shut this discourse with that exhortation of Moses, that faithful servant of the Lord, in his last farewell to Israel, Deut. 30. "Beloved, there is now set before us life and death, good and evil," in that we are commanded this day to love the Lord our God, and to love one another, to walk in his ways and to keep his Commandments and his ordinance and his laws, and the articles of our Covenant with Him, that we may live and be multiplied, and that the Lord our God may bless us in the land whither we go to possess it. But if our hearts shall turn away, so that we will not obey, but shall be seduced, and worship other Gods, our pleasure and profits, and serve them; it is propounded unto us this day, we shall surely perish out of the good land whither we pass over this vast sea to possess it.

Therefore let us choose life,

that we and our seed may live,

by obeying His voice and cleaving to Him,

for He is our life and our prosperity.

Source: http://religiousfreedom.lib.virginia.edu/sacred/charity.html

______Anne Bradstreet

There are no true portraits of Bradstreet, so in true Puritan fashion, this will have to do! From http://www.poets.org/images/media/155_AnneBradstreet.JPG

"A frontier is no friendly place for literary creation; yet within a year after landing with John Winthrop in Massachusetts, America's first English poet was writing, and the fruits of her pen from the next forty odd years remain with us today," according to Jeannine Hensley, the editor of her Works. Hensely goes on to say, "she was not a great poet, but her poetry has endured." It has endured because of the personal intensity and poignancy of her writings, borne out of hard experience and faith.

Anne Bradstreet was born in 1612 to and raised in a prosperous, educated home. After marrying Simon Bradstreet, she sailed to New England on the Arbella, exchanging a life of relative comfort and culture for the wilderness of Cambridge. It would appear that she was converted in the midst of her new hardships of building a home, storing food, enduring sickness, and raising eight children. Her poetry is a combination of Sixteenth Century convention, her new- found faith, and her struggle for the survival of her family. She went to be with the Lord in 1672.

Source: Bill Carson, creator, Fire and Ice: Puritan and Reformed Writings

I didn’t include this poem, as it’s quite long. It’s called “A Dialogue Between Old England and New,” and it really points out the reasons why the colonists left. You can find it here if you’re interested: http://xroads.virginia.edu/~HYPER/Bradstreet/bradstreet.html#dialogue

Poems all taken from http://xroads.virginia.edu/~HYPER/Bradstreet/bradstreet.html#1

To my Dear and Loving Husband

If ever two were one, then surely we. If ever man were loved by wife, then thee; If ever wife was happy in a man, Compare with me, ye woman, if you can. I prize thy love more than whole mines of gold, Or all the riches that the east doth hold. My love is such that rivers cannot quench, Nor aught but love from thee, give recompense. Thy love is such I can no way repay, The heavens reward thee manifold, I pray. Then while we live, in love let's so perservere That when we live no more, we may live ever.

Before the Birth of One of Her Children

All things within this fading world hath end, Adversity doth still our joys attend; No ties so strong, no friends so dear and sweet, But with death's parting blow is sure to meet. The sentence past is most irrevocable, A common thing, yet oh, inevitable. How soon, my Dear, death may my steps attend. How soon't may be thy lot to lose thy friend, We both are ignorant, yet love bids me These farewell lines to recommend to thee, That when that knot's untied that made us one, I may seem thine, who in effect am none. And if I see not half my days that's due, What nature would, God grant to yours and you; The many faults that well you know I have Let be interred in my oblivious grave; If any worth or virtue were in me, Let that live freshly in thy memory And when thou feel'st no grief, as I no harms, Yet love thy dead, who long lay in thine arms. And when thy loss shall be repaid with gains Look to my little babes, my dear remains. And if thou love thyself, or loved'st me, These O protect from step-dame's injury. And if chance to thine eyes shall bring this verse, With some sad sighs honour my absent hearse; And kiss this paper for thy love's dear sake, Who with salt tears this last farewell did take.

Verses upon the Burning of our House, July 18th, 1666

In silent night when rest I took, For sorrow near I did not look, I waken'd was with thund'ring noise And piteous shrieks of dreadful voice. That fearful sound of "fire" and "fire," Let no man know is my Desire. I starting up, the light did spy, And to my God my heart did cry To straighten me in my Distress And not to leave me succourless. Then coming out, behold a space The flame consume my dwelling place. And when I could no longer look, I blest his grace that gave and took, That laid my goods now in the dust. Yea, so it was, and so 'twas just. It was his own; it was not mine. Far be it that I should repine, He might of all justly bereft But yet sufficient for us left. When by the Ruins oft I past My sorrowing eyes aside did cast And here and there the places spy Where oft I sate and long did lie. Here stood that Trunk, and there that chest, There lay that store I counted best, My pleasant things in ashes lie And them behold no more shall I. Under the roof no guest shall sit, Nor at thy Table eat a bit. No pleasant talk shall 'ere be told Nor things recounted done of old. No Candle 'ere shall shine in Thee, Nor bridegroom's voice ere heard shall bee. In silence ever shalt thou lie. Adieu, Adieu, All's Vanity. Then straight I 'gin my heart to chide: And did thy wealth on earth abide, Didst fix thy hope on mouldring dust, The arm of flesh didst make thy trust? Raise up thy thoughts above the sky That dunghill mists away may fly. Thou hast a house on high erect Fram'd by that mighty Architect, With glory richly furnished Stands permanent, though this be fled. It's purchased and paid for too By him who hath enough to do. A price so vast as is unknown, Yet by his gift is made thine own. There's wealth enough; I need no more. Farewell, my pelf; farewell, my store. The world no longer let me love; My hope and Treasure lies above.

______

Cotton Mather, 1663-1728, the son of the influential Puritan minister Increase Mather, is probably most famous today for his involvement in the . Many of the documents we have on those trials were written by him. But he wrote much more. According to Wikipedia, “Author of more than 450 books and pamphlets, Cotton Mather's ubiquitous literary works made him one of the most influential religious leaders in America. Mather set the nation's "moral tone," and sounded the call for second and third generation Puritans,” http://en.wikipedia.org/wiki/Cotton_Mather

His most important book, culturally speaking, is Magnalia Christi Americana (1702), or literally translated, "The Great Works of Christ in America".

In this selection, I’d like you to look at the image of the human being portrayed by Mather as well as note the instructions given to parents on their responsibilities. It gets repetitive, and I did delete a lot, but try to read as much as you can. It gives American culture a context.

From “The Duties of Parents To Their Children”

Source for essay and picture: http://www.spurgeon.org/~phil/mather/dut-par.htm

Gen. 18:19

I know him, That he will command his Children And his Household after him, And they shall keep the way of the Lord.

As the Great God, who at the Beginning said, Let Us make man after our Image, hath made man a Sociable creature, so it is evident, That Families are the Nurseries of all Societies; and the First combinations of mankind. Well- ordered Families naturally produce a Good Order in other Societies. When Families are under an ill Discipline, all other Societies being therefore ill Disciplined, will feel that Error in the First Concoction. To Serve the Families of our Neighborhood, will be a Service to all our Interests. Every serious Christian is concerned, That he may be Serviceable in the World; And many a serious Christian is concerned, because he sees himself to be furnished with no more Opportunities to be Serviceable. But art thou not a Member of some Family? If that Family may by thy means, O Christian, become a Well-regulated Family, in that point thou wilt become Serviceable; I had almost said, Incomprehensibly Serviceable. They that have the Government of some Family, do make up no Little part of this Great Assembly. And, Sirs, are there any of you, that would forfeit that Honorable Title, of all the Faithful, The Children of Abraham? Give your Attention, ye Children of Abraham, while I set before you, the Example of your Father for your imitation. Our Glorious Lord-Messiah, is here going to Communicate unto Abraham some of His Heavenly Counsels. And we have a Text before us, that assigns a Reason for that gracious Communication. The Reason is, the care which this Good man, would thereupon take to bring up his Family in the Fear of God. In this Text there are some Remarkable Things; and things that some Wise men have often remarked. There was an Excellent man, sometimes a Preacher of the Lord Jesus Christ, in this very place; whose custom it was, not only to Read a portion of the Scripture before his Prayers with his Family, but also to Infer and Apply brief Notes out of what he Read. He professed, That he found none of all his weary Studies in Divinity, so profitable to him, as this one Exercise, for the Rare and Rich Thoughts, which he therein found himself supplied withal, And he Declared, "that he looked on it as an accomplishment of this very word; Shall I hide from Abraham, the thing which I do? I know him, that he will command his Children, and his Household. Moreover, You may here Observe a most comfortable Connection, between, He will, and They Shall. Say's the Lord, He will Command his Children, and They shall keep the way of the Lord. It seems, If every one that is Owner of a Family, would faithfully Command, and manage those that belong unto him, through the Blessing of God, they would generally Keep His Way, and His Law. I find a famous Writer in the Church, therefore thus expressing himself; "If Parents did their Duties as they ought, the Word Publically Preached would not be the ordinary means of Regeneration in the Church, but only without the Church, among Infidels: God would so pour out His Grace upon the Children of His people, and Hear Prayers for them, and bless Endeavours for their Holy Education, that we should see the Promises made Good unto our Seed." We will now Dismiss these Reflections; and Repair to that Grand Case, which hence offers itself unto us. The Case What May Be Done by Pious Parents, to Promote the Piety and Salvation of Their Children? The Case Inquires, What may be done? You will take it for granted, that the Answer to it will tell you, What Should be done? For you will readily grant, that in such an Important Case as this, All that May be done, Should be done! In the Case We Inquire after what is to be done, by Pious Parents. Other Parents will take no due Notice, of the Injunctions that God has Laid upon them concerning their Children. Parents, If you don't first become yourselves Pious, you will do nothing to purpose to make your Children so. Except you do yourselves walk in the Way of the Lord, you will be very careless about bringing your Children to such a Walk. [deleted]

O Parents, In the Name of God, Look after your own miserable Souls; How should those wretched people do anything for the Souls of their Children, that never did anything for their own? In the Case, we Inquire, after what is to be done by Parents for their Children. But let it be Remembered, That our Servants [others in our home] are in some sort likewise our Children. Our whole Household, as well as the Children that are our Offspring, are to be taught the Way of the Lord. An Abraham will have his Trained Servants. We read concerning a certain Person of Quality, in 2 Ki. 5:13. His servants came near and spake unto him, and said, My Father. Let not those of my Hearers, that are without such Invaluable Blessings of God, as Children, count themselves unconcerned in our Discourse, if they have any Servants under them. A considerable part of what is to be done for our Children, I pray, Masters, think, as we go along; Think, without our particular inculcation, whether nothing. This may be done for your Servants: and, God make Eliezers of them for you!

Attend Now To The Counsils of God I. Parents, Consider the Condition of your Children; and the loud cry of their Condition unto you, to Endeavour their Salvation! What an Army of powerful Thoughts, do at once now show themselves, to beseige your Hearts, and subdue them unto a just care for the Salvation of your Children! Know you not, that your Children have precious and Immortal Souls within them? They are not all Flesh. You that are the Parents of their Flesh, must know, That your Children have Spirits also, whereof you are told, in Heb. 12:9. God is the Father of them; and in Eccles. 12:7. God is the Giver of them. The Souls of your Children, must survive their Bodies, and are transcendently Better and Higher & Nobler Things than their Bodies. Are you sollicitous that their Bodies may be Fed? You should be more sollicitous that their Souls may not be Starved, or go without the Bread of Life. Are you sollicitious that their Bodies may be Cloath'd: you should be more sollicitious that their Souls may not be Naked, or go without the Garments of Righteousness. Are you Loath to have their Bodies Labouring under Infimities, or Deformaties? You should be much more Loath to have their Souls pining away in their Iniquities. Man, Are thy Children, but the Children of Swine? If thou art Regardless of their Souls, truly thou dost call them so! One of the Ancients, namely Cyprian, has a pungent comparison for this matter; Pray, Consider; (said that Great man) He that minds his Childs Body more than his Soul, is like, one, that if his Child and his Dog were like to be drowned, should be sollicitous to save his Dog, but let the Child perish in the water. How deaf art thou, that thou dost not hear a loud cry from the Souls of thy Children in thine Ears, Oh, my Father, my Mother, look after me! But more than so; Don't you know, That your Children, are the Children of Death, and the Children of Hell, and the Children of Wrath, by Nature: And that from you, this Nature is derived and conveyed unto them! You must know, Parents, that your Children are by your means Born under the dreadful Wrath of God: And if they are not New-Born before they die, it had been Good for them, that they never had been Born at all. The law of equity was in Exodus 21:19 If one man wound another, he shalt cause him to be throughly healed. Your Children are born with deadly wounds of Sin upon their Souls; and they may Thank you for those wounds: Unjust men, will you now do nothing for their Healing? Man, thy Children are dying of an horrid poison, in their Bowels; and it was thou that poison'd them. What! Wilt thou do nothing for the succour [help]! Thy Children are thrown into a Devouring Fire; and it is from thee that the Fiery Vengeance of God has taken Hold of them. What! Wilt thou do nothing to Help them out! There is a Corrupt Nature in thy children, which is a Fountain of all Wickedness and Confusion. The very Pagans were not insensible of this Corrupt Nature; they styled it our Congenite [congenital] Sin, and our Domestick Evil, and cried out, with Tully, "Simul ac Editi sumus in Lucem, ac suscepti, in omni continue pravitate versamur. The Jews have been yet more Sensible of this Corrupt Nature; they have Stil'd it, our Evil Frame and the poison of the old Serpent; and This they understand by The Enemy, so often mentioned in the Scripture; And, The Heart of Stone and, the Wicked that watches the Righteous. Will not you that are Christians, then show your Christianity, by Sensibly doing what you can, that your Children may have a Better Nature infused into them? What shall I Say? I may say, The Time would fail me to mention a thousanth part of what might be said. But, in short: Is it not a sad Thing to be the Father of a fool? Alas, man, till thy Children become Regenerate, thou art the Father of a Fool; Thy Children are but the Wild Asses Colt! I add; would it not Break thy Heart, if thy Children, were in Slavery to Turks, or Moors, or Indians? Devils are worse than Indians, and Infidels: till thy Children are brought home to God, they are the slaves of Devils. In a word; Can thy Heart Endure, that thy Children, should be Banished from the Lord Jesus Christ, and Languishing under the Torments of Sin among Devils, in outer Darkness throughout Eternal Ages? Don't call thyself a Parent; Thou art an Ostrich [they care not for their offspring]. Call not these, the Children of thy Bowels; thou hast no Bowels! I will not say, that Zipporah call'd her Husband, A Bloody Husband. But all the Angels in Heaven call thee, A Bloody Father, and A Bloody Mother; and are astonished at the Adamantine Hardness of that Bloody Heart of thine; and those Heartstrings that are Sinewes of Iron!

[here I deleted some] IV. Parents, with a Sweet Authority over your Children, Rebuke them for, and Refrain them from, everything that may prove prejudicial unto their Salvation. Sirs, You can do little for the Welfare of your Children, if once you have lost your Authority over them. Would you bring your Children to the Fear of God? Your character then must be that in I Tim 3:4 One that ruleth well his own House, having his Children in subjection, with all gravity. Don't by your Lightness and Weakness and Folly, suffer them to Trample upon you; but keep up so much Authority, that your Word may be a Law unto them. Nevertheless, Let not your Authority be strained with such Harshness and Fierceness, as may discourage your Children. To treat our Children like Slaves, and with such Rigour, that they shall always Tremble and Abhor to come into our presence, This will be very unlike to our Heavenly Father. Our Authority should be so Tempered with Kindness, and Meekness, and Loving Tenderness, that our Children may Fear us with Delight, and see that we Love them, with as much Delight. Now, Let our Authority, effectually keep in our Children, from all their unruly Exorbitancies and Extravagancies. If we let our Young Folks grow Head-Strong, and if we grow Afraid of compelling them to the Wholesome Orders of our Families, we have even given them up to Ruin. God brought that Son to an Untimely and a Terrible End, of whom its reported in I Kings 1:6 His Father had not Displeased him at any time, in saying, Why hast thou done so? I beseech you, Parents, Interpose your Authority to stop and check the Carrier of your Children, when they will be running into the paths of the Destroyer. Gratify them with Rewards of Well doing, when they Do well; but let them not be gratified with every Ungodly Vanity, that their Vain Minds may be set upon. Wherefore keep a strict Inspection upon their Conversations; Examine, How they spend their Time; Examine, What Company they keep? Examine, Whether they take no Bad Courses. Be not such Foolish Enemies to yourselves, and your Children as to count them your Enemies, that shall friendily advise you of their Miscarriages. That wretched Folly, is a very Frequent One! When you Find out their Miscarriages, effectually Rebuke them, and Restrain them. Incurr not the Indignation of Heaven, once Incurred by a Fond Father, in I Sam 3:13; I will Judge his House forever, for the Iniquity which he knoweth; because his Sons made themselves vile, and he Restrained them not. Ah, Thou Indulgent Parent; if you canst not Cross thy Children, when they are disposed unto that which is for the Dishonour of God, God will make thy Children to become Crosses unto thee. Sirs, When your Children do amiss, call them Aside; set before them the Precepts of God which they have broken, and the Threatenings of God, which they provoked. Demand of them, to profess their sorrow for their fault, and Resolve that they will be no more so Faulty. Yes, there may be occasion for you, to consider that Word of God in Proverbs 13:24 He that spareth his Rod, hateth his son, but he that loveth him, chasteneth him betimes; and that Word in Proverbs 19:18 Chasten thy son while there is Hope, and let not thy soul spare for his Crying; and that word, in Proverbs 23:13,14. Withold not Correction from the Child; for if thou beatest him with the Rod, he shall not Die; Thou shalt beat him with the Rod, and shalt deliver his Soul from Hell. But if it must be so, Remember this Counsel; Never give a Blow in a passion. Stay till your passion is over; and let the Offenders plainly see, that you deal thus with them, out of a pure Obedience unto God, and for their true Repentance. One of the ancients, has this Ingenious gloss In the tabernacle, Aarons Rod, and the Pot of Manna, were together; so (says he) when the Rod is used, the sweetness and goodness of the Manna must accompany it: and Mercy be joined with Severity. Let me leave that premonition with you, in Proverbs 29:15 A child left unto himself, bringeth his Mother to shame.

[text deleted here]

VI. Parents, be Exemplary: Your Example may do much towards the Salvation of your Children, your Works will more Work upon your Children, than your Words; your Patterns will do more than your Precepts; your Copies than your Counsels. What was then said unto Pastors, may very fitly be said unto Parents, in Titus 2:2, In all Things show thyself a pattern of good works; and in Timothy 4:12 Be thou an Example in Word, in Conversation, in Charity, in Spirit, in Faith, in Purity. It will be impossible for you to infuse any Good into your Children, if you appear void of that Good yourselves. If the Old Crab go backward, it is to no purpose, for the Young One to be directed to go forward: Sirs, Young Ones, will Crawl after the Old Ones. [text deleted here] Let them from your Seriousness, and your Prayerfulness, and your Watchfulness, and your Sanctification of the Lord's Day, be taught, how they should walk and please God. You "Bid" them well; "Show" them How! VII. Prayer, Prayer, must be the Crown of all: Parents, is it your Hearts Desire? Let it be also your Prayer, for your Children, that they may be Saved. Prayer for the Salvation of any Sinners, availith much. How much may it avail for the Salvation of our Sinful Children? Much availed that Prayer of David in I Chron. 29:19, Lord, Give unto my Son a perfect Heart, to keep thy Commandments. Parents, Make such a prayer for your Children, Lord, Give unto my Child, a New Heart, and a Clean Heart, and a Soft Heart; and an Heart after thy own Heart. We have been told, that Children once were brought unto our Lord Jesus Christ, for Him to Put His hands upon them; and He Put His hands upon them, and blessed them. Oh! Thrice, and Four Times Blessed Children! Well, Parent, Bring your Children unto the Lord Jesus Christ; it may be, He will put His Blessing, and Healing, and Saving Hands upon them: Then, they are Blessed, and shall be Blessed for evermore! If Abraham cry to God, O that my son Ishmael may live in thy sight! God will say to Abraham, concerning Ishmael, I have heard thee! [he goes on here, telling parents to pray every day for their children]

But is this all that is to be done? There is more. Parents, Pray with your Children, as well as for them. Family prayer must be maintained by all those Parents, that would not have their Children miss of Salvation, and that would not have the Damnation of their Children horribly fall upon themselves. Man, thy Family is a Pagan Family, if it be a Prayerless Family: And the Children going down to the place of Dragons from this thy Family, will pour out their Execrations upon thee, in the Bottom of Hell, until the very Heavens be no more. But, besides your Family Prayers, Oh, parents, why should you not now and then, take one capable Child after another, alone before the Lord? Carry the Child with you, into your Secret Chambers; make the Child kneel down by you, while you present it unto the Lord, and Implore His Blessing upon it. [more deleted here]

It is said of the Virtuous Woman, She looks well to the ways of her Household; Then a Virtuous Mother looks well to the Ways of her Children. Your Children may say, In sin did my Mother Conceive me. Oh, Then let Mothers do what they can, to Save their Children out of Sin! And especially, Mothers, do you Travail for your Children over again, with your Earnest Prayers for their Salvation, until it may be said unto you, as it was unto Monica the Mother of Austin, concerning him; Tis impossible, that thy Child should perish, after thou hast Employed so many Prayers and Tears for the Salvation of it." Now God give a Good Success to these Poor Endeavours!

Jonathan Edwards, 1703-1758

Source: www.monergismbooks.com/sinnersaudio7405.html

This introduction is from Wikipedia. Where would teachers be today without this source? The hyperlinks should still work. http://en.wikipedia.org/wiki/Sinners_in_the_Hands_of_an_Angry_God

"Sinners in the Hands of an Angry God" was one of the most famous of all fire-and- brimstone , first preached by Jonathan Edwards, a prominent Calvinist minister, in Enfield, Connecticut, in 1741. Deuteronomy 32:35 says "Their foot shall slide in due time," which was the main focus of the introduction of the . As was customary in 18th-century New England, the sermon was printed and copies were distributed to a wide audience. It was the first and most enduring expression of the uncompromising Calvinist theology of the First Great Awakening.

After its initial presentation, the audience was so moved that many attendees were found openly weeping. There were also a number of reports of swooning, outcries and convulsions from audience members. It was also reported that, unlike the stereotype of fire and brimstone preaching, Edwards read the sermon in a monotone voice with his eyes fixated on the church bell rope, and actually asked the audience to quiet down so he might finish his sermon.”

Yale University notes

“For better or worse, the sermon for which Edwards is probably most famous—or infamous—is the one preached to the congregation of Enfield, Massachusetts (later Connecticut) in July 1741. Anthologized in high school and college textbooks, Sinners represents in many persons’ minds the bleak, cruel, and hell-bent outlook of Edwards and his Puritan predecessors. But of course such a representation is only a caricature, for Sinners, if it represents anything, stands for only a small part of Edwards’s view of the relationship between humankind and God. As a specially crafted awakening sermon, Sinners was aimed at a particularly hard-hearted congregation. But, at the same time, the awakening sermon and all it expressed—the awful weight of sin, the wrath of an infinitely holy God, and the unexpectedness of the moment when God will execute justice—were integral to Edwards’s theology. This sermon, therefore, deserves to be studied and meditated on for its ownsake, but also as part of a larger vision of the spiritual life.” (Source: http://edwards.yale.edu/major-works/sinners-in-the-hands-of-an- angry-god/)

I have chosen to give you the little snippet found on Wikipedia because I think enough of this is enough. If you’d like to read the whole thing, you can find a copy here. Believe it or not, this sermon is available on CD as a reading if you feel the need to hear it. It is 43 minutes long.

Excerpt

The wrath of God burns against them, their damnation does not slumber; the pit is prepared, the fire is made ready, the furnace is now hot, ready to receive them; the flames do now rage and glow... It is no security to wicked men for one moment, that there are no visible means of death at hand. It is no security to a natural man, that he is now in health, and that he does not see which way he should now immediately go out of the world by any accident, and that there is no visible danger in any respect in his circumstances. The manifold and continual experience of the world in all ages, shows this is no evidence, that a man is not on the very brink of eternity, and that the next step will not be into another world. The unseen, unthought-of ways and means of persons going suddenly out of the world are innumerable and inconceivable. Unconverted men walk over the pit of hell on a rotten covering, and there are innumerable places in this covering so weak that they will not bear their weight, and these places are not seen. The arrows of death fly unseen at noon-day; the sharpest sight cannot discern them. God has so many different unsearchable ways of taking wicked men out of the world and sending them to hell, that there is nothing to make it appear, that God had need to be at the expense of a miracle, or go out of the ordinary course of his providence, to destroy any wicked man, at any moment. All the means that there are of sinners going out of the world, are so in God's hands, and so universally and absolutely subject to his power and determination, that it does not depend at all the less on the mere will of God, whether sinners shall at any moment go to hell, than if means were never made use of, or at all concerned in the case... God has laid himself under no obligation, by any promise to keep any natural man out of hell one moment. God certainly has made no promises either of eternal life, or of any deliverance or preservation from eternal death, but what are contained in the covenant of grace, the promises that are given in Christ, in whom all the promises are yea and Amen. But surely they have no interest in the promises of the covenant of grace who are not the children of the covenant, who do not believe in any of the promises, and have no interest in the Mediator of the covenant godammit...

Benjamin Franklin, 1706-1790 is one of America’s most famous and most talented Founding Fathers—printer, writer, scientist, inventor, diplomat. He was an avowed Deist all of his adult life. His most enduring work is his Autobiography which I have excerpted here. It is still a popular book in the US, not only for its value as history, but its value as a self-help model.

But one thing I learned teaching this class, Franklin, alas, did not like Swedes! To give the Devil his due, though, he was against slavery and wrote about it openly and elegantly.

I chose this part as it has echoes in Fitzgerald’s The Great Gatsby (hint, hint).

There are many places on-line where you can download a PDF file of the chart so you can carry it out yourself.

“Benjamin Franklin's Thirteen Virtues” From The Autobiography

I propos'd to myself, for the sake of clearness, to use rather more names, with fewer ideas annex'd to each, than a few names with more ideas; and I included under thirteen names of virtues all that at that time occurr'd to me as necessary or desirable, and annexed to each a short precept, which fully express'd the extent I gave to its meaning.

These names of virtues, with their precepts, were

1. TEMPERANCE. Eat not to dullness; drink not to elevation.

2. SILENCE. Speak not but what may benefit others or yourself; avoid trifling conversation.

3. ORDER. Let all your things have their places; let each part of your business have its time.

4. RESOLUTION. Resolve to perform what you ought; perform without fail what you resolve.

5. FRUGALITY. Make no expense but to do good to others or yourself; i.e., waste nothing.

6. INDUSTRY. Lose no time; be always employ'd in something useful; cut off all unnecessary actions.

7. SINCERITY. Use no hurtful deceit; think innocently and justly, and, if you speak, speak accordingly.

8. JUSTICE. Wrong none by doing injuries, or omitting the benefits that are your duty.

9. MODERATION. Avoid extreams; forbear resenting injuries so much as you think they deserve.

10. CLEANLINESS. Tolerate no uncleanliness in body, cloaths, or habitation.

11. TRANQUILLITY. Be not disturbed at trifles, or at accidents common or unavoidable.

12. CHASTITY. Rarely use venery but for health or offspring, never to dulness, weakness, or the injury of your own or another's peace or reputation.

13. HUMILITY. Imitate Jesus and Socrates.

My intention being to acquire the habitude of all these virtues, I judg'd it would be well not to distract my attention by attempting the whole at once, but to fix it on one of them at a time; and, when I should be master of that, then to proceed to another, and so on, till I should have gone thro' the thirteen; and, as the previous acquisition of some might facilitate the acquisition of certain others, I arrang'd them with that view, as they stand above. Temperance first, as it tends to procure that coolness and clearness of head, which is so necessary where constant vigilance was to be kept up, and guard maintained against the unremitting attraction of ancient habits, and the force of perpetual temptations. This being acquir'd and establish'd, Silence would be more easy; and my desire being to gain knowledge at the same time that I improv'd in virtue, and considering that in conversation it was obtain'd rather by the use of the ears than of the tongue, and therefore wishing to break a habit I was getting into of prattling, punning, and joking, which only made me acceptable to trifling company, I gave Silence the second place. This and the next, Order, I expected would allow me more time for attending to my project and my studies. Resolution, once become habitual, would keep me firm in my endeavors to obtain all the subsequent virtues; Frugality and Industry freeing me from my remaining debt, and producing affluence and independence, would make more easy the practice of Sincerity and Justice, etc., etc. Conceiving then, that, agreeably to the advice of Pythagoras in his Golden Verses, daily examination would be necessary, I contrived the following method for conducting that examination.

I made a little book, in which I allotted a page for each of the virtues. I rul'd each page with red ink, so as to have seven columns, one for each day of the week, marking each column with a letter for the day. I cross'd these columns with thirteen red lines, marking the beginning of each line with the first letter of one of the virtues, on which line, and in its proper column, I might mark, by a little black spot, every fault I found upon examination to have been committed respecting that virtue upon that day.

John Woolman (1720 –1772) was an itinerant Quaker preacher, traveling throughout the American colonies, advocating against conscription, military taxation, and particularly slavery.

I wanted you to read “Some Consideration on the Keeping of Negroes” but I couldn’t find an e-text, so I’ll just mention him here, thanks to our friends at Wikipedia. http://en.wikipedia.org/wiki/John_Woolman

“In 1754 Woolman wrote Some Considerations on the Keeping of Negroes. He refused to draw up wills transferring slaves. Working on a nonconfrontational, personal level, he individually convinced many Quaker slaveholders to free their slaves. He attempted personally to avoid using the products of slavery; for example, he wore undyed clothing because slaves were used in the making of dyes. Whenever he received hospitality from a slaveholder, he insisted on paying the slaves for their work in attending him.

Woolman worked within the Friends traditions of seeking the guidance of the Spirit of Christ and patiently waiting to achieve unity in the Spirit. He went from one Friends meeting to another and expressed his concern about slaveholding. One by one the various meetings began to see the evils of slavery and wrote minutes condemning it.

In his lifetime, Woolman did not succeed in eradicating slavery even within the Society of Friends in the United States; however, his personal efforts changed Quaker viewpoints. In 1790 the Society of Friends petitioned the United States Congress for the abolition of slavery. The fair treatment of people of all races is now part of the Friends Testimony of Equality.”

From Woolman: “All men by nature,”, he argues, “are equally entitled to the equity of the , and under indispensable obligations to it.” The whole discussion, which is an appeal to the Friends to be mindful of the teachings of the Bible, glows with the religious zeal which was so eminently characteristic of the author. It is replete with such Biblical references as are sure to have a wholesome effect upon a religious sect like the Society of Friends. (from http://dinsdoc.com/houston-1.htm)

J. Hector St. John de Crèvecoeur, 1735-1813, French by birth, he traveled to England and Canada before settling in America. “Although Letters from an American Farmer was initially read as a celebration of American culture and the American character, later generations of literary critics have puzzled over the exact nature of Crèvecoeur's attitude toward his adopted country. While his description of northern farm life is in some ways idyllic, later letters in the book engage the horrors of slaveholding in the South, the barbarity of the unsettled wilderness, and the terrors of revolution. A complex and ambivalent representation of American life, Letters from an American Farmer continues to challenge readers with its portrait of both the utopian and the dystopian possibilities of the nation.” (from http://www.learner.org/amerpass/unit04/authors-2.html)

From Letters from an American Farmer, 1782; Letter III: "What Is an American?"

Source : http://fr.wikipedia.org/wiki/J._Hector_St._John_de_Cr%C3%A8vec%C5%93u

As I have endeavoured to shew you how Europeans become Americans; it may not be disagreeable to shew you likewise how the various Christian sects introduced, wear out, and how religious indifference becomes prevalent. When any considerable number of a particular sect happen to dwell contiguous to each other, they immediately erect a temple, and there worship the Divinity agreeably to their own peculiar ideas. Nobody disturbs them. If any new sect springs up in Europe, it may happen that many of its professors will come and settle in America. As they bring their zeal with them, they are at liberty to make proselytes if they can, and to build a meeting and to follow the dictates of their consciences; for neither the government nor any other power interferes. If they are peaceable subjects, and are industrious, what is it to their neighbours how and in what manner they think fit to address their prayers to the Supreme Being? But if the sectaries are not settled close together, if they are mixed with other denominations, their zeal will cool for want of fuel, and will be extinguished in a little time. Then the Americans become as to religion, what they are as to country, allied to all. In them the name of Englishman, Frenchman, and European is lost, and in like manner, the strict modes of Christianity as practised in Europe are lost also. This effect will extend itself still farther hereafter, and though this may appear to you as a strange idea, yet it is a very true one. I shall be able perhaps hereafter to explain myself better, in the meanwhile, let the following example serve as my first justification. Let us suppose you and I to be travelling; we observe that in this house, to the right, lives a Catholic, who prays to God as he has been taught, and believes in transubstantion; he works and raises wheat, he has a large family of children, all hale and robust; his belief, his prayers offend nobody. About one mile farther on the same road, his next neighbour may be a good honest plodding German Lutheran, who addresses himself to the same God, the God of all, agreeably to the modes he has been educated in, and believes in consubstantiation; by so doing he scandalizes nobody; he also works in his fields, embellishes the earth, clears swamps, &c. What has the world to do with his Lutheran principles? He persecutes nobody, and nobody persecutes him, he visits his neighbours, and his neighbours visit him. Next to him lives a seceder, the most enthusiastic of all sectaries; his zeal is hot and fiery, but separated as he is from others of the same complexion, he has no congregation of his own to resort to, where he might cabal and mingle religious pride with worldly obstinacy. He likewise raises good crops, his house is handsomely painted, his orchard is one of the fairest in the neighbourhood. How does it concern the welfare of the country, or of the province at large, what this man's religious sentiments are, or really whether he has any at all? He is a good farmer, he is a sober, peaceable, good citizen: William Penn himself would not wish for more. This is the visible character, the invisible one is only guessed at, and is nobody's business. Next again lives a Low Dutchman, who implicitly believes the rules laid down by the synod of Dort. He conceives no other idea of a clergyman than that of an hired man; if he does his work well he will pay him the stipulated sum; if not he will dismiss him, and do without his sermons, and let his church be shut up for years. But notwithstanding this coarse idea, you will find his house and farm to be the neatest in all the country; and you will judge by his waggon and fat horses, that he thinks more of the affairs of this world than of those of the next. He is sober and laborious, therefore he is all he ought to be as to the affairs of this life; as for those of the next, he must trust to the great Creator.

Each of these people instruct their children as well as they can, but these instructions are feeble compared to those which are given to the youth of the poorest class in Europe. Their children will therefore grow up less zealous and more indifferent in matters of religion than their parents. The foolish vanity, or rather the fury of making Proselytes, is unknown here; they have no time. the seasons call for all their attention, and thus in a few years, this mixed neighbourhood will exhibit a strange religious medley, that will be neither pure Catholicism nor pure Calvinism. A very perceptible indifference even in the first generation, will become apparent; and it may happen that the daughter of the Catholic will marry the son of the seceder, and settle by themselves at a distance from their parents. What religious education will they give their children? A very imperfect one. If there happens to be in the neighbourhood any place of worship, we will suppose a Quaker's meeting; rather than not shew their fine clothes, they will go to it, and some of them may perhaps attach themselves to that society. Others will remain in a perfect state of indifference; the children of these zealous parents will not be able to tell what their religious principles are, and their grandchildren still less. The neighborhood of a place of worship generally leads them to it, and the action of going thither, is the strongest evidence they can give of their attachment to any sect. The are the only people who retain a fondness for their own mode of worship; for be they ever so far separated from each other, they hold a sort of communion with the society, and seldom depart from its rules, at least in this country.

Thus all sects are mixed as well as all nations; thus religious indifference is imperceptibly disseminated from one end of the continent to the other; which is at present one of the strongest characteristics of the Americans. Where this will reach no one can tell, perhaps it may leave a vacuum fit to receive other systems. Persecution, religious pride, the love of contradiction, are the food of what the world commonly calls religion. These motives have ceased here: zeal in Europe is confined; here it evaporates in the great distance it has to travel; there it is a grain of powder inclosed, here it burns away in the open air, and consumes without effect.

. . .

Here individuals of all nations are melted into a new race of men, whose labours and posterity will one day cause great changes in the world. Americans are the western pilgrims, who are carrying along with them that great mass of arts, sciences, vigour, and industry which began long since in the east; they will finish the great circle. The Americans were once scattered all over Europe; here they are incorporated into one of the finest systems of population which has ever appeared, and which will hereafter become distinct by the power of the different climates they inhabit. The American ought therefore to love this country much better than that wherein either he or his forefathers were born. Here the rewards of his industry follow with equal steps the progress of his labour; his labour is founded on the basis of nature, self-interest; can it want a stronger allurement? Wives and children, who before in vain demanded of him a morsel of bread, now, fat and frolicsome, gladly help their father to clear those fields whence exuberant crops are to arise to feed and to clothe them all; without any part being claimed, either by a despotic prince, a rich abbot, or a mighty lord. [The] lord religion demands but little of him; a small voluntary salary to the minister, and gratitude to God; can he refuse these?

Source: http://www.nhc.rtp.nc.us/tserve/eighteen/ekeyinfo/midcolamfarmer.htm

Thomas Paine, 1737-1809,

"These are the times that try men's souls." This simple quotation from Founding Father Thomas Paine's The Crisis not only describes the beginnings of the American Revolution, but also the life of Paine himself. Throughout most of his life, his writings inspired passion, but also brought him great criticism. He communicated the ideas of the Revolution to common farmers as easily as to intellectuals, creating prose that stirred the hearts of the fledgling United States. He had a grand vision for society: he was staunchly anti-slavery, and he was one of the first to advocate a world peace organization and social security for the poor and elderly. But his radical views on religion would destroy his success, and by the end of his life, only a handful of people attended his funeral.” (Source: http://www.ushistory.org/paine/index.htm)

His other works include:

• Common Sense (1776) • The Crisis (1776-77) • The Rights of Man (1791-92) • Age of Reason (1794, 1796)

Published in 1776, Common Sense challenged the authority of the British government and the royal monarchy. The plain language that Paine used spoke to the common people of America and was the first work to openly ask for independence from Great Britain.

This is a long excerpt, but it’s brilliant. I think that about a lot, but Paine is one of my favorites of the period—see what you can manage!

From Common Sense: “Thoughts on the Present State of American Affairs”

IN the following pages I offer nothing more than simple facts, plain arguments, and common sense: and have no other preliminaries to settle with the reader, than that he will divest himself of prejudice and prepossession, and suffer his reason and his feelings to determine for themselves that he will put on, or rather that he will not put off, the true character of a man, and generously enlarge his views beyond the present day.

Volumes have been written on the subject of the struggle between England and America. Men of all ranks have embarked in the controversy, from different motives, and with various designs; but all have been ineffectual, and the period of debate is closed. Arms as the last resource decide the contest; the appeal was the choice of the King, and the Continent has accepted the challenge.

It hath been reported of the late Mr. Pelham (who tho' an able minister was not without his faults) that on his being attacked in the House of Commons on the score that his measures were only of a temporary kind, replied, "THEY WILL LAST MY TIME." Should a thought so fatal and unmanly possess the Colonies in the present contest, the name of ancestors will be remembered by future generations with detestation.

The Sun never shined on a cause of greater worth. 'Tis not the affair of a City, a County, a Province, or a Kingdom; but of a Continent — of at least one-eighth part of the habitable Globe. 'Tis not the concern of a day, a year, or an age; posterity are virtually involved in the contest, and will be more or less affected even to the end of time, by the proceedings now. Now is the seed- time of Continental union, faith and honour. The least fracture now will be like a name engraved with the point of a pin on the tender rind of a young oak; the wound would enlarge with the tree, and posterity read in it full grown characters.

By referring the matter from argument to arms, a new era for politics is struck — a new method of thinking hath arisen. All plans, proposals, &c. prior to the nineteenth of April, i.e. to the commencement of hostilities, are like the almanacks of the last year; which tho' proper then, are superceded and useless now. Whatever was advanced by the advocates on either side of the question then, terminated in one and the same point, viz. a union with Great Britain; the only difference between the parties was the method of effecting it; the one proposing force, the other friendship; but it hath so far happened that the first hath failed, and the second hath withdrawn her influence. As much hath been said of the advantages of reconciliation, which, like an agreeable dream, hath passed away and left us as we were, it is but right that we should examine the contrary side of the argument, and enquire into some of the many material injuries which these Colonies sustain, and always will sustain, by being connected with and dependant on Great Britain. To examine that connection and dependance, on the principles of nature and common sense, to see what we have to trust to, if separated, and what we are to expect, if dependant.

I have heard it asserted by some, that as America has flourished under her former connection with Great Britain, the same connection is necessary towards her future happiness, and will always have the same effect. Nothing can be more fallacious than this kind of argument. We may as well assert that because a child has thrived upon milk, that it is never to have meat, or that the first twenty years of our lives is to become a precedent for the next twenty. But even this is admitting more than is true; for I answer roundly that America would have flourished as much, and probably much more, had no European power taken any notice of her. The commerce by which she hath enriched herself are the necessaries of life, and will always have a market while eating is the custom of Europe.

But she has protected us, say some. That she hath engrossed us is true, and defended the Continent at our expense as well as her own, is admitted; and she would have defended Turkey from the same motive, viz. — for the sake of trade and dominion.

Alas! we have been long led away by ancient prejudices and made large sacrifices to superstition. We have boasted the protection of Great Britain, without considering, that her motive was INTEREST not ATTACHMENT; and that she did not protect us from OUR ENEMIES on OUR ACCOUNT; but from HER ENEMIES on HER OWN ACCOUNT, from those who had no quarrel with us on any OTHER ACCOUNT, and who will always be our enemies on the SAME ACCOUNT. Let Britain waive her pretensions to the Continent, or the Continent throw off the dependance, and we should be at peace with France and Spain, were they at war with Britain. The miseries of Hanover last war ought to warn us against connections.

It hath lately been asserted in parliament, that the Colonies have no relation to each other but through the Parent Country, i.e. that Pennsylvania and the Jerseys and so on for the rest, are sister Colonies by the way of England; this is certainly a very roundabout way of proving relationship, but it is the nearest and only true way of proving enmity (or enemyship, if I may so call it.) France and Spain never were, nor perhaps ever will be, our enemies as AMERICANS, but as our being the SUBJECTS OF GREAT BRITAIN.

But Britain is the parent country, say some. Then the more shame upon her conduct. Even brutes do not devour their young, nor savages make war upon their families. Wherefore, the assertion, if true, turns to her reproach; but it happens not to be true, or only partly so, and the phrase PARENT OR MOTHER COUNTRY hath been jesuitically adopted by the King and his parasites, with a low papistical design of gaining an unfair bias on the credulous weakness of our minds. Europe, and not England, is the parent country of America. This new World hath been the asylum for the persecuted lovers of civil and religious liberty from EVERY PART of Europe. Hither have they fled, not from the tender embraces of the mother, but from the cruelty of the monster; and it is so far true of England, that the same tyranny which drove the first emigrants from home, pursues their descendants still.

In this extensive quarter of the globe, we forget the narrow limits of three hundred and sixty miles (the extent of England) and carry our friendship on a larger scale; we claim brotherhood with every European Christian, and triumph in the generosity of the sentiment.

It is pleasant to observe by what regular gradations we surmount the force of local prejudices, as we enlarge our acquaintance with the World. A man born in any town in England divided into parishes, will naturally associate most with his fellow parishioners (because their interests in many cases will be common) and distinguish him by the name of NEIGHBOR; if he meet him but a few miles from home, he drops the narrow idea of a street, and salutes him by the name of TOWNSMAN; if he travel out of the county and meet him in any other, he forgets the minor divisions of street and town, and calls him COUNTRYMAN, i.e. COUNTYMAN; but if in their foreign excursions they should associate in France, or any other part of EUROPE, their local remembrance would be enlarged into that of ENGLISHMEN. And by a just parity of reasoning, all Europeans meeting in America, or any other quarter of the globe, are COUNTRYMEN; for England, Holland, Germany, or Sweden, when compared with the whole, stand in the same places on the larger scale, which the divisions of street, town, and county do on the smaller ones; Distinctions too limited for Continental minds. Not one third of the inhabitants, even of this province, [Pennsylvania], are of English descent. Wherefore, I reprobate the phrase of Parent or Mother Country applied to England only, as being false, selfish, narrow and ungenerous.

But, admitting that we were all of English descent, what does it amount to? Nothing. Britain, being now an open enemy, extinguishes every other name and title: and to say that reconciliation is our duty, is truly farcical. The first king of England, of the present line (William the Conqueror) was a Frenchman, and half the peers of England are descendants from the same country; wherefore, by the same method of reasoning, England ought to be governed by France.

Much hath been said of the united strength of Britain and the Colonies, that in conjunction they might bid defiance to the world. But this is mere presumption; the fate of war is uncertain, neither do the expressions mean anything; for this continent would never suffer itself to be drained of inhabitants, to support the British arms in either Asia, Africa, or Europe.

Besides, what have we to do with setting the world at defiance? Our plan is commerce, and that, well attended to, will secure us the peace and friendship of all Europe; because it is the interest of all Europe to have America a free port. Her trade will always be a protection, and her barrenness of gold and silver secure her from invaders.

I challenge the warmest advocate for reconciliation to show a single advantage that this continent can reap by being connected with Great Britain. I repeat the challenge; not a single advantage is derived. Our corn will fetch its price in any market in Europe, and our imported goods must be paid for buy them where we will.

But the injuries and disadvantages which we sustain by that connection, are without number; and our duty to mankind at large, as well as to ourselves, instruct us to renounce the alliance: because, any submission to, or dependance on, Great Britain, tends directly to involve this Continent in European wars and quarrels, and set us at variance with nations who would otherwise seek our friendship, and against whom we have neither anger nor complaint. As Europe is our market for trade, we ought to form no partial connection with any part of it. It is the true interest of America to steer clear of European contentions, which she never can do, while, by her dependance on Britain, she is made the makeweight in the scale of British politics.

Europe is too thickly planted with Kingdoms to be long at peace, and whenever a war breaks out between England and any foreign power, the trade of America goes to ruin, BECAUSE OF HER CONNECTION WITH BRITAIN. The next war may not turn out like the last, and should it not, the advocates for reconciliation now will be wishing for separation then, because neutrality in that case would be a safer convoy than a man of war. Every thing that is right or reasonable pleads for separation. The blood of the slain, the weeping voice of nature cries, 'TIS TIME TO PART. Even the distance at which the Almighty hath placed England and America is a strong and natural proof that the authority of the one over the other, was never the design of Heaven. The time likewise at which the Continent was discovered, adds weight to the argument, and the manner in which it was peopled, encreases the force of it. The Reformation was preceded by the discovery of America: As if the Almighty graciously meant to open a sanctuary to the persecuted in future years, when home should afford neither friendship nor safety.

The authority of Great Britain over this continent, is a form of government, which sooner or later must have an end: And a serious mind can draw no true pleasure by looking forward, under the painful and positive conviction that what he calls "the present constitution" is merely temporary. As parents, we can have no joy, knowing that this government is not sufficiently lasting to ensure any thing which we may bequeath to posterity: And by a plain method of argument, as we are running the next generation into debt, we ought to do the work of it, otherwise we use them meanly and pitifully. In order to discover the line of our duty rightly, we should take our children in our hand, and fix our station a few years farther into life; that eminence will present a prospect which a few present fears and prejudices conceal from our sight.

Though I would carefully avoid giving unnecessary offence, yet I am inclined to believe, that all those who espouse the doctrine of reconciliation, may be included within the following descriptions. Interested men, who are not to be trusted, weak men who CANNOT see, prejudiced men who will not see, and a certain set of moderate men who think better of the European world than it deserves; and this last class, by an ill-judged deliberation, will be the cause of more calamities to this Continent than all the other three.

It is the good fortune of many to live distant from the scene of present sorrow; the evil is not sufficiently brought to their doors to make them feel the precariousness with which all American property is possessed. But let our imaginations transport us a few moments to Boston; that seat of wretchedness will teach us wisdom, and instruct us for ever to renounce a power in whom we can have no trust. The inhabitants of that unfortunate city who but a few months ago were in ease and affluence, have now no other alternative than to stay and starve, or turn out to beg. Endangered by the fire of their friends if they continue within the city and plundered by the soldiery if they leave it, in their present situation they are prisoners without the hope of redemption, and in a general attack for their relief they would be exposed to the fury of both armies.

Men of passive tempers look somewhat lightly over the offences of Great Britain, and, still hoping for the best, are apt to call out, "Come, come, we shall be friends again for all this." But examine the passions and feelings of mankind: bring the doctrine of reconciliation to the touchstone of nature, and then tell me whether you can hereafter love, honour, and faithfully serve the power that hath carried fire and sword into your land? If you cannot do all these, then are you only deceiving yourselves, and by your delay bringing ruin upon posterity. Your future connection with Britain, whom you can neither love nor honour, will be forced and unnatural, and being formed only on the plan of present convenience, will in a little time fall into a relapse more wretched than the first. But if you say, you can still pass the violations over, then I ask, hath your house been burnt? Hath your property been destroyed before your face? Are your wife and children destitute of a bed to lie on, or bread to live on? Have you lost a parent or a child by their hands, and yourself the ruined and wretched survivor? If you have not, then are you not a judge of those who have. But if you have, and can still shake hands with the murderers, then are you unworthy the name of husband, father, friend or lover, and whatever may be your rank or title in life, you have the heart of a coward, and the spirit of a sycophant.

This is not inflaming or exaggerating matters, but trying them by those feelings and affections which nature justifies, and without which, we should be incapable of discharging the social duties of life, or enjoying the felicities of it. I mean not to exhibit horror for the purpose of provoking revenge, but to awaken us from fatal and unmanly slumbers, that we may pursue determinately some fixed object. It is not in the power of Britain or of Europe to conquer America, if she do not conquer herself by delay and timidity. The present winter is worth an age if rightly employed, but if lost or neglected, the whole continent will partake of the misfortune; and there is no punishment which that man will not deserve, be he who, or what, or where he will, that may be the means of sacrificing a season so precious and useful.

It is repugnant to reason, to the universal order of things to all examples from former ages, to suppose, that this continent can longer remain subject to any external power. The most sanguine in Britain does not think so. The utmost stretch of human wisdom cannot, at this time, compass a plan short of separation, which can promise the continent even a year's security. Reconciliation is now a falacious dream. Nature hath deserted the connexion, and Art cannot supply her place. For, as Milton wisely expresses, "never can true reconcilement grow where wounds of deadly hate have pierced so deep."

Every quiet method for peace hath been ineffectual. Our prayers have been rejected with disdain; and only tended to convince us, that nothing flatters vanity, or confirms obstinacy in Kings more than repeated petitioning — and noting hath contributed more than that very measure to make the Kings of Europe absolute: Witness Denmark and Sweden. Wherefore, since nothing but blows will do, for God's sake, let us come to a final separation, and not leave the next generation to be cutting throats, under the violated unmeaning names of parent and child.

To say, they will never attempt it again is idle and visionary, we thought so at the repeal of the stamp act, yet a year or two undeceived us; as well may we suppose that nations, which have been once defeated, will never renew the quarrel.

As to government matters, it is not in the power of Britain to do this continent justice: The business of it will soon be too weighty, and intricate, to be managed with any tolerable degree of convenience, by a power, so distant from us, and so very ignorant of us; for if they cannot conquer us, they cannot govern us. To be always running three or four thousand miles with a tale or a petition, waiting four or five months for an answer, which when obtained requires five or six more to explain it in, will in a few years be looked upon as folly and childishness — There was a time when it was proper, and there is a proper time for it to cease.

Small islands not capable of protecting themselves, are the proper objects for kingdoms to take under their care; but there is something very absurd, in supposing a continent to be perpetually governed by an island. In no instance hath nature made the satellite larger than its primary planet, and as England and America, with respect to each other, reverses the common order of nature, it is evident they belong to different systems: England to Europe, America to itself.

I am not induced by motives of pride, party, or resentment to espouse the doctrine of separation and independance; I am clearly, positively, and conscientiously persuaded that it is the true interest of this continent to be so; that every thing short of that is mere patchwork, that it can afford no lasting felicity, — that it is leaving the sword to our children, and shrinking back at a time, when, a little more, a little farther, would have rendered this continent the glory of the earth.

As Britain hath not manifested the least inclination towards a compromise, we may be assured that no terms can be obtained worthy the acceptance of the continent, or any ways equal to the expense of blood and treasure we have been already put to.

The object, contended for, ought always to bear some just proportion to the expense. The removal of North, or the whole detestable junto, is a matter unworthy the millions we have expended. A temporary stoppage of trade, was an inconvenience, which would have sufficiently ballanced the repeal of all the acts complained of, had such repeals been obtained; but if the whole continent must take up arms, if every man must be a soldier, it is scarcely worth our while to fight against a contemptible ministry only. Dearly, dearly, do we pay for the repeal of the acts, if that is all we fight for; for in a just estimation, it is as great a folly to pay a Bunker-hill price for law, as for land. As I have always considered the independancy of this continent, as an event, which sooner or later must arrive, so from the late rapid progress of the continent to maturity, the event could not be far off. Wherefore, on the breaking out of hostilities, it was not worth the while to have disputed a matter, which time would have finally redressed, unless we meant to be in earnest; otherwise, it is like wasting an estate on a suit at law, to regulate the trespasses of a tenant, whose lease is just expiring. No man was a warmer wisher for reconciliation than myself, before the fatal nineteenth of April 1775, but the moment the event of that day was made known, I rejected the hardened, sullen tempered Pharaoh of England for ever; and disdain the wretch, that with the pretended title of FATHER OF HIS PEOPLE, can unfeelingly hear of their slaughter, and composedly sleep with their blood upon his soul.

But admitting that matters were now made up, what would be the event? I answer, the ruin of the continent. And that for several reasons.

First. The powers of governing still remaining in the hands of the king, he will have a negative over the whole legislation of this continent. And as he hath shewn himself such an inveterate enemy to liberty, and discovered such a thirst for arbitrary power; is he, or is he not, a proper man to say to these colonies, "You shall make no laws but what I please." And is there any inhabitant in America so ignorant, as not to know, that according to what is called the present constitution, that this continent can make no laws but what the king gives it leave to; and is there any man so unwise, as not to see, that (considering what has happened) he will suffer no law to be made here, but such as suit his purpose. We may be as effectually enslaved by the want of laws in America, as by submitting to laws made for us in England. After matters are made up (as it is called) can there be any doubt, but the whole power of the crown will be exerted, to keep this continent as low and humble as possible? Instead of going forward we shall go backward, or be perpetually quarrelling or ridiculously petitioning. — We are already greater than the king wishes us to be, and will he not hereafter endeavour to make us less? To bring the matter to one point. Is the power who is jealous of our prosperity, a proper power to govern us? Whoever says No to this question is an independant, for independancy means no more, than, whether we shall make our own laws, or, whether the king, the greatest enemy this continent hath, or can have, shall tell us, "there shall be no laws but such as I like."

But the king you will say has a negative in England; the people there can make no laws without his consent. In point of right and good order, there is something very ridiculous, that a youth of twenty-one (which hath often happened) shall say to several millions of people, older and wiser than himself, I forbid this or that act of yours to be law. But in this place I decline this sort of reply, though I will never cease to expose the absurdity of it, and only answer, that England being the King's residence, and America not so, make quite another case. The king's negative here is ten times more dangerous and fatal than it can be in England, for there he will scarcely refuse his consent to a bill for putting England into as strong a state of defence as possible, and in America he would never suffer such a bill to be passed.

America is only a secondary object in the system of British politics, England consults the good of this country, no farther than it answers her own purpose. Wherefore, her own interest leads her to suppress the growth of ours in every case which doth not promote her advantage, or in the least interferes with it. A pretty state we should soon be in under such a second-hand government, considering what has happened! Men do not change from enemies to friends by the alteration of a name: And in order to shew that reconciliation now is a dangerous doctrine, I affirm, that it would be policy in the king at this time, to repeal the acts for the sake of reinstating himself in the government of the provinces; in order that HE MAY ACCOMPLISH BY CRAFT AND SUBTILITY, IN THE LONG RUN, WHAT HE CANNOT DO BY FORCE AND VIOLENCE IN THE SHORT ONE. Reconciliation and ruin are nearly related.

Secondly. That as even the best terms, which we can expect to obtain, can amount to no more than a temporary expedient, or a kind of government by guardianship, which can last no longer than till the colonies come of age, so the general face and state of things, in the interim, will be unsettled and unpromising. Emigrants of property will not choose to come to a country whose form of government hangs but by a thread, and who is every day tottering on the brink of commotion and disturbance; and numbers of the present inhabitants would lay hold of the interval, to dispose of their effects, and quit the continent.

But the most powerful of all arguments, is, that nothing but independance, i. e. a continental form of government, can keep the peace of the continent and preserve it inviolate from civil wars. I dread the event of a reconciliation with Britain now, as it is more than probable, that it will followed by a revolt somewhere or other, the consequences of which may be far more fatal than all the malice of Britain.

Thousands are already ruined by British barbarity; (thousands more will probably suffer the same fate.) Those men have other feelings than us who have nothing suffered. All they now possess is liberty, what they before enjoyed is sacrificed to its service, and having nothing more to lose, they disdain submission. Besides, the general temper of the colonies, towards a British government, will be like that of a youth, who is nearly out of his time; they will care very little about her. And a government which cannot preserve the peace, is no government at all, and in that case we pay our money for nothing; and pray what is it that Britain can do, whose power will be wholly on paper, should a civil tumult break out the very day after reconciliation? I have heard some men say, many of whom I believe spoke without thinking, that they dreaded an independance, fearing that it would produce civil wars. It is but seldom that our first thoughts are truly correct, and that is the case here; for there are ten times more to dread from a patched up connexion than from independance. I make the sufferers case my own, and I protest, that were I driven from house and home, my property destroyed, and my circumstances ruined, that as a man, sensible of injuries, I could never relish the doctrine of reconciliation, or consider myself bound thereby.

The colonies have manifested such a spirit of good order and obedience to continental government, as is sufficient to make every reasonable person easy and happy on that head. No man can assign the least pretence for his fears, on any other grounds, that such as are truly childish and ridiculous, viz. that one colony will be striving for superiority over another.

Where there are no distinctions there can be no superiority, perfect equality affords no temptation. The republics of Europe are all (and we may say always) in peace. Holland and Swisserland are without wars, foreign or domestic: Monarchical governments, it is true, are never long at rest; the crown itself is a temptation to enterprizing ruffians at home; and that degree of pride and insolence ever attendant on regal authority, swells into a rupture with foreign powers, in instances, where a republican government, by being formed on more natural principles, would negotiate the mistake.

If there is any true cause of fear respecting independance, it is because no plan is yet laid down. Men do not see their way out — Wherefore, as an opening into that business, I offer the following hints; at the same time modestly affirming, that I have no other opinion of them myself, than that they may be the means of giving rise to something better. Could the straggling thoughts of individuals be collected, they would frequently form materials for wise and able men to improve into useful matter.

Let the assemblies be annual, with a President only. The representation more equal. Their business wholly domestic, and subject to the authority of a Continental Congress.

Let each colony be divided into six, eight, or ten, convenient districts, each district to send a proper number of delegates to Congress, so that each colony send at least thirty. The whole number in Congress will be least 390. Each Congress to sit and to choose a president by the following method. When the delegates are met, let a colony be taken from the whole thirteen colonies by lot, after which, let the whole Congress choose (by ballot) a president from out of the delegates of that province. In the next Congress, let a colony be taken by lot from twelve only, omitting that colony from which the president was taken in the former Congress, and so proceeding on till the whole thirteen shall have had their proper rotation. And in order that nothing may pass into a law but what is satisfactorily just, not less than three fifths of the Congress to be called a majority. — He that will promote discord, under a government so equally formed as this, would have joined Lucifer in his revolt.

But as there is a peculiar delicacy, from whom, or in what manner, this business must first arise, and as it seems most agreeable and consistent that it should come from some intermediate body between the governed and the governors, that is, between the Congress and the people, let a CONTINENTAL CONFERENCE be held, in the following manner, and for the following purpose.

A committee of twenty-six members of Congress, viz. two for each colony. Two members for each House of Assembly, or Provincial Convention; and five representatives of the people at large, to be chosen in the capital city or town of each province, for, and in behalf of the whole province, by as many qualified voters as shall think proper to attend from all parts of the province for that purpose; or, if more convenient, the representatives may be chosen in two or three of the most populous parts thereof. In this conference, thus assembled, will be united, the two grand principles of business, knowledge and power. The members of Congress, Assemblies, or Conventions, by having had experience in national concerns, will be able and useful counsellors, and the whole, being impowered by the people, will have a truly legal authority.

The conferring members being met, let their business be to frame a CONTINENTAL CHARTER, or Charter of the United Colonies; (answering to what is called the Magna Charta of England) fixing the number and manner of choosing members of Congress, members of Assembly, with their date of sitting, and drawing the line of business and jurisdiction between them: (Always remembering, that our strength is continental, not provincial:) Securing freedom and property to all men, and above all things, the free exercise of religion, according to the dictates of conscience; with such other matter as is necessary for a charter to contain. Immediately after which, the said Conference to dissolve, and the bodies which shall be chosen comformable to the said charter, to be the legislators and governors of this continent for the time being: Whose peace and happiness, may God preserve, Amen.

Should any body of men be hereafter delegated for this or some similar purpose, I offer them the following extracts from that wise observer on governments Dragonetti. "The science" says he "of the politician consists in fixing the true point of happiness and freedom. Those men would deserve the gratitude of ages, who should discover a mode of government that contained the greatest sum of individual happiness, with the least national expense."

"Dragonetti on virtue and rewards."

But where says some is the King of America? I'll tell you Friend, he reigns above, and doth not make havoc of mankind like the Royal Brute of Britain. Yet that we may not appear to be defective even in earthly honors, let a day be solemnly set apart for proclaiming the charter; let it be brought forth placed on the divine law, the word of God; let a crown be placed thereon, by which the world may know, that so far as we approve as monarchy, that in America THE LAW IS KING. For as in absolute governments the King is law, so in free countries the law ought to be King; and there ought to be no other. But lest any ill use should afterwards arise, let the crown at the conclusion of the ceremony be demolished, and scattered among the people whose right it is.

A government of our own is our natural right: And when a man seriously reflects on the precariousness of human affairs, he will become convinced, that it is infinitely wiser and safer, to form a constitution of our own in a cool deliberate manner, while we have it in our power, than to trust such an interesting event to time and chance. If we omit it now, some, Massanello may hereafter arise, who laying hold of popular disquietudes, may collect together the desperate and discontented, and by assuming to themselves the powers of government, may sweep away the liberties of the continent like a deluge. Should the government of America return again into the hands of Britain, the tottering situation of things, will be a temptation for some desperate adventurer to try his fortune; and in such a case, what relief can Britain give? Ere she could hear the news, the fatal business might be done; and ourselves suffering like the wretched Britons under the oppression of the Conqueror. Ye that oppose independance now, ye know not what ye do; ye are opening a door to eternal tyranny, by keeping vacant the seat of government. There are thousands, and tens of thousands, who would think it glorious to expel from the continent, that barbarous and hellish power, which hath stirred up the Indians and Negroes to destroy us, the cruelty hath a double guilt, it is dealing brutally by us, and treacherously by them.

To talk of friendship with those in whom our reason forbids us to have faith, and our affections wounded through a thousand pores instruct us to detest, is madness and folly. Every day wears out the little remains of kindred between us and them, and can there be any reason to hope, that as the relationship expires, the affection will increase, or that we shall agree better, when we have ten times more and greater concerns to quarrel over than ever?

Ye that tell us of harmony and reconciliation, can ye restore to us the time that is past? Can ye give to prostitution its former innocence? Neither can ye reconcile Britain and America. The last cord now is broken, the people of England are presenting addresses against us. There are injuries which nature cannot forgive; she would cease to be nature if she did. As well can the lover forgive the ravisher of his mistress, as the continent forgive the murders of Britain. The Almighty hath implanted in us these unextinguishable feelings for good and wise purposes. They are the guardians of his image in our hearts. They distinguish us from the herd of common animals. The social compact would dissolve, and justice be extirpated from the earth, or have only a casual existence were we callous to the touches of affection. The robber, and the murderer, would often escape unpunished, did not the injuries which our tempers sustain, provoke us into justice.

O ye that love mankind! Ye that dare oppose, not only the tyranny, but the tyrant, stand forth! Every spot of the old world is overrun with oppression. Freedom hath been hunted round the globe. Asia, and Africa, have long expelled her. — Europe regards her like a stranger, and England hath given her warning to depart. O! receive the fugitive, and prepare in time an asylum for mankind.

Source: http://www.ushistory.org/paine/commonsense/sense4.htm

There are so many authors I wanted to include. I had to stop somewhere! And I thought the best place to end was here, with the lyrics to • Career Services • Legal Clinic • Legal Assistant Education The Star Spangled Banner (The Defense of Fort McHenry) September 20, 1814 By Francis Scott Key

Oh, say can you see, by the dawn's early light, What so proudly we hailed at the twilight's last gleaming? Whose broad stripes and bright stars, through the perilous fight, O'er the ramparts we watched, were so gallantly streaming? And the rockets' red glare, the bombs bursting in air, Gave proof through the night that our flag was still there. O say, does that star-spangled banner yet wave O'er the land of the free and the home of the brave?

On the shore, dimly seen through the mists of the deep, Where the foe's haughty host in dread silence reposes, What is that which the breeze, o'er the towering steep, As it fitfully blows, now conceals, now discloses? Now it catches the gleam of the morning's first beam, In full glory reflected now shines on the stream: 'Tis the star-spangled banner! O long may it wave O'er the land of the free and the home of the brave.

And where is that band who so vauntingly swore That the havoc of war and the battle's confusion A home and a country should leave us no more? Their blood has wiped out their foul footstep's pollution. No refuge could save the hireling and slave From the terror of flight, or the gloom of the grave: And the star-spangled banner in triumph doth wave O'er the land of the free and the home of the brave.

Oh! thus be it ever, when freemen shall stand Between their loved homes and the war's desolation! Blest with victory and peace, may the heaven-rescued land Praise the Power that hath made and preserved us a nation. Then conquer we must, for our cause it is just, And this be our motto: "In God is our trust." And the star-spangled banner forever shall wave O'er the land of the free and the home of the brave!

The poem was famously written by Key while being held by the British on a “truce ship” during the battle. The original flag Key was writing about. Source: http://www.si.edu/resource/faq/nmah/starflag.htm

Quick Facts about the Star-Spangled Banner Flag

• Made in Baltimore, Maryland, in July-August 1813 by flagmaker Mary Pickersgill • Commissioned by Major George Armistead, commander of Fort McHenry • Original size: 30 feet by 42 feet • Current size: 30 feet by 34 feet • Fifteen stars and fifteen stripes (one star has been cut out) • Raised over Fort McHenry on the morning of September 14, 1814, to signal American victory over the British in the Battle of Baltimore; the sight inspired Francis Scott Key to write “The Star-Spangled Banner” • Preserved by the Armistead family as a memento of the battle • First loaned to the Smithsonian Institution in 1907; converted to permanent gift in 1912 • On exhibit at the National Museum of American History since 1964