Item of the Day: Mr. Bridge’s Election Sermon (May 27, 1789)

Full Title: A Sermon Preached Before His Excellency John Hancock, Esq. Governour; His Honor Benjamin Lincoln, Esq. Lieutenant-Governour; The Honourable The Council, Senate and House of Representatives, of the Commonwealth of Massachusetts, May 27, 1789. Being the Day of General Election. By Josiah Bridge, A.M. Pastor of the Church in East-Sudbury. Boston: Printed by Adams & Nourse, Printers to The Honourable General Court, M,DCC,LXXXIX. [1789]

 

AN

Election SERMON.

PSALM LXXXII. VERSE I.

GOD standeth in the Congregation of the Mighty; He judgeth among the GODS.

THIS passage of scripture may well possess the minds of this mumerous and respectable audience, with reverence and a sacred awe, before him, who is greatly to be feared in the assembly of his saints; and who will be sactified in all them that come nigh to him: It is particularly adapted to arrest the most serious attention of our honoured Rulers; at whose invitation we are assembled in the House of God on this auspicious anniversay, –to supplicate the Divine Presence with them, and his smiles and blessing upon the special business of the day; and their admiration of government the ensuing year; and to enquire of him from his word, agreeable to the laudable practice of our pious Progenitors, from the first settlement of the country, to the present period.

Our text has a primary reference to the Rulers of God’s ancient covenant people. But as this passage of scripture is of no private interpretation, it will as fitly apply to our civil fathers now before God, as the the Jewish Sanhedrim of old.

The words before us, will naturally lead us —“To make some brief and general observations on government.” —The propriety and usefulness of an assembly, for conducting the important affairs of it. —The sublime characters rulers sustain. —The Surpeme Ruler present with them, as an observer, and judge; ready for their assistance and support, when acting up to their character; and carefully noticing whenever they lose sight of the great end of their appointment: And the powerful influence, the consideration of his presence and inspection must have, to engage them in a conscientious discharge of the duties of their exalted stations. May I be indulged your serious and candid attention, while I attempt to dilate a little, upon these several particulars; all obviously contained in, or easily deducible from our text. God standeth in the Congregation of the Mighty: He judgeth among the Gods.

That our text applies to the supreme government of a community, and involves the various departments of it, is readily seen by looking into the Psalm before us; where we find this congregation of the mighty, reproved for the improper use of their power, and a different mode of conduct enjoined upon them. “How long will ye judge unjustly, and accept the persons of the wicked? Defend the poor and fatherless: Do justice to the afflicted and needy: Deliver the poor and needy, rid them out of the hand of the wicked.”

Civil government is both a dictate of nature, and revelation; and is accordingly indifferently denominated, the ordinance of God, and the ordinance of man. Man was originally formed for society, and furnished with faculties adapted thereto: Faculties for the improvement of which social intercourse is indispensably necessary. Some of the most important duties, and refined delights of human life are of the social kind.

In order to obtain the benefits of society, civil rule is essentially requisite. Those lusts of men, from whence come wars and fightings, are so prevalent in this apostate world, that they are obliged to form compacts and combinations, for mutual assistance and support. And there is perhaps no people no [sic] earth, however uncultivated and barbarous, but who have adopted some kind of civil polity.

The light and law of nature, which uniformly urges to this mode of procedure, may well be accepted, as an expression of the divine will: For God addresses the human mind in divers manners; and he does it by the voice of reason, as well as revelation.

The providence of God is particularly concerned, in elevating man to post of honour and dignity; and giving them a seat among the congregation of the mighty. “For promotion cometh neither from the east, nor from the west, nor from the south: But God is the judge: He putteth down one, and fitteth up another.” “By me (says wisdom, or that glorious Being who is the wisdom of God) by me kings reign, and princes decree justice. By me princes rule and nobles, even all the judges of the earth.” And in the New-Testament, we have the same idea held up, in terms equally express. “Let every soul be subject to the higher powers; for there is no power, but of God. Whosoever therefore resisteth the power, resisteth the ordinance of God.” Again, “submit yourselves to every ordinance of man, for the Lord’s sake; whether it be to the King, as supreme, or unto Governours, as unto them that are sent by him for the pinishment of evil doers, and for the praise of them that do well. For so is the will of God.”

These declarations apply to civil government in general, which is indispensably necessary to social felicity and safety. But they are by no means to be extended to every mode of government that has obtained among mankind: Not certainly to despotic and lawless domination. This is not the ordinance of God. Nor indeed any other government, but such a sprotects the subjects in the peaceable possession of their just rights, properties and priviledges.

. . . Power is an intoxicating quality; and for a single individual to be vested with sovereign rule, is subjecting him to a temptation too strong for human virtue. A desire of pre-eminence is a natural passion, and when properly restrained, may prove highly beneficial to society. But when it has a full free course, and attains the summit of its wish, and feels itself without controul; the  subject of this undue elevation, is apt to be puffed up with pride, to become intolerably supercilious and tyrannical; and to trample upon those rights of the community, and individuals, which it is the prime design of government to protect.

Wherever the will of a despot is the supreme law, the great end of government is usually perverted. This is sufficently attested by facts: And it is no other than what might justly be expected from the nature of man.  . . .

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Item of the Day: Laws for Pequot Indians (1675) [i.e. 1676]

Laws for Pequot Indians.

Found In: Letters from the English Kings and Queens Charles II, James II, William and Mary, Anne, George II, &c. To the governors of the Colony of Connecticut, together with the Answers  thereto, from 1635 to 1749; and Other Original, Ancient, Literary and Curious Documents, Compiled from Files and Records in the Office of the Secretary of the State of Connecticut. By R. R. Hinman, A. M. Secretary of the State of Connecticut. Hartford: John D. Eldredge, Printer, 1836. [pp. 93-96]

 

[The following has been transcribed as it appears in the above text. No changes or corrections have been made to the spelling of the words in the document.] 

 

Laws of the said Indians to observe.

1. That whosoever shall oppose or speake against the onely liveing and true God, the creator and ruler of all things, shall be brought to some English Court to be punished as the nature of the offence may require.
2. That whosoever shall powaw or use witch-craft or any worship to the Devill, or any falls God, shall be so convicted and punished.
3. That whosoever shall profane the holy Sabbath day by servill work or play, such as chopping or fetching home of wood, fishing, fowling, hunting, &c, shall pay as a fine tenn shillings, halfe to the cheife officers, and the other halfe to the constable and informer, or be sharply whipt for ever such offence.
4. Whosoever shall committ murder or manslaughter, shall be brought to Hartford goale, and be tryed by the Government according to the English Law, which punisheth by death.
5. Whosoever shall committ adultery by lying with another mans wife, or to have or keep her from her husband, shall be imprisoned and tryed and punished with a fyne of fortyy shillings for every offence, and so in the case of the adultresse; the sayd fine to be distributed as before.
6. Whoseover shall steale, shall restore double to his neighbours for what he hath taken, when convict before their officer and councill, and pay the constable two shillins sixpence for his paynes about executing the law.
7. Whosoever shall appeare, and prove to be drunk amongst them, shall pay tenn shillings or be whipt as the officers shall see meete, and the fine divided as before in the law about Sabbath breaking; in like manner shall it be done to such Indians as doe bring the liquors or strong drinke amongst them.
8. It is ordered that a ready and comely attendance be given to heare the word of God preached by Mr. Fitch, or any other minister sent amongst them. The cheife officers and constables are to gather the people as they may, and if they be refractory and refuse, or doe misbehave themselves undecently, such shall be punished with a fine of five shillings, or be corporally punished as the officers shall see most meet.
9. If the officers shall neglect in any of the premises to doe their duty, they shall receive double punishment, when convict thereof in any of our English Courts.
10. But whosoever shall either affront the principall officer, or refue to assist the constable in the due execution of his office, shall pay for each affront so given, ten shillings, and for such refusall to assist the constable, five shillings.

Mr. Thomas Stanton Sen’r, and Lieutenant James Avery, were appoynted and desired to give them advice and help in all cases of difficulty, for the well management of their trust and affayres, to whome they are in all such cases to repayre.

WM. LEET, Dept Governor,

SAMUEL WILLYS, Assist.

JOHN TALCOTT, Assist.

JOHN ALLYN, Assist.

JAMES RICHARDS, Assist.

Dated in Hartford, May 31, 1675.

To Hermon Garrata to cause to be published to the people of his plantation, and the rest under his Government.

The tenn articles were faythfully published to Robin Harmaysun, Monohor, the Naragansett Sunk Squaw and her councill being present, at a great concourse amongst the Pequitts, the forepart which respects Robins own interest was served and desired Robin not to be published as yet.

pr. JOHN STANTON.

Capt. Avery, and Lieutenant Minor being present as witnesseth their hands.

JAMES AVERY

THO. MINOR.

The 24th January, 1675. [i.e. 1676]

 

Item of the Day: Locke on Toleration (1777)

Full Title: The Works of John Locke, In Four Volumes.  The Eighth Edition.  Volume the Second.  London:  Printed for W. Strahan, J. F. and C. Rivington, L. Davis, W. Owen, S. Baker and G. Leigh, T. Payne and Son, T. Caslon, S. Crowder, T. Longman, B. Law, C. Rivington, E. and C. Dilly, J. Wilkie, T. Cadell, N. Conant, T. Beecroft, T. Lowndes, G. Robinson, Jos. Johnson, J. Robson, J. Knox, T. Becket, and T. Evans.  MDCCLXXVII.

A Letter Concerning Toleration [p. 316].

Honoured Sir,

Since you are pleased to enquire what are my thoughts about the mutual Toleration of Christians in their different professions of religion, I must needs answer you freely, that I esteem that Toleration be the chief characteristical mark of the true church.  For whatsoever some people boast of the antiquity of places and names, or of the pomp of their outward worship; others, of the reformation of their discipline; all, of the orthodoxy of their faith, for everyone is orthodox to himself: these things, and all others of this nature, are much rather marks of men striving for power and empire over one another, than of the church of Christ.  Let any one have ever so true a claim to all these things, yet if he be destitute of charity, meekness, and good-will in general towards all mankind, even to those that are not Christians, he is certainly yet short of being a true Christian himself.  “The kings of the Gentiles exercise lordship over them, said our Saviour to his disciples, but ye shall not be so,” Luke xxii. 25, 26.  The business of true religion is quite another thing.  It is not instituted in order to the erecting an external pomp, nor to the obtaining of ecclesiastical dominion, nor to the exercising of compulsive force; but to the regulating of men’s lives according to the rules of virtue and piety.  Whosoever will lift himself under the banner of Christ, must, in the first place and above all things, make war upon his own lusts and vices.  It is in vain for any man to usurp the name of Christian, without holiness of life, purity of manners, and benignity and meekness of spirit.  “Let every one that nameth the name of Christ, depart from iniquity. 2. Tim. ii. 19. Thou, when thou art converted, strengthen thy brethren,” said our Lord to Peter, Luke xxii. 32.  It would indeed be very hard for one that appears careless about his own salvation, to persuade me that he were extremely concerned for mine.  For it is impossible that those should sincerely and heartily apply themselves to make other people Christians, who have not really embraced the Christian religion in their hearts.  If the Gospel and the Apostles may be credited, no man can be a Christian without charity, and without that faith which works, not by force, but by love.  Now I appeal to the consciences of those that persecute, torment, destroy, and kill other men upon pretence of religion, whether they do it out of friendship and kindness towards them, or no; and I shall then indeed, and not till then, believe they do so, when I shall see those fiery zealots correcting, in the same manner, their friends and familiar acquaintance, for the manifest sins they commit against the precepts of the Gospel; when I shall see them prosecute with fire and sword the members of their own communion that are tainted with enormous vices, and without amendment are in danger of eternal perdition; and when I shall see them thus express their love and desire of the salvation of their souls, by the infliction of torments, and exercise of all manner of cruelties.  For if it be out of a principle of charity, as they pretend, and love to men’s souls, that they deprive them of their estates, maim them with corporal punishments, starve and torment them in noisome prisons, and in the end even take away their lives; I say, if all this be done merely to make men Christians, and procure their salvation, why then do they suffer “whoredom, fraud, malice, and such-like enormities,” which according to the Apostle, Rom. i. manifestly relish of heathenish corruption, to predominate so much and abound amongst their flock and people?  These, and such-like things, are certainly more contrary to the glory of God, to the purity of the church , and to the salvation of souls, than any conscientious dissent from ecclesiastical decision, or separation from publick worship, whilst accompanied with innocency of life.  Why then does this burning zeal for God, for the church, and for the salvation of souls; burning, I say, literally with fire and faggot; pass by those moral vices and wickedness, without any chastisement, which are acknowledged by all men to be diametrically opposite to the profession of Christianity; and bend all its nerves either to the introducing of ceremonies, or to the establishment of opinions, which for the most part are about nice and intricate matters, that exceed the capacity of ordinary understandings?  Which of the parties contending about these things is in the right, which of them is guilty of schism or heresy, whether those that domineer or those that suffer, with then at last be manifest, when the cause of their separation comes to be judged of.  He certainly that follows Christ, embraces his doctrine, and bears his yoke, though he forsake both father and mother, separate from the publick assemblies and ceremonies of his country, or whomsoever, or whatsoever else he relinquishes, will not then be judged an heretick.       

Item of the Day: Oration… to Commemorate the Bloody Tragedy (1775)

Full Title: An Oration Delivered March 6, 1775, At the Request of the Inhabitants of the Town of Boston; To Commemorate the Bloody Tragedy of the Fifth of March, 1770.  By Dr. Joseph Warren.  Newport, Rhode Island: Reprinted and Sold by S. Southwick, in Queen Steet, 1775.

My Ever Honored Fellow-Citizens,

It is not without the most humiliating conviction of my want of ability that I now appear before you: But the sense I have of the obligation I am under to obey the calls of my country at all times, together with an animating recollection of your indulgence exhibited upon so many occasions, has induced me once more, undeserving as I am, to throw myself upon that candour which looks with kindness on the feeblest efforts of an honest mind.

You will not now expect elegance, the learning, the fire, the enrapturing strains of eloquence which charmed you when a Lovell, a Church, or a Hancock spake; but you will permit me to stay that with a sincerity, equal to their’s [sic], I mourn over my bleeding country: With them I weep at her distress, and with them deeply resent the many injuries she has received from the hands of cruel and unreasonable men.

That personal freedom is the natural right of every man; and that property or an exclusive right to dispose of what he has honestly acquired by his own labor, necessarily arising therefrom, are truths which common sense has placed beyond the reach of contradiction.  And no man or body of men can, without being guilty of flagrant injustice, claim a right to dispose of the persons or acquisitions of any other man, or body of men, unless it can be proved that such a right has arisen from some compact between the parties in which it has been explicitly and freely granted.

If I may be indulged in taking a retrospective view of the first settlement of our country, it will be easy to determine with what degree of justice the late parliament of Great-Britain have assumed the powers of giving away that property  which the Americans have earned by their labor. 

Our fathers, having nobly resolved never to wear the yoke of despotism, and seeing the European world, through indolence and cowardice, falling a prey to tyranny; bravely threw themselves upon the bosom of the ocean; determined to find a place in which they might enjoy the freedom, or perish in the glorious attempt.  Approving Heaven beheld the favourite ark dancing upon the waves, and graciously preserved it until the chosen families were brought in safety to these western regions.  They found the land swarming with savages, who threatened death with every kind of torture.  But savages, and death with torture, were far less terrible than slavery:—Nothing was so much the object of their abhorrence as a tyrant’s power:—They knew that it was more safe to dwell with man in his more unpolished state than in a country where arbitrary power prevails.  Even anarchy itself, that bugbear held up by the tools of power (though truly to be deprecated) is infinitely less dangerous to mankind than arbitrary government.  Anarchy can be but of short duration; for when men are at liberty to pursue that course which is most conducive to their own happiness, they will soon come into it, and from the rudest state of nature, order and good government must soon arise.  But tyranny, when once established, entails its curse on a nation to the latest period of time; unless some daring genius, inspired by Heaven, shall unappalled by danger, bravely form and execute the arduous design of restoring liberty and life to his enslaved, murdered country.

The tools of power in every age have racked their inventions to justify the FEW in sporting with the happiness of the MANY; and having found their sophistry too weak, to hold mankind in bondage, have impiously dared to force religion, the daughter of the king of Heaven, to become a prostitute in the service of Hell.  They taught that princes, honored with the name of christian, might bid defiance to the founder of their faith, might pillage pagan countries and deluge them with blood, only because they boasted themselves to be the disciples of that teacher who strictly charged his followers to do to others as they would that others should do unto them.   

 

Item of the Day: Gordon’s Thanksgiving Discourse (1775)

Full Title:

Mr. Gordon’s Thanksgiving Discourse.  A Discourse Preached December 15th 1774.  Being the Day Recommended by the Provincial Congress; and Afterwards at the Boston Lecture.  By William Gordon.  Pastor of the Third Church of Roxbury.  Boston:  Printed for, and sold by Thomas Leverett, in Corn-Hill.  1775.

From Lam. III. 22.  It is of the Lord’s mercies that we are not consumed, because his companions fail not.

The pulpit is devoted, in general, to more important purposes, than the fate of kingdoms, or the civil rights of human nature; being intended, to recover men from the slavery of sin and satan–to point out their escape from future misery, through faith in a crucified Jesus–and to assist them in their preparations for eternal blessedness:  But still, there are special times and seasons when it may treat of politics.  And surely, if it is allowable for some who occupy it, by preaching up the doctrines of non-resistance and passive obedience, to vilify the principles, and to sap the foundations of that glorious revolution, that exalted the house of Hanover to the British throne; it ought to be no transgression in others, nor be construed into a want of loyalty, to speak consistently with those approved tenets, that have made George the third, the first of European sovereigns, who otherwise, with all his personal virtues, might have lived an obscure Elector. 

Having then, the past morning of this provincial thanksgiving, accommodated the text to the case of individuals, I shall now dedicate it, according to its original intention, to the service of the public, the situation of whose affairs, is, both distressing and alarming.

The capital of the colony is barbarously treated, pretendedly for a crime, but actually, for the noble stand she has made in favor of liberty, against the partisans of slavery.  She has distinguished herself by an animated opposition to arbitrary and unconstitutional proceedings; and therefore has been markt out, by ministerial vengeance, to be made an example of, whereby to terrify other American cities into a tame submission.  She is an example–and, thanks to heaven! an example of patience and fortitude, to the no small mortification of her enemies, whose own base feelings led them to imagine, that she would immediately become an abject supplicant for royal favour, tho’ at the expence of natural and charter’d rights.  May some future historian, the friend of mankind and citizen of the world, have to record in his faithful and ever-living page, that she never truckled, though British sailors and soldiers, contrary to their natural affection for the cause of liberty, were basely employed to intimidate her; but perseveringly held out, through the fiery trial, ’till a revolution of men and measures brought on her deliverance!

But it is not the capital alone that suffers.  The late venal Parliament, in compliance with the directions of administration, have, under the false colour of regulating the government of the colony, mutilated its charter, and conveyed dangerous power to individuals, for the enforcing and maintaining those encroachments, that they have ventured, in defiance of common equity, to make upon the rights of a free people.–And had not the calmness and prudence of others supplied their lack of wisdom, the country might by this time have become an Aceldama.

Upon the principles, which the British legislature have adopted in their late extraordinary proceedings, I see not, how we can be certain of any one privilege–nor what hinders our being really in a state of slavery to an aggregate of masters, whose tyranny may be worse than that of a single despot–nor that a man can with propriety say, his soul’s his own, and not the spring to move his bodily machine, in the performance of whatever drudgery his lords may appoint–nor that the public have a permanent and valuable constitution.  If the British legislature is the constitution, or superior to the constitution, Magna Charta, the bill of rights, and the protestant succession, these boasts of Britons, are the toys to please the vulgar, and not solid securities[…]

Item of the Day: Gibbon’s Decline and Fall (1797)

Full Title: The History of the Decline and Fall of the Roman Empire. By Edward Gibbon, Esq. Volume the Third. A New Edition. London: Printed for a. Strahan; and T. Cadell Jun. and W. Davies (Successors to Mr. Cadell) in the Strand, M.DCC.XCVII.

See earlier post here.

Chap. XX.

The Motives, Progress, and Effects of the Conversion of Constantine.–Legal Establishment and Constitution of the Christian or Catholic Church.

The public establishment of Christianity may be considered as one of those important and domestic revolutions which excite the most curiosity, and afford the most valuable instruction.  The victories of the civil policy of Constantine no longer influence the state of Europe; but a considerable portion of the globe still retains the impression which it received from the conversion of that monarch; and the ecclesiastical institutions of his reign are still connected, by an indissoluble chain, with the opinions, the passions, and the interests of the present generation.

In the consideration of a subject which may be viewed with indifference, but cannot be viewed with indifference, a difficulty immediately arises of a very unexpected nature; that of ascertaining the real and precise date of the conversion of Constantine.  The eloquent Lactantius, in the midst of his court seems impatient to proclaim the world the glorious example of the sovereign of Gaul; who, in the first moments of his reign, acknowledged and adored the majesty of the true and only God.  The learned Eusebius has ascribed the faith of Constantine to the miraculous sign which was displayed in the heavens whilest he meditated and prepared the Italian expedition.  The historian Zosimus maliciously asserts that the emperor had embrued his hands in the blood of his eledest son, before he publicly renounced the gods of Rome and of his ancestors.  The perplexity produced from these discordant authorities, is derived from the behavior of Constantine himself.  According to the strictness of ecclesiastical language, the first of the Christian emperors was unworthy of that name, till the moment of his death; since it was only during his last illness that he received, as a catechumen, the imposition of hands, and was afterwards admitted, by the initiatory rites of baptism, into the number of the faithful.  The Christianity of Constantine must be allowed in a much more vague and qualified sense; and the nicest accuracy is required in tracing the slow and almost imperceptible gradations by which the monarch declared himself the protector, and at length the proselyte, of the church.  It was an arduous task to eradicate the habits and prejudices of his education, to acknowledge the divine power of Christ, and to understand that the truth of his revelation was incompatible with the worship of the gods.  The obstacles which he had probably experienced in his own mind, instructed him to proceed with caution in the momentous change of a national religion; and he insensibly discovered his new opinions, as far as he could enforce them with safety and with effect.  During the whole course of his reign, the stream of Christianity flowed with a gentle, though accelerated motion: but its general direction was sometimes checked, sometimes diverted, by the accidental circumstances of the times, and by the prudence, or possibly the caprice, of the monarch.  His ministers were permitted to signify the intentions of their master in the various language which was best adapted to their respective principles; and he artfully balanced the hopes and fears of his subjects, by publishing in the same year two edicts; the first of which enjoined the solemn observance of Sunday, and the second directed the regular consultation of the Aruspices.  While this important revolution yet remained in suspense, the Christians and the Pagans watched the conduct of their sovereign with the same anxiety, but with very opposite sentiments.  The former were prompted by every motive of zeal, as well as vanity, to exaggerate the marks of his favour, and the evidences of his faith.  The latter, till their just apprehensions were changed into despair, and resentment, attempted to conceal from the world, and from themselves, that the gods of Rome could no longer reckon the emperor in the number of their votaries.  The same passions and prejudices have engaged the partial writers of the times to connect the public profession of Christianity with the most glorious or the most ignominious aera of the reign of Constantine.   

Item of the Day: Red Jacket’s Reply to a Missionary at a Council of the Chiefs of the Six Nations (1805)

Found In: The American First Class Book; or, Exercises in Reading and Recitation: Selected Principally from Modern Authors of Great Britain and America; and Designed for the Use of the Highest Class in Publick and Private Schools. By John Pierpont. Boston: Hilliard, Gray, Little, and Wilkins and Richardson, Lord & Holbrook, 1831.

LESSON XXXII.

Reply to the Address of a Missionary at a Council of the Chiefs of “the Six Nations,” in 1805, —by Saghym Whothah, alias Red Jacket.  —PHILANTHROPIST

“Friend and Brother!

It was the will of the Great Spirit, that we should meet together this day. He orders all things; and has given us a fine day for our council. He has taken his garment from the sun, and caused it to shine with brightness upon us. Our eyes are opened that we see clearly; our ears are unstopped, that we have been able to hear distinctly the words you have spoken. For all these favours we thank the Great Spirit, and him only.

Brother! Listen to what we say. There was a time when our forefathers owned this great island. Their seats extended from the rising to the setting sun: the Great Spirit had made it for the use of the Indians. He had created the buffalo, the deer, and other animals for food. He had made the bear and the beaver; their skins served us for clothing. He had scattered them over the country, and taught us how to take them. He had caused the earth to produce corn for bread. All this he had done for his red children, because he loved them. If we had disputes about our hunting ground, they were generally settled without the shedding of much blood. But an evil day came upon us; your forefathers crossed the great waters, and landed on the island. Their numbers were small; they found us friends, and not enemies. They told us they had fled from their own country, through fear of wicked men, and had come here to enjoy their religion. They asked for a small seat; we took pity on them, and granted their request: and they sat down amongst us. We gave them corn and meat, and, in return, they gave us poison. The white people having now found our country, tidings were sent back and more came amongst us; yet we did not fear them. We tok them to be friends: they called us brothers; we believed them, and gave them a larger seat. At length their numbers so increasd, that they wanted more land: they wanted our country. Our eyes opened, and we became uneasy. Wars took place; Indians were hired to fight against Indians; and many of our people were destroyed. They also distributed liquor amongst us, which has slain thousands.

Brother! Once our seats were large, and yours were small. You have now become a great people, and we have scarcely a place left to spread our blankets. You have got our country, but, not satisfied, you want to force your religion upon us.

Brother! Continue to listen. You say you are sent to instruct us how to worhsip the Great Spirit agreeably to  his mind, and that if we do not take hold of the religion which you teach, we shall be unhappy hereafter. How do we know this to be true? We understand that your religion is written in a book. If it was intended for us as well as you, why has not the Great Spirit given it to us; and not only to us, but why did he not give to our forefathers the knowledge of that book, with the means of rightly understanding it? We only know what you tell us about it, and having been so often deceived by the white people, how shall we believe what they say?

Brother! You say there is but one way to worship and serve the Great Spirit. If there is but one religion, why do you white people differ so much about it? Why not all agree, as you can all read the book?

Brother! We do not understand these things: we are told that your religion was given to your forefathers, and has been handed down from father to son. We also have a religion which was given to our forefathers, and has been handed down to us: it teaches us to be thankful for all our favours received, to love each other, and to be united: we never quarrel about religion.

Brother! The Great Spirit made us all; but he has made a great difference between his white and his red children: –he has given us different compexions and different customs. To you he has given the arts; tho these he has not opened our eyes. Since he has made so great a difference between us in other things, why may he not have given us different religion? The Great Spirit does right: he knows what is best for his children.

Brother! We do not want to destroy your religion, or to take if from you. We only want to enjoy our own.

Brother! We are told that you have been preaching to the white people in this place. These people are our neighbours. We will wait a little, and see what effect your preaching has had upon them. If we find it makes those honest, and less disposed to cheat Indians, we will then consider again of what you have said.

Brother! You have now heard our answer, and this is all we have to say at present. As we are about to part, we will come and take you by the hand: and we hope the Great Spirit will protect you on your journey, and return you safe to your friends.”

 

(See also Item of the Day for November 10, 2006)

Item of the Day: Locke, The Reasonableness of Christianity (1695, 1777)

Full Title:

The Works of John Locke, in Four Volumes.  The Eighth Edition.  Volume the Third.  London:  Printed for W. Strahan, J. F. and C. Rivington, L. Davis, W. Owen, S. Baker and G. Leigh, T. Payne and Son, T. Caslon, S. Crowder, T. Longman, B. Law, C. Rivington, E. and C. Dilly, J. Wilkie, T. Cadell, N. Conant, T. Beecroft, T. Lowndes, G. Robinson, Jos. Johnson, J. Robson, J. Knox, T. Becket, and T. Evans. 1777.

The Reasonableness of Christianity, as Delivered in the Scriptures [originally, 1695]

It is obvious to any one, who reads the new testament, that the doctrine of redemption, and consequently of the gospel, is founded upon the supposition of Adam’s fall.  To understand therefore, what we are restored to by Jesus Christ, we must consider what the scriptures shew [sic] we lost by Adam.  This I thought worthy of a diligent and unbiassed [sic] search: since I found the two extremes, that men run into on this point, either on the one hand shook the foundations of all religion, or, on the other, made christianity almost nothing: for whilst some men would have all Adam’s posterity doomed to eternal, infinite punishment, of the transgression of Adam, whom millions had never heard of, and no one had authorised to transact for him, or be his representative; this seemed to others so little consistent with the justice or goodness of the great and infinite God, that they thought there was no redemption necessary, and consequently, that there was none; rather than admit of it upon a supposition so derogatory to the honour and attributes of that infinite Being; and so made Jesus Christ nothing but the restorer and preacher of pure natural religion; thereby doing violence to the whole tenor of the new testament.  And, indeed, both sides will be suspected to have trespassed this way, against the written word of God, by any one, who does but take it to be a collection of writings, designed by God, for the instruction of the illiterate bulk of mankind, in the way to salvation; and therefore, generally, and in necessary points, to be understood in the plain direct meaning of the words and phrases; such as they may be supposed to have had in the mouths of the speakers, who used them according to the language of that time and country wherein they lived; without such learned, artificial, and forced senses of them, as are fought out, and put upon them, in most of the systems of divinity, according to the notions that each one has been bred up in. 

To one that, thus unbiassed, reads the scriptures, what Adam fell from (is visible), was the state of perfect obedience, which is called justice in the new testament; though the word, which in the original signifies justice, be translated righteousness: and, by this fall, be lost paradise, wherein was tranquility and the tree of life; i.e. he lost bliss and immortality.  The penalty annexed to the breach of the law, with the sentence pronounced by God upon it, shew this. The penalty stands thus, Gen. ii. 17. “In the day, that thou eatest thereof, thou shalt surely die.”  How was this executed?  He did eat: but, in the day he did eat, he did not actually die; but was turned out of paradise from the tree of life, and shut out for ever from it, lest he shoul take thereof, and live for ever.  This shews, that the state of paradise was a state of immortality, of life without end; which he lost that very day that he eat: his life began from thence to shorten, and waste, and to have an end; and from thence, to his actual death, was but like the time of a prisoner, between the sentence passed and the execution, which was in view and certain.  Death then entered, and shewed his face which before was shut out, and not known.  So St. Paul, Rom. v. 12. “By one man sin entered into the world, and death by sin;” i.e. a state of death and mortality: and, 1 Cor. xv. 22.  In Adam all die; i.e. by reason of his transgression, all men are mortal, and come to die.    

Item of the Day: A Sermon Preached Before His Excellency Francis Bernard (1766)

Full Title: A Serman Preached Before His Excellency Francis Bernard, Esq; Governor and Commander in Chief, The Honourable His Majesty’s Council, And the Honourable House of Representatives, of the Province of the Massachusetts-Bay in New-England, May 28th. 1766. Being the Anniversay for the Election of His Majesty’s Council for said Province. By Edward Barnard . . . Boston: Printed by Richard Draper, Printer to the Governor and Council; and by Samuel Draper, at their Printing-Office in Newbury Street, MDCCLXVI.

An ELECTION SERMON.

NEHEMIAH V. 19.

THINK upon me, my God, for good, according to all that I have done for this people.

AN aquaintance with the history of past ages will lead us to observe, that a common method of the exaltation of a people, hath been by a succession of men of eminent ablitites and influence. A great genius appears at their head, and forms a general scheme of institutions and laws. This being adopted, active spirits follow, who carry it into execution, and the community swiftly ascends to the height of prosperity.

EVEN Israel taken under the peculiar tutelage of Jehovah thus arose to a flourishing state. Moses, by divine direction, gave them the rudiments of civil and ecclesiastical polity. Joshua, by the same influence, led them over Jordan, and fixed them in the destin’d inheritance.

IN a way somewhat similar may we well suppose a people emerging from the depths of distress to regain their national character, Patriots, perhaps of different qualities, exert themselves in turn, agreable [sic] to their circumstances, ’till they make a respectable figure as in the former period of their existence.

AN illustration of this we have in the case of Judah restored to Palestine and the rights and privileges of their fathers, after residence in a strange land, and subjection to a foreign yoke, for seventy years.

DURING so long a term, when public offices of religion could not be regularly performed, when they were conversant with the superstitions of Gentilism, and the manners of masters upon whom they were entireley dependant, it is scarce possible but that the knowledge of divine truth must be greatly lost, the ardor of devoiton cool’d with many, their spirits broken, and generous public temper well night extinguished.

LET us view these exiles going to a desolate country, and a capital in ruins, with intention to possess and improve their ancient patrimony, rebuild their city, set up the worship of God upon the Hebrew ritual, and settle the civil administration to advantage; at the same time despis’d and hated by their neighbours, and retarded as much as possible in every salutary projection.

THESE things considered, nothing can be clearer than the vast importance that they should have wise men for pilots to direct them, men of goodness and intrepidity, to animate them to every arduous undertaking.

ACCORDINGLY a gracious God not only favored them with his prophets to instruct and support them, but rulers to lead and protect them, and forward the enterprises to which they were called —first Zerubbabel and Joshua, under whom the temple was built, and altar for daily sacrifice; then Ezra a scribe well instructed to the kingdom of heaven, who restored the scripture to its primitive purity, and dissov’d those interdicted alliances which weakened their attachment to their religion and country.

BUT Jerusalem yet laid defenceless, enormities in part remained.

THE full accomplishment of the merciful intention of heaven toward that afflicted people was reserved for Nehemiah.

THIS man held a lucrative post in a cour the center of the wealth and glory of Asia, and had an intricate access to the mightiest monarch then living. But surrounded with affluence and honor, he mourned for Zion. His countenance betrayed a troubled sould to his master, who understanding the cause, gave him liberty of absence for a term, invested him with a public character in Jedea, and sent mandatory letters to his officers bordering thereupon to assist him.

HIS arrival to Jerusalem was like the light of the mroning which dissipates the incumbent gloom, and invigorates nature. Every heart was revived, every hand employed. Present with them the walls went up and the city filled with inhabitants. By his incessant care and labours grievances were redressed, and all things regulated in such a manner as to render them easy and happy.

THIS is the lover of his nation, whose words I have read. Think upon me, my God, for good, according to all that I have done for this people.

 LANGUAGE this consonant to the principes of reason and revelation. Natural religion dictates tha Tod is good, and a lvoer of righteousness. The sacrifical services of the temple as insituted for particular cases, or pointing to the promised Saviour, while they imply’d guilt, gave assurance that it was consistent with the rectoral holiness of God to have respect to imperfect virtue. Nothing therfore is here expressed but what is agreable to a justness of tho’t, to a due humility of mind. . . .

 

Item of the Day: An Examination of the Age of Reason (1794)

Full Title: An Examination of the Age of Reason or an Investigation of True and Fabulous Theology, by Thomas Paine. By Gilbert Wakefield. London: Printed; New York: Re-printed by G. Forman, No. 156, Front-Street, for J. Fellows, no. 131 Water-Street, 1794.

AN

EXAMINATION OF THE AGE OF REASON, &C.

THAT the former writings of Thomas Paine abound with indications of original conception and profound thought, of comprehension and sagacity, far beyond the vigour of vulgar minds, no man, I presume, of character for intelligence and integrity will venture to deny. To the authority of venal sycophants, and all the retainers of corrupt and wicked systems, whether in politics or religion, no competency can be allowed in a decision upon this subject: but, on the contrary, the virulence of their abuse is in itself no unequivocal symptom of extraordinary merit: just as the screams and tumult of the feathered tribe prove some bird of nobler presence and more ample pinion to be approaching. The work, which I have undertaken to examine, is entitled to particular respect from the circumstances of it’s composition. It is the effusion of a pregnant intellect, sobered by the meditations of a solitary prison, not unatttended probably by some apprehensions of such a catastrophe, as a crisis of things so novel and eventful, may daily and hourly be expected to produce. The reflections therefore of such a season, from so popular a name, on a subject of such universal interest, is secure, we may presume, of considerable attention in this country, from those who are occupied in the discussion of their civil and religious creed: a number which has certainly increased of late with surprising rapidity, and will, I hope and believe, go on encreasing with an accelerated progress. On this account, I conceived myself not unlikely to serve the cause of revealed truth by an examination of a deistical pamphlet, which seemed so fair a candidate for extensive circulation: and I felt the more inclination to this task, not from an arrogant persuasion of superior knowledge and abilities, but from a clear conviction, that Christianity CANNOT be vindicated adequately and consistently against Deism by any slave of systems and establishments; well aware in the mean time, that all my zeal for Christianity will not screen me from the malice of those, who love church-emoluments better than scripture-truth; because an opportunity will arise of exposing the trumpery and nonsense of ecclesiastics.

The time is come, when all our opinions must be tried at the touchstone of severe enquiry; and, if the Jewish and Christian revelations cannot support themselves against the batteries of their assailants, in the estimation of capable and disinterested judges, the outposts must be abandoned; and a retreat secured to the fortresses of deism, already occupied by the patriarchs of old, and the illustrious philosophers of later times. The sway of creeds and councils, of hierarchies and churches, whether Protestant or Popish, over the bodies and consciences of men, is diminishing apace: and the temple of revelation, deprived of the mouldering props, which priestcraft, and tyranny, and superstition had framed for it’s support, must repose solely in it’s proper basis, the adamant TRUTH. . . .