И. В. МОРОЗОВА
Американская словесность
колониального периода
(XVII столетие)
Учебно-методическое пособие
ГОУ ВПО «УДМУРТСКИЙ ГОСУДАРСТВЕННЫЙ УНИВЕРСИТЕТ»
И. В. МОРОЗОВА
Американская словесность
колониального периода
(XVII столетие)
Учебно-методическое пособие
ГОУ ВПО «УдГУ»
2008
УДК 821.111 “18”
ББК 83.3 (7Сае)
Р е ц е н з е н т ы:
Печатается по постановлению
Морозова И. В.
М 80 Американская словесность колониального периода
(XVII столетие). — Ижевск.: Изд-во Удмуртского
государственного ун-та, 2008. — 88 с.
ISBN …..
Учебно-методическое пособие имеет целью систематизацию материалов по
истории словесности колониального периода (XVII век) для более глубокого
понимания национальной специфики литературы и культурных особенностей США.
Пособие может быть использовано как для аудиторной, так и для самостоятельной
работы и предназначено для студентов, специализирующихся в области филологии, а
также других гуманитарных дисциплин междисциплинарного характера, например,
американистики и культурологи. : В пособии представлена рабочая программа для
спецкурса по истории американской словесности XVII века, мини-антология ряда
аутентичных текстов, необходимых для изучения на практических занятиях, в
приложении включены таблица и карты колоний, существенно облегчающие процесс
восприятия и осмысления культурологического и исторического материала.
ББК 83.3 (7 Сае)
© И. В. Морозова, 2008
© ГОУ ВПО «УдГУ», 2008
СОДЕРЖАНИЕ
ВВЕДЕНИЕ ……………………………………………. …………………..
3
ЧАСТЬ I. Рабочая программа по курсу «История литературы США:
колониальная словесность XVII столетия»……………………………..
6
ЧАСТЬ II. Тексты ........................………………………………………………………
19
1.
2.
3.
4.
5.
Smith J. The General Historie of Virginia(extracts)………………………………
Mayflower Compact……………………………………………………………….
Winthrop J. Model of Christian Charity…………………………………………..
The Maypole of Merry Mount (W. Bradford and T. Morton accounts)……………
Shepard T.
The Spiritual Experiences of a Puritan (extracts)....………………………………..
The Parable of the Ten Virgins (extracts)…………………………………………..
The Autobiography (an excerpt)…………………………………………………….
6. Hooker T. The Souls’ Preparation for Christ (extracts)…………………………….
7. Mather C.
What I must To Do To Be Saved (From The Greatest Concern in the World) …….
The Devil in New England (From The Wonders of the Invisible World)…………....
8. Edwards J. Sinners in the Hands of an Angry God……………………………….. ..
9. Sewall S.
Diary (Introduction)…….…………………………………………………………….
The Selling of Joseph…………………………………………………………………
10. Rowlandson M. The Narrative of the Captivity (extracts)…………………………...
11. Bradstreet A.
The Reference to her Children.....................................................................................
To My Dear and Loving Husband.............................................................................. .
The Flesh and the Spirit................................................................................................
Verses upon the Burning of Our House.......................................................................
The Vanity of All Worldly Things...............................................................................
Epitaphs.......................................................................................................................
12. Wigglesworth M. The Day of Doom (extracts)..........................................................
13. Taylor E.
Meditation 1.................................................................................................................
Meditation 8.................................................................................................................
Meditation 95...............................................................................................................
Meditation on 2 Cor.5:14.............................................................................................
ПРИЛОЖЕНИЯ: карты, таблица……………………………………………………….. .
19
23
24
26
29
31
35
39
41
46
48
56
58
61
69
71
71
73
74
75
76
81
81
82
83
85
ВВЕДЕНИЕ
История литературы США — это динамичная история превращения колониальной
словесности в литературу глобального распространения. Возникшая как часть английской
литературы, она, тем не менее, с самого начала демонстрировала свою самобытность,
постепенно обретала свой собственный голос и уже в наше время, без сомнения, стала
одной из крупнейших мировых литератур.
Однако
несмотря на
важное место, которое она
литературном процессе, приходится признать, что
занимает
в современном
изучение истории американской
литературы в отечественных высших учебных заведениях в основном
по-прежнему
начинается только с ХIХ века. Между тем, нельзя не согласиться с тем, о чем говорят
авторы «Литературной истории Соединенных Штатов Америки» в своем «Обращении к
читателю»: «Литературная история американской нации началась тогда, когда первый
поселенец, обладающий впечатлительной натурой, остановился на мгновение и
почувствовал, что … дышит совсем другим воздухом, что перед ним раскинулся Новый
Свет и он может полагаться только на свои собственные силы и Провидение».1 Однако
не только наследие словесности XVII, но и XVIII столетия, имеющее принципиальное
значение для становления литературы США, во многом определяющее ее национальную
специфику,
оказывается за пределами устоявшегося представления о необходимом
наборе знаний выпускника-филолога.
Отчасти данная ситуация объясняется тем, что несмотря на усилия отечественных
филологов-американистов, за последнее время
осуществивших
крупный проект
по
созданию многотомного труда «История литературы США», где, пожалуй, впервые
американской словесности XVII–XVIII вв. в нашем литературоведении уделено
достаточно много внимания (если не считать сорока страниц изданного еще в 1947 году
первого и оставшегося единственным тома «Истории американской литературы»), степень
изученности этого периода все-таки остается недостаточной.
Кроме того, одним из главных препятствий на пути к изучению американской
словесности колониального периода представляется очевидное отсутствие собственно
литературных источников. И если еще можно найти в разных объемах переводы текстов
представителей американской словесности
1
XVIII столетия
(Б. Франклина, Т.
Литературная история Соединенных Штатов Америки. Пер. с англ. / Под ред. Р. Спиллера и др.: В 3 т — М.,
1977-1979. Т. 1, С. 23.
3
Джефферсона, Ф. Френо, А. Гамильтона), то, поиск источников XVII века ( пожалуй,
кроме «Истории поселения в Плимуте» У. Брэдфорда, изданной у нас еще в 1987 году)
может
оказаться
не
только
для
студентов,
но
и
преподавателей,
пустым
времяпровождением. Существует, конечно, Интернет, где можно найти оригинальные
тексты, но, во-первых, поиски требуют дополнительного времени, а во-вторых, следует
учитывать то, что далеко не все студенты имеют свободный и безлимитный доступ к
Интернет-ресурсам.
Вместе с тем, в силу того, что отечественная высшая школа в данный момент
осуществляет образовательную реформу, предполагающую двухуровненую систему
образования, необходимо создание новых специальных курсов, где студенты могли бы
получать более глубокие и многогранные знания в сфере гуманитарных дисциплин.
Эти соображения, собственно, и послужили отправной точкой в создании данного
учебно-методического пособия, целью которого является систематизация материалов по
истории словесности колониального периода (XVII век) для более глубокого понимания
национальной специфики литературы и культурных особенностей США. Пособие может
быть использовано как для аудиторной, так и для самостоятельной работы
и
предназначено для студентов, специализирующихся в области филологии. Однако оно
имеет определенную ценность и для других гуманитарных дисциплин, имеющих
междисциплинарный характер, например, американистики и культурологии.
Особо следует оговорить
принципы отбора и организации предлагаемого
материала. Основной корпус рассматриваемых памятников словесности хронологически
соотносится с XVII веком. Исключение составляет литературное наследие Д. Эдвардса,
чьей жизненный и творческий путь фактически принадлежит первой половине XVIII
столетия. Тем не менее именно в его творчестве ново-английская пуританская мысль
достигла
своих
вершин,
рубеж
своего
самодовлеющего влияния, поэтому литературный портрет Новой Англии
без
присутствия Д. Эдвардса
одновременно
обозначив
и
последний
имел бы незавершенный вид.
Ограничение материала хронологическими рамками XVII века оправдано тем, что
хотя термин «колониальный период» подразумевает конкретную историческую эпоху с
начала XVII века до 1775 года, когда будущее государство являлось еще частью
английской короны, тем не менее, характер литературы в период, предшествующей
Войне за независимость, значительно меняется. Она
обмирщается
и переживает
коренную ломку под влиянием складывающихся просветительских идей, о чем, например,
красноречиво свидетельствует деятельность Б. Франклина, начавшего публиковать свой
4
знаменитый «Альманах бедного Ричарда» в 1732 году. В известной мере XVII век в
истории литературы США по аналогии с европейским XVII веком можно было бы
определить как самостоятельную эпоху. Представляется, что именно в это время был
заложен фундамент будущей нации. Перефразируя высказывание Т. Пейна, относящееся
уже к
периоду бурных политических баталий накануне
можно
сказать, что
социокультурных
в XVII
концептов
и
столетии
Войны
за независимость,
было заложено семя
литературных
традиций,
и
национальных
подобно
«имени,
выгравированному булавкой на нежной коре молодого дуба», которое росло вместе с
деревом, теперь предстало потомству «надписью из громадных букв».
Принцип организации материала носит географический характер, что оправдано
спецификой процесса становления колоний, который быль весьма неравномерным в
хронологическом аспекте и неоднородным
по своему этническому, религиозному и
социальному составу. Колонии образовывались с разными целями и в разное время и
отличались определенной разобщенностью.
гетерогенности имеет
Для
культуры США последствия такой
особое значение и определяет региональность как одну из
характеризующих ее специфику черт.
Необходимо подчеркнуть тот факт, что хотя понимание богатства литературной
традиции США теперь уже немыслимо без рассмотрения разнообразной устной традиции
коренного населения Америки (известно, что до появления в Северной Америке
европейцев на континенте существовало более пятисот племенных культур и индейских
языков) тем не менее,
данный вопрос не будет отражен пособии, поскольку оно
представляет образцы письменной традиции.
Соответственно пособие структурировано следующим образом: в части первой
представлена рабочая программа для спецкурса по истории американской словесности
XVII
века. Часть вторая является своеобразной мини-антологией,
представлены
некоторые
аутентичные
тексты,
необходимые
для
в которой
изучения
на
практических занятиях, в приложение включена таблица и карты, существенно
облегчающие процесс восприятия и осмысления культурологического и исторического
материала.
5
ЧАСТЬ I.
РАБОЧАЯ ПРОГРАММА
по курсу
«История литературы США : колониальная словесность
XVII столетия»
Задача курса: Дать общее представление о специфике становления литературы
США как национальной эстетической целостности в непосредственной связи с
особенностями развития американской нации.
Общая характеристика курса: курс предполагает знакомство с наиболее
значительными произведениями американской словесности XVII века в их национальной,
собственно американской специфике, а также в их сложной и противоречивой
преемственности/оппозиции европейской литературной и культурной традиции.
Существенным является рассмотрение ценностных ориентиров становящейся
американской культуры в тесной взаимосвязи с процессом возникновения литературной
традиции. Культурологический аспект курса включает анализ национального менталитета
и формирование основополагающих социокультурных концептов рождающейся нации.
Таким образом, курс опирается на культурно-исторический и типологический методы
литературоведения, а также на цивилизационный и ценностный подходы, сложившиеся в
культурологи.
Курс рассчитан на 32 часа аудиторных занятий (в виде 26 часов лекций и 6 часов
практических занятий), а также консультаций по темам
письменных работ и
экзаменационным вопросам в соответствии с утвержденным учебным планом..
Формы отчетности: Письменная работа на одну из предложенных тем, ответы и
обсуждения на практических занятиях, тест в конце семестра, и устный экзамен/зачет,
предполагающий знание художественных текстов (в рамках обязательной литературы),
владение необходимой литературоведческой терминологией, знакомство с содержанием
лекций и рекомендованной критической литературы. Список художественной литературы
включает произведения, которые студенты должны изучить в течение семестра.
6
ТЕМАТИЧЕСКИЙ ПЛАН
№
Тема
Форма
Часы
1
Зарождение культуры и литературы США.
лекция
2
2
Первые хроники и описания.
лекция
2
3
Общая характеристика колоний Новой Англии.
лекция
2
4
Пуританское мышление и «История поселения в Плимуте» У.
лекция
2
Брэдфорда.
5
Проповеди и богословские сочинения.Новой Англии.
лекция
2
6
Пуританская интроспекция и ново-английские дневники.
лекция
2
7
Специфика поэтического творчества в Новой Англии.
лекция
2
8
«Великое пробуждение» и религизно-философская проза Д.
лекция
2
лекция
2
Эдвардса.
9
Противостояние пуританской ортодоксии: Т. Мортон и Р.
Уильямс.
10
Жанр «пленения» и повествование М. Роуландсон.
лекция
2
11
Литература средних колоний.
лекция
2
12
Южные колонии и формирование идей «южности».
лекция
2
13
Традиции ново-английской словесности и пути развития
лекция
2
семинар
2
национальной литературы.
14
«История поселения в Плимуте» У. Брэдфорда как
исторический документ и литературный памятник.
15
Религиозная поэзия Новой Англии:М. Уигглсворт и Э. Тейлор
семинар
2
16
Пуританская доктрина спасения и поэтика «Грешников в руках
семинар
2
разгневанного Бога» Д. Эдвардса
ИТОГО 32 часа: лекции –26 часов;
семинары – 6 часов
7
ОСНОВНОЕ СОДЕРЖАНИЕ
Тема 1. Зарождение культуры и литературы США
История освоения Северной Америки. Первые попытки английской колонизации
(Роанок).Основание Джеймстауна. Первый завоз рабов . Определяющие факторы генезиса
и эволюции американской культуры и литературы. Культура и литература колоний как
часть английской, сознательно противопоставляющая себя метрополии. Регионализм как
конституирующий фактор в процессе формирования национального сознания. Влияние
индейской
и
африканской
культур.
Этническое
и
религиозное
разнообразие
североамериканских колоний.
Тема 2. Первые хроники и описания.
Хроники колонизации. Основные тематические уровни хроник и записок: описание
четырех стихий, перечисление природных ресурсов открытых земель,. описание
индейцев,
пропаганда
благ
колонизации.
Синкретический
характер
первых
повествований: историческое эссе, научный трактат, этнографическое эссе, рекламное
сочинение. История освоения Ронаоке в «Кратком и правдивом сообщении о вновь
открытой земле Виргинии»
(1588 г.). Томаса Хэрриота. Главная хроника, и по сути
первое американское сочинение, — «Истинное повествование о достопримечательных
событиях в Виргинии» (1608). капитана Джона Смита.
Описание
поселения в
Джеймстауне. Специфика повествования «Общей истории Виргинии, Новой Англии и
островов Соммерса» (1624). История о Покахонтас.
Тема 3. Общая характеристика колоний Новой Англии.
Европейская Реформация и ее развитие в Новом Свете. Американские общины пуритан,.
«Договор на Мэйфлауэре»: принципиальное значение для будущих судеб демократии
США. Изоляционизм, мессианизм и утопизм религиозного социума. Идея построения
Града Божьего на Холме, Нового Иерусалима. Новый Свет как мировая сцена, на которой
разыгрывается мистерия об обретении Земли Обетованной.
Концепция общины,
объединенной христианской любовью, деятельность которой направлена на спасение
души человека. Обращение к понятию личной веры, «одной только веры», как
своеобразному средству цементирования религиозной общины. Пуританская концепция
греха. Влияние кальвинистской доктрины о предопределении на мировоззрение пуритан:
толкование событий жизни как символов, в которых проявляется воля Бога. Теория
8
ковенанта. Идеал пуритан — мирянин, вооруженный священной книгой . Жизнь как
символический текст; пуританин – «читатель», толкующий «книгу» своей жизни.
Основные жанры пуританской литературы: хроники, дневники, проповедь,. духовная
поэзия. Буквализм и типология — константная особенность словесности пуритан.
Понятие «простого стиля».
Тема 4. Пуританское мышление и «История поселения в Плимуте» У. Брэдфорда.
«История поселения в Плимуте» (1620-1647, опубликована в 1856 г.): констатация
событий и фактов как проявление божьего промысла. Изложение религиозных,
политических и экономических факторов, послуживших стимулом исхода
пуритан в
Новый Свет. Трансформация собственной истории в метафору библейской. Духовные и
мирские дела колонистов и концепт «дом». Описание отношений колонистов и индейцев.
Образы
индейцев.
Провиденциальность
Структура
пуританского
повествования
мышления
и
специфика
метафоричности.
и
эмблематика.
Пуританский
«общественный индивидуализм» и фигура повествователя.
Тема 5. Проповеди и богословские сочинения.Новой Англии
Проповедь как ведущий жанр ново-английской словесности.. Актуализация библейского
текста. Структура проповеди. Идея миссианства и значение проповеди. «Образец
христианского милосердия» (1630) Д. Уинтропа и национальные социокультурные
концепты («исключительность», «избранничество», «миссианство»).
Проповеди Т.
Хукера: специфика риторики, разнообразие литературных тропов, концепция деятельной
веры.
Доктрина предопределения в проповедях Т. Шепарда. « Характеристика
богословских трактатов. «Великие деяния Христа в Америке»(1702) К. Мэзера: сочетание
ортодоксального пуританства и рационализма. «Продажа Иосифа» (1700) С. Сьюолла:
библейская типология как специфика антирабовладельческой риторики.
Тема 6. Пуританская интроспекция и ново-английские дневники.
Дневник как литературная форма, соответствующая личным чувствам пуритан. Два типа
дневников: «социальный» (подробное описание событий жизни автора и его социального
пути у У. Брэдфорда, Д.Уинтропа) и «интимный» (погруженный в глубины психики
автора у Т. Шепарда, К. Мэзера). «Автобиография» (1649) Т. Шепарда: цели самопознания
и самоанализа в «интимном» типе дневника, или духовной автобиографии. Рефлексия как
следствие пуританской неуверенности в спасении. Психологизм духовной автобиографии
9
Т. Шепарда. Своеобразие дневникового повествования С. Сюолла: утрата ригоризма,
включение бытовых деталей.
Тема 7. Специфика поэтического творчества в Новой Англии.
Эпитафия, духовная поэма и историческое
повествование
— ведущие жанры
поэтического творчества первых колонистов. Нормативность первых поэтических
произведений,
отсутствие
эмоционально
–
личных
переживаний.(«Колоссальная
сдержанность и никакой лирики» — характеристика И. Бродского).
Поэма М.
Уигглсворта «Судный день» (1662) как целостное выражение пуританских воззрений..
Структура поэмы. Эсхатологические образы. Библейская метафоричность. Специфика
«простого стиха». Анна Брэдстрит — автор первых светских стихов. Влияние поэзии Д.
Донна и представителей метафизической школы на поэтическое творчество Новой
Англии. Структура и содержание «Десятой музы»(1650). Прием прямых аллегорий. Цикл
«Созерцания» (1678). Главные жанры сборника — послания и эпитафии. Индивидуальная
окрашенность
лирики.
Противоречия
пуританского
мироощущения.
Поэтическое
творчество Э. Тейлора — высшее достижение колониальной литературы. Разочарование в
миссии пуритан как личная драма. Сосредоточение на личном переживании и внеличный
взгляд на мир. Поэма «Предопределение Господне относительно Избранных» (1680?):
тема, художественное пространство, аллегоризм. «Медитации» (1682 – 1725) как
отражение комплекса пуританских идей. Специфика формы. Антиномия Добра и Зла.
Специфика образности. Аллегоризм и метафоричность.
Тема 8. «Великое пробуждение» и религизно-философская проза Д. Эдвардса.
Ривайвелизм в Новой Англии и Д. Эдвардс как лидер «Великого пробуждения». Спор
«новосветников» и «старосветников». Влияние философии Д. Локка. «Отличительные
признаки работы Божьего Духа»(1741): структура, концепции Красоты, Любви, Истины;
характер абстракции. Утверждение пуританской доктрины в «Грешниках в руках
разгневанного Бога» (1741). Традиции пуританских проповедей «fire and brimstone».
Утверждение идей верховной власти Бога, предопределения, порочности человеческой
природы и первородного греха, спасения, божественного милосердия. Художественное
мастерство: специфика образности, символизм.. «Свобода воли» (1754) как главное
фиолософское произведение: детерминизм и концепция свободы действий. Творчество Д.
Эдвардса как итог развития пуританской мысли.
10
Тема 9. Противостояние пуританской ортодоксии: Т. Мортон и Р. Уильямс.
Т. Мортон и Р. Уильямс — изгнанники из пуританских колоний.. Т. Мортон как
представитель ренессансной культуры. Характер повествования «Ново-английского
Ханаана» (1637): элементы поэтической пасторали, сатирической комедии и библейской
легенды. Античная и библейская образность. Интерпретация событий в Мэрри Маунт.
Изображение индейцев как «естественных людей» Утверждение естественных прав
человека Р. Уильямсом. Обоснование принципа свободы совести и равенства всех
убеждений перед законом в «Кровавом догмате преследования за убеждения» (1644).
«Ключ к языку Америки» (1643): тематические уровни описания жизни индейцев,
противопоставление
английской
культуры
и
культуры
аборигенов,
проблема
христианизации индейцев.
Тема 10. Жанр «пленения» и повествование М. Роуландсон..
Исторические корни повествований о пленении. «Пленения» как провиденциальные
свидетельства. Библейские аллюзии: египетское и вавилонское пленения. Специфика
авантюрного сюжета. «Проявление власти и доброты Бога, а также верности его
обещаний. Повествование о пленении и избавлении миссис Мэри Роуландсон» как
образец жанра. Изображение пленения как существования на границе с профанным
миром. Характеристики индейцев. Описание личных переживаний. Провиденциальный
смысл «переходов» как испытания и пути духовного совершенствования. Библейские
легенды как архетипы личной и коллективной истории.
Тема 11. Литература средних колоний.
Светский характер первых письменных памятников («Краткое описание Нью – Йорка» Д.
Дэнтона). Роль Пенсильвании в формировании духовной атмосферы. Религиозные и
социальные доктрины квакерства. Деятельность У. Пенна как реализация доктрин
квакерства. Афоризмы и максимы в «Плодах уединения» (1692). Требование «простого
стиля». Собственно «американские» произведения У. Пенна («Отчет о провинции
Пенсильвания в Америке, 1681; «Структура правительства провинции Пенсильвания в
Америке, 1682): демократизм и утверждение религиозной свободы. Беллетризация
повествования как специфика хроник и дневников ( «Исторический и географический
отчет о провинциях Пенсильвания и Нью – Джерси», 1698 Г. Томаса и «Дневник», 1701 Ч.
Уолли).
11
Тема 12. Южные колонии и формирование идей «южности».
Специфика духовного климата – не построение нового Ханаана, а выполнение поручения
Господа в существовавшем до грехопадения райском саду. Первые отчеты о колонии
Мэриленд (Э. Уайт, Д. Олсоп). Светский характер записок. Архетип «Нового Адама» и
фигура благородного джентльмена — центр, вокруг которого формировалась культура
Юга. Появление представлений о Юге как аналоге римского государства античного типа.
Политическая тенденциозность записок и «История и нынешнее положение Виргинии»
(1705) Р. Беверли.. Специфика патриархального быта в сочинениях и письмах У.Бирда.
Формирование основных мифологем «южного мифа».
Тема 13. Традиции ново-английской словесности и пути развития
национальной литературы.
Пуританские догматы и творчество Н. Готорна («Алая буква», 1850). Переосмысление
концепции греха и спасения. Традиции ново-английской автобиографии и
светский
характер «Автобиографии» (1791) Б. Франклина. «Воспитание Генри Адамса» (1907) Г.
Адамса как
продолжение традиций «духовной автобиографии». Жанр «пленений» и
романы Ф. Купера («Долина Виш-Тон-Виш», 1829). Жанр эпитафии в Новой Англии и
«Антология Спун-Ривер» Э.Л. Мастерса.
Тема 14. «История поселения в Плимуте» У. Брэдфорда как исторический документ
и литературный памятник.
Вопросы для обсуждения:
1. Как объясняет У. Брэдфорд причины отъезда пуритан из Европы в колонии?
2. Почему У. Брэдфорд говорит о переселенцах как пилигримах и какое значение
имеет здесь концепция веры? (использовать Послание к евреям Апостола Павла,
стих 11).
3. Каковы первые впечатления от новой земли?
4. Как складываются отношения колонистов с индейцами?.
5. Как У. Брэдфорд интерпретирует события в Мерри Маунт и почему (сравнить с
описанием Т. Мортона)?
6. Какие примеры Божьего промысла наблюдает У. Брэдфорд в жизни колонистов?
7. В чем заключается специфика метафоричности и эмблематизма повествования?
8. Почему повествование ведется от первого и третьего лица? В чем особенность
фигуры повествователя?
12
Тема 15. Религиозная поэзия Новой Англии: М. Уигглсворт и Э. Тейлор.
Вопросы для обсуждения:
1. Является ли поэма М. Уигглсворта стихотворным переложением изложенных в
Новом завете картин Судного дня?
(Ангелы при кончине века соберут избранных от четырех ветров от края небес до края их
(Мф.24:31), а также соберут из царства Его все соблазны и делающих беззаконие (Мф.13:41) и
отделят злых из среды праведных (Мф.13:49. По учению апостольскому, «всем нам должно
явиться пред судилище Христово» (2Кор.5:10), «все мы предстанем на суд Христов» (Рим.14:10).
Бог через Иисуса Христа будет судить иудеев и язычников (Рим.2:9), живых и мёртвых
(Деян.10:42; 2Тим.4:1), то есть имеющих воскреснуть из мертвых и тех, которые останутся до
воскресения в живых, но, подобно воскресшим, изменятся (1Кор.15:51-52), а также, кроме людей, и
злых ангелов (Иуд.6; 2Пет.2:4).Судимы будут не только дела людей, как добрые, так и злые
(Мф.25:35-36, 2Кор.5:10), но и всякое праздное их слово (Мф.12:36). Праведным судия скажет:
«приидите благословеннии Отца Моего, наследуйте уготованное вам царствие от сложения мира»
(Мф.25:34), грешные же услышат такой приговор: «идите от Мене проклятии во огнь вечный,
уготованный диаволу и ангелам его» (Мф.25:41).
2. Почему поэма «Судный день» обрела огромную популярность? Связано ли это с
доктринами пуританизма? Какими?
3.
Каким образом связано творческое наследие Э. Тейлора с пуританским
мышлением?
4. Что такое «медитация» в понимании верующего протестанта?
5. Как отражены понятия греха и искупления в «Медитациях» Э. Тейлора?
6. В чем связь «Медитаций» Э. Тейлора с наследием поэтов-метафизиков (прежде
всего, Д. Донна?)
7. Какие литературные тропы использует Э. Тейлор?
8. В чем вы видите общность и различие поэтических произведений М. Уигглсворта
и Э. Тейлора?
Тема 16. Пуританская доктрина спасения и поэтика «Грешников в руках
Разгневанного Бога» Д. Эдвардса.
1. Что не устраивало Д. Эдвардса в пуританской теории ковенанта?
2. Каким представлен человек в проповеди и почему?
3. В чем проявляется милосердие Бога по отношению к грешнику?
4. Какие литературные тропы использует Д. Эдвардс?
13
СПИСОК ЛИТЕРАТУРЫ*
1. Брэдфорд У. История поселения в Плимуте.— М., 1987
2. Роуландсон М. Повествование о пленении и избавлении миссис Мэри Роуландсон.
Пер. в англ. А. И. Ващенко// Ф. Купер. Долина Виш-Тон-Виш. — М., 2000. С. 381.
3. Edwards J. Sinners in the Hands of an Angry God.
4.
Hooker T. The Soul's Preparation for Christ
5. Mather C. What Must I Do To Be Saved//The Greatest Concern in the World;
The Devil in New England// Wonders of The Invisible World.
6. Mayflower Compact.
7. Morton T. Of the Revells of New Canaan // New English Canaan.
8. Sewall S. The Selling of Joseph; Diary.
9. Shepard T. The Spiritual Experiences of a Puritan; The Parable of the Ten Virgins; The
Autobiography.
10. Smith J. The General Historie of Virginia, New England and Summer Isles .
11. Winthrop J. Model of Christian Charity.
*Тексты на английском языке прилагаются.
ДОПОЛНИТЕЛЬНАЯ ХУДОЖЕСТВЕННАЯ ЛИТЕРАТУРА
1. Адамс Г. Воспитание Генри Адамса.— М., 1988
2. Готорн Н. Алая буква.— М., 1957.
3. ИрвингВ. Филип из Поканокета.// Ф. Купер. Долина Виш-Тон-Виш. — М., 2000.С. 423
4. Купер Ф. Долина Виш-Тон-Виш — М., 2000.
5. Франклин Б. Автобиография. — М., 1987.
6. Мастерс Э.Л. Антология Спун-Ривер. — М., 1990.
УЧЕБНАЯ ЛИТЕРАТУРА
2. История литературы США / Ред. Я.Н. Засурский, М.М. Коренева, Е. А. Стеценко. —
М.: Наследие, 1997, т. 1.
3. Истоки и формирование американской национальной литературы XVII-XVIII вв.—М.,
1985.
4. Литературная история Соединенных Штатов Америки :В 3 тт. Пер. с англ./ Ред. Р.
Спиллер, У. Торп и др.. — М.: Прогресс, 1977, т. 1.
14
5. Паррингтон В. Л. Основные течения американской мысли.: В 3 тт. Пер. с англ.—М.,
1961. Т.1.
ДОПОЛНИТЕЛЬНАЯ УЧЕБНАЯ ЛИТЕРАТУРА
1. Бурстин Д. Американцы: колониальный опыт: Пер. с англ.— М., 1993.
2. Ващенко А. В. У истоков Америки: идиллия или трагедия?// Ф. Купер . Долина ВишТон-Виш.— М., 2000. С. 366.
3. Гуревич Е. Б. Влияние протестантизма на раннюю американскую социологию//
Социологический журнал, 1998, № 1– 2.
4.
Мишина Л. А. Американская словесность XVII века и последующая литературная
традиция // XVII век в диалоге эпох и культур: Материалы научной конференции.
Выпуск 8. - СПб., 2000. - C. 27.
5. Морозова И. В. Художественное своеобразие «Воспитания Генри Адамса»: традиции и
новаторство //Филологические науки, 1991, №6.
6. Bercovitch S. The Puritan Origins of the American Self. — New Haven and London, 1975.
7.
Miller P. The New England Mind: From Colony to Province. — Cambridge, MA, 1953.
ТЕМЫ ДЛЯ ПИСЬМЕННЫХ РАБОТ
1. Концепт «дом» в «Истории поселения в Плимуте» У. Брэдфорда.
2. Дискурс договора в «Истории поселения в Плимуте» У. Брэдфорда.
3. Индейцы в «Истории поселения в Плимуте» У. Брэдфорда.
4. Концепция Правосудия и Милосердия в «Образце христианского милосердия» Д.
Уинтропа.
5. Идея избранничества в «Образце христианского милосердия» Д. Уинтропа.
6. Обоснование Т. Шепардом необходимости любви к Христу.
7. Опыт духовных исканий пуритан у Т. Шепарда.
8. Обоснования необходимости познания греховности у Т. Хукера.
9. Женщина в пуританском мире и поэзия А. Брэдстрит.
10. Тематические уровни поэзии А. Брэдстрит.
11. Специфика поэтики лирики А. Брэдстрит.
12. Пуританские концепты «грех» и «спасение» и поэтическое наследие Э. Тэйлора.
13. Антиномия Добра и Зла в «Медитациях» Э. Тейлора.
14. Основные художественные средства и изобразительная палитра «Медитаций»
Э. Тейлора.
15
15. Путь к спасению К. Мэзера.
16. Демонология К. Мэзера и «охота на ведьм» в Салеме.
17. Образ грешника в «Грешнике в руках разгневанного Бога» Дж. Эдвардса.
18. Концепция спасения грешника в
«Грешнике в руках разгневанного Бога» Дж.
Эдвардса.
19. Сравнительный анализ риторики проповедей Дж. Эдвардса и Д. Уинтропа.
20. Библейская типология в «Продаже Иосифа» С. Сьюолла.
21. Трактат С. Сьюолла «Продажа Иосифа» и рабство в Новой Англии.
22. «Повествование о пленении» М. Роуналдсон как образец жанра «пленения».
23. Пуританская трактовка пленения в «Повествовании о пленении» М. Роуналдсон.
24. Изображение индейцев в «Повествовании о пленении» М. Роуналдсон.
ВОПРОСЫ К ЗАЧЕТУ
1. Специфика становления североамериканских колоний как фактор своеобразия
национальной литературы США.
2. Характеристика первых заметок о колониях.
3. Специфика повествования в «Общей истории Виргинии» Д. Смита.
4. Трактовка «исхода» пуритан из Европы У. Брэдфордом.
5. Идея божественного предопределения в «Истории поселения в Плимуте»У.
Брэдфорда.
6. Требование «простого стиля» и «История поселения в Плимуте» У. Брэдфорда.
7. Идеи избранничества и миссианства в «Образце христианского милосердия» Д.
Уинтропа.
8. Проповедь как жанр пуританской словесности.
9. Общая характеристика дневников пуританских авторов.
10. «Новый Ханаан» Т. Мортона как антипуританское сочинение.
11. События в Мерри Маунт в интерпретации У. Брэдфорда и Т. Мортона.
12. Общественная и творческая деятельность Р. Уильямса.
13. Пуританские доктрины и труды К. Мэзера.
14. Личное начало и специфика интроспекции в «Автобиографии» Т. Шепарда.
15. Формирование поэтической традиции в Новой Англии и творчество А. Брэдстрит .
16. Поэтические жанры Новой Англии и поэма М. Уигглсуорта «Судный день».
17. Медитации в пуританской традиции и поэтическое творчество Э. Тэйлора.
18. Специфика художественной образности в «Медитациях» Э. Тэйлора.
19. «Великое пробуждение» и творчество Д. Эдвардса.
16
20. Пуританская доктрина спасения и поэтика «Грешников в руках разгневанного Бога»
Д. Эдвардса.
21. Средние колонии и деятельность У. Пенна.
22. Сочинения У. Бирда : у истоков «южного мифа».
23. Жанр «пленений» и сочинение М. Роуландсон.
24. Антирабовладельческая риторика С. Сьюола («Продажа Иосифа»).
ПРИМЕРЫ ТЕСТА
ВАРИАНТ 1.
1. В каком сочинении появился образ Покахонтас?
2. Какой текст актуализировался в сочинениях пуритан?
3. Какое произведение включает в себя текст «Договора на Мэйфлауэре»?
4. Чья «Автобиография» отличается явно выраженной интроспекцией, личным началом?
5. Кто автор антипуританского произведения «Новый Ханаан»?
6. Кто провозглашал необходимость активности, деятельности веры?
7. Автор «Ключа к американскому языку».
8. Основные художественные приемы ново-английских авторов.
ВАРИАНТ 2.
1. Кто обосновал и наиболее последовательно отстаивал идею веротерпимости?
2. Кому принадлежат строки:
I had eight birds hatcht in one nest,
Four Cocks were there, and Hens the rest.
I nurst them up with pain and care,
No cost nor labour did I spare
Till at the last they felt their wing,
Mounted the Trees and learned to sing.
3. Какие прозаические жанры наиболее популярны в Новой Англии?
4. Наиболее известное произведение Коттона Мэзера.
5. В каком сочинении наиболее четко высказаны идеи избранничества и миссианства?
6. Кто автор и название первого наиболее яркого антирабовладельческого произведения?
7. Кто первый англо-саксонский автор сочинения о колониях?
8. Пять факторов, характеризующих специфику американской литературы.
ВАРИАНТ 3
1. Автор «Десятой музы» и «Созерцаний».
17
2. Какие прозаические жанры наиболее популярны в Новой Англии?
3. В каких сочинениях отражены события в Мерри Маунт?
4. Основные художественные приемы ново-английских авторов.
5. Автор популярной поэмы «Судный день».
6. Какое произведение включает в себя текст «Договора на Мэйфлауэре»?
7. Кто провозглашал необходимость активности, деятельности веры?
8. Определите, откуда этот отрывок:
Посему должны мы иметь в виду, что будем подобно городу на Холме, взоры всех
народов будут устремлены на нас.
18
ЧАСТЬ II.
John Smith (1580-1631)
The General Historie of Virginia, New England and Summer Isles (1624) (Extracts)
The Accidents that happened in the Discovery of the Bay of Chesapeake
The prodigality of the President's state went so deepe into our small store, that Smith and
Scrivener tied him and his Parasites to the rules of proportion. But now Smith being to depart,
the President's authority so overswayed the discretion of Master Scrivener that our store, our
time, our strength and labors were idly consumed to fulfill his fantasies. The second of June
1608 , Smith left the fort to perform his discovery with this company [Six gentlemen and Seven
soldiers, and One doctor]
These being in an open barge near three tons burden, leaving the Phoenix at Cape Henry, they
crossed the Bay to the eastern shore and fell with the isles called Smith's Isles, after our captain's
name. The first people we saw were two grim and stout savages upon Cape Charles, with long
poles like javelins, headed with bone. They boldly demanded what we were and what we would,
but after many circumstances they seemed very kind and directed us to Accomac, the habitation
of their werowance, where we were kindly entreated. This king was the comeliest, proper, civil
savage we encountered. His country is a pleasant fertile clay soil, some small creeks, good
harbors for small barks but not for ships. He told us of a strange accident lately happened him,
and it was: Two children being dead, some extreme passions or dreaming visions, fantasies, or
affection moved their parents again to revisit their dead carcasses, whose benumbed bodies
reflected to the eyes of the beholders such delightful countenances, as though they had regained
their vital spirits. This as a miracle drew many to behold them, all which being a great part of his
people, not long after died and but few escaped.
They spake the language of Powhatan, wherein they made such descriptions of the Bay, isles,
and rivers that often did us exceeding pleasure. Passing along the coast, [we searched] every inlet
and bay fit for harbors and habitations. Seeing many isles in the midst of the Bay we bore up for
them, but ere we could obtain them such an extreme gust of wind, rain, thunder, and lightning
happened that with great danger we escaped the unmerciful raging of that oceanlike water. The
highest land on the main, yet it was but low, we called Keale's Hill, and these uninhabited isles,
Russell's Isles.
19
The next day searching them for fresh water we could find none, the defect whereof forced us to
follow the next eastern channel, which brought us to the river of Wighcocomoco [Pocomoke].
The people at first with great fury seemed to assault us, yet at last with songs and dances and
much mirth became very tractable. But searching their habitations for water, we could fill but
three barricoes [kegs] and that such puddle [water] that never till then we ever knew the want of
good water. We digged and searched in many places but before two days were expired, we
would have refused two barricoes of gold for one of that puddle water of Wighcocomoco.
Being past these isles, which are many in number but all naught for habitation, falling with a
high land upon the main, we found a great pond of fresh water but so exceeding hot we supposed
it some bath. That place we called Point Ployer in honor of that most honorable House of
Moussaye in Brittany that in an extreme extremity once relieved our captain.
From Wighcocomoco to this place all the coast is low broken isles of morap [marsh], grown a
mile or two in breadth and ten or twelve in length, good to cut for hay in summer and to catch
fish and fowl in winter; but the land beyond them is all covered over with wood, as is the rest of
the country.
Being thus refreshed, in crossing over from the main to other isles we discovered, the wind and
waters so much increased with thunder, lightning, and rain that our mast and sail blew overboard
and such mighty waves overracked us in that small barge that with great labor we kept her from
sinking by freeing [bailing] out the water.
Two days we were enforced to inhabit these uninhabited isles, which for the extremity of gusts,
thunder, rain, storms, and ill weather we called Limbo. Repairing our sail with our shirts, we set
sail for the main and fell with a pretty convenient river on the east called Kuskarawaok
[Nanticoke]. The people ran as amazed in troops from place to place and diverse got into the tops
of trees. They were not sparing of their arrows, nor [of] the greatest passion they could express
of their anger. Long they shot, we still riding at an anchor without their reach, making all the
signs of friendship we could.
The next day they came unarmed with everyone a basket, dancing in a ring to draw us on shore.
But seeing there was nothing in them but villainy, we discharged a volley of muskets charged
with pistol shot; whereat they all lay tumbling on the ground, creeping some one way, some
another into a great cluster of reeds hard by, where their companies lay in ambuscado. Towards
the evening we weighed [anchor] and approaching the shore, discharging five or six shot among
the reeds, we landed where there lay a many of baskets and much blood, but saw not a savage. A
smoke appearing on the other side of the river, we rowed thither, where we found two or three
little houses, in each a fire. There we left some pieces of copper, beads, bells, and looking
glasses, and then went into the Bay; but when it was dark we came back again.
Early in the morning four savages came to us in their canoe, whom we used with such courtesy.
[They] not knowing what we were nor had done, having been in the Bay a fishing, bade us stay
and ere long they would return, which they did and some twenty more with them; with whom
after a little conference, two or three thousand men, women, and children came clustering about
us, everyone presenting us with something, which a little bead would so well requite that we
became such friends they would contend who should fetch us water, stay with us for hostage,
conduct our men any whither, and give us the best content.
Here doth inhabit the people Sarapinagh, Nause, Arseek, and Nantaquake, the best merchants of
all other savages. They much extolled a great nation called Massawomekes, in search of whom
20
we returned by Limbo. This river, but only at the entrance, is very narrow, and the people of
small stature as them of Wighcocomoco; the land but low, yet it may prove very commodious
because it is but a ridge of land betwixt the Bay and the main ocean. Finding this eastern shore
shallow broken isles, and for most part without fresh water, we passed by the straits of Limbo for
the western shore. So broad is the Bay here we could scarce perceive the great high cliffs on the
other side. By them we anchored that night and called them Rickard's Cliffs.
Thirty leagues we sailed more northwards not finding any inhabitants, leaving all the eastern
shore, low islands but overgrown with wood, as all the coast beyond them so far as we could see.
The western shore by which we sailed we found all along well watered but very mountainous
and barren, the valleys very fertile but extreme thick of small wood so well as trees and much
frequented with wolves, bears, deer, and other wild beasts.
Saved by an Indian Maiden (Pocahontas)
And now [1608], the winter approaching, the rivers became so covered with swans, geese, ducks,
and cranes, that we daily feasted with good bread, Virginia peas, pumpkins, and putchamins,
fish, fowl, and divers sorts of wild beasts as fat as we could eat them: so that none of our
tuftaffety humorists desired to go for England
But our comedies never endured long without a tragedy; some idle exceptions being muttered
against Captain Smith for not discovering the head of Chickahamania River, and taxed by the
Council to be too slow in so worthy an attempt. The next voyage he proceeded so far that with
much labor by cutting of trees asunder he made his passage; but when his barge could pass no
farther, he left her in a broad bay out of danger of shot, commanding none should go ashore till
his return: himself with two English and two savages went up higher in a canoe; but he was not
long absent but his men went ashore, whose want of government gave both occasion and.
opportunity to the savages to surprise one George Cassen, whom they slew, and much failed not
to have cut off the boat and all the rest.
Smith, little dreaming of that accident, being got to the marshes at the river's head, twenty miles
in the desert, had his two men slain, as is supposed, sleeping by the canoe, whilst himself by
fowling sought them victual: finding he was beset with 200 savages, two of them he slew, still
defending himself with the aid of a savage his guide, whom he bound to his arm with his garters,
and used him as a buckler, yet he was shot in his thigh a little, and had many arrows that stuck in
his clothes; but no great hurt, till at last they took him prisoner. When this news came to
Jamestown, much was their sorrow for his loss, few expecting what ensued.
Six or seven weeks those barbarians kept him prisoner, many strange triumphs and conjurations
they made of him, yet he so demeaned himself amongst them, as he not only diverted them from
surprising the fort but procured his own liberty, and got himself and his company such
estimation amongst them that those savages admired him more than their own Quiyouckosucks.
The manner how they used and delivered him is as follows. . . .
21
He demanding for their captain, they showed him Opechankanough,
king of Pamaunkee, to whom he gave a round ivory double compass
dial. Much they marveled at the playing of the fly and needle, which
they could see so plainly and yet not touch it because of the glass that
covered them. But when he demonstrated by that globe-like jewel the
roundness of the earth and skies, the sphere of the sun, moon, and
stars, and how the sun did chase the night round about the world
continually; the greatness of the land and sea, the diversity of nations,
variety of complexions, and how we were to them antipodes, and
many other such like matters, they all stood as amazed with
admiration. Notwithstanding, within an hour after they tied him to a
tree, and as many as could stand about him prepared to shoot him: but
the king holding up the compass in his hand, they all laid down their
Pocahontas
from
a
portrait bows and arrows, and in a triumphant manner led him to Orapaks,
done during her visit where he was after their manner kindly feasted, and well used.
to England
At last they brought him to Werowocomoco, where was Powhatan,
their emperor. Here more than two hundred of those grim courtiers
stood wondering at him, as he had been a monster; till Powhatan and his train had put themselves
in their greatest braveries. Before a fire upon a seat like a bedstead, he sat covered with a great
robe, made of raccoon skins, and all the tails hanging by. On either hand did sit a young wench
of sixteen or eighteen years, and along on each side the house, two rows of men, and behind
them as many women, with all their heads and shoulders painted red, many of their heads
bedecked with the white down of birds, but every one with something, and a great chain of white
beads about their necks. At his entrance before the king, all the people gave a great shout. The
queen of Appamatuck was appointed to bring him water to wash his hands, and another brought
him a bunch of feathers, instead of a towel to dry them. Having feasted him after their best
barbarous manner they could, a long consultation was held, but the conclusion was, two great
stones were brought before Powhatan: then as many as could laid hands on him, dragged him to
them, and thereon laid his head, and being ready with their clubs to beat out his brains,
Pocahontas, the king's dearest daughter, when no entreaty could prevail, got his head in her arms,
and laid her own upon his to save his from death: whereat the emperor was contented he should
live to make him hatchets, and her bells, beads, and copper; for they thought him as well of all
occupations as themselves. For the king himself will make his own robes, shoes, bows, arrows,
pots; plant, hunt, or do anything so well as the rest.
Two days after, Powhatan having disguised himself in the most fearfulest manner he could,
caused Captain Smith to be brought forth to a great house in the woods, and there upon a mat by
the fire to be left alone. Not long after, from behind a mat that divided the house was made the
most dolefulest noise he ever heard; then Powhatan, more like a devil than a man, with some two
hundred more as black as himself, came unto him and told him now they were friends, and
presently he should go to Jamestown, to send him two great guns, and a grindstone, for which he
would give him the county of Capahowosick, and for ever esteem him as his son Nantaquoud.
22
Mayflower Compact
(1620)
“Mayflower” (replica)
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."
23
John Winthrop (1588-1649)
Model of Christian Charity, 1630 ( Extracts)
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.
[……….]
24
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.
25
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.
The Maypole of Merry Mount:
1.
William Bradford (1588-1657) includes an account of Merry Mount in the
History of Plimoth Plantation( 1620-1647):
After this they fell to great licenciousnes, and led a dissolute life, powering out them selves into
all profanenes. And Morton became lord of misrule, and maintained (as it were) a schoole of
Athisme [Atheism]. And after they had gott some good into their hands, and gott much by
trading with ye Indeans, they spent it as vainly, in quaffing & drinking both wine & strong
waters in great exsess, and, as some reported, £10 worth in a morning. They allso set up a Maypole, drinking and dancing aboute it many days togeather, inviting the Indean women, for their
consorts, dancing and frisking togither, (like so many fairies, or furies rather,) and worse
practices. As if they had anew revived & celebrated the feasts of ye Roman Goddes Flora, or ye
beasly practieses of ye madd Bacchinalians. Morton likewise (to shew his poetrie) composed
sundry rimes & verses, some tending to lasciviousnes, and others to ye detraction & scandall of
some persons, which he affixed to this idle or idoll May-polle. They chainged also the name of
their place, and in stead of calling it Mounte Wollaston, they call it Merie-mounte, as if this
joylity would have lasted ever. But this continued not long, for after Morton was sent for
England, (as follows to be declared,) shortly after came over that worthy gentleman, Mr. John
Indecott, who brought over a patent under ye broad seall, for ye govermente of ye Massachusets,
who visiting those parts caused yt May-polle to be cutt downe, and rebuked them for their
profannes, and admonishe them to looke ther should be better walking; so they now, or others,
changed ye name of their place againe, and called it Mounte-Dagon.
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2. Thomas Morton's (1579? – 1647) account from in his book New English
Canaan (1637), in Book III, Chapter XIV, 'Of the Revells of New Canaan':
The Inhabitants of Pasonagessit, (having translated the name of their habitation from that ancient
Salvage name to Ma-re Mount, and being resolved to have the new name confirmed for a
memorial to after ages,) did devise amongst themselves to have it performed in a solemne
manner, with Revels and merriment after the old English custome; [they] prepared to sett up a
Maypole upon the festivall day of Philip and Iacob, and therefore brewed a barrelll of excellent
beare and provided a case of bottles, to be spent, with other good cheare, for all commers of that
day. And because they would have it in a compleat forme, they had prepared a song fitting to the
time and present occasion. And upon Mayday they brought the Maypole to the place appointed,
with drumes, gunnes, pistols and other fitting instruments, for that purpose; and there eredted it
with the help of Salvages, that came thether of purpose to see the manner of our Revels. A
goodly pine tree of 80. foote longe was reared up, with a peare of buckshorns nayle one
somewhat neare unto the top of it: where it stood, as a faire sea marke for directions how to finde
out the way to mine Hoste of Ma-re Mount.
And because it should more fully appeare to what end it was placed there, they had a poem in
readines made, which was fixed to the Maypole, to shew the new name confirmed upon that
plantation; which, allthough it were made according to occurrents of the time, it, being
Enigmattically composed, pusselled the Seperatists most pittifully to expound it, which, (for the
better information of the reader,) I have here inserted.
THE POEM.
Rise, Oedipus, and, if thou canst, unfould
What meanes Caribdis underneath the mould,
When Scilla sollitary on the ground
(Sitting in forme of Niobe,) was found,
Till Amphitrites Darling did acquaint
Grim Neptune with the Tenor of her plaint,
And causd him send forth Triton with the sound
Of Trumpet lowd, at which the Seas were found
So full of Protean formes that the bold shore
Prsented Scilla a new parramore
So stronge as Sampson and so patient
As Job himselfe, directed thus, by fate,
To comfort Scilla so unfortunate.
I doe professe, by Cupids beautious mother,
Heres Scogans choise for Scilla, and none other;
Though Scilla's sick with griefe, because so signe
Can there be found of vertue masculine.
Esculapius come; I know right well
His laboure's lost when you may ring her Knell.
The fatall sisters doome none can withstand,
Nor Cithareas powre, who poynts to land
With proclamation that the first of May
At Ma-re Mount shall be kept hollyday.
The setting up of this Maypole was a lamentable spectacle to the precise seperatists, that lived at
new Plimmouth. They termed it an Idoll; yea, they called it the Calfe of Horeb, and stood at
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defiance with the place, naming it Mount Dagon; threatening to make it a woefull mount and not
a merry mount.
The Riddle, for want of Oedipus, they could not expound; onely they made some explication of
part of it, and sayd it was meant by Sampson Iob, the carpenter of the shipp that brought over a
woman to her husband, that had bin there longe before and thrive so well that hee sent for her
and her children to come to him; where shortly after hee died: having no reason, but because of
the sound of those two words; when as, (the truth is,) the man they applyed it to was altogether
unknowne to the Author.
There was likewise a merry song made, which, (to make their Revells more fashionable,) was
sung with a Corus, every man bearing his part; which they performed in a daunce, hand in hand
about the Maypole, whiles one of the Company sung and filled out the good liquor, like
gammedes and Iupiter.
THE SONGE.
Drinke and be merry, merry, merry boyes;
Let all your delight be in the Hymens ioyes;
Jô to Hymen, now the day is come,
About the merry Maypole take a Roome.
Make greene garlons, bring bottles out
And fill sweet Nectar freely about.
Vncover thy head and feare no harme,
For hers good liquor to keepe it warme.
Then drinke and be merry, &c.
Iô to Hymen, &c.
Nectar is a thing assign'd
By the Deities owne minde
To cure the hart opprest with greife,
And of good liquors is the cheife.
Then drinke, &c.
Iô to Hymen, &c.
Give to the Mellancolly man
A cup or two of 't now and than;
This physick will soone revive his bloud,
And make him be of a merrier moode.
Then drinke, &c.
Iô to Hymen, &c.
Give to the Nymphe thats free from scorne
No Irish stuff nor Scotch over worne.
Lasses in beaver coats come away,
Yee shall be welcome to us night and day.
To drinke and be merry &c.
Iô to Hymen, &c.
This harmless mirth made by younge men, (that lived in hope to have wifes brought over to
them, that would save them a laboure to make a voyage to fetch any over,) was much distated to
the prcise Seperatists, that keepe much a doe about the tyth of Muit and Cummin, troubling their
braines more then reason would require about things that are indifferent: and from that time
sought occasion against my honest Host of Ma-re Mount, to overthrow his ondertakings and to
destroy his plantation quite and cleane. But because they presumed with their imaginary gifts,
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(which they have out of Phaos box,) they could expound hidden misteries, to convince them of
blindnes, as well in this as in other matters of more consequence, I will illustrate the poem,
according to the true intent of the authors of these Revells, so much distasted by those Moles.
Oedipus is generally receaved for the absolute reader of riddles, who is invoaked: Silla and
Caribdis are two dangerous places for seamen to incounter, neere unto Vennice; and have bin by
poets formerly resembled to man and wife. The like licence the author challenged for a paire of
his nomination, the one lamenting for the loffe of the other as Niobe for her children. Amphitrite
is an arme of the Sea, by which the newes was carried up and downe of a rich widow, now to be
tane up or laid downe. By Triton is the fame spread that caused the Suters to muster, (as it had
bin to Penellope of Greece;) and, the Coast lying circular, all our passage to and froe is made
more convenient by Sea then Land. Many aimed at this marke; but hee that played Proteus best
and could comply with her humor must be the man that would carry her; and hee had need have
Sampsons strenght to deale with a Dallila, and as much patience as Iob that should come there,
for a thing that I did observe in the life-time of the former.
But marriage and hanging, (they say,) comes by desteny and Scogans choise tis better [than]
none at all. Hee that playd Proteus, (with the helpe of Priapus,) put their noses out of joynt, as the
Proverbe is.
And this the whole company of the Revellers at Ma-re Mount knew to be the true sence and
exposition of the riddle that was fixed to the Maypole, which the Seperatists wer at defiance
with. Some of them affirmed that the first institution thereof was in memory of a whore; not
knowing that it was a Trophe erected at first in honor of Maja, the Lady of learning which they
despise, vilifying the two universities with uncivile termes, accounting what is there obtained by
studdy is but unnecessary learning; not considering that learninge does inable mens mindes to
converse with eliments of a higher nature then is to be found within the habitation of the Mole.
Thomas Shepard (1605-1649)
The Spiritual Experiences of a Puritan (1640)
November 25.
I found my heart and mouth straitened on the Lecture-Day, and for want of enlargement much
troubled. Hence I essayed to humble my soul before God, which the Lord helped me to do in this
Manner:
1. I saw the Vanity of Honor, and therefore, why should I be
troubled for the loss of it by the want of enlargements?
(1) Because it was but a Conceit in men's minds of itself.
(2) Because it was naturally most dear, and so stood between
me and Christ.
2. I saw how fit it was, that the Will of Christ should be done,
as well in denying, as in giving enlargements; though he
should strip me naked of them and all other things.
3. When my heart objected, can you be content that Christ should
lose his Honor, and his Ordinance be blemished by your
straitening? I then saw I was to be content to want them in
Regard of my own unworthiness; and so,
(1) To be vile in my own eyes for my sin, that moves the Lord
to deny.
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(2) To mourn that he should not glorify himself by me.
(3) Then to pray him the more earnestly to glorify himself by
doing for me by his own Hand.
(4) I saw therefore that I should leave myself with the Lord
for that end, with him who all had, and only did all.
January 9.
As I was walking in my Study, musing on my Sermon in Q. 10. That God's Mercy was himself,
as his Justice also was; the one to the men that come to Christ; and to those that are out of Christ,
the other. Hence I considered, when I come to Christ there is no Wrath or Justice to devour, but
sweet Love. Wrath there is for refusing him, not else. It was then objected, But it is to the Elect
only. The Lord let me then see I had nothing to do with that but to look on his Truth, which is to
them that come to him, that he would stand as a Rock between the scorching Sun and their Souls.
Hence my heart was sweetly ravished, and began to long to die, and think of being with him.
And my heart said, Remember to comfort yourself thus, when you come to lie on your sick bed,
to lie under this Rock, as in a hot Day. If one saw a Rock in a hot Day, should he say, That Rock
will cool me if I be elected to it, and God has purposed it; so keep off in fears? No, God has
purposed thus to be a Rock to all that come to him, and are drawn by his Love.
January 12.
On Lecture-Day morning I began to feel my heart slight and vilify what I was to deliver. But the
Lord put it into my mind, that though the truth is a poor, mean thing in itself, as every ordinance
also is; yet very glorious, as it is appointed and separated of God for his own ends. Hence I came
to see the glory of God's ordinances, where it did lie; and that was, not in themselves, but in
God's sanctifying them for most sweet ends, to communicate his Presence and his lovely
Pleasantness, and this love operating with power.
January 19.
I saw my loose walking without God; and so was put to a stand, what to say of myself. I saw that
hypocrites are far from humbling, because far from conviction: they hope something there is in
them. But I brought my heart to consider thus, If my state is good, then there is cause of deeper
mourning for abusing the Lord, so good; or my state is not good, and then there is cause of
breaking because I am so wretched still; and so I went to prayer.
March 17.
I began to question, whether Christians generally were so good as they seemed to be? I thought,
[1] They were not so good as the Lord would have them to be, from two arguments. (1) From the
want of assurance generally among men. Which argues God is angry, when he doth not appear
according as he doth use to do to them who love his Name. (2) Because men are better generally
under the rod, than under mercy. We see what an admirable Spirit there is under sore afflictions,
which men cannot attain to, or keep, but then. Now [2dly] I thought that Men were not so good
as they appeared to be, (1) Because very few are recovered to that frame before death, which
God will bring them to, that get assurance. Few recover holiness by mercy, or feel the eternal
good of sore afflictions. (2) Because many eminent professors fall off and fall away. If they
continue long, by some trial or other they are made transparent. (3) Because, though others of
less holiness may be upright; yet for us that have more means, not to be more holy and humble,
nay not so humble and holy as those that want means, cannot stand with uprightness, generally.
My counsel therefore is, Let all take Heed of being led by example of men, and thinking, We are
good because we are like them that be so.
On the evening of this day before the Sacrament, I saw it my duty to sequester myself from all
other things for the Lord the next day. And (1) I saw, I was to pitch on the right end, (2) on the
means, all things to lead me to that end. I saw mine own ends were, to procure honor, pleasure,
gain to myself and not the Lord: and I saw how impossible it was for me to attain those ends I
should attain, viz., To seek the Lord for himself, to lay up all my honor, pleasure, etc., in him. Or
if I did, it was for myself, because good unto me. So the Lord helped me thus.
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The Parable of the Ten Virgins (1636-1640) (Extracts)
Motives and Arguments to Persuade Us unto the Love of Christ, and to be Espoused to Him.
Is there no communion to be had with the Lord Jesus, unless virgins —unless espoused to him?
O, therefore, here is a match for you; choose him, get your affections, if entangled, to come off if
insnared to any other thing, and set your hearts, bestow your love upon him. For it is not a dead
faith (but such a faith as is animated by love) that does espouse you to him. Gal. 5:6, “Faith
which works by love.” And, therefore, as the love of other things (not worth looking after) has
got the sovereignty and royalty of thy heart, so this is a conjugal love, when it bears rule in the
heart. Let Christ have this love. And as you have loved creatures for themselves, now love the
Lord Jesus for himself. And as they have easily enticed you to set your hearts upon them, now be
persuaded to set your dearest affections on him. It is said of John Baptist, he was the
bridegroom’s friend, to speak for him. John 3:29. And truly it is the main work of the ministry to
woo for Christ, and so to present chaste virgins to Christ. This shall be my work now, which may
be seasonable in this decaying time. Therefore I shall chiefly bend my speech to three sorts.
1. To them that never yet loved the Lord Jesus, unless it be from the teeth outward.
2. Those that have been striving for this; yet can not, to their own feeling, come to this.
3. Those that have so; but their affections are dried up, and love is parched away, “iniquity
abounds,” etc. And my motives shall be these four:—
1. Consider the glory of the person whom I shall be a spokesman for this day.
2. Consider he makes love to thee.
3. Consider that all he seeks for is love.
4. Consider what he will do for thee, how he will love thee, if thou wilt love him
Love Him because of His Love to You
Consider he makes love to thee. Not one soul that hears me this day but the Lord Jesus is
a suitor unto, that now ye would be espoused to him; “He came unto his own, and they received
him not.” Whatever the secret purpose of Christ is, I regard not. In this evangelical dispensation
of grace, he makes love to all. John 1:12. It is clear. Matt. 22:2, 3. If there be a gospel in the
world, there is this love of Christ yearning toward all, especially all that have this gospel of
peace sent to them. Luke 2:10. “It is tidings of great joy to all people,” as law is tidings of great
sorrow to all people. Luke 2:14. Angels from heaven preached this good will towards men. For if
the challenge of love from men should be founded on his actual love to some, having died for
some, then the offer would be particular. But it is grounded, 1. On his own worth and glory, and
hence he challengeth love. 2. On this, for aught I know, he has loved me. So that thou art not so
vile but the Lord Jesus’ heart is toward thee, and his eye is upon thee for love. But it is not all
love, but only some that overcomes. 1. Now it is real love. 2. Frequent love. 3. Constant. 4. Pure
love he makes to thee.
1. It is real love. When the gospel and ministers seek for love, the Lord is real in his
desires, there is no collusion or dissembling, (2 Cor. 5:20,) in Christ’s stead, “He that receiveth
you receiveth me;” thou thinkest the Lord cares not for thee, nor doth not desire thee, though he
doth others; but,
1. Either the Lord would have thee loathe him or love him. What think you?
2. If the Lord did not make love to thee, he would not be really angry for rejecting of this
love; but the Lord is really angry for rejecting it, and wroth with nothing so much as that. Ps.
2:12. Here he swears in his wrath, (Ps. 95:11,) when he opens his bosom for thee to rest in, and
thou wilt not.
3. Look but upon the dealings of God with thee. 1. Hast thou not oft thought some in hell
better than thee? Why, the ruin of millions of men is to win love from thee. Jer. 3:8,9,10. 2. Hath
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not the Lord sent many a mercy to thee, not one but was to win thee? Ps. 81:10,11,12. 3. Hath
not the Lord withheld many from thee, as here in this wilderness? Jer. 3:3,4. 4. Hath not the Lord
sent many sorrows, terrors, fears, cares, wearisome businesses, that thou hast wished an end of
life? This is love. Hos. 2:6. 5. Hath not the Lord moved thy heart many a time toward him by
persuasions, arguments which have a power to move the heart? This is love, (Hos. 11:4,) “cords
of a man.” 6. Hath not the Lord oft melted thy heart for mercies, as David, when he might have
killed Saul? Truly, you may feel his love which is much toward you; that which keeps off thy
heart from love is, the Lord intends it not to me, he is not plain with me. But he sends to thee his
plain gospel, which thou art to attend unto; and he takes fittest seasons to speak to thee now in
the time of thy health. And does he not oft visit thy heart when thou art alone?
2. It is fervent, vehement, earnest love. Sometimes a suitor is real, but he is not earnest.
Now, thus the Lord is. 1. The Lord longs for this. Deut. 5:29. 2. Pleads for this, (Jer. 2:5,) “What
iniquity,” etc. 3. Thinks long for this time, (Jer. 13:27,) “Jerusalem will not be made clean; when
shall it once be?” 4. Mourns when he hath not this, (Ezek. 6:9,) “Broken with their whorish
heart.” 5. Content to give away any thing for it, all the love of Christ is founded on this. 6. If
thou comest not presently, he is content to wait that he may be gracious.
3. It is constant and continual; there is not a moment, thou dost not so oft breathe, as thou
mayst see and taste love. Isa. 27:3, 65:2. 1. After all thy whorish departing from God, that if man
should do so, no man would own, yet he saith, “Return to me;” thou seest never a creature but
thou hast loved more than Christ; yet return. 2. When God threatens most terribly, and sets his
fury on record, yet then there he minds nothing but love. Jer. 36:2,3. 3. When none else will own
and pity thee, thou art so vile, yet (Ezek. 16:2,3) the Lord saith, “Live, then is a time of love.” 4.
Nay, when thou hast cast away thyself as a forlorn creature, yet (Hos. 14:3) “In thee the
fatherless find mercy.” 5. When he hath thee in his arms ready to give thee up, yet then, “How
shall I give thee up, O Ephraim?” Hos. 11:8. I tell thee, if one sparkle of his eternal blasting
displeasure should fall upon thee, it would be so intolerable that it would sink thee; his love is as
strong as death; no water can quench it. O, it is not so with man, or great men. Once repulsed is
enough; why should the Lord do so here? Many think time is past. It is not so. It is the
temptation of them that have time, not of them that want it. Take heed this make thee not despise
him.
4. It is a pure love. Others make love for their own ends, but the Lord hath no need of
thee, or of thy love. He could raise up of stones children of praise; he could have gone to others;
he could have, and can fetch, his glory out of thy ruin. He was blessed before all worlds: and by
all thy sins thou dost but throw stones against the wind, or snowballs against the sun. Why doth
he do it? O, it is thy good. He pities thee, as once Jerusalem, to look upon thy destruction and
desolation. As it is with the elect, they have wrath before their eyes, and hence persuade others;
so the Lord Jesus.
Love the Lord Jesus!
He has from before all worlds loved thee, when [there appeared to be] no reason for it.
Jer. 31:1-3. Thou hast neglected to love him long, all thy youth, nay, it may be all thy life; O,
you beloved of the Lord, begin to do it now, when there is all reason for it, when heaven calls for
it, earth calls for it, ordinances plead for it, Spirit saith come, and calls for it too. It may be thy
life is not long. What, not yet?
Question: But how shall I come to do this, thus to love the Lord?
Answer: The Lord only can plant, can water this grace; yet because the Lord does it by
means, I will give you some now.
I. Labor to find out the true sweetness, and to taste the bitterness of the deceitful
sweetness of all creatures: for this is a rule in reason, a man’s affections, like streams, must run
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some way; and it is a rule in theology, stop the affections from running to the creature, and in a
sincere heart it will run unto Christ, (Hos. 2:6, 7,) if it be from all creatures. Now, then, the
affection is turned from the creature, when it finds the bitterness of the deceiving sweetness of it;
and, secondly, finds out the real sweetness of it; for make it as a rule, when a man’s heart can not
love Christ, (unless it be when it is benumbed,) it is because he has somewhat else to joy his
heart now, let the creature yield you no more joy, and Christ has your love; indeed, you may and
must joy in the real sweetness of it, and this will increase, and not diminish your love.
Question: What is the real sweetness of the creature?
Answer: Christ’s love. O, see this! If Christ should not love thee, would not thy life be
death, thy salvation from many dangers be damnation, thy friends miserable comforters, thy joys
sorrows? What good would any thing do thee if thou hadst these thoughts—all these I have, but
wrath with them? What comfort can a man take in his feast, if news were then brought that after
it is done, you must go to the stake to be burnt? You that joy in your pastimes, one frown of
Christ would blast all. O, see this! Psalm 63:“Thy loving kindness is better than life; in thy favor
is life.” Now, joy for this, and this will knit your heart nearer to him. For Jesus’ sake, ponder this
point.
Now, 2. Taste the bitterness of the sweetness remaining now it is distilled; and Satan
shows a threefold sweetness, before, in, and after the enjoying of it.
Now, 1. Before, remember how they have drawn a ray and held thy heart from God, done
thee more hurt than all afflictions; many a sweet smile hadst thou had from God, but for them.
2. In the enjoying of it, it is sweet; but when it is sweet to thee, it is then most bitter to the
heart of God; when thy joy is kindled, the Lord’s sorrow is stirred up and provoked.
3. After; 1. It will draw thy heart from God; and, 2. It will be bitter in thy belly at last.
Whatever sweetness draws thee from the love of Christ, O, it will be bitter. Rom. 6:21. Chew
upon this, and see if any thing here be worthy of your joy, and if not, then return to your first
husband.
II. Taste the all-sufficiency of the love of Christ. A woman that is not content with her
husband’s love, she will not love him as it is fit. So when other things make love to us, and the
Lord’s love is not enough, (Cant. 1:4,) “More than wine.” Hence “the upright love thee.” Do but
sit down and think what this is: if once he loves thee, whatever he can he will do for thee; he will
order all thy life, not one thing shall hurt thee; every thing in providence shall work for thy glory,
sins, sorrows, etc., SO as thou shalt say his denials are better than his gifts, his blows better than
smiles, his withdrawings better than his presence, these evils better than joys, and when once he
loves me, he will never leave me; that come life, come death, I am safe. O, taste this!
III. See the Lord Jesus now as he is, and in truth this were enough to make any profane
heart love him, much more a saint espoused to him; but the Lord has hid himself from their eyes.
Shall he be so, is he so from yours? 1 Pet. 1:8, “When seeing not with bodily eyes, but with faith
ye love him.” 1 John 3:1-3, “We shall see him as he is.” Why, suppose the day of doom was
come, Christ in the clouds and all creatures before him, all angels ministering to him, in all the
glory of his Father; O, then, the love of Christ; O, one smile, one word of Christ would be
precious! Lord, that men should be in a dream! See Christ a little higher set in his throne, a place
more glorious, though less seen, in all the glory of his Father, all mighty angels ministering to
him, all the world put into his hand, doing what he will, and all he will; why will you not love
him now? Is the gospel a fable? Say so if it be, then love him not if you can. When Simeon and
the wise men saw him, though but in his abasement, they honored him; much more now if they
see him in glory. It is a question whether the beams of the sun are fire. Some demonstrate it thus:
Take a glass and gather together the beams, it burns. Therefore so, if you would see so as to be
affected, gather together the beams of his glory and love; thus you see the means to get fit love;
and if it be lost, O, now get it again, lest the Lord strain for it, else you are not fit; and if it be not
any love that suffices, much less no love, as in many of you; but consider, (1 Cor. 16:22,) “He
that loves not Christ, let him be accursed.” O that this might be won from you! O, little love goes
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out to Christ; who sees it not? Ordinances of Christ, men are weary of them; the truths of Christ,
despise them; the servants of Christ, they quarrel with them. Now, recover your love; the Lord
help you so to do.
Objections to Loving Christ Answered
Object. 1. If the Lord be so desirous of me, why doth he not Overcome me?
Ans. If the Lord doth it, it is by these cords of love; and if not, the brand of a reprobate is
upon thee.
Object. 2. But I do love him already.
Ans. Is it with such a love as makes you unable to resist him, to wrong him? As the
apostle said, “We cannot speak against the truth, but for it;” for if not, it is nought. There is a
natural love to Christ, as to one that doth thee good, and for thine own ends; and spiritual, for
himself, whereby the Lord only is exalted. Hast thou this?
Object. 3. But I do not hate Christ.
Ans. If any man do not love him with a positive love, let him be anathema.
Object. 4. I can not love him.
Ans. 1. What canst thou love else? 2. Thou canst not love him so well as thou shouldst;
therefore close with him, and love will follow. 3. Get the Lord to overcome thy heart. Jer. 3:19.
Quest. How shall I do it?
Ans. 1. Set him before thee. “Who will commit lewdness while her husband looks on?”
Ps. 16:8.
2. See what content thou givest Christ by love. Smallest duties coming from love are
accepted. What makes thee wrong him to please thyself? Let a thing cross thee, yet it contents
Christ Jesus.
3. Get him, and wait by faith on him to overcome thy heart, and the work is done then.
Now, will you do this or not? If not, say, then, you have had a fair offer, and tell the devils so,
when thou goest down to hell, as it may be thou mayst ere long. Men talk of terrible sermons, but
these sink deepest. Tell me, dost thou love the Lord only? Wilt thou keep lusts or Christ alone? If
so, then look to it. In this country, a woman killed her child, and she said when she did it, her
child smiled upon her. Wilt thou kick Christ’s love now when he smiles upon thee? Afterward
she repented, but it was too late. Women, when they have a mind to some other, murder their
husbands; but if known, burned they must be. But wilt thou have him and love him alone? O, if
persuaded to this, then happy forever! Let this day be the beginning of eternal glory to thy soul,
and the God of peace be with thee.
How Shall I know that the Lord Loves Me?
Quest. How shall I know that the Lord loves me, despite my sin?
Ans. 1. If the Lord loves thee for his name’s sake, it will draw thee to that fellowship
with itself, that whatever thou lackest thou wilt seek for it hence, by presenting that name of
God, that for his own sake he would supply. I know the Lord loves for Christ’s sake; but why
should Christ help for his name’s sake? For thus many hypocrites think, when they see God’s
anger against them for their sin, they seek to remove sin, and when that is done, think God is at
peace, and now all is well. They see the Lord is delighted with the obedience of his people;
hence fall to that work, and now think the Lord is pleased with them. But if ever the Lord loves
any man, he will first stop his mouth, whether Jew or Gentile, (Rom. 3:19,) and make him, on his
knees, know there is no reason for it, nay, all reason against it. Now, has not the Lord brought
thee to this? And hence, having nothing to quench God’s anger but Christ, hast held up him
before God; and having nothing to move Christ, hast held up his name before him, and here hast
rested thy wearied heart looking to him, if any grace be begun in thee, that he would perfect it; if
34
none, that he would begin it; if unfit and unworthy, to prepare thee for it, only for his own good
pleasure. This is one evidence of it. As it is in some seals, you can hardly perceive in the seal
what is engraven there, but set it on wax, you may see it evidently. So here, hardly can you see
the Lord’s love for his own sake; if thou cleavest with dearest affection to this love for its own
sake, there thou art safe. Prov. 18:10, “The name of the Lord is a strong tower,” etc.; and this is
not only at first conversion, but ever after all duties, all enlargements. Ezek. 16:ult. And this does
evidence love.
1. Because, if thou hadst the righteousness of angels, thou wouldst think it a good
evidence; but this of Christ is a thousand times dearer.
2. This is a setting of God against himself, i.e., to answer himself; and hence saints, in all
their straits and sorrows, hither had recourse. I speak not now of temporal blessings, but of
everlasting love, and all the fruits of it, that here it hangs. Now, I say, you are built in a rock
higher than all powers of darkness; now a key is put into thy hand to unlock all God’s treasure;
now thou art in the very lap of love, wrapped up in it, when here thy heart rests; and therefore, if
this be thus, see it, and wonder his name has moved him to love me.
3. You shall find this, if the Lord for his name’s sake loves thee, there is not any carriage
or passage of providence of him to thee, but he gets himself a name first or last by it; for if this
be God’s purpose, every passage of providence is but a means to this end. Hence he will attain
this end by every act of his providence toward thee. Hence you shall find that those very sins that
dishonor his name, he will even by them (and if by them, by all things else) get himself a name;
he will be so far from casting thee out of his love, that he will do thee good by them. Those very
sins that God damns others for, he will make to humble thee, empty thee.
Pharisees persecuted Christ, and lost all for it; Paul was so, and it humbled him all his life
— “Not worthy to be called an apostle, because I persecuted the church of God; “and it made
him lay up all his wealth in mercy — “I was received to mercy.” 1 Tim. 1. Mary sins much, and
God forgives much, and she loves much; others sinned much, and God hardened much. Judas
betrays Christ and repents, and hangs himself, and flies from him; Peter denies him and weeps,
and hence he is the first that preaches him. And this is certain, in the best hypocrite, sins left in
him either never make him better, but blind and harden him, and he has his distinctions of
infirmity, etc., that he slights them day by day, till all his days are run out; or if any good, it is no
more than Judas or Cain, some legal terrors, or other light flashes of comfort; but to be more
humble indeed, etc., this he finds not.
Now, is it not so with thee? Doth not thy weakness strengthen thee, with Paul? Doth not
thy blindness make thee cry for light? And those cries have been heard; out of darkness God has
brought light. Thou hast felt venom and risings of heart against Christ; and do they not make
thee loathe thyself more, that thou thinkest never any so beholding to grace? Do not thy falls into
sin make thee more weary of it, watchful against it, long to be rid of it? And so sin abounds, but
grace abounds. Why should this be so? For his name’s sake, because he will love thee; hence it is
so great and unmatchable, that he will make thy poison thy food, thy death thy life, thy
damnation salvation, thy very greatest enemies thy greatest friends. And hence Mr. Fox said he
thanked God for his sins more than his good works. I have marveled at God’s dealings with his
people; they depart, and stay long, and care not for returning again; in that time a mighty power
teaches, humbles, brings back, when they never thought of it. O, the reason is, God will have his
name. Now, if thus, your assurance will be strong and constant; but, if you build thus, I have
done this, etc., I have that, your assurance will not stand; therefore look and see if it be not thus
with you.
The Autobiography of Thomas Shepard (1649)(An excerpt)
Now here the Lord's wonderful terror and mercy to us did appear. For being come to Ipswich
with my family at the time appointed, the ship was not ready, and we stayed six or eight weeks
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longer than the time promised for her going. And so it was very late in the year and very
dangerous to go to sea, and indeed if we had gone, doubtless we had all perished upon the seas, it
being so extreme cold and tempestuous winter, but yet we could not go back when we had gone
so far. And the Lord saw it good to chastise us for rushing onward too soon and hazarding
ourselves in that manner, and I had many fears, and much darkness (I remember) overspread my
soul, doubting of our way, yet I say we could not now go back. Only I learnt from that time
never to go about a sad business in the dark, unless God's call within as well as that without be
very strong and clear and comfortable.
So that in the year 1634, about the beginning of the winter, we set sail from Harwich, and,
having gone some few leagues onto the sea, the wind stopped us that night, and so we cast
anchor in a dangerous place. And on the morning the wind grew fierce and rough against us full,
and drave us towards the sands, but the vessel, being laden too heavy at the head, would not stir
for all that which the seamen could do, but drave us full upon the sands near Harwich harbor.
And the ship did grate upon the sands and was in great danger, but the Lord directed one man to
cut some cable or rope in the ship, and so she was turned about and was beaten quite backward
toward Yarmouth, quite out of our way. But while the ship was in this great danger a wonderful,
miraculous providence did appear to us, for one of the seamen, that he might save the vessel, fell
in when it was in that great danger and so was carried out a mile or more from the ship and given
for dead and gone. The ship was then in such danger that none could attend to follow him, and
when it was out of danger it was a very great hazard to the lives of any that should take the skiff
to seek to find him. Yet it pleased the Lord that, being discerned afar off floating upon the
waters, three of the seamen adventured out upon the rough waters, and at last, about an hour after
he fell into the sea (as we conjectured), they came and found him floating upon the waters, never
able to swim but supported by a divine hand all this while. When the men came to him they were
glad to find him, but concluded he was dead, and so got him into the skiff, and when he was
there tumbled him down as one dead. Yet one of them said to the rest, Let us use what means we
can if there be life to preserve it, and thereupon turned his head downward for the water to run
out, and having done so the fellow began to gasp and breathe. Then they applied other means
they had, and so he began at last to move and then to speak, and by that time he came to the ship
he was pretty well and able to walk. And so the Lord showed us his great power, whereupon a
godly man in the ship then said: This man's danger and deliverance is a type of ours, for he did
fear dangers were near unto us, and that yet the Lord's power should be shown in saving of us.
For so indeed it was. For the wind did drive us quite backward out of our way and gave us no
place to anchor at until we came into Yarmouth Roads, an open place at sea yet fit for anchorage,
but otherwise a very dangerous place. And so we came thither through many uncomfortable
hazards within thirty hours and cast anchor in Yarmouth Roads, which when we had done upon a
Saturday morning the Lord sent a most dreadful and terrible storm of wind from the west, so
dreadful that to this day the seamen call it Windy Saturday, that it also scattered many ships in
diverse coasts at that time, and diverse ships were cast away. One morning among the rest, which
was the seamen's ship who came with us from Newcastle, was cast away, and he and all his men
perished. But when the wind thus arose, the master cast all his anchors, but the storm was so
terrible that the anchors broke and the ship drave towards the sands where we could not but be
cast away, whereupon the master cries out that we were dead men, and thereupon the whole
company go to prayer. But the vessel still drave so near to the sands that the master shot off two
pieces of ordnance to the town for help to save the passengers. The town perceived it and
thousands came upon the walls of Yarmouth and looked upon us, hearing we were New England
men [this word doubtful], and pitied much and gave us for gone because they saw other ships
perishing near unto us at that time, but could not send any help unto us though much money was
offered by some to hazard themselves for us. So the master not knowing what to do, it pleased
the Lord that there was one Mr. Cock, a drunken fellow but no seaman yet one that had been at
sea often and would come in a humor unto New England with us; whether it was to see the
36
country or no I cannot tell, but sure I am God intended it for good unto us to make him an
instrument to save all our lives. For he persuaded the master to cut down his mainmast. The
master was unwilling to it and besotted, not sensible of ours and his own loss. At last this Cock
calls for hatchets, tells the master, If you be a man, save the lives of your passengers, cut down
your mainmast. Hereupon he encouraged all the company who were forlorn and hopeless of life,
and the seamen presently cut down the mast aboard, just at that very time wherein we all gave
ourselves for gone to see neither old nor New England nor faces of friends anymore, there being
near upon 200 passengers in the ship. And so when the mast was down, the master had one little
anchor left and cast it out, but the ship was driven away toward the sands still, and the seamen
came to us and bid us look (pointing to the place) where our graves should shortly be, conceiving
also that the wind had broke off this anchor also. So the master professed he had done what he
could and therefore now desired us to go to prayer. So Mr. Norton in one place and myself in
another part of the ship, he with the passengers, and myself with the mariners above decks, went
to prayer and committed our souls and bodies unto the Lord that gave them. Immediately after
prayer the wind began to abate, and the ship stayed, for the last anchor was not broke (as we
conceived) but only rent up with the wind, and so drave and was drawn along plowing the sands
with the violence of the wind, which abating after prayer (though still very terrible) the ship was
stopped just when it was ready to be swallowed up of the sands, a very little way off from it. And
so we rid it out, yet not without fear of our lives though the anchor stopped the ship, because the
cable was let out so far that a little rope held the cable, and the cable the little anchor, and the
little anchor the great ship in this great storm. But when one of the company perceived that we
were so strangely preserved, had these words, That thread we hang by will save us, for so we
accounted of the rope fastened to the anchor, in comparison of the fierce storm. And so indeed it
did, the Lord showing his dreadful power toward us and yet his unspeakable rich mercy to us
who in depths of mercy heard, nay helped, us where we could not cry through the disconsolate
fears we had out of these depths of seas and miseries. This deliverance was so great that I then
did think if ever the Lord did bring me to shore again I should live like one come and risen from
the dead. This is one of those living mercies the Lord hath shown me, a mercy to myself, to my
wife and child then living, and to my second son Thomas who was in this storm but in the womb
of his dear mother who might then have perished and been cut off from all hope of means and
mercy, and unto my dear friends then with me, viz., brother Champney, Frost, Goffe, and divers
others, most dear saints, and also to all with me. And how would the name of the Lord suffered if
we had so perished; that the Lord Jesus should have respect to me so vile and one at that time
full of many temptations and weaknesses, amazed much and deeply afraid of God's terror, yet
supported. I desire this mercy may be remembered of my children and their children's children
when I am dead and cannot praise the Lord in the land of the living anymore. And so we
continued that night, many sick, many weak and discouraged, many sad hearts. Yet upon the
Sabbath morning we departed and went out of the ship - I fear a little soon, for we should have
spent that day in praising of him. Yet we were afraid of neglecting a season of providence in
going out while we had a calm, and many sick folk were unfit for that work and had need of
refreshing at shore. So upon the Sabbath-day morning boats came to our vessel from the town,
and so my dear wife and child went in the first boat. But here the Lord saw that these waters
were not sufficient to wash away my filth and sinfulness, and therefore he cast me into the fire as
soon as ever I was upon the sea in the boat, for there my first-born child, very precious to my
soul and dearly beloved of me, was smitten with sickness; the Lord sent a vomiting upon it
whereby it grew faint, and nothing that we could use could stop its vomiting, although we had
many helps at Yarmouth, and this was a very bitter affliction to me. And the Lord now showed
me my weak faith, want of fear, pride, carnal content, immoderate love of creatures and of my
child especially, and begot in me some desires and purposes to fear his name. But yet the Lord
would not be entreated for the life of it, and after a fortnight's sickness at last it gave up the ghost
when its mother had given it up to the Lord, and was buried at Yarmouth where I durst not be
present lest the pursuivants should apprehend me and I should be discovered, which was a great
37
affliction and very bitter to me and my dear wife. And hereby I saw the Lord did come near to
me, and I did verily fear the Lord would take away my wife also, if not myself not long after.
And these afflictions, together with the Lord's crossing us and being so directly against our
voyage, made me secretly willing to stay and suffer in England, and my heart was not so much
toward New England. Yet this satisfied me, that seeing there was a door opened of escape, why
should I suffer? And I considered how unfit I was to go to such a good land with such an
unmortified, hard, dark, formal, hypocritical heart, and therefore no wonder if the Lord did thus
cross me. And the Lord made me fear my affliction came in part for running too far in a way of
separation from the mixed assemblies in England, though I bless God I have ever believed that
there are true churches in many parishes in England where the Lord sets up able men and
ministers of his gospel, and I have abhorred to refuse to hear any able ministers in England. So
that now I having buried my first born and being in great sadness and not knowing where to go
nor what to do, the Lord sent Mr. Roger Harlakenden and my brother Samuel Shepard to visit me
after they had heard of our escape at sea, who much refreshed us and clave to me in my sorrows.
And being casting about where to go and live, Mr. Bridge, then minister in Norwich, sent for me
to come and live with him, and being come, one Mistress Corbet who lived five miles off
Norwich, an aged, eminent, godly gentlewoman, hearing of my coming and that by being with
Mr. Bridge might hazard his liberty by countenancing of me, she did therefore freely offer to me
a great house of hers standing empty at a town called Bastwick, and there the Lord stirred up her
heart to show all love to me, which did much lighten and sweeten my sorrows. And I saw the
Lord Jesus' care herein to me and saw cause of trusting him in times of straits, who set me in
such a place where I lived for half a year, all the winter long, among and with my friends (Mr.
Harlakenden dwelling with me and bearing all the charge of housekeeping) and far from the
notice of my enemies, where we enjoyed sweet fellowship one with another and also with God,
in a house which was fit to entertain any prince for fairness and greatness and pleasantness. Here
the Lord hid us all the winter long, and when it was fit to travel in the spring we went up to
London, Mr. Harlakenden not forsaking me all this while, for he was a father and mother to me.
And when we came to London to Mistress Sherborne, not knowing what to do nor where to live
privately, the Lord provided a very private place for us where my wife was brought to bed and
delivered of my second son Thomas, and none but our friends did know of it. And so by this
means my son was not baptized until we came to New England the winter following, being born
in London, April 5, 1635. One remarkable deliverance my wife had when we were coming up to
London. Mr. Burrows, the minister, kindly entertained us about a fortnight in the way, and when
my wife was there, being great with child, she fell down from the top of a pair of stairs to the
bottom, yet the Lord kept her and the child also safe from that deadly danger. When we had been
also at London for a time and began to be known in the place, my wife was brought to bed. The
Lord put it into our hearts to remove to another place in Mr. Eldred's house in London which
stood empty, and the very night we were all come away then came the pursuivants and others to
search after us, but the Lord delivered us out of their hands. And so, when the Lord had
recovered my wife, we began to prepare for a removal once again to New England. And the Lord
seemed to make our way plain (1) because I had no other call to any place in England; (2) many
more of God's people resolved to go with me, as Mr. Roger Harlakenden and Mr. Champney,
etc.; (3) the Lord saw our unfitness and the unfitness of our going the year before, and therefore
giving us good friends to accompany us and good company in the ship, we set forward, about the
tenth of August, 1635, with myself, wife, and my little son Thomas, and other precious friends,
having tasted much of God's mercy in England and lamenting the loss of our native country
when we took our last view of it. In our voyage upon the sea the Lord was very tender of me and
kept me from the violence of seasickness. In our coming we were refreshed with the society of
Mr. Wilson, Mr. Jones, by their faith and prayers and preaching. The ship we came in was very
rotten and unfit for such a voyage, and therefore the first storm we had, we had a very great leak
which did much appal and affect us. Yet the Lord discovered it unto us, when we were thinking
of returning back again, and much comforted our hearts. We had many storms, in one of which
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my dear wife took such a cold and got such weakness as that she fell into a consumption of
which she afterward died. And also the Lord preserved her with the child in her arms from
imminent and apparent death, for by the shaking of the ship in a violent storm her head was
pitched against an iron bolt, and the Lord miraculously preserved the child and recovered my
wife. This was a great affliction to me and was a cause of many sad thoughts in the ship how to
behave myself when I came to New England. My resolutions I have written down in my little
book. And so the Lord after many sad storms and wearisome days and many longings to see the
shore, the Lord brought us to the sight of it upon October 2, anno 1635, and upon October the
third we arrived with my wife, child, brother Samuel, Mr. Harlakenden, Mr. Cooke, etc., at
Boston with rejoicing in our God after a longsome voyage, my dear wife's great desire being now
fulfilled, which was to leave me in safety from the hand of my enemies and among God's people,
and also the child under God's precious ordinances. Now when we came upon shore we were
kindly saluted and entertained by many friends and were the first three days in the house of Mr.
Coddington, being treasurer at that time, and that with much love.
Thomas Hooker (1586-1647)
The Soul's Preparation for Christ (1632) (Extracts)
1: The Necessity of Exposing the Evil of Particular Sins to Men's Consciences
Doctrine: The doctrine from hence is this: A special application of particular sins, is a chief
means to bring people to a sight of their sins, and to a true sorrow for them. The Apostle does not
generally propound their sins; but he comes home to their hearts, and it is not only done in this
place; but it has been the practice of all faithful ministers heretofore. As John the Baptist, he goes
not cunningly to work, secretly to intimate some truths; but he deals roundly with them, and
says, O generation of vipers, who forewarned you to flee from the wrath to come? And he shows
them their sins in particular. And when the publicans came to be baptized, he says, Receive no
more then is appointed for you; and he says to the soldiers, do violence to no man, and be
content with your wages (Luke 3:13, 14); he was the minister of humiliation and preparation:
and
therefore
he
deals
thus
plainly
with
them.
When Ahab had slain Naboth, the prophet Elijah came to him and said, In the place where dogs
licked the blood of Naboth, Shall dogs lick thy blood: Ahab said, Hast thou found me out, o my
enemie? And he said, I have found thee out, because thou hast sold thy self to work wickedness
in the sight of the Lord (I Kings 21:20); and the text says, When he heard this, he put on
sackcloth and went softly. This was the power of a particular reproof, though he were a
miserable, wicked man. Thus did Paul deal with Peter, when he halted before the Jews, he did
plainly reprove him to his face, and that not secretly, but because he had sinned openly, therefore
he reproves him openly: so also our Savior Christ shakes up the scribes and Pharisees. And this
is the rule in general, as the Apostle says, Reprove them sharply, that they may be sound in the
faith
(Titus
1:13)...
Many ministers can tell a grave tale, and speak of sins in general; but these common reproofs,
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these intimations of sin, are like arrows shot a cock height, they touch no man; but when a
minister makes application of sin in particular, and says, oh all you drunkards and adulterers, this
is your portion, and let this be as venom in your hearts to purge out your lusts. When our Savior
Christ lapped up the Pharisees all in one speech, it is said, that they heard the parable, and knew
that
he
meant
them
(Matthew
21:45).
Overly discourses that men be great sinners and the like are like the confused noise that was in
the ship , when Jonah was asleep in it, which never troubled him, till at last the master came and
said, Arise, O sleeper, and call upon thy God (Jonah 1:6); and as a father observes, they came
about him, and every man had a blow at him, and then he did awake: so because of general
reproofs of sin, and terms afar off, men come to church, and sit and sleep, and are not touched
nor troubled at all. But when particular application comes home to the heart, and a minister says;
this is your drunkenness, and your adultery and profaneness, and this will break your neck one
day: what assurance have you got of God's mercy? And what can you say for heaven? Then men
begin to look about them. There was never any convicting ministry, nor any man that did in
plainness apply the Word home, but their people would be reformed by it, or else their
consciences would be troubled, and desperately provoked to oppose God and his ordinances, that
they may be plagued by it. The Word of God is like a sword; the explanation of the text is like
the drawing out of this sword and the flourishing of it, and so long it never hits: but when a man
strikes a full blow at a man, it either wounds or puts him to his fence: so the application of the
Word is like the striking with the sword, it will work one way or other, if a man can fence the
blow so it is: but if not, it wounds. I confess it is beyond our power to awaken the heart, but
ordinarily this way does good.
2: The Importance of Meditation on Your Sins Again, meditation does beset the heart of a man, that he cannot escape; wheresoever he is,
meditation brings those things to his mind, and the plagues due thereunto; so that he cannot
escape the dint thereof, it is the nature of our own hearts, that we are loathe to read our own
destiny, which will be our bane and confusion: meditation calls over the thoughts of a man, tells
him the reasons are good, the arguments sound, the Scripture plain, thy sins evident: conscience,
you know it; therefore heart you must do it (says meditation), take heed of drunkenness, says
meditation, you heard what the minister said; these sins are against God, and the wrath of God is
gone out against you for these sins; these will be your bane, and will bring you to everlasting
destruction. And when meditation does thus howl at the heart, the mind still musing, and the
heart still pondering of sin, at last it is weary, therefore unburdened therewith: the issue of the
arguments is this, if meditation brings in sin more powerfully, more plainly to the soul; if it be
that which binds and fastens it, and settles it upon the soul; then the point is clear, that serious
meditation of sin is a special means to bring a soul to the sight and sorrow for sin.
Use 1: The uses are three. If it be so that meditation is thus powerful and profitable, both for
contrition of the heart, and so to bring in consolation to the heart; then what shall we think of
those men that are unwilling to practise this duty? Nay, what shall we think of that untowardness
of heart which is in us against the command of this duty? It falls marvellously heavy upon us all
more or less in this kind: for we are marvellously guilty in this kind; a man had as good bring a
bear to the stake, as a carnal heart to the consideration of his own ways, much more loathe is he
to ponder seriously, and meditate continually upon his sins. Nay, men are so far from musing of
their sins, that they disdain this practise, and scoff at it: what say they, if all were of your mind;
what should become of us? Shall we be always poring on our corruptions? So we may have to
run mad, if we were of your opinion: thus we slight and put it off, and trample on this duty,
which is so profitable: the poor will not meditate on his sins, he has no time: the rich they need it
not: the wicked dare not: and so no man will in this case. What, shall a man set his soul on a
continual rack? (say they). Shall a man drive himself to a desperate stand, and trouble himself
unprofitably? Cannot men keep themselves well when they are well? This is the course and
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frame of the world, and we may complain of this careless and heedless age, as Jeremiah did of
his time, No man repenteth him of his wickedness, saying, what have I done? (Jeremiah 3:6).
There is no questioning, no searching, no musing: no man says, these are my sins, these are my
ways: no man looks over his course and conversation, he does not apprehend his sin; and that is
the reason we hear of no humbling, of no repenting: but every man runs into sin, as the horse
rushes into the battle; hence it is, that there are so many unclean beasts in the ark. In the old law,
if there were any beasts that chewed not the cud, they were counted unclean: the chewing of the
cud is serious meditation of the mercies of God to comfort us, and of our sins, to humble us:
there are many ungodly persons in the bosom of the church, that muse not of their sinful ways,
the prophet Jeremiah says; Were they ashamed when they had committed abomination?
(Jeremiah 8:12). Nay, they were not at all ashamed, neither could they blush; he adds a reason in
the eleventh verse, They could not be ashamed: why? Because they cry, peace, peace, let the
minister speak what he can, and denounce what judgement he will, they promise themselves
peace, and quietness, they consider not their ways, and therefore their hearts are not distempered
therewith, nor troubled at the consideration thereof; nay, there are many that count it an
excellency, a cunning skill, if they can drive away and shake off the sight of sin, if they can put
out the meditation of any thing the Word reveals, they make it a marvellous excellent piece of
skill, and what they do themselves they would have others do also: but they that now will not
see, nor consider, nor meditate of their sins, the truth is they shall see them, as the Lord says by
Isaiah 26:11. When thy hand is lifted up, they will not see; but they shall see and be ashamed: so
I say, you that will not see your sins, but say, what needs all this stir; let the minister say what he
will, shall we be mad men, to be troubled, and shall we be fools, to be disquieted with the
consideration of our sins? Well, you will not muse upon your sins now, but the time will come,
that the Lord will set all your sins in order before you, and you shall not be able to look off them.
Cotton Mather (1663-1728 )
What Must I Do To Be Saved?
The Greatest Concern in the World (1700)(Extracts)
What Must I Do to Be Saved?
It is impossible to ask a more weighty Question! It is deplorable that we hear it asked with no
more Frequency, with nor more Agony. The Spirit of Slumber which the Poison of the old
Serpent has brought upon the children of Men is to be deplored exceedingly. Awaken us out of
this [terrible] stupidity, O God of all Grace, lest we perish [eternally].
[…]
I have seen this Question Scandalously answered, in Pamphlets that have been dispersed
about our Nation. The One Thing that is needful has been left unregarded, unmention'd. Perhaps
the Observation of certain Superstitious Holidays has been recommended instead of that one
thing. Alas how have the souls of men been betrayed, by men unskilful in the word of
righteousness! How unskilfully, and unfaithfully have the methods of Salvation been declared by
41
many who pervert the Gospel of Christ! Not so now I hope! A pure gospel, a sound doctrine,
must be pursu'd, You are now to be treated with nothing but wholesome Words; nothing but the
faithful sayings of God.
I. And what Better, what other Answer can be given, (Other Foundation can no man Lay!) to this
Question, but what the Apostles of God gave to it of old? When the poor man said what must I
do to be Saved, we read they said Believe on the Lord Jesus Christ, and thou shalt be saved.
This is the Sum of the Gospel; This is the Charge given to the Ministers of the Gospel; Mark
16:15, 16 "Preach the Gospel to every Creature. He that believeth... shall be saved."
Faith in the Lord Jesus Christ, who is the Only Saviour; This, This must be found in all that
will be saved.
The faith, which is, A satisfaction of the mind in the way of Salvation by a Glorious Christ
Revealed in the Gospel.
The Faith by which we deny our selves, and Rely on a Glorious Christ, for all Salvation.
The Faith by which we Receive a Glorious Christ, and Rest on Him for Salvation as He is
offered unto us.
But How must this faith operate in all that would be saved?
Oh Set! Your Hearts to these things; they are not vain things; Your Lives, the very Lives of
your Souls are concerned in them.
If your Hearts may now fall in with these things, and form'd and shap'd according to the
Evangelical Mold of them lo, This Day Salvation is come unto your souls. Glorious Lord, incline
the hearts of our People, to do what must be done that so thy Salvation may be bestow'd upon
them.
First this must be done; You must come to be bitterly Sensible, that you want [lack] a
Glorious Christ for your Saviour.
We read, John 7:37. "If any Man Thirst let him come unto me." Truly, no man will come to
a Christ, until a Thirst or a pungent and Painful Sense of the Want of a Christ be raised in him.
You must feel the Burden of your sin, lying on you; and cry out, Oh' Tis a heavy Burden too
heavy for me! You must see God Angry with you, Sin Binding of you, Hell gaping for you; and
utterly Despair of helping yourselves out of the confusion that is come upon you.
You must be filled with sorrow, for what you have done; with horror at what you are
Expos'd unto. The Cry of your Uneasy Souls must be that; of Romans 7:24. "O wretched man
that I am who shall deliver me!" You must be no strangers to such soliloquies as these; I have
sinned; I have sinned, and, woe is unto me, that I have sinned, I have lost the knowledge of God
and lost the Image of God, and lost the Favour of God. My Sin renders me obnoxious to the
Vengeance of God. Lust enchants me, enslaves me; Satan Tyrannizes over me. I am in hourly
Hazzard of an Eternal Banishment from God, into Outer Darkness, into the Place of Dragons.
Oh! wretched man that I am: I can do nothing to deliver myself. I perish, I perish, except a
Glorious Christ be my deliverer.
The Degree of this Distress on the minds of them that shall be saved is Various. There is a
Variety in that Prepatory Work, which does distress the Elect of God, in their coming to a
Saviour. Converts do sometimes needlessly Distress themselves, and Even deceive themselves,
by insisting too much on the Measure of this Preparation.
But so much of this Work, as will render us restless without a Christ; so much of this Work,
as will render a whole Christ precious to us before there must be so much in our Experience, if
we would be saved.
Secondly; This must be Done; You must confess yourselves, Unable To Do Anything
Effectually of yourselves, in coming to a glorious Christ, as your Saviour.
With a fearful trembling of Soul, you must make this Profession; Lord thou worketh in us to
Will and to Do, of thy own good Pleasure!
Your Profession must be that of Eph 2:8 "By Grace are ye saved, thro' Faith and that not of
yourselves it is the Gift of God."
Your Profession must be that of John 6:65. "No man can come, except it be given to him."
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Oh! Lie at the Foot of Soverign Grace confessing and Imploring Lord, I am justly destroyed. If I
do not sincerely renounce my sin, sincerely embrace my Saviour. But I cannot, Oh! I cannot! I
have deadly fetters upon my Soul; I shall never answer thy gracious Calls, except thy Soverign
Grace enable me. Oh! Quicken me: Oh! Strengthen me: Oh! Enable me; Turn thou me and I
Shall be Turned.
Your Impotency must not now be made an Excuse for your Impenitency. Your Inability
must Affright you exceedingly. Affect you Exceedingly; It may not Excuse you in a slothful
Negligence. You must Not Remain Careless of doing anything, Because you can thoroughly do
nothing.
Having first Cry'd unto God, that He would help you to do what you have to do, you must
now try to do it; now try, whether He do not help you to do it.
Thirdly; This must be done; You must Admire, You must Adore, You must Address a
Glorious Christ, in all His offices for all His Benefits. Oh! Hear a Compassionate Redeemer
Calling you; Isai. 45:22 "Look unto me all ye Ends of the Earth, and be ye Saved." Comply,
Reply; Lord, I look unto thee, I will be thine, Save me.
And here, you are to Remember that the First Thing you want is Attonement and
Acceptance with God.
For this Purpose you must behold a Glorious Christ, as a Priest bringing a Sacrifice and
making a Righteousness for you Accordingly.
Your first Address to Heaven must be this; Lord let my many and horrid sins be Forgiven
me for the sake of that great Sacrifice, which thou hast had in the Blood of Jesus Christ thy Son,
which Cleanseth from all sin. And Lord Let me who am a poor Sinner utterly hopeless of
working out for myself a Righteousness now stand before Thee in the wondrous Righteousness
of that Lord, who is the Head of His church, and who has wrought out a Spotless Righteousness
for us.
But Remember to Depend on this most sufficient Sacrifice and Righteousness, not as
Qualified for it by any good Thing to be observed in yourselves. Do not stay from it on a
Prospect anon to come recommended unto it by some commendable goodness in yourselves first
attained. No Depend, and Venture upon it, as Encouraged by no other Qualification but this; A
most miserable Sinner; yet invited, yet Compelled unto this Mercy of the Lord.
[…]
A genuine Faith is always a Repenting Faith. We see the two sisters hand in hand; Acts 20: 21
Repentance towards God and Faith toward our Lord Jesus Christ. We constantly see it in the
Experience of all the Faithful. 'Tis the Denomination of Repentance; 2 Cor 7:10. Repentance to
Salvation. It must be found in all the Candidates of Salvation.
Well then; First; This must be done; You must heartily and bitterly Bewail all your Sins.
Your Original Sin, your Actual Sin; the monstrous Aggravation of your Sin; You must be
convinced of it.
A contrition must follow this conviction; With a Broken heart you must cry out, Psalm
38:18 "I will declare my iniquity, I will be sorry for my Sin."
You must mourn for your Sin, and mourn for the Offence given to God by your Sin, as well
as for the Mischief done to yourselves: Mourn, Mourn, and never count that you have mourned
enough.
Secondly; This must be done You must make a Penitent Confession of your Sins; a
Remorseful confession of them, All your known crimes, you must as particularly as you can,
Enumerate with shame and grief before the Lord.
You must be able to say; Psalm 51:3, "I acknowledge my Transgressions and my Sin is ever
before me. Your Acknowledgement of your secret Sins must be only to the Lord: but where your
Sins are Known, where your Neighbors have been either Sufferers by, or Witnesses of your
Miscarriages, they also should Know that you acknowledge them.
43
Thirdly; This must be done; Every way of Sin must be Abhorr'd, must be Avoided, must be
Forsaken.
Amendment is Essential to Repentance: Except you reform you don't repent. So you are
warn'd of God; Prov. 28:13. "He that confesseth and forsaketh shall find mercy." If you go on in
any Evident way of Sin you will find it a Way of Death, a Path of the Destroyer; it will bring to a
Damnation that slumbereth not.
Very tremendous Things will be done to those Enemies of God, who go on still in their
trespasses. Have you done Amiss? You must say I will do so no more you must not persist in
what you have done.
And hence, if you have wrong'd another man in what you have done, you must Vigorously
Endeavour all possible restitution, restitution, a Thing too little understood, too little exhorted,
too little practised; restitution without which there can be no right repentance. This is the
Repentance which is found in every true believer; It must be found in every one that would be
saved.
III. And, Holiness, Holiness; A patient continuance in will doing.
There is No Life in the Faith, which is not Productive to an Holy Life; 'Tis not a Faith which
will bring to everlasting Life. If the Grace to Believe on the Lord Jesus Christ, be infused into
the Soul, the Habit of every other Grace is at the same Instant infused.
I will show you the Motto on the Golden Gates of the Holy City; Hebrews 12:14. "Without
Holiness no man shall see the Lord." An Holy Life, A Life pressing after Universal and
Perpetual conformity to the Rules of Holiness; This, This is the Royal Path leading to salvation;
Yea, tis no little part of our Salvation.
This must be done; You must Resign yourselves up unto the Holy Spirit of the Lord;
Consent, Request, Entreat, That He would Eternally take Posession of you.
From the Dust, cry unto Him; Psalm 141:10. "Thou art my God thy Spirit is good; lead me
unto the land of Rectitude." Cry unto Him; O Spirit of Holiness, Raise me out of the Ruins that
my Sin has brought upon me. Possess me forever. Cause me to fear God, and Love Christ, and
hate Sin, and slight this World and know myself, and make me meet for the Inheritance of the
Saints in Light; Bring me to be one of them, I pray thee, I pray thee! There is a good Foundation
of Holiness laid in this resignation.
But then, This must be done; You must Livelily Pursue the Death of Every Sin.
You must fly to the Death of your Saviour, as the purchase and the Pattern of so great a
Blessing; but you must count no Trouble too much to be undergone, that you may come at such a
Blessing. This is that Holiness without which no man shall see the Lord.
This must be done: You must set before yourselves the Example of your Saviour: Study
how He was in the World; Study to walk as He walked; mightily Delight in every stroke of
Resemblance unto Him; Yea, tho' it be in Sufferings that you resemble him. This is that
Holiness, without which no man shall see the Lord.
This must be done; You must by a solemn Dedication of yourselves, and your All unto the
Lord, become the Lord's.
It must therefore be your Desire to have all your Talents, all your Posessions, and
Enjoyments and Interests employ'd for the Honour of the Lord: and owning the Lord, as the great
Giver, and Owner, the Lord Proprietor of all that you have, you must be ready to submit unto the
will of God when he pleases with afflictive Dispensations to take any of it from you. This is the
Holiness without which no man shall see the Lord.
This must be done; You must remember, That the Eye of the omnipotent God is upon you,
You must often bring this to remembrance, God sees me, hears me, knows me, is acquainted
with all my ways, A sense of your being under the Notice of God, and of the Account unto which
you will be called by God must make you afraid of incurring His Displeasure; Afraid even of
Secret Miscarriages. This is that Holiness without which no man shall see the Lord.
This must be done: You must make it your Exercise to keep a conscience clear of Offence
towards God and towards Man.
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You must labour to be Acquainted with your Whole Duty; and your Acquaintance with the
Will of God must be followed with proportionable Desires and Labours after Obedience to it.
You must Pray always with all Prayer, with secret Prayer, with Household Prayer, with
Public Prayer.
You must have an High Value for those two Sacraments of the New Testament, the Baptism
and the Supper of the Lord.
You must religiously Observe the Lord's Day.
You must Preserve your own Place and Life and Bed and Wealth and Name: You must,
with the same Sincerity, befriend your Neighbours also in theirs. Love your Neighbours as
yourselves, and Do as you would be Done unto.
You must be especially and mightily conscientious of Relative Christianity. Carry it well in
all the Relations wherein the Lord has placed you, whether Superiors, or Inferiors, or Equals;
with such a Carriage as may adorn the Doctrine of God your Saviour; such a Carriage as may
render your co-relatives the better for you.
Briefly, You must Deny all Ungodliness and Worldly Lusts and Live godily and soberly and
righteously in the World. This is that Holiness without which no man shall see the Lord.
Methinks a most Obvious Inference may be drawn from these Things, That the Ministry of
the Gospel must be attended, and not neglected, by them who would not neglect the great
Salvation; A most awful Inference,
That it is a dangerous Thing to live without the means of Salvation, which are in the
ministry of the [True] Gospel ordinarily to be met withal. The Wells of Salvation are kept open
in such a ministry. Oh! Do not undervalue the Blessings of those Upper Springs! There are men,
who by the command of a glorious Christ, give themselves up unto the service of the Evangelical
Ministry, and are the Preachers of the Gospel unto the rest of the world:
An order of men concerning whom our glorious Lord has promised Matthew 28:20, "Lo, I
am with you always to the end of the world." If an Angel should come from Heaven unto you as
unto Cornelius, once to Speak unto this Question, What must I do to be saved? He would
unquestionably say, Repair to such a ministry don't think to live without it.
We have settled the Point; Without Faith we can have no Salvation. But I assume: Romans
10:14, 17 "How shall they believe in Him of whom they have not heard? And how shall they
hear without a preacher? Faith cometh by hearing and hearing by the Word of God. Oh! That the
Ungospelized Plantations which live, I should rather say, which die, without the means of
salvation, would consider of it.
Your Question is answered. O souls in Peril, I may now say unto you; I Cor. 15:2 "You are
saved if you keep in memory what I have preached unto you." And yet I must say unto you,
That if after all, you trample upon these things, it will be good for you that you had never
been born; the very mention of them will dreadfully increase and inflame your condemnation.
But the success of all must be left with the Glorious One.
And O Father of mercies, Do thou mercifully look down upon the Soul that has heard these
Things. Dispose and assist that soul, to do those Good Things, upon which thou hast promised
the salvation of the soul. I Pray thee, I Pray thee!
Awake up my soul! the awful day,
Is coming swiftly on,
When thou must leave this House of Clay,
And fly to Worlds unknown.
Oh! do not pass thy Life in Dreams,
To be surpriz'd by Death:
And drop unthinking down to Flames,
When I resign my Breath.
No: every day thy Course review,
Thy real State to learn:
And with an ardent Zeal pursue
45
Thy Great and Chief concern.
Rouze all the man: thy Work is great,
And all the man demands;
Thine Head, thine Heart, thy Breath, thy Sweat,
Thy Strength and both thine Hands.
Oh! let the important Work be done,
Done whilst 'tis call'd to Day.
Lest thou the time of Hope out-run,
And rue the mad Delay.
Repent (my soul) Believe and Pray:
Bid every lust farewell.
To thy Redeemer haste away,
And scape from Death and Hell.
To whom Dear Jesus, should I live
To whom but Thee alone.
Thou didst at first my being give,
And I am all Thine own.
To Thee I'll then my self devote,
My Life and all my Pow'rs.
Each warm affection, busy thought,
And all my passing Hours.
O Let those glorious Hopes refine,
And elevate my Soul.
To heavenly Things my Heart incline,
And meaner Joys control.
May Faith and Hope stretch all their wings,
And bear me up on high;
And as I mount may Earthly Things,
Below unheeded lie.
JESUS my Saviour and my God,
My Life and Sacrifice,
My Hopes deep founded in thy Blood,
Raise far above the skies.
Prepare me, Lord, for thy Right Hand,
Then come the joyful Day:
Come Death, and come Celestial band,
To bear my Soul away.
FINIS
The Devil in New England
(From The Wonders of The Invisible World, 1692)
THE New-Englanders are a people of God settled in those, which were once the Devil's
territories; and it may easily be supposed that the Devil was exceedingly disturbed, when he
perceived such a People here accomplishing the Promise of old made unto our Blessed Jesus,
That he should have the Utmost parts of the Earth for His Possession. There was not a greater
Uproar among the Ephesians, when the Gospel was first brought among them, than there was
among, The Powers of the Air (after whom those Ephesians walked) when first the Silver
Trumpets of the Gospel here made the Joyful Sound. The Devil thus Irritated, immediately try'd
all sorts of Methods to overturn this poor Plantation: and so much of the Church, as was Fled
into this Wilderness, immediately found, The Serpent cast out of his Mouth a Flood for the
carrying of it away. I believe, that never were more Satanical Devices used for the Unsetling of
46
any People under the Sun, than what have been Employ'd for the Extirpation of the Vine which
God has here Planted, Casting out the Heathen, and preparing a Room for it, and causing it to
take deep Root and fill the Land, so that it sent its Boughs unto the Atlantic Sea Eastward, and its
Branches unto the Connecticut River Westward, and the Hills were covered with the shadow
thereof. But All those Attempts of Hell, have hitherto been Abortive, many an Ebenezer has been
Erected unto the Praise of God, by his Poor People here; and, Having obtained Help from God,
we continue to this Day. Wherefore the Devil is now making one Attempt more upon us; an
Attempt more Difficult, more Surprizing, more snarl'd with unintelligible Circumstances than
any that we have hitherto Encountered; an Attempt so Critical, that if we get well through, we
shall soon enjoy Halcyon Days with all the Vultures of hell Trodden under our Feet. He has
wanted his Incarnate Legions to Persecute us, as the People of God have in the other Hemisphere
been Persecuted: he has therefore drawn forth his more Spiritual ones to make an Attacque upon
us. We have been advised by some Credible Christians yet alive, that a Malefactor, accused of
Witchcraft as well as Murder, and Executed in this place more than Forty Years ago, did then
give Notice of, An Horrible PLOT against the Country by WITCHCRAFT, and a Foundation of
WITCHCRAFT then laid, which if it were not seasonably discovered would probably Blow up,
and pull down all the Churches in the Country. And we have now with Horror seen the
Discovery of such a Witchcraft! An Army of Devils is horribly broke in upon the place which is
the Center, and after a sort, the First-born of our English Settlements; and the Houses of the
Good People there are fill'd with the doleful Shrieks of their Children and Servants, Tormented
by Invisible Hands, with Tortures altogether preternatural. After the Mischiefs there
Endeavoured, and since in part Conquered, the terrible Plague, of Evil Angels, hath made its
Progress into some other places, where other Persons have been in like manner Diabolically
handled. These our poor Afflicted Neighbours, quickly after they become Infected and Infested
with these Daemons, arrive to a Capacity of Discerning those which they conceive the Shapes of
their Troublers; and notwithstanding the Great and Just Suspicion, that the Daemons might
Impose the Shapes of Innocent Persons in their Spectral Exhibitions upon the Sufferers (which
may perhaps prove no small part of the Witch-plot in the issue), yet many of the Persons thus
Represented being Examined, several of them have been Convicted of a very Damnable
Witchcraft: yea, more than one Twenty have Confessed that they have Signed unto a Book, which
the Devil show'd them, and Engaged in his Hellish Design of Bewitching, and Ruining our Land.
We know not, at least I know not, how far the Delusions of Satan may be Interwoven into some
Circumstances of the Confessions; but one would think, all the Rules of Understanding Humane
Affairs are at an end, if after so many most Voluntary Harmonious Confessions, made by
Intelligent Persons of all Ages, in sundry Towns, at several Times, we must not Believe the main
strokes wherein those Confessions all agree: especially when we have a thousand preternatural
Things every day before our eyes, wherein the Confessors do acknowledge their Concernment,
and give Demonstration of their being so Concerned. If the Devils now can strike the minds of
men with any Poisons of so fine a Composition and Operation, that Scores of Innocent People
shall Unite, in Confessions of a Crime, which we see actually committed, it is a thing prodigious,
beyond the Wonders of the former Ages, and it threatens no less than a sort of Dissolution upon
the World. Now, by these Confessions 'tis Agreed, That the Devil has made a dreadful Knot of
Witches in the Country, and by the help of Witches has dreadfully increased that Knot: That these
Witches have driven a Trade of Commissioning their Confederate Spirits, to do all sorts of
Mischiefs to the Neighbours, whereupon there have ensued such Mischievous consequences
upon the Bodies and Estates of the Neighbourhood, as could not otherwise be accounted for: yea,
That at prodigious Witch-meetings, the Wretches have proceeded so far, as to Concert and
Consult the Methods of Rooting out the Christian Religion from this Country, and setting up
instead of it, perhaps a more gross Diabolism, than ever the World saw before. And yet it will be
a thing little short of Miracle, if in so spread a Business as this, the Devil should not get in some
of his Juggles, to confound the Discovery of all the rest.
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Jonathan Edwards (1703-1758)
Sinners in the Hands of an Angry God (1741)
-Their foot shall slide in due time- Deut. xxxii. 35
In this verse is threatened the vengeance of God on the wicked unbelieving Israelites, who were
God's visible people, and who lived under the means of grace; but who, notwithstanding all
God's wonderful works towards them, remained (as ver. 28.) void of counsel, having no
understanding in them. Under all the cultivations of heaven, they brought forth bitter and
poisonous fruit; as in the two verses next preceding the text. The expression I have chosen for
my text, Their foot shall slide in due time, seems to imply the following doings, relating to the
punishment and destruction to which these wicked Israelites were exposed.
That they were always exposed to destruction; as one that stands or walks in slippery places is
always exposed to fall. This is implied in the manner of their destruction coming upon them,
being represented by their foot sliding. The same is expressed, Psalm lxxiii. 18. "Surely thou
didst set them in slippery places; thou castedst them down into destruction."
2. It implies, that they were always exposed to sudden unexpected destruction. As he that walks
in slippery places is every moment liable to fall, he cannot foresee one moment whether he shall
stand or fall the next; and when he does fall, he falls at once without warning: Which is also
expressed in Psalm lxxiii. 18, 19. "Surely thou didst set them in slippery places; thou castedst
them down into destruction: How are they brought into desolation as in a moment!"
3. Another thing implied is, that they are liable to fall of themselves, without being thrown down
by the hand of another; as he that stands or walks on slippery ground needs nothing but his own
weight
to
throw
him
down.
4. That the reason why they are not fallen already, and do not fall now, is only that God's
appointed time is not come. For it is said, that when that due time, or appointed time comes, their
foot shall slide. Then they shall be left to fall, as they are inclined by their own weight. God will
not hold them up in these slippery places any longer, but will let them go; and then at that very
instant, they shall fall into destruction; as he that stands on such slippery declining ground, on
the edge of a pit, he cannot stand alone, when he is let go he immediately falls and is lost.
The observation from the words that I would now insist upon is this. "There is nothing that keeps
wicked men at any one moment out of hell, but the mere pleasure of God." By the mere pleasure
of God, I mean his sovereign pleasure, his arbitrary will, restrained by no obligation, hindered by
no manner of difficulty, any more than if nothing else but God's mere will had in the least
degree, or in any respect whatsoever, any hand in the preservation of wicked men one moment.
The truth of this observation may appear by the following considerations.
1. There is no want of power in God to cast wicked men into hell at any moment. Men's hands
cannot be strong when God rises up. The strongest have no power to resist him, nor can any
deliver out of his hands.-He is not only able to cast wicked men into hell, but he can most easily
do it. Sometimes an earthly prince meets with a great deal of difficulty to subdue a rebel, who
has found means to fortify himself, and has made himself strong by the numbers of his followers.
But it is not so with God. There is no fortress that is any defence from the power of God. Though
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hand join in hand, and vast multitudes of God's enemies combine and associate themselves, they
are easily broken in pieces. They are as great heaps of light chaff before the whirlwind; or large
quantities of dry stubble before devouring flames. We find it easy to tread on and crush a worm
that we see crawling on the earth; so it is easy for us to cut or singe a slender thread that any
thing hangs by: thus easy is it for God, when he pleases, to cast his enemies down to hell. What
are we, that we should think to stand before him, at whose rebuke the earth trembles, and before
whom
the
rocks
are
thrown
down?
2. They deserve to be cast into hell; so that divine justice never stands in the way, it makes no
objection against God's using his power at any moment to destroy them. Yea, on the contrary,
justice calls aloud for an infinite punishment of their sins. Divine justice says of the tree that
brings forth such grapes of Sodom, "Cut it down, why cumbereth it the ground?" Luke xiii. 7.
The sword of divine justice is every moment brandished over their heads, and it is nothing but
the hand of arbitrary mercy, and God's mere will, that holds it back.
3. They are already under a sentence of condemnation to hell. They do not only justly deserve to
be cast down thither, but the sentence of the law of God, that eternal and immutable rule of
righteousness that God has fixed between him and mankind, is gone out against them, and stands
against them; so that they are bound over already to hell. John iii. 18. "He that believeth not is
condemned already." So that every unconverted man properly belongs to hell; that is his place;
from thence he is, John viii. 23. "Ye are from beneath." And thither be is bound; it is the place
that justice, and God's word, and the sentence of his unchangeable law assign to him.
4. They are now the objects of that very same anger and wrath of God, that is expressed in the
torments of hell. And the reason why they do not go down to hell at each moment, is not because
God, in whose power they are, is not then very angry with them; as he is with many miserable
creatures now tormented in hell, who there feel and bear the fierceness of his wrath. Yea, God is
a great deal more angry with great numbers that are now on earth: yea, doubtless, with many that
are now in this congregation, who it may be are at ease, than he is with many of those who are
now
in
the
flames
of
hell.
So that it is not because God is unmindful of their wickedness, and does not resent it, that he
does not let loose his hand and cut them off. God is not altogether such an one as themselves,
though they may imagine him to be so. 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. The glittering sword is whet, and held over
them,
and
the
pit
hath
opened
its
mouth
under
them.
5. The devil stands ready to fall upon them, and seize them as his own, at what moment God
shall permit him. They belong to him; he has their souls in his possession, and under his
dominion. The scripture represents them as his goods, Luke xi. 12. The devils watch them; they
are ever by them at their right hand; they stand waiting for them, like greedy hungry lions that
see their prey, and expect to have it, but are for the present kept back. If God should withdraw
his hand, by which they are restrained, they would in one moment fly upon their poor souls. The
old serpent is gaping for them; hell opens its mouth wide to receive them; and if God should
perrnit
it,
they
would
be
hastily
swallowed
up
and
lost.
6. There are in the souls of wicked men those hellish principles reigning, that would presently
kindle and flame out into hell fire, if it were not for God's restraints. There is laid in the very
nature of carnal men, a foundation for the torments of hell. There are those corrupt principles, in
reigning power in them, and in full possession of them, that are seeds of hell fire. These
principles are active and powerful, exceeding violent in their nature, and if it were not for the
restraining hand of God upon them, they would soon break out, they would flame out after the
same manner as the same corruptions, the same enmity does in the hearts of damned souls, and
would beget the same torments as they do in them. The souls of the wicked are in scripture
compared to the troubled sea, Isa. lvii. 20. For the present, God restrains their wickedness by his
mighty power, as he does the raging waves of the troubled sea, saying, "Hitherto shalt thou
come, but no further;" but if God should withdraw that restraining power, it would soon carry all
49
before it. Sin is the ruin and misery of the soul; it is destructive in its nature; and if God should
leave it without restraint, there would need nothing else to make the soul perfectly miserable.
The corruption of the heart of man is immoderate and boundless in its fury; and while wicked
men live here, it is like fire pent up by God's restraints, whereas if it were let loose, it would set
on fire the course of nature; and as the heart is now a sink of sin, so if sin was not restrained, it
would immediately turn the soul into a fiery oven, or a furnace of fire and brimstone.
7. 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 expence of a miracle, or go out of the ordinary
course of his providence, to destroy any wicked nian, 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.
8. Natural men's prudence and care to preserve their own lives, or the care of others to preserve
them, do not secure them a moment. To this, divine providence and universal experience do also
bear testimony. There is this clear evidence that men's own wisdom is no security to them from
death; that if it were otherwise we should see some difference between the wise and politic men
of the world, and others, with regard to their liableness to early and unexpected death: but how is
it in fact? Eccles. ii. 16. "How dieth the wise man? even as the fool."
9. All wicked men's pains and contrivance which they use to escape hell, while they continue to
reject Christ, and so remain wicked men, do not secure them from hell one moment. Almost
every natural man that hears of hell, flatters himself that he shall escape it; he depends upon
himself for his own security; he flatters himself in what he has done, in what he is now doing, or
what he intends to do. Every one lays out matters in his own mind how he shall avoid damnation,
and flatters himself that he contrives well for himself, and that his schemes will not fail. They
hear indeed that there are but few saved, and that the greater part of men that have died
heretofore are gone to hell; but each one imagines that he lays out matters better for his own
escape than others have done. He does not intend to come to that place of torment; he says within
himself, that he intends to take effectual care, and to order matters so for himself as not to fail.
But the foolish children of men miserably delude themselves in their own schemes, and in
confidence in their own strength and wisdom; they trust to nothing but a shadow. The greater
part of those who heretofore have lived under the same means of grace, and are now dead, are
undoubtedly gone to hell; and it was not because they were not as wise as those who are now
alive: it was not because they did not lay out matters as well for themselves to secure their own
escape. If we could speak with them, and inquire of them, one by one, whether they expected,
when alive, and when they used to hear about hell ever to be the subects of that misery: we
doubtless, should hear one and another reply, "No, I never intended to come here: I had laid out
matters otherwise in my mind; I thought I should contrive well for myself: I thought my scheme
good. I intended to take effectual care; but it came upon me unexpected; I did not look for it at
that time, and in that manner; it came as a thief: Death outwitted me: God's wrath was too quick
for me. Oh, my cursed foolishness! I was flattering myself, and pleasing myself with vain
dreams of what I would do hereafter; and when I was saying, Peace and safety, then suddenly
50
destruction
came
upon
me.
10. 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.
So that, whatever some have imagined and pretended about promises made to natural men's
earnest seeking and knocking, it is plain and manifest, that whatever pains a natural man takes in
religion, whatever prayers he makes, till he believes in Christ, God is under no manner of
obligation
to
keep
him
a
moment
from
eternal
destruction.
So that, thus it is that natural men are held in the hand of God, over the pit of hell; they have
deserved the fiery pit, and are already sentenced to it; and God is dreadfully provoked, his anger
is as great towards them as to those that are actually suffering the executions of the fierceness of
his wrath in hell, and they have done nothing in the least to appease or abate that anger, neither is
God in the least bound by any promise to hold them up one moment; the devil is waiting for
them, hell is gaping for them, the flames gather and flash about them, and would fain lay hold on
them, and swallow them up; the fire pent up in their own hearts is struggling to break out: and
they have no interest in any Mediator, there are no means within reach that can be any security to
them. In short, they have no refuge, nothing to take hold of, all that preserves them every
moment is the mere arbitrary will, and uncovenanted, unobliged forbearance of an incensed God.
APPLICATION
The use of this awful subject may be for awakening unconverted persons in this congregation.
This that you have heard is the case of every one of you that are out of Christ.-That world of
misery, that lake of burning brimstone, is extended abroad under you. There is the dreadful pit of
the glowing flames of the wrath of God; there is hell's wide gaping mouth open; and you have
nothing to stand upon, nor any thing to take hold of, there is nothing between you and hell but
the air; it is only the power and mere pleasure of God that holds you up.
You probably are not sensible of this; you find you are kept out of hell, but do not see the hand
of God in it; but look at other things, as the good state of your bodily constitution, your care of
your own life, and the means you use for your own preservation. But indeed these things are
nothing; if God should withdraw his band, they would avail no more to keep you from falling,
than the thin air to hold up a person that is suspended in it.
Your wickedness makes you as it were heavy as lead, and to tend downwards with great weight
and pressure towards hell; and if God should let you go, you would immediately sink and swiftly
descend and plunge into the bottomless gulf, and your healthy constitution, and your own care
and prudence, and best contrivance, and all your righteousness, would have no more influence to
uphold you and keep you out of hell, than a spider's web would have to stop a falling rock. Were
it not for the sovereign pleasure of God, the earth would not bear you one moment; for you are a
burden to it; the creation groans with you; the creature is made subject to the bondage of your
corruption, not willingly; the sun does not willingly shine upon you to give you light to serve sin
and Satan; the earth does not willingly yield her increase to satisfy your lusts; nor is it willingly a
stage for your wickedness to be acted upon; the air does not willingly serve you for breath to
maintain the flame of life in your vitals, while you spend your life in the service of God's
enemies. God's creatures are good, and were made for men to serve God with, and do not
willingly subserve to any other purpose, and groan when they are abused to purposes so directly
contrary to their nature and end. And the world would spew you out, were it not for the
sovereign hand of him who hath subjected it in hope. There are black clouds of God's wrath now
hanging directly over your heads, full of the dreadful storm, and big with thunder; and were it
not for the restraining hand of God, it would immediately burst forth upon you. The sovereign
pleasure of God, for the present, stays his rough wind; otherwise it would come with fury, and
51
your destruction would come like a whirlwind, and you would be like the chaff of the summer
threshing
floor.
The wrath of God is like great waters that are dammed for the present; they increase more and
more, and rise higher and higher, till an outlet is given; and the longer the stream is stopped, the
more rapid and mighty is its course, when once it is let loose. It is true, that judgment against
your evil works has not been executed hitherto; the floods of God's vengeance have been
withheld; but your guilt in the mean time is constantly increasing, and you are every day
treasuring up more wrath; the waters are constantly rising, and waxing more and more mighty;
and there is nothing but the mere pleasure of God, that holds the waters back, that are unwilling
to be stopped, and press hard to go forward. If God should only withdraw his hand from the
flood-gate, it would immediately fly open, and the fiery floods of the fierceness and wrath of
God, would rush forth with inconceivable fury, and would come upon you with omnipotent
power; and if your strength were ten thousand times greater than it is, yea, ten thousand times
greater than the strength of the stoutest, sturdiest devil in hell, it would be nothing to withstand
or
endure
it.
The bow of God's wrath is bent, and the arrow made ready on the string, and justice bends the
arrow at your heart, and strains the bow, and it is nothing but the mere pleasure of God, and that
of an angry God, without any promise or obligation at all, that keeps the arrow one moment from
being made drunk with your blood. Thus all you that never passed under a great change of heart,
by the mighty power of the Spirit of God upon your souls; all you that were never born again,
and made new creatures, and raised from being dead in sin, to a state of new, and before
altogether unexperienced light and life, are in the hands of an angry God. However you may
have reformed your life in many things, and may have had religious affections, and may keep up
a form of religion in your families and closets, and in the house of God, it is nothing but his mere
pleasure that keeps you from being this moment swallowed up in everlasting destruction.
However unconvinced you may now be of the truth of what you hear, by and by you will be fully
convinced of it. Those that are gone from being in the like circumstances with you, see that it
was so with them; for destruction came suddenly upon most of them; when they expected
nothing of it, and while they were saying, Peace and safety: now they see, that those things on
which they depended for peace and safety, were nothing but thin air and empty shadows.
The God that holds you over the pit of hell, much as one holds a spider, or some loathsome
insect over the fire, abhors you, and is dreadfully provoked: his wrath towards you burns like
fire; he looks upon you as worthy of nothing else, but to be cast into the fire; he is of purer eyes
than to bear to have you in his sight; you are ten thousand times more abominable in his eyes,
than the most hateful venomous serpent is in ours. You have offended him infinitely more than
ever a stubborn rebel did his prince; and yet it is nothing but his hand that holds you from falling
into the fire every moment. It is to be ascribed to nothing else, that you did not go to hell the last
night; that you was suffered to awake again in this world, after you closed your eyes to sleep.
And there is no other reason to be given, why you have not dropped into hell since you arose in
the morning, but that God's hand has held you up. There is no other reason to be given why you
have not gone to hell, since you have sat here in the house of God, provoking his pure eyes by
your sinful wicked manner of attending his solemn worship. Yea, there is nothing else that is to
be given as a reason why you do not this very moment drop down into hell.
O sinner! Consider the fearful danger you are in: it is a great furnace of wrath, a wide and
bottomless pit, full of the fire of wrath, that you are held over in the hand of that God, whose
wrath is provoked and incensed as much against you, as against many of the damned in hell. You
hang by a slender thread, with the flames of divine wrath flashing about it, and ready every
moment to singe it, and burn it asunder; and you have no interest in any Mediator, and nothing to
lay hold of to save yourself, nothing to keep off the flames of wrath, nothing of your own,
nothing that you ever have done, nothing that you can do, to induce God to spare you one
moment.
And
consider
here
more
particularly
1. Whose wrath it is: it is the wrath of the infinite God. If it were only the wrath of man, though it
52
were of the most potent prince, it would be comparatively little to be regarded. The wrath of
kings is very much dreaded, especially of absolute monarchs, who have the possessions and lives
of their subjects wholly in their power, to be disposed of at their mere will. Prov. xx. 2. "The fear
of a king is as the roaring of a lion: Whoso provoketh him to anger, sinneth against his own
soul." The subject that very much enrages an arbitrary prince, is liable to suffer the most extreme
torments that human art can invent, or human power can inflict. But the greatest earthly
potentates in their greatest majesty and strength, and when clothed in their greatest terrors, are
but feeble, despicable worms of the dust, in comparison of the great and almighty Creator and
King of heaven and earth. It is but little that they can do, when most enraged, and when they
have exerted the utmost of their fury. All the kings of the earth, before God, are as grasshoppers;
they are nothing, and less than nothing: both their love and their hatred is to be despised. The
wrath of the great King of kings, is as much more terrible than theirs, as his majesty is greater.
Luke xii. 4, 5. "And I say unto you, my friends, Be not afraid of them that kill the body, and after
that, have no more that they can do. But I will forewarn you whom you shall fear: fear him,
which after he hath killed, hath power to cast into hell: yea, I say unto you, Fear him."
2. It is the fierceness of his wrath that you are exposed to. We often read of the fury of God; as in
Isaiah lix. 18. "According to their deeds, accordingly he will repay fury to his adversaries." So
Isaiah lxvi. 15. "For behold, the Lord will come with fire, and wifh his chariots like a whirlwind,
to render his anger with fury, and his rebuke with flames of fire." And in many other places. So,
Rev. xix. 15, we read of "the wine press of the fierceness and wrath of Almighty God." The
words are exceeding terrible. If it had only been said, "the wrath of God," the words would have
implied that which is infinitely dreadful: but it is "the fierceness and wrath of God." The fury of
God! the fierceness of Jehovah! Oh, how dreadful must that be! Who can utter or conceive what
such expressions carry in them! But it is also "the fierceness and wrath of Almighty God." As
though there would be a very great manifestation of his almighty power in what the fierceness of
his wrath should inflict, as though omnipotence should be as it were enraged, and exerted, as
men are wont to exert their strength in the fierceness of their wrath. Oh! then, what will be the
consequence! What will become of the poor worms that shall suffer it! Whose hands can be
strong? And whose heart can endure? To what a dreadful, inexpressible, inconceivable depth of
misery must the poor creature be sunk who shall be the subject of this!
Consider this, you that are here present, that yet remain in an unregenerate state. That God will
execute the fierceness of his anger, implies, that he will inflict wrath without any pity. When
God beholds the ineffable extremity of your case, and sees your torment to be so vastly
disproportioned to your strength, and sees how your poor soul is crushed, and sinks down, as it
were, into an infinite gloom; he will have no compassion upon you, he will not forbear the
executions of his wrath, or in the least lighten his hand; there shall be no moderation or mercy,
nor will God then at all stay his rough wind; he will have no regard to your welfare, nor be at all
careful lest you should suffer too much in any other sense, than only that you shall not suffer
beyond what strict justice requires. Nothing shall be withheld, because it is so hard for you to
bear. Ezek. viii. 18. "Therefore will I also deal in fury: mine eye shall not spare, neither will I
have pity; and though they cry in mine ears with a loud voice, yet I will not hear them." Now
God stands ready to pity you; this is a day of mercy; you may cry now with some encouragement
of obtaining mercy. But when once the day of mercy is past, your most lamentable and dolorous
cries and shrieks will be in vain; you will be wholly lost and thrown away of God, as to any
regard to your welfare. God will have no other use to put you to, but to suffer misery; you shall
be continued in being to no other end; for you will be a vessel of wrath fitted to destruction; and
there will be no other use of this vessel, but to be filled full of wrath. God will be so far from
pitying you when you cry to him, that it is said he will only "laugh and mock," Prov. i. 25, 26,
&c.
How awful are those words, Isa. lxiii. 3, which are the words of the great God. "I will tread them
in mine anger, and will trample them in my fury, and their blood shall be sprinkled upon my
garments, and I will stain all my raiment." It is perhaps impossible to conceive of words that
53
carry in them greater manifestations of these three things, vis. contempt, and hatred, and
fierceness of indignation. If you cry to God to pity you, he will be so far from pitying you in
your doleful case, or showing you the least regard or favour, that instead of that, he will only
tread you under foot. And though he will know that you cannot bear the weight of omnipotence
treading upon you, yet he will not regard that, but he will crush you under his feet without
mercy; he will crush out your blood, and make it fly, and it shall be sprinkled on his garments, so
as to stain all his raiment. He will not only hate you, but he will have you, in the utmost
contempt: no place shall be thought fit for you, but under his feet to be trodden down as the mire
of
the
streets.
The misery you are exposed to is that which God will inflict to that end, that he might show what
that wrath of Jehovah is. God hath had it on his heart to show to angels and men, both how
excellent his love is, and also how terrible his wrath is. Sometimes earthly kings have a mind to
show how terrible their wrath is, by the extreme punishments they would execute on those that
would provoke them. Nebuchadnezzar, that mighty and haughty monarch of the Chaldean
empire, was willing to show his wrath when enraged with Shadrach, Meshech, and Abednego;
and accordingly gave orders that the burning fiery furnace should be heated seven times hotter
than it was before; doubtless, it was raised to the utmost degree of fierceness that human art
could raise it. But the great God is also willing to show his wrath, and magnify his awful majesty
and mighty power in the extreme sufferings of his enemies. Rom. ix. 22. "What if God, willing
to show his wrath, and to make his power known, endure with much long-suffering the vessels of
wrath fitted to destruction?" And seeing this is his design, and what he has determined, even to
show how terrible the unrestrained wrath, the fury and fierceness of Jehovah is, he will do it to
effect. There will be something accomplished and brought to pass that will be dreadful with a
witness. When the great and angry God hath risen up and executed his awful vengeance on the
poor sinner, and the wretch is actually suffering the infinite weight and power of his indignation,
then will God call upon the whole universe to behold that awful majesty and mighty power that
is to be seen in it. Isa. xxxiii. 12-14. "And the people shall be as the burnings of lime, as thorns
cut up shall they be burnt in the fire. Hear ye that are far off, what I have done; and ye that are
near, acknowledge my might. The sinners in Zion are afraid; fearfulness hath surprised the
hypocrites,"
&c.
Thus it will be with you that are in an unconverted state, if you continue in it; the infinite might,
and majesty, and terribleness of the omnipotent God shall be magnified upon you, in the
ineffable strength of your torments. You shall be tormented in the presence of the holy angels,
and in the presence of the Lamb; and when you shall be in this state of suffering, the glorious
inhabitants of heaven shall go forth and look on the awful spectacle, that they may see what the
wrath and fierceness of the Almighty is; and when they have seen it, they will fall down and
adore that great power and majesty. Isa. lxvi. 23, 24. "And it shall come to pass, that from one
new moon to another, and from one sabbath to another, shall all flesh come to worship before
me, saith the Lord. And they shall go forth and look upon the carcasses of the men that have
transgressed against me; for their worm shall not die, neither shall their fire be quenched, and
they
shall
be
an
abhorring
unto
all
flesh."
4. It is everlasting wrath. It would be dreadful to suffer this fierceness and wrath of Almighty
God one moment; but you must suffer it to all eternity. There will be no end to this exquisite
horrible misery. When you look forward, you shall see a long for ever, a boundless duration
before you, which will swallow up your thoughts, and amaze your soul; and you will absolutely
despair of ever having any deliverance, any end, any mitigation, any rest at all. You will know
certainly that you must wear out long ages, millions of millions of ages, in wrestling and
conflicting with this almighty merciless vengeance; and then when you have so done, when so
many ages have actually been spent by you in this manner, you will know that all is but a point
to what remains. So that your punishment will indeed be infinite. Oh, who can express what the
state of a soul in such circumstances is! All that we can possibly say about it, gives but a very
feeble, faint representation of it; it is inexpressible and inconceivable: For "who knows the
54
power
of
God's
anger?"
How dreadful is the state of those that are daily and hourly in the danger of this great wrath and
infinite misery! But this is the dismal case of every soul in this congregation that has not been
born again, however moral and strict, sober and religious, they may otherwise be. Oh that you
would consider it, whether you be young or old! There is reason to think, that there are many in
this congregation now hearing this discourse, that will actually be the subjects of this very
misery to all eternity. We know not who they are, or in what seats they sit, or what thoughts they
now have. It may be they are now at ease, and hear all these things without much disturbance,
and are now flattering themselves that they are not the persons, promising themselves that they
shall escape. If we knew that there was one person, and but one, in the whole congregation, that
was to be the subject of this misery, what an awful thing would it be to think of! If we knew who
it was, what an awful sight would it be to see such a person! How might all the rest of the
congregation lift up a lamentable and bitter cry over him! But, alas! instead of one, how many is
it likely will remember this discourse in hell? And it would be a wonder, if some that are now
present should not be in hell in a very short time, even before this year is out. And it would be no
wonder if some persons, that now sit here, in some seats of this meeting-house, in health, quiet
and secure, should be there before to-morrow morning. Those of you that finally continue in a
natural condition, that shall keep out of hell longest will be there in a little time! your damnation
does not slumber; it will come swiftly, and, in all probability, very suddenly upon many of you.
You have reason to wonder that you are not already in hell. It is doubtless the case of some
whom you have seen and known, that never deserved hell more than you, and that heretofore
appeared as likely to have been now alive as you. Their case is past all hope; they are crying in
extreme misery and perfect despair; but here you are in the land of the living and in the house of
God, and have an opportuniry to obtain salvation. What would not those poor damned hopeless
souls
give
for
one
day's
opportunity
such
as
you
now
enjoy!
And now you have an extraordinary opportunity, a day wherein Christ has thrown the door of
mercy wide open, and stands in calling and crying with a loud voice to poor sinners; a day
wherein many are flocking to him, and pressing into the kingdom of God. Many are daily
coming from the east, west, north and south; many that were very lately in the same miserable
condition that you are in, are now in a happy state, with their hearts filled with love to him who
has loved them, and washed them from their sins in his own blood, and rejoicing in hope of the
glory of God. How awful is it to be left behind at such a day! To see so many others feasting,
while you are pining and perishing! To see so many rejoicing and singing for joy of heart, while
you have cause to mourn for sorrow of heart, and howl for vexation of spirit! How can you rest
one moment in such a condition? Are not your souls as precious as the souls of the people at
Suffield*,
where
they
are
flocking
from
day
to
day
to
Christ?
Are there not many here who have lived long in the world, and are not to this day born again?
and so are aliens from the commonwealth of Israel, and have done nothing ever since they have
lived, but treasure up wrath against the day of wrath? Oh, sirs, your case, in an especial manner,
is extremely dangerous. Your guilt and hardness of heart is extremely great. Do you not see how
generally persons of your years are passed over and left, in the present remarkable and wonderful
dispensation of God's mercy? You had need to consider yourselves, and awake thoroughly out of
sleep. You cannot bear the fierceness and wrath of the infinite God.-And you, young men, and
young women, will you neglect this precious season which you now enjoy, when so many others
of your age are renouncing all youthful vanities, and flocking to Christ? You especially have
now an extraordinary opportunity; but if you neglect it, it will soon be with you as with those
persons who spent all the precious days of youth in sin, and are now come to such a dreadful
pass in blindness and hardness. And you, children, who are unconverted, do not you know that
you are going down to hell, to bear the dreadful wrath of that God, who is now angry with you
every day and every night? Will you be content to be the children of the devil, when so many
other children in the land are converted, and are become the holy and happy children of the King
of
kings?
55
And let every one that is yet out of Christ, and hanging over the pit of hell, whether they be old
men and women, or middle aged, or young people, or little children, now harken to the loud calls
of God's word and providence. This acceptable year of the Lord, a day of such great favours to
some, will doubtless be a day of as remarkable vengeance to others. Men's hearts harden, and
their guilt increases apace at such a day as this, if they neglect their souls; and never was there so
great danger of such persons being given up to hardness of heart and blindness of mind. God
seems now to be hastily gathering in his elect in all parts of the land; and probably the greater
part of adult persons that ever shall be saved, will be brought in now in a little time, and that it
will be as it was on the great out-pouring of the Spirit upon the Jews in the apostles' days; the
election will obtain, and the rest will be blinded. If this should be the case with you, you will
eternally curse this day, and will curse the day that ever you was born, to see such a season of the
pouring out of God's Spirit, and will wish that you had died and gone to hell before you had seen
it. Now undoubtedly it is, as it was in the days of John the Baptist, the axe is in an extraordinary
manner laid at the root of the trees, that every tree which brings not forth good fruit, may be
hewn
down
and
cast
into
the
fire.
Therefore, let every one that is out of Christ, now awake and fly from the wrath to come. The
wrath of Almighty God is now undoubtedly hanging over a great part of this congregation: Let
every one fly out of Sodom: "Haste and escape for your lives, look not behind you, escape to the
mountain, lest you be consumed."
Samuel Sewall (1652-1730)
Diary of Samuel Sewall, 1729( Extracts)
BOSTON, April 21, 1720.
DEAR SON, -- You have often desired, that I would give you some account of the family of
which you are. And although I am much less able to doe any thing of this nature now when I
have been left of my dear Parents very near Twenty years, yet considering the longer I stay,
the more unfit I shall be, take what I have to say as follows:
Mr. Henry Sewall, my great
Grandfather, was a Linen Draper in the City of Coventry in Great Britain. He acquired a great
Estate, was a prudent Man, and was more than once chosen Mayor of the City.
INTRODUCTION.
Mr. Henry Sewall, my Grandfather, was his eldest Son, who out of dislike to the English
Hierarchy sent over his onely Son, my Father, Mr..Henry Sewall, to New England in the year
1634, with Net Cattel and Provisions sutable for a new Plantation. Mr. Cotton would have had
my Father settle at Boston; but in regard of his Cattel he chose to goe to Newbury, whether my
Grandfather soon followed him. Where also my Grandfather Mr. Stephen Dummer and Alice
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his wife likewise dwelled under the Ministry of the Reverend Mr. Thomas Parker and Mr. James
Noyes.
On the 25th March, 1646, Richard Salton stall, Esq. Grandfather of Gurdon Saltonstall, Esq.
now Governour of Connecticut, joined together in Marriage my father Mr. Henry Sewall and my
Mother Mr.s.Jane Dummer, eldest Child of Mr. Stephen Dummer aforesaid and Alice
his wife: my Father being then about 32, and my Mother about 19 years of age.
But the Climat being not agreeable to my Grandfather and Grandmother Dummer, (whose
Maiden name was Archer) they returned to England the Winter following, and my father with
them, and dwelt awhile at Warwick, and afterwards removed to Hampshire. My Sister Hannah
Tappin, their eldest Child, was born at Tunworth May 10th, 1649. Baptised by Mr. Haskins.
I was born at Bishop Stoke, March 28, 1652; so that the light of the Lord's Day was the first
light that my Eyes saw, being: born a little before day-break. I was baptised by Mr. Rashly,
(sometime Member of the Old Church in Boston) in Stoke Church May 4th 1652. Mr.
Rashly first preached a Sermon, and then baptised me. After which an entertainment was made
for him and many more. Some months after, my Father removed to Badesly, where my Brother
John Sewall was born Oct. 10. 1654, and was baptised in my Father's House Nov. 22
by Mr. Henry Cox, Minister of Bishop Stoke.
My brother Stephen Sewall was born at Badesly Aug. 19th, 1657, baptised in my father's
house by the said Mr. Cox. My Father had made one Voyage to New England to visit my
Grandfather Mr.. Henry Sewall. And in the year 1659 he went thither again; his rents at Newbury coming to very little when remitted to England. In my father's absence, October 25, 1659,
my sister Jane Gerrish was born at Badesly and was baptised by Mr. Cox at Bishop Stoke in the
house of Mr. Boys.
At this Badesly, by the merciful goodness of God, I was taught to read English. And
afterwards was educated in the Grammer School at RuMs.ey of which Mr. Figes was Master.
My Father sent for my Mother to come to him to New England. I remember being at Bishop
Stoke and Badesly, April 23, 1661, the day of the Coronation of K. Charles the 2d, the Thunder
and Lightening of it. Quickly after my Mother went to Winchester with 5 small Children,
Hannah, Samuel, John. Stephen and Jane; and John Nash and Mary Hobs her Servants there to
be in a readiness for the Pool Waggons. At this place her near Relations, especially my very
worthy and pious Uncle Mr. Stephen Dummer took leave with Tears. Capt. Dummer of Swathling treated us with Raisins and Almonds. My Mother lodged in Pumpyard. London, waiting for
the going of the Ship, the Prudent Mary, Capt. Isaac Woodgreen, Commander. Went by water to
Graves-End where the Ship lay. Took in Sheep at Dover. Passengers in the Ship at the
same time were Major Brown, a young brisk Merchant and a considerable Freighter; Mr. Gilbert
and his wife, He was Minister at Topsfield; Madam Bradstreet, then Gardener; Mr.s Martha, Mr.
Pitkins Sister, who died lately at Windsor, and many others. We were about eight weeks
at Sea, where we had nothing to see but Water and the Sky; so that I began to fear I should never
get to Shoar again; only I thought the Capt. and Mariners would not have ventured theMs.elves if
they had not hopes of getting to Land again. Capt. Woodgreen arrived here on Satterday.
I was overjoyed to see Land again, especially being so near it as in the Narrows. Twas so late by
that time we got to the Castle, that our men held a discourse with them whether they should fire
or no, and reckoned was agreed not to doe it. But presently after the Castle fired; which
much displeased the Ship's Company; and then they fired. On the Lord's day my Mother kept
aboard; but I went ashoar, the Boat grounded, and I was carried out in arMs. July 6, 1661. My
Mother lodg'd at Mr. Richard Collicott's. This week there was a publick Thanksgiving. My
Father hastened to Boston and carried his Family to Newbury by Water in Mr. Lewis. Brother
Tapan has told me our arrival there was upon Lecture-day which was Wednesday. Mr. Ordway
carried me ashore in his Canoe. We sojourned at Mr. Titcomb's. My Father presently sent me to
school to the Reverend and Excellent Mr..Thomas Parker, with whom I continued till my
entrance into the College...
[…].
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In the year 1667 my father brought me to be admitted, by which means I heard Mr. Richard Mather of Dorchester preach Mr. Wilson's Funeral Sermon. "Your Fathers where are they?"
I was admitted by the very learned and pious Mr. Charles Chauncey, who gave me my first
Degree in the year 1671. There were no Masters in that year. These Bachelours were the
last Mr.. Chauncey gave a decree to, for he died the February following.
In July 1672, Dr. Hoar came over with his Lady and sojourned with your Grandfather Hull.
He was my Aunt Quincey's Brother; and preached, as an assistant, to the Rev. Mr. Thomas
Thacher at the South Church. The College quickly called him to be President. He was installed in the College Hall in December 1672. Gov. Bellingham lay dead in his House, and Dep.
Gov. Leverett was the Chief Civil Magistrat present at that Solemnity. The March following
Mr.s Bridget Hoar, now Cotton, was born in Cambridge. In 1674 I took my 2d Degree and
Mr.s Hannah Hull, my dear Wife, your honoured Mother, was invited by the Dr. and his Lady to
be with them a while at Cambridge. She saw me when I took my Degree and set her affection on
me, though I knew nothing of it till after our Marriage; which was February 28th. 1675.
Gov. Bradstreet married us in that we now call the Old Hall; 't was then all in one, a very large
Room. As I remember, Madam Thacher and Madam Paige, with whom Gov. Bradstreet
boarded, visited us the next day.
On the 2d of April, 1677, it pleased God to favour us with the birth of your brother John
Sewall, our first-born. In June 1678 you were born. Your brother lived till the September
following, and then died. So that by the Undeserved Goodness of God your Mother and I never
were without a child after the 2d of April 1677.
In the Fall 1678, I was seized with the Small Pocks and brought very near to death; so near
that I was reported to be dead. But it pleased God of his Mercy to Recover me. Multitudes died,
two of my special Friends viz. Mr. John Noyes, and Ensign Benjamin Thirston, who both
died while I lay sick: and Mr. William Dummer, Son of Jeremiah Dummer Esq. aged about 19
years. Presently after my Recovery, in December, Col. Townsend and I were bearers to Mr.
Joseph Tappin one of the most noted Shop-keepers in Boston.
And now what shall I render to the Lord for all his benefits? The good Lord help me to walk
humbly and Thankfully with Him all my days; and profit by Mercies and by Afflictions; that
through Faith and Patience I may also in due time fully inherit the Promises. Let us incessantly
pray for each other, that it may be so !
SAMUEL SEWALL.
The Selling of Joseph (1700)
Forasmuch as Liberty is in real
value next unto Life: None ought
to part withit themselves, or
deprive others of it, but
upon most mature
Consideration.
The Numerousness of Slaves at this day in the Province, and the Uneasiness of them under their
Slavery, haht put many upon thinking whether the Foundation of it be firmly and well laid; so as
to sustain the Vast Weight that is built upon it. It is most certain that all Men, as they are the
Sons of Adam, are ; and have equal Right unto Liberty, and all other outward Comforts of Life.
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God hat the Earth [with all its Commodities] unto the Sons of Adam, Pal 115.16. And hat made
of One Blood, all Nations of Men, for to dwell on all the face of the earth, and hat determined the
Times before appointed, and the bounds of their habitation: That they should seek the Lord.
Forasmuch then as we are the Offspring of GOD &c. Act 17.26, 27, 29. Now although the Title
given by the last ADAM, doth infinitely better Mens Estates, respecting GOD and themselves;
and grants them a most beneficial and inviolable Lease under the Broad Seal of Heaven, who
were before only Tenants at Will: Yet through the Indulgence of GOD to our First Parents after
the Fall, the outward Estate of all and every of the children, remains the same, as to one another.
So that Originally, and Naturally, there is no such thing as Slavery. Joseph was rightfully no
more a Slave to his Brethren, then they were to him: and they had no more Authority to Sell him,
than they had to Slay him. And if they had nothing to do to Sell him; the Ishmaelites bargaining
with them, and paying down Twenty pieces of Silver, could not make a Title. Neither could
Potiphar have any better Interest in him than the Ishmaelites had, Gen. 37, 20, 27, 28. For he that
shall in this case plead Alteration of Property, seems to have forfeited a great part of his own
claim to Humanity. There is no proportion between Twenty Pieces of Silver, and LIBERTY. The
Commodity it self is the Claimer. If Arabian Gold be imported in any quantities, most are afraid
to meddle with it, though they might have it a easy rates; lest if it should have been wrongfully
taken from the Owners, it should kindle a fire to the Consumption of their whole estate. ФTis
pity there should be more Caution used in buying a Horse, or a little lifeless dust; than there is in
purchasing Men and Women: Whenas they are the Offspring of GOD, and their Liberty is,
....Auro pretiosior Omni.
And seeing GOD hat said, He that stealeth a Man and Selleth him, or if he be found in his hand,
he shall surely be put to Death. Exod. 12.16. This Law being of Everlasting Equity, wherein Man
Stealing is ranked amongst the most atrocious of Capital Crimes: What louder Cry can there be
made of the Celebrated Warning, Caveat Emptor!
And all thing considered, it would conduce more to the Welfare of the Province, to have White
Servants for a Term of Years, than to have Slaves for Life. Few can endure to hear of a Negro's
being made free; and indeed they can seldom use their freedom well; yet their continual aspiring
after their forbidden, renders them Unwilling Servants. And there is such a disparity in their
Conditions, Color & Hair, that they can never embody with us, and grow up into orderly
Families, to the Peopling of the Land: but still remain in our Body Politic as a kind of extravasat
Blood. As many Negro men as there are among us, so many empty places there are in our Train
Bands, and the places taken up of Men that might make Husbands for our Daughters. And the
Sons and Daughters of New England would become more like Jacob, and Rachel, if this Slavery
were thrust quite out of doors. Moreover it is too well known what Temptations Masters are
under, to connive at the Fornification of their Slaves; lest they should be obliged to find them
Wives, or pay their Fines. It seems to be practically pleaded that they might be Lawless; Фtis
thought much fo, that the Law should have Satisfaction for their Thefts, and other Immoralities;
by which means, Holiness to the Lord, is more rarely engraven upon this sort of Servitude. It is
likewise most lamentable to thin, how in taking Negros out of Africa, and selling of them here,
That which GOD has joined together men to boldly rend asunder; Men from their Country,
Husbands from their Wives, Parents from their Children. How horrible is the Uncleanness,
Mortality, if not Murder, that the Ships are guilty of that bring great Crouds of these miserable
Men, and Women. Methinks, when we are bemoaning the barbarous Usage of our Friends and
Kinsfolk in Africa: it might not be unseasonable to enquire wheter we are not culpable in forcing
the Africans to become Slaves amongst our selves. And it may be a questions whether all the
Benefit received by Negro Slaves, will balance the Accompt of Cash laid out upon them; and for
the Redemption of our own enlstaved Friends out ofAfrica. Besides all the Persons and Estates
that have perished there.
Obj. 1 These Blackamores are of the Posterity of Cham, and therefore are under the Curse of
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Slavery. Gen. 9.25, 26, 27.
Answ. Of all Offices, one would not begg this; viz. Uncall'd for, to be an Executioner fo the
Vindictive Wrath of God; the extent and duration of which is to us uncertain. If this ever was a
Commission; How do we know but that it is long since out of date? Many have found it to their
Cost, that a Prophetical Denunciation of Judgement against a Person or People, would not
warrant them to inflict that evil. If it would, Hazael might justify himself in all he did against his
Master, and the Israelites, from 2 Kings 8.10, 12.
But it is possible that by cursory reading, this Text may have been mistaken. For Canaan is the
Person Cursed three times over, without the mentioning of Cham. Good Expositors suppose the
Curse entailed on him, and that this Prophesie was accomplished in the Extirpation of the
Canaanites, and in the Servitude of the Gibeonites. Vide Pareum. Whereas the Balckmores are
not descended of Canaan, but of Cush. Psal. 68.31. Princes shall come our to Egypt [Mizraim]
Ethopia [Cush] shall soon stretch out her hands unto God. Under which Names, all Aftrica may
be comprehended; and the Promised Conversion ought to be prayed for. Jer. 13,23. Can the
Ethiopian change his skin? This shows that Black Men are the Posterity of Cush: who time out of
mind have been distinguished by their Colour. And for want of the true, Ovid assigns a fabulous
cause of it.
Sanguine tum credunt in corpora cumma vacato Aethiopum populous nigrum traxisse coleorm.
Metomorph. lib.2.
Obj. 2. The Nigers are brought out of a pagan country, into places where the Gospel is Preached.
Answ. Evil must not be done, that good may come of it. The extraordinary and comprehensive
Benefit accruing to the Church of God, and to Joseph personally, did not rectify his brethrens
Sale of him.
Obj. 3 The Africans have Wars with one another: our Ships bring lawful Captives taken in those
Wars.
Answ. For ought is known, their Wars are much such as were between Jacob's Sons and their
brother Joseph. If they be between Town and Town; Provincial, or National: Every War is upon
one side Unjust. As Unlawful War can't make lawful Captives. And by Receiving, we are in
danger to promote, and partake in their Barbarous Cruelties. I am sure, if some Gentlemen
should go down to the Brewsters to take the Air and Fish: And a stronger party from Hull should
Surprise them, and Sell them for Slaves to a Ship outward bound: they would think themselves
unjustly dealt with; both by Sellers and Buyers. And yet Фtil to be feared, we have no other kind
of Title to our Nigers. Therefore all things whatsoever ye would that men should do to you, do
ye even so to them: for this is the Law and the Prophets. Matt. 7.12.
Obj. 4 Abraham had servants bought with his Money, and born in his House.
Answ. Until the Circumstances of Abraham's purchase be recorded, no Argument can be drawn
from it. In the mean time, Charity obliges us to conclude, that He knew it was lawful and good
It is Observable that the Israelites were strictly forbidden the buying, or selling of one another for
Slaves. Livit. 25.39, 46. Jer.34.8.....22. And GOD gages His Blessing in lieu of any loss they
might conceipt they suffered thereby. Deut. 15.18. And since the partition Wall is broken down,
inordinate Self love should likewise be demolished. GOD expects that Christians should be of a
more Ingenuous and benign frame of spirit.
Christians should carry it to all the World, as the Israelites were to carry it one towards another.
And for men obstinately to persist in holding their Neighbours and Brethren under the Rigor of
perpetual Bondage, seems to be no proper way of gaining Assurance that God has given them
Spiritual Freedom. Our Blessed Saviour has altered the Measures of the Ancient Love-Song, and
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set it to a most Excellent New Tune, which all ought to be ambitious of Learning. Matt.5, 43, 44.
John 13,34. These Ethiopians, as black as they are; seeing they are the Sons and Daughters of the
First Adam, the Brethren and Sister of the Last ADAM, and the Offspring of GOD; They ought
to be treated with Respect agreeable.
Mary Rowlandson (1637? – 1711)
The Narrative of the Captivity and the Restoration of Mrs. Mary Rowlandson (1682)
(Extracts)
The sovereignty and goodness of GOD, together with the faithfulness of his promises displayed,
being a narrative of the captivity and restoration of Mrs. Mary Rowlandson, commended by her, to
all that desires to know the Lord's doings to, and dealings with her. Especially to her dear children
and relations. The second Addition [sic] Corrected and amended. Written by her own hand for her
private use, and now made public at the earnest desire of some friends, and for the benefit of the
afflicted. Deut. 32.39. See now that I, even I am he, and there is no god with me, I kill and I make
alive, I wound and I heal, neither is there any can deliver out of my hand.
On the tenth of February 1675, came the Indians with great numbers upon Lancaster: their first
coming was about sunrising; hearing the noise of some guns, we looked out; several houses were
burning, and the smoke ascending to heaven. There were five persons taken in one house; the
father, and the mother and a sucking child, they knocked on the head; the other two they took and
carried away alive. There were two others, who being out of their garrison upon some occasion
were set upon; one was knocked on the head, the other escaped; another there was who running
along was shot and wounded, and fell down; he begged of them his life, promising them money (as
they told me) but they would not hearken to him but knocked him in head, and stripped him naked,
and split open his bowels. Another, seeing many of the Indians about his barn, ventured and went
out, but was quickly shot down. There were three others belonging to the same garrison who were
killed; the Indians getting up upon the roof of the barn, had advantage to shoot down upon them
over their fortification. Thus these murderous wretches went on, burning, and destroying before
them.
At length they came and beset our own house, and quickly it was the dolefulest day that ever mine
eyes saw. The house stood upon the edge of a hill; some of the Indians got behind the hill, others
into the barn, and others behind anything that could shelter them; from all which places they shot
against the house, so that the bullets seemed to fly like hail; and quickly they wounded one man
among us, then another, and then a third. About two hours (according to my observation, in that
amazing time) they had been about the house before they prevailed to fire it (which they did with
flax and hemp, which they brought out of the barn, and there being no defense about the house,
only two flankers at two opposite corners and one of them not finished); they fired it once and one
ventured out and quenched it, but they quickly fired it again, and that took. Now is the dreadful
hour come, that I have often heard of (in time of war, as it was the case of others), but now mine
eyes see it. Some in our house were fighting for their lives, others wallowing in their blood, the
house on fire over our heads, and the bloody heathen ready to knock us on the head, if we stirred
out. Now might we hear mothers and children crying out for themselves, and one another, "Lord,
what shall we do?" Then I took my children (and one of my sisters', hers) to go forth and leave the
house: but as soon as we came to the door and appeared, the Indians shot so thick that the bullets
rattled against the house, as if one had taken an handful of stones and threw them, so that we were
fain to give back. We had six stout dogs belonging to our garrison, but none of them would stir,
though another time, if any Indian had come to the door, they were ready to fly upon him and tear
him down. The Lord hereby would make us the more acknowledge His hand, and to see that our
help is always in Him. But out we must go, the fire increasing, and coming along behind us,
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roaring, and the Indians gaping before us with their guns, spears, and hatchets to devour us. No
sooner were we out of the house, but my brother-in-law (being before wounded, in defending the
house, in or near the throat) fell down dead, whereat the Indians scornfully shouted, and hallowed,
and were presently upon him, stripping off his clothes, the bullets flying thick, one went through
my side, and the same (as would seem) through the bowels and hand of my dear child in my arms.
One of my elder sisters' children, named William, had then his leg broken, which the Indians
perceiving, they knocked him on [his] head. Thus were we butchered by those merciless heathen,
standing amazed, with the blood running down to our heels. My eldest sister being yet in the house,
and seeing those woeful sights, the infidels hauling mothers one way, and children another, and
some wallowing in their blood: and her elder son telling her that her son William was dead, and
myself was wounded, she said, "And Lord, let me die with them," which was no sooner said, but
she was struck with a bullet, and fell down dead over the threshold. I hope she is reaping the fruit
of her good labors, being faithful to the service of God in her place. In her younger years she lay
under much trouble upon spiritual accounts, till it pleased God to make that precious scripture take
hold of her heart, "And he said unto me, my Grace is sufficient for thee" (2 Corinthians 12.9). More
than twenty years after, I have heard her tell how sweet and comfortable that place was to her. But
to return: the Indians laid hold of us, pulling me one way, and the children another, and said,
"Come go along with us"; I told them they would kill me: they answered, if I were willing to go
along with them, they would not hurt me.
Oh the doleful sight that now was to behold at this house! "Come, behold the works of the Lord,
what desolations he has made in the earth." Of thirty-seven persons who were in this one house,
none escaped either present death, or a bitter captivity, save only one, who might say as he, "And I
only am escaped alone to tell the News" (Job 1.15). There were twelve killed, some shot, some
stabbed with their spears, some knocked down with their hatchets. When we are in prosperity, Oh
the little that we think of such dreadful sights, and to see our dear friends, and relations lie bleeding
out their heart-blood upon the ground. There was one who was chopped into the head with a
hatchet, and stripped naked, and yet was crawling up and down. It is a solemn sight to see so many
Christians lying in their blood, some here, and some there, like a company of sheep torn by wolves,
all of them stripped naked by a company of hell-hounds, roaring, singing, ranting, and insulting, as
if they would have torn our very hearts out; yet the Lord by His almighty power preserved a
number of us from death, for there were twenty-four of us taken alive and carried captive.
I had often before this said that if the Indians should come, I should choose rather to be killed by
them than taken alive, but when it came to the trial my mind changed; their glittering weapons so
daunted my spirit, that I chose rather to go along with those (as I may say) ravenous beasts, than
that moment to end my days; and that I may the better declare what happened to me during that
grievous captivity, I shall particularly speak of the several removes we had up and down the
wilderness.
The First Remove
Now away we must go with those barbarous creatures, with our bodies wounded and bleeding, and
our hearts no less than our bodies. About a mile we went that night, up upon a hill within sight of
the town, where they intended to lodge. There was hard by a vacant house (deserted by the English
before, for fear of the Indians). I asked them whether I might not lodge in the house that night, to
which they answered, "What, will you love English men still?" This was the dolefulest night that
ever my eyes saw. Oh the roaring, and singing and dancing, and yelling of those black creatures in
the night, which made the place a lively resemblance of hell. And as miserable was the waste that
was there made of horses, cattle, sheep, swine, calves, lambs, roasting pigs, and fowl (which they
had plundered in the town), some roasting, some lying and burning, and some boiling to feed our
merciless enemies; who were joyful enough, though we were disconsolate. To add to the
dolefulness of the former day, and the dismalness of the present night, my thoughts ran upon my
losses and sad bereaved condition. All was gone, my husband gone (at least separated from me, he
being in the Bay; and to add to my grief, the Indians told me they would kill him as he came
homeward), my children gone, my relations and friends gone, our house and home and all our
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comforts--within door and without--all was gone (except my life), and I knew not but the next
moment that might go too. There remained nothing to me but one poor wounded babe, and it
seemed at present worse than death that it was in such a pitiful condition, bespeaking compassion,
and I had no refreshing for it, nor suitable things to revive it. Little do many think what is the
savageness and brutishness of this barbarous enemy, Ay, even those that seem to profess more than
others among them, when the English have fallen into their hands.
Those seven that were killed at Lancaster the summer before upon a Sabbath day, and the one that
was afterward killed upon a weekday, were slain and mangled in a barbarous manner, by one-eyed
John, and Marlborough's Praying Indians, which Capt. Mosely brought to Boston, as the Indians
told me.
The Second Remove
But now, the next morning, I must turn my back upon the town, and travel with them into the vast
and desolate wilderness, I knew not whither. It is not my tongue, or pen, can express the sorrows of
my heart, and bitterness of my spirit that I had at this departure: but God was with me in a
wonderful manner, carrying me along, and bearing up my spirit, that it did not quite fail. One of the
Indians carried my poor wounded babe upon a horse; it went moaning all along, "I shall die, I shall
die." I went on foot after it, with sorrow that cannot be expressed. At length I took it off the horse,
and carried it in my arms till my strength failed, and I fell down with it. Then they set me upon a
horse with my wounded child in my lap, and there being no furniture upon the horse's back, as we
were going down a steep hill we both fell over the horse's head, at which they, like inhumane
creatures, laughed, and rejoiced to see it, though I thought we should there have ended our days, as
overcome with so many difficulties. But the Lord renewed my strength still, and carried me along,
that I might see more of His power; yea, so much that I could never have thought of, had I not
experienced it.
After this it quickly began to snow, and when night came on, they stopped, and now down I must
sit in the snow, by a little fire, and a few boughs behind me, with my sick child in my lap; and
calling much for water, being now (through the wound) fallen into a violent fever. My own wound
also growing so stiff that I could scarce sit down or rise up; yet so it must be, that I must sit all this
cold winter night upon the cold snowy ground, with my sick child in my arms, looking that every
hour would be the last of its life; and having no Christian friend near me, either to comfort or help
me. Oh, I may see the wonderful power of God, that my Spirit did not utterly sink under my
affliction: still the Lord upheld me with His gracious and merciful spirit, and we were both alive to
see the light of the next morning.
The Third Remove
The morning being come, they prepared to go on their way. One of the Indians got up upon a horse,
and they set me up behind him, with my poor sick babe in my lap. A very wearisome and tedious
day I had of it; what with my own wound, and my child's being so exceeding sick, and in a
lamentable condition with her wound. It may be easily judged what a poor feeble condition we
were in, there being not the least crumb of refreshing that came within either of our mouths from
Wednesday night to Saturday night, except only a little cold water. This day in the afternoon, about
an hour by sun, we came to the place where they intended, viz. an Indian town, called Wenimesset,
northward of Quabaug. When we were come, Oh the number of pagans (now merciless enemies)
that there came about me, that I may say as David, "I had fainted, unless I had believed, etc"
(Psalm 27.13). The next day was the Sabbath. I then remembered how careless I had been of God's
holy time; how many Sabbaths I had lost and misspent, and how evilly I had walked in God's sight;
which lay so close unto my spirit, that it was easy for me to see how righteous it was with God to
cut off the thread of my life and cast me out of His presence forever. Yet the Lord still showed
mercy to me, and upheld me; and as He wounded me with one hand, so he healed me with the
other. This day there came to me one Robert Pepper (a man belonging to Roxbury) who was taken
in Captain Beers's fight, and had been now a considerable time with the Indians; and up with them
almost as far as Albany, to see King Philip, as he told me, and was now very lately come into these
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parts. Hearing, I say, that I was in this Indian town, he obtained leave to come and see me. He told
me he himself was wounded in the leg at Captain Beer's fight; and was not able some time to go,
but as they carried him, and as he took oaken leaves and laid to his wound, and through the
blessing of God he was able to travel again. Then I took oaken leaves and laid to my side, and with
the blessing of God it cured me also; yet before the cure was wrought, I may say, as it is in Psalm
38.5-6 "My wounds stink and are corrupt, I am troubled, I am bowed down greatly, I go mourning
all the day long." I sat much alone with a poor wounded child in my lap, which moaned night and
day, having nothing to revive the body, or cheer the spirits of her, but instead of that, sometimes
one Indian would come and tell me one hour that "your master will knock your child in the head,"
and then a second, and then a third, "your master will quickly knock your child in the head."
This was the comfort I had from them, miserable comforters are ye all, as he said. Thus nine days I
sat upon my knees, with my babe in my lap, till my flesh was raw again; my child being even ready
to depart this sorrowful world, they bade me carry it out to another wigwam (I suppose because
they would not be troubled with such spectacles) whither I went with a very heavy heart, and down
I sat with the picture of death in my lap. About two hours in the night, my sweet babe like a lamb
departed this life on Feb. 18, 1675. It being about six years, and five months old. It was nine days
from the first wounding, in this miserable condition, without any refreshing of one nature or other,
except a little cold water. I cannot but take notice how at another time I could not bear to be in the
room where any dead person was, but now the case is changed; I must and could lie down by my
dead babe, side by side all the night after. I have thought since of the wonderful goodness of God to
me in preserving me in the use of my reason and senses in that distressed time, that I did not use
wicked and violent means to end my own miserable life. In the morning, when they understood that
my child was dead they sent for me home to my master's wigwam (by my master in this writing,
must be understood Quinnapin, who was a Sagamore, and married King Philip's wife's sister; not
that he first took me, but I was sold to him by another Narragansett Indian, who took me when first
I came out of the garrison). I went to take up my dead child in my arms to carry it with me, but they
bid me let it alone; there was no resisting, but go I must and leave it. When I had been at my
master's wigwam, I took the first opportunity I could get to go look after my dead child. When I
came I asked them what they had done with it; then they told me it was upon the hill. Then they
went and showed me where it was, where I saw the ground was newly digged, and there they told
me they had buried it. There I left that child in the wilderness, and must commit it, and myself also
in this wilderness condition, to Him who is above all. God having taken away this dear child, I
went to see my daughter Mary, who was at this same Indian town, at a wigwam not very far off,
though we had little liberty or opportunity to see one another. She was about ten years old, and
taken from the door at first by a Praying Ind. and afterward sold for a gun. When I came in sight,
she would fall aweeping; at which they were provoked, and would not let me come near her, but
bade me be gone; which was a heart-cutting word to me. I had one child dead, another in the
wilderness, I knew not where, the third they would not let me come near to: "Me (as he said) have
ye bereaved of my Children, Joseph is not, and Simeon is not, and ye will take Benjamin also, all
these things are against me." I could not sit still in this condition, but kept walking from one place
to another. And as I was going along, my heart was even overwhelmed with the thoughts of my
condition, and that I should have children, and a nation which I knew not, ruled over them.
Whereupon I earnestly entreated the Lord, that He would consider my low estate, and show me a
token for good, and if it were His blessed will, some sign and hope of some relief. And indeed
quickly the Lord answered, in some measure, my poor prayers; for as I was going up and down
mourning and lamenting my condition, my son came to me, and asked me how I did. I had not seen
him before, since the destruction of the town, and I knew not where he was, till I was informed by
himself, that he was amongst a smaller parcel of Indians, whose place was about six miles off.
With tears in his eyes, he asked me whether his sister Sarah was dead; and told me he had seen his
sister Mary; and prayed me, that I would not be troubled in reference to himself. The occasion of
his coming to see me at this time, was this: there was, as I said, about six miles from us, a small
plantation of Indians, where it seems he had been during his captivity; and at this time, there were
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some forces of the Ind. gathered out of our company, and some also from them (among whom was
my son's master) to go to assault and burn Medfield. In this time of the absence of his master, his
dame brought him to see me. I took this to be some gracious answer to my earnest and unfeigned
desire. The next day, viz. to this, the Indians returned from Medfield, all the company, for those
that belonged to the other small company, came through the town that now we were at. But before
they came to us, Oh! the outrageous roaring and hooping that there was. They began their din about
a mile before they came to us. By their noise and hooping they signified how many they had
destroyed (which was at that time twenty-three). Those that were with us at home were gathered
together as soon as they heard the hooping, and every time that the other went over their number,
these at home gave a shout, that the very earth rung again. And thus they continued till those that
had been upon the expedition were come up to the Sagamore's wigwam; and then, Oh, the hideous
insulting and triumphing that there was over some Englishmen's scalps that they had taken (as their
manner is) and brought with them. I cannot but take notice of the wonderful mercy of God to me in
those afflictions, in sending me a Bible. One of the Indians that came from Medfield fight, had
brought some plunder, came to me, and asked me, if I would have a Bible, he had got one in his
basket. I was glad of it, and asked him, whether he thought the Indians would let me read? He
answered, yes. So I took the Bible, and in that melancholy time, it came into my mind to read first
the 28th chapter of Deuteronomy, which I did, and when I had read it, my dark heart wrought on
this manner: that there was no mercy for me, that the blessings were gone, and the curses come in
their room, and that I had lost my opportunity. But the Lord helped me still to go on reading till I
came to Chap. 30, the seven first verses, where I found, there was mercy promised again, if we
would return to Him by repentance; and though we were scattered from one end of the earth to the
other, yet the Lord would gather us together, and turn all those curses upon our enemies. I do not
desire to live to forget this Scripture, and what comfort it was to me.
Now the Ind. began to talk of removing from this place, some one way, and some another. There
were now besides myself nine English captives in this place (all of them children, except one
woman). I got an opportunity to go and take my leave of them. They being to go one way, and I
another, I asked them whether they were earnest with God for deliverance. They told me they did
as they were able, and it was some comfort to me, that the Lord stirred up children to look to Him.
The woman, viz. goodwife Joslin, told me she should never see me again, and that she could find in
her heart to run away. I wished her not to run away by any means, for we were near thirty miles
from any English town, and she very big with child, and had but one week to reckon, and another
child in her arms, two years old, and bad rivers there were to go over, and we were feeble, with our
poor and coarse entertainment. I had my Bible with me, I pulled it out, and asked her whether she
would read. We opened the Bible and lighted on Psalm 27, in which Psalm we especially took
notice of that, ver. ult., "Wait on the Lord, Be of good courage, and he shall strengthen thine Heart,
wait I say on the Lord."
[…]
The Fifth Remove
The occasion (as I thought) of their moving at this time was the English army, it being near and
following them. For they went as if they had gone for their lives, for some considerable way, and
then they made a stop, and chose some of their stoutest men, and sent them back to hold the
English army in play whilst the rest escaped. And then, like Jehu, they marched on furiously, with
their old and with their young: some carried their old decrepit mothers, some carried one, and some
another. Four of them carried a great Indian upon a bier; but going through a thick wood with him,
they were hindered, and could make no haste, whereupon they took him upon their backs, and
carried him, one at a time, till they came to Banquaug river. Upon a Friday, a little after noon, we
came to this river. When all the company was come up, and were gathered together, I thought to
count the number of them, but they were so many, and being somewhat in motion, it was beyond
my skill. In this travel, because of my wound, I was somewhat favored in my load; I carried only
my knitting work and two quarts of parched meal. Being very faint I asked my mistress to give me
one spoonful of the meal, but she would not give me a taste. They quickly fell to cutting dry trees,
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to make rafts to carry them over the river: and soon my turn came to go over. By the advantage of
some brush which they had laid upon the raft to sit upon, I did not wet my foot (which many of
themselves at the other end were mid-leg deep) which cannot but be acknowledged as a favor of
God to my weakened body, it being a very cold time. I was not before acquainted with such kind of
doings or dangers. "When thou passeth through the waters I will be with thee, and through the
rivers they shall not overflow thee" (Isaiah 43.2). A certain number of us got over the river that
night, but it was the night after the Sabbath before all the company was got over. On the Saturday
they boiled an old horse's leg which they had got, and so we drank of the broth, as soon as they
thought it was ready, and when it was almost all gone, they filled it up again.
The first week of my being among them I hardly ate any thing; the second week I found my
stomach grow very faint for want of something; and yet it was very hard to get down their filthy
trash; but the third week, though I could think how formerly my stomach would turn against this or
that, and I could starve and die before I could eat such things, yet they were sweet and savory to
my taste. I was at this time knitting a pair of white cotton stockings for my mistress; and had not
yet wrought upon a Sabbath day. When the Sabbath came they bade me go to work. I told them it
was the Sabbath day, and desired them to let me rest, and told them I would do as much more
tomorrow; to which they answered me they would break my face. And here I cannot but take notice
of the strange providence of God in preserving the heathen. They were many hundreds, old and
young, some sick, and some lame; many had papooses at their backs. The greatest number at this
time with us were squaws, and they traveled with all they had, bag and baggage, and yet they got
over this river aforesaid; and on Monday they set their wigwams on fire, and away they went. On
that very day came the English army after them to this river, and saw the smoke of their wigwams,
and yet this river put a stop to them. God did not give them courage or activity to go over after us.
We were not ready for so great a mercy as victory and deliverance. If we had been God would have
found out a way for the English to have passed this river, as well as for the Indians with their
squaws and children, and all their luggage. "Oh that my people had hearkened to me, and Israel had
walked in my ways, I should soon have subdued their enemies, and turned my hand against their
adversaries" (Psalm 81.13-14).
[…]
The Eighth Remove
On the morrow morning we must go over the river, i.e. Connecticut, to meet with King Philip. Two
canoes full they had carried over; the next turn I myself was to go. But as my foot was upon the
canoe to step in there was a sudden outcry among them, and I must step back, and instead of going
over the river, I must go four or five miles up the river farther northward. Some of the Indians ran
one way, and some another. The cause of this rout was, as I thought, their espying some English
scouts, who were thereabout. In this travel up the river about noon the company made a stop, and
sat down; some to eat, and others to rest them. As I sat amongst them, musing of things past, my
son Joseph unexpectedly came to me. We asked of each other's welfare, bemoaning our doleful
condition, and the change that had come upon us. We had husband and father, and children, and
sisters, and friends, and relations, and house, and home, and many comforts of this life: but now we
may say, as Job, "Naked came I out of my mother's womb, and naked shall I return: the Lord gave,
the Lord hath taken away, blessed be the name of the Lord." I asked him whether he would read.
He told me he earnestly desired it, I gave him my Bible, and he lighted upon that comfortable
Scripture "I shall not die but live, and declare the works of the Lord: the Lord hath chastened me
sore yet he hath not given me over to death" (Psalm 118.17-18). "Look here, mother," says he, "did
you read this?" And here I may take occasion to mention one principal ground of my setting forth
these lines: even as the psalmist says, to declare the works of the Lord, and His wonderful power in
carrying us along, preserving us in the wilderness, while under the enemy's hand, and returning of
us in safety again. And His goodness in bringing to my hand so many comfortable and suitable
scriptures in my distress. But to return, we traveled on till night; and in the morning, we must go
over the river to Philip's crew. When I was in the canoe I could not but be amazed at the numerous
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crew of pagans that were on the bank on the other side. When I came ashore, they gathered all
about me, I sitting alone in the midst. I observed they asked one another questions, and laughed,
and rejoiced over their gains and victories. Then my heart began to fail: and I fell aweeping, which
was the first time to my remembrance, that I wept before them. Although I had met with so much
affliction, and my heart was many times ready to break, yet could I not shed one tear in their sight;
but rather had been all this while in a maze, and like one astonished. But now I may say as Psalm
137.1, "By the Rivers of Babylon, there we sate down: yea, we wept when we remembered Zion."
There one of them asked me why I wept. I could hardly tell what to say: Yet I answered, they
would kill me. "No," said he, "none will hurt you." Then came one of them and gave me two
spoonfuls of meal to comfort me, and another gave me half a pint of peas; which was more worth
than many bushels at another time. Then I went to see King Philip. He bade me come in and sit
down, and asked me whether I would smoke it (a usual compliment nowadays amongst saints and
sinners) but this no way suited me. For though I had formerly used tobacco, yet I had left it ever
since I was first taken. It seems to be a bait the devil lays to make men lose their precious time. I
remember with shame how formerly, when I had taken two or three pipes, I was presently ready for
another, such a bewitching thing it is. But I thank God, He has now given me power over it; surely
there are many who may be better employed than to lie sucking a stinking tobacco-pipe.
Now the Indians gather their forces to go against Northampton. Over night one went about yelling
and hooting to give notice of the design. Whereupon they fell to boiling of ground nuts, and
parching of corn (as many as had it) for their provision; and in the morning away they went. During
my abode in this place, Philip spake to me to make a shirt for his boy, which I did, for which he
gave me a shilling. I offered the money to my master, but he bade me keep it; and with it I bought a
piece of horse flesh. Afterwards he asked me to make a cap for his boy, for which he invited me to
dinner. I went, and he gave me a pancake, about as big as two fingers. It was made of parched
wheat, beaten, and fried in bear's grease, but I thought I never tasted pleasanter meat in my life.
There was a squaw who spake to me to make a shirt for her sannup, for which she gave me a piece
of bear. Another asked me to knit a pair of stockings, for which she gave me a quart of peas. I
boiled my peas and bear together, and invited my master and mistress to dinner; but the proud
gossip, because I served them both in one dish, would eat nothing, except one bit that he gave her
upon the point of his knife. Hearing that my son was come to this place, I went to see him, and
found him lying flat upon the ground. I asked him how he could sleep so? He answered me that he
was not asleep, but at prayer; and lay so, that they might not observe what he was doing. I pray
God he may remember these things now he is returned in safety. At this place (the sun now getting
higher) what with the beams and heat of the sun, and the smoke of the wigwams, I thought I should
have been blind. I could scarce discern one wigwam from another. There was here one Mary
Thurston of Medfield, who seeing how it was with me, lent me a hat to wear; but as soon as I was
gone, the squaw (who owned that Mary Thurston) came running after me, and got it away again.
Here was the squaw that gave me one spoonful of meal. I put it in my pocket to keep it safe. Yet
notwithstanding, somebody stole it, but put five Indian corns in the room of it; which corns were
the greatest provisions I had in my travel for one day.
The Indians returning from Northampton, brought with them some horses, and sheep, and other
things which they had taken; I desired them that they would carry me to Albany upon one of those
horses, and sell me for powder: for so they had sometimes discoursed. I was utterly hopeless of
getting home on foot, the way that I came. I could hardly bear to think of the many weary steps I
had taken, to come to this place.
[…]
The Twentieth Remove
It was their usual manner to Remove, when they had done any mischief, lest they should be found
out; and so they did at this time. We went about three or four miles, and there they built a great
wigwam, big enough to hold an hundred Indians, which they did in preparation to a great day of
dancing. They would say now amongst themselves, that the governor would be so angry for his
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loss at Sudbury, that he would send no more about the captives, which made me grieve and
tremble. My sister being not far from the place where we now were, and hearing that I was here,
desired her master to let her come and see me, and he was willing to it, and would go with her; but
she being ready before him, told him she would go before, and was come within a mile or two of
the place. Then he overtook her, and began to rant as if he had been mad, and made her go back
again in the rain; so that I never saw her till I saw her in Charlestown. But the Lord requited many
of their ill doings, for this Indian her master, was hanged afterward at Boston. The Indians now
began to come from all quarters, against their merry dancing day. Among some of them came one
goodwife Kettle. I told her my heart was so heavy that it was ready to break. "So is mine too," said
she, but yet said, "I hope we shall hear some good news shortly." I could hear how earnestly my
sister desired to see me, and I as earnestly desired to see her; and yet neither of us could get an
opportunity. My daughter was also now about a mile off, and I had not seen her in nine or ten
weeks, as I had not seen my sister since our first taking. I earnestly desired them to let me go and
see them: yea, I entreated, begged, and persuaded them, but to let me see my daughter; and yet so
hard-hearted were they, that they would not suffer it. They made use of their tyrannical power
whilst they had it; but through the Lord's wonderful mercy, their time was now but short.
[…]
I can remember the time when I used to sleep quietly without workings in my thoughts, whole
nights together, but now it is other ways with me. When all are fast about me, and no eye open, but
His who ever waketh, my thoughts are upon things past, upon the awful dispensation of the Lord
towards us, upon His wonderful power and might, in carrying of us through so many difficulties, in
returning us in safety, and suffering none to hurt us. I remember in the night season, how the other
day I was in the midst of thousands of enemies, and nothing but death before me. It is then hard
work to persuade myself, that ever I should be satisfied with bread again. But now we are fed with
the finest of the wheat, and, as I may say, with honey out of the rock. Instead of the husk, we have
the fatted calf. The thoughts of these things in the particulars of them, and of the love and goodness
of God towards us, make it true of me, what David said of himself, "I watered my Couch with my
tears" (Psalm 6.6). Oh! the wonderful power of God that mine eyes have seen, affording matter
enough for my thoughts to run in, that when others are sleeping mine eyes are weeping.
I have seen the extreme vanity of this world: One hour I have been in health, and wealthy, wanting
nothing. But the next hour in sickness and wounds, and death, having nothing but sorrow and
affliction.
Before I knew what affliction meant, I was ready sometimes to wish for it. When I lived in
prosperity, having the comforts of the world about me, my relations by me, my heart cheerful, and
taking little care for anything, and yet seeing many, whom I preferred before myself, under many
trials and afflictions, in sickness, weakness, poverty, losses, crosses, and cares of the world, I
should be sometimes jealous least I should have my portion in this life, and that Scripture would
come to my mind, "For whom the Lord loveth he chasteneth, and scourgeth every Son whom he
receiveth" (Hebrews 12.6). But now I see the Lord had His time to scourge and chasten me. The
portion of some is to have their afflictions by drops, now one drop and then another; but the dregs
of the cup, the wine of astonishment, like a sweeping rain that leaveth no food, did the Lord
prepare to be my portion. Affliction I wanted, and affliction I had, full measure (I thought), pressed
down and running over. Yet I see, when God calls a person to anything, and through never so many
difficulties, yet He is fully able to carry them through and make them see, and say they have been
gainers thereby. And I hope I can say in some measure, as David did, "It is good for me that I have
been afflicted." The Lord hath showed me the vanity of these outward things. That they are the
vanity of vanities, and vexation of spirit, that they are but a shadow, a blast, a bubble, and things of
no continuance. That we must rely on God Himself, and our whole dependance must be upon Him.
If trouble from smaller matters begin to arise in me, I have something at hand to check myself with,
and say, why am I troubled? It was but the other day that if I had had the world, I would have given
it for my freedom, or to have been a servant to a Christian. I have learned to look beyond present
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and smaller troubles, and to be quieted under them. As Moses said, "Stand still and see the
salvation of the Lord" (Exodus 14.13).
Finis.
Anne Bradstreet (1612?-1672)
In Reference to her Children
I had eight birds hatcht in one nest,
Four Cocks were there, and Hens the rest.
I nurst them up with pain and care,
No cost nor labour did I spare
Till at the last they felt their wing,
Mounted the Trees and learned to sing.
Chief of the Brood then took his flight
To Regions far and left me quite.
My mournful chirps I after send
Till he return, or I do end.
Leave not thy nest, thy Dame and Sire,
Fly back and sing amidst this Quire.
My second bird did take her flight
And with her mate flew out of sight.
Southward they both their course did bend,
And Seasons twain they there did spend,
Till after blown by Southern gales
They Norward steer'd with filled sails.
A prettier bird was no where seen,
Along the Beach, among the treen.
I have a third of colour white
On whom I plac'd no small delight,
Coupled with mate loving and true,
Hath also bid her Dame adieu.
And where Aurora first appears,
She now hath percht to spend her years.
One to the Academy flew
To chat among that learned crew.
Ambition moves still in his breast
That he might chant above the rest,
Striving for more than to do well,
That nightingales he might excell.
My fifth, whose down is yet scarce gone,
Is 'mongst the shrubs and bushes flown
And as his wings increase in strength
On higher boughs he'll perch at length.
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My other three still with me nest
Until they're grown, then as the rest,
Or here or there, they'll take their flight,
As is ordain'd, so shall they light.
If birds could weep, then would my tears
Let others know what are my fears
Lest this my brood some harm should catch
And be surpris'd for want of watch
Whilst pecking corn and void of care
They fall un'wares in Fowler's snare;
Or whilst on trees they sit and sing
Some untoward boy at them do fling,
Or whilst allur'd with bell and glass
The net be spread and caught, alas;
Or lest by Lime-twigs they be foil'd;
Or by some greedy hawks be spoil'd.
O would, my young, ye saw my breast
And knew what thoughts there sadly rest.
Great was my pain when I you bred,
Great was my care when I you fed.
Long did I keep you soft and warm
And with my wings kept off all harm.
My cares are more, and fears, than ever,
My throbs such now as 'fore were never.
Alas, my birds, you wisdom want
Of perils you are ignorant.
Oft times in grass, on trees, in flight,
Sore accidents on you may light.
O to your safety have an eye,
So happy may you live and die.
Mean while, my days in tunes I'll spend
Till my weak lays with me shall end.
In shady woods I'll sit and sing
And things that past, to mind I'll bring.
Once young and pleasant, as are you,
But former toys (no joys) adieu!
My age I will not once lament
But sing, my time so near is spent,
And from the top bough take my flight
Into a country beyond sight
Where old ones instantly grow young
And there with seraphims set song.
No seasons cold, nor storms they see
But spring lasts to eternity.
When each of you shall in your nest
Among your young ones take your rest,
In chirping languages oft them tell
You had a Dame that lov'd you well,
That did what could be done for young
And nurst you up till you were strong
And 'fore she once would let you fly
She shew'd you joy and misery,
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Taught what was good, and what was ill,
What would save life, and what would kill.
Thus gone, amongst you I may live,
And dead, yet speak and counsel give.
Farewell, my birds, farewell, adieu,
I happy am, if well with you.
To my Dear and Loving Husband
If ever two were one, then surely we.
If ever man were lov'd by wife, then thee.
If ever wife was happy in a man,
Compare with me, ye women, 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 cAnneot quench,
Nor ought but love from thee give recompetence.
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 persever
That when we live no more, we may live ever.
The Flesh and the Spirit
In secret place where once I stood
Close by the Banks of Lacrim flood,
I heard two sisters reason on
Things that are past and things to come.
One Flesh was call'd, who had her eye
On worldly wealth and vanity;
The other Spirit, who did rear
Her thoughts unto a higher sphere.
"Sister," quoth Flesh, "what liv'st thou on
Nothing but Meditation?
Doth Contemplation feed thee so
Regardlessly to let earth go?
Can Speculation satisfy
Notion without Reality?
Dost dream of things beyond the Moon
And dost thou hope to dwell there soon?
Hast treasures there laid up in store
That all in th' world thou count'st but poor?
Art fancy-sick or turn'd a Sot
To catch at shadows which are not?
Come, come. I'll show unto thy sense,
Industry hath its recompence.
What canst desire, but thou maist see
True substance in variety?
Dost honour like? Acquire the same,
As some to their immortal fame;
And trophies to thy name erect
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Which wearing time shall ne'er deject.
For riches dost thou long full sore?
Behold enough of precious store.
Earth hath more silver, pearls, and gold
Than eyes can see or hands can hold.
Affects thou pleasure? Take thy fill.
Earth hath enough of what you will.
Then let not go what thou maist find
For things unknown only in mind."
Spirit.
"Be still, thou unregenerate part,
Disturb no more my settled heart,
For I have vow'd (and so will do)
Thee as a foe still to pursue,
And combat with thee will and must
Until I see thee laid in th' dust.
Sister we are, yea twins we be,
Yet deadly feud 'twixt thee and me,
For from one father are we not.
Thou by old Adam wast begot,
But my arise is from above,
Whence my dear father I do love.
Thou speak'st me fair but hat'st me sore.
Thy flatt'ring shews I'll trust no more.
How oft thy slave hast thou me made
When I believ'd what thou hast said
And never had more cause of woe
Than when I did what thou bad'st do.
I'll stop mine ears at these thy charms
And count them for my deadly harms.
Thy sinful pleasures I do hate,
Thy riches are to me no bait.
Thine honours do, nor will I love,
For my ambition lies above.
My greatest honour it shall be
When I am victor over thee,
And Triumph shall, with laurel head,
When thou my Captive shalt be led.
How I do live, thou need'st not scoff,
For I have meat thou know'st not of.
The hidden MAnnea I do eat;
The word of life, it is my meat.
My thoughts do yield me more content
Than can thy hours in pleasure spent.
Nor are they shadows which I catch,
Nor fancies vain at which I snatch
But reach at things that are so high,
Beyond thy dull Capacity.
Eternal substance I do see
With which inriched I would be.
72
Mine eye doth pierce the heav'ns and see
What is Invisible to thee.
My garments are not silk nor gold,
Nor such like trash which Earth doth hold,
But Royal Robes I shall have on,
More glorious than the glist'ring Sun.
My Crown not Diamonds, Pearls, and gold,
But such as Angels' heads infold.
The City where I hope to dwell,
There's none on Earth can parallel.
The stately Walls both high and trong
Are made of precious Jasper stone,
The Gates of Pearl, both rich and clear,
And Angels are for Porters there.
The Streets thereof transparent gold
Such as no Eye did e're behold.
A Crystal River there doth run
Which doth proceed from the Lamb's Throne.
Of Life, there are the waters sure
Which shall remain forever pure.
Nor Sun nor Moon they have no need
For glory doth from God proceed.
No Candle there, nor yet Torch light,
For there shall be no darksome night.
From sickness and infirmity
Forevermore they shall be free.
Nor withering age shall e're come there,
But beauty shall be bright and clear.
This City pure is not for thee,
For things unclean there shall not be.
If I of Heav'n may have my fill,
Take thou the world, and all that will
Verses upon the Burning of our House
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.
73
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.
The Vanity of All Worldly Things
As he said vanity, so vain say I,
Oh! Vanity, O vain all under sky;
Where is the man can say, "Lo, I have found
On brittle earth a consolation sound"?
What isn't in honor to be set on high?
No, they like beasts and sons of men shall die,
And whilst they live, how oft doth turn their fate;
He's now a captive that was king of late.
What isn't in wealth great treasures to obtain?
No, that's but labor, anxious care, and pain.
He heaps up riches, and he heaps up sorrow,
It's his today, but who's his heir tomorrow?
74
What then? Content in pleasures canst thou find?
More vain than all, that's but to grasp the wind.
The sensual senses for a time they pleasure,
Meanwhile the conscience rage, who shall appease?
What isn't in beauty? No that's but a snare,
They're foul enough today, that once were fair.
What is't in flow'ring youth, or manly age?
The first is prone to vice, the last to rage.
Where is it then, in wisdom, learning, arts?
Sure if on earth, it must be in those parts;
Yet these the wisest man of men did find
But vanity, vexation of the mind.
And he that know the most doth still bemoan
He knows not all that here is to be known.
What is it then? To do as stoics tell,
Nor laugh, nor weep, let things go ill or well?
Such stoics are but stocks, such teaching vain,
While man is man, he shall have ease or pain.
If not in honor, beauty, age, nor treasure,
Nor yet in learning, wisdom, youth, nor pleasure,
Where shall I climb, sound, seek, search, or find
That summum bonum which may stay my mind?
There is a path no vulture's eye hath seen,
Where lion fierce, nor lion's whelps have been,
Which leads unto that living crystal fount,
Who drinks thereof, the world doth naught account.
The depth and sea have said " 'tis not in me,"
With pearl and gold it shall not valued be.
For sapphire, onyx, topaz who would change;
It's hid from eyes of men, they count it strange.
Death and destruction the fame hath heard,
But where and what it is, from heaven's declared;
It brings to honor which shall ne'er decay,
It stores with wealth which time can't wear away.
It yieldeth pleasures far beyond conceit,
And truly beautifies without deceit.
Nor strength, nor wisdom, nor fresh youth shall fade,
Nor death shall see, but are immortal made.
This pearl of price, this tree of life, this spring,
Who is possessed of shall reign a king.
Nor change of state nor cares shall ever see,
But wear his crown unto eternity.
This satiates the soul, this stays the mind,
And all the rest, but vanity we find.
Epitaphs
A worthy matron of unspotted life,
A loving mother and obedient wife,
A friendly neighbor, pitiful to poor,
Her Mother's Epitaph
Here lies
75
Whom oft she fed, and clothed with her
store;
To servants wisely aweful, but yet kind,
And as they did, so they reward did find:
A true instructor of her family,
The which she ordered with dexterity,
The public meetings ever did frequent,
And in her closest constant hours she spent;
Religious in all her words and ways,
Preparing still for death, till end of days:
Within this tomb a patriot lies
That was both pious, just and wise,
To truth a shield, to right a wall,
To sectaries a whip and maul,
A magazine of history,
A prizer of good company
In mAnners pleasant and severe
The good him loved, the bad did fear,
And when his time with years was spent
In some rejoiced, more did lament.
Her Father's Epitaph
Of all her children, children lived to see,
Then dying, left a blessed memory.
Michael Wigglesworth (1631-1705)
The Day of Doom (1662) (Extracts)
Text-picture from the first edition
[1]
Still was the night, Serene and Bright,
when all Men sleeping lay;
Calm was the season, and carnal reason
thought so 'twould last for ay.
Soul, take thine ease, let sorrow cease,
much good thou hast in store:
This was their Song, their Cups among,
the Evening before.
The security
of World before
Christs coming
to judgment.
Luke 12:19
[3]
Like as of old, when Men grow bold
Gods' threatnings to contemn,
Who stopt their Ear, and would not hear,
when Mercy warned them:
But took their course, without remorse
till God began to powre
Matt 24:37-38
76
Destruction the World upon
in a tempestuous showre
[4]
They put away the evil day,
And drown'd their care and fears,
Till drown'd were they, and swept away
by vengeance unawares:
So at the last, whilst Men sleep fast
in their security,
Surpriz'd they are in such a snare
as cometh suddenly.
I Thess 5:3
[5]
For at midnight brake forth a Light,
which turn'd the night to day,
And speedily an hideous cry
did all the world dismay.
Sinners awake, their hearts do ake,
trembling their loynes surprizeth;
Amaz'd with fear, by what they hear,
each one of them ariseth.
The suddenness,
Majesty, &
Terror of Christ's
appearing.
Matt 25:6
II Pet 3:10
[6]
They rush from Beds with giddy heads,
and to their windows run,
Viewing this light, which shines more bright
then doth the Noon-day Sun.
Straightway appears (they see't with tears)
the Son of God most dread;
Who with his Train comes on amain
To Judge both Quick and Dead
Matt 24:29-30
[7]
Before his face the Heav'ns gave place,
and Skies are rent asunder,
With mighty voice, and hideous noise,
more terrible than Thunder.
His brightness damps hev'ns glorious lamps
and makes them hide their heads,
As if afraid and quite dismay'd,
they quit their wonted steads.
II Pet 3:10
[ 12 ]
Some hide themselves in Caves and Delves,
in places under ground:
Some rashly leap into the Deap,
to scape by being drown'd:
Some to the Rocks (O sensless blocks!)
and woody Mountains run,
That there they might this fearful sight,
and dreaded Presence shun.
Rev 6:15-16
77
[ 13 ]
In vain do they to Mountains say,
Fall on us, and us hide
From Judges ire, more hot than fire,
for who may it abide?
No hiding place can from his Face,
sinners at all conceal,
Whose flaming Eyes hid things doth 'spy,
and darkest things reveal.
[ 14 ]
The Judge draws nigh, exalted high
upon a lofty Throne,
Amidst the throng of Angels strong,
lo, Israel's Holy One!
The excellence of whose presence
and awful Majesty,
Amazeth Nature, and every Creature,
doth more than terrify.
[ 15 ]
The Mountains smoak, the Hills are shook,
the Earth is rent and torn,
As if she should be clean dissov'd,
or from the Center born.
The sea doth roar, forsakes the shore,
and shrinks away for fear;
The wild Beasts flee into the Sea,
so soon as he draws near.
Matt 25:31
Rev 6:14
[ 21 ]
Thus every one before the Throne
of Christ the Judge is brought,
Both righteous and impious
that good or ill had wrought.
A separation, and diff'ring station
by Christ appointed is
(To sinners sad) 'twixst good and bad,
'twixt Heirs of woe and bliss.
[ 40 ]
These Men be those my Father chose
before the worlds foundation,
And to me gave, that I should save
from Death and Dondemnation.
For whose dear sake I flesh did take,
was of a Woman born,
And did inure my self t'indure,
unjust reproach and scorn
John 17:6
Eph 1:4
[ 42 ]
78
Thus I esteem'd, thus I redeem'd
all these from every Nation,
That they may be (as now you see)
a chosen Generation.
What if ere-while they were as vile,
and bad as any be,
And yet from all their guilt and thrall
at once I set them free?
Eph 2:1, 3
[ 44 ]
But as for those whom I have chose
Salvations heirs to be,
I underwent their punishment,
and therefore set them free;
I bore their grief, and their relief
by suffering procur'd,
That they of bliss and happiness
might firmly be assur'd.
Isa 53:4-5, 11
[ 47 ]
Ther debts are paid, their peace is made,
their sins remitted are;
Therefore at once I do pronounce,
and openly declare
That Heav'n is theirs, that they be Heirs
of Life and of Salvation!
Not ever shall they come at all
to Death or to Damnation.
Isa 53:11-12
Rom 8:16-17, 33-34
John 3:18
[ 48 ]
Come, Blessed Ones, and sit on Thrones,
Judging the World with me:
Come, and possess your happiness,
and bought felicitie.
Henceforth no fears, no care, no tears,
no sin shall you annoy,
Nor any thing that grief doth bring:
Eternal Rest enjoy.
Luke 22:29-30
Matt 19:28
[ 188 ]
The Judge is strong, doers of wrong
cannot his power withstand:
None can by flight run out of sight,
nor scape out of his hand.
Sad is their state: for Advocate
to plead their Cause there's none:
None to prevent their punishment,
or misery bemone.
[ 201 ]
Ye sinful wights, and cursed sprights,
that work Iniquity,
The Judge pronounceth the
Sentence of condemnation.
79
Depart together from me for ever
to endless Misery;
Your portion take in yonder Lake,
where Fire and Brimstone flameth:
Suffer the smart, which your desert
as it's due wages claimeth.
Matt 25:41
[ 202 ]
Oh, piercing words more sharp than swords!
what, to depart from Thee,
Whose face before for evermore
the best of Pleasures be!
What? to depart (unto our smart)
from thee Eternally:
To be for aye banish'd away,
with Devils company!
The terrour of it.
[ 203 ]
What? to be sent to Punishment,
and flames of Burning Fire,
To be surrounded, and eke confounded
with Gods Revengful ire.
What? to abide, not for a tide
these Torments, but for Ever:
To be released, or to be eased,
not after years, but Never.
[ 204 ]
Oh, fearful Doom! now there's no room
for hope or help at all:
Sentence is past which aye shall last,
Christ will not it recall.
There might you hear them rent and tear
the Air with their out-cries:
The hideous noise of their sad voice
ascendeth to the Skies.
[ 206 ]
That word, Depart, maugre their heart,
drives every wicked one,
With mighty pow'r, the self-same hour,
far from the Judge's Throne.
Away they're chaste by the strong blast
of this Death-threatning mouth:
They flee full fast, as if in haste,
although they be full loath.
It is put in Execution.
Matt 25:46
[ 208 ]
Whom having brought, as they are taught,
unto the brink of Hell,
(That dismal place far from Christ's face,
HELL.
Matt 25:30
Mark 9:43
80
where Death and Darkness dwell:
Where Gods fierce Ire kindleth the fire,
and vengeance feeds the flame
With piles of Wood, and Brimstone Flood,
that none can quench the same,)
Isa 30:33
Rev 21:8
[ 209 ]
With Iron bands they bind their hands,
and cursed feet together,
And cast them all, both great and small,
into that Lake for ever.
Where day and night, without respite,
they wail, and cry, and howl
For tort'ring pain, which they sustain
in Body and in Soul.
Wicked Men
and Devils cast into
Wicked Men and Devils cast into
it for ever.
Matt 22:13 & 25:46
Edward Taylor (1642-1729)
Meditation 1
What Love is this of thine, that Cannot bee
In thine Infinity, O Lord, Confinde,
Unless it in thy very Person see,
Infinity, and Finity Conjoyn'd?
What hath thy Godhead, as not satisfide
Marri'de our Manhood, making it its Bride?
Oh, Matchless Love! filling Heaven to the brim!
O're running it: all running o're beside
This World! Nay Overflowing Hell; wherein
For thine Elect, there rose a mighty Tide!
That there our Veans might through thy Person bleed,
To quench those flames, that else would on us feed.
Oh! that thy Love might overflow my Heart!
To fire the same with Love: for Love I would.
But oh! my streight'ned Breast! my Lifeless Sparke!
My Fireless Flame! What Chilly Love, and Cold?
In measure small! In Manner Chilly! See.
Lord blow the Coal: Thy Love Enflame in mee.
Meditation 8
I kening through Astronomy Divine
The Worlds bright Battlement, wherein I spy
A Golden Path my Pensill cannot line,
From that bright Throne unto my Threshold ly.
And while my puzzled thoughts about it pore
I finde the Bread of Life in't at my doore.
81
When that this Bird of Paradise put in
This Wicker Cage (my Corps) to tweedle praise
Had peckt the Fruite forbad: and so did fling
Away its Food; and lost its golden dayes;
It fell into Celestiall Famine sore:
And never could attain a morsell more.
Alas! alas! Poore Bird, what wilt thou doe?
The Creatures field no food for Souls e're gave.
And if thou knock at Angells cores they show
An Empty Barrell: they no soul bread have.
Alas! Poore Bird, the Worlds White Loafe is done.
And cannot yield thee here the smallest Crumb.
In this sad state, Gods Tender Bowells run
Out streams of Grace: And he to end all strife
The Purest Wheate in Heaven, his deare-dear Son
Grinds, and kneads up into this Bread of Life.
Which Bread of Life from Heaven down came and stands
Disht on thy Table up by Angells Hands.
Did God mould up this Bread in Heaven, and bake,
Which from his Table came, and to shine goeth?
Doth he bespeake thee thus, This Soule Bread take.
Come Eate thy fill of this thy Gods White Loafe?
Its Food too fine for Angells, yet come, take
And Eate thy fill. Its Heavens Sugar Cake.
What Grace is this knead in this Loafe? This thing
Souls are but petty things it to admire.
Yee Angells, help: This fill would to the brim
Heav'n s whelm'd-down Chrystall meele Bowle, yea and higher.
This Bread of Life drops in thy mouth, doth Cry.
Eate, Eate me, Soul, and thou shalt never dy.
Meditation 95
What shall a Mote up to a Monarch rise?
An Emmet match an Emperor in might?
If Princes make their personall Exercise
Betriming mouse holes, painting with delight!
Or hanging Hornets nests with rich attire
All that pretende to Wisdome would admire.
The Highest Office and Highst Officer
Expende on lowest intrest in the world
The greatest Cost and wealthiest treasure far
Twould shew mans wisdom's up in folly furld.
That Humane Wisdom's hatcht within the nest
Of addle brains which wisdom ne'er possesst.
But blush, poor Soule, at th' thought of such a thought
82
Touching my Lord, the King of Kings most bright
As acting thus, for us all over nought,
Worse than poor Ants, or Spider catchers mite
Who goes away t'prepare's a place most cleare
Whose Shine o're shines the shining Sunshine here.
Ye Heavens wonder, shall your maker come
To Crumbs of Clay, bing'd all and drencht in Sin
To stop the gap with Graces bought, defray
The Cost the Law transgresst, doth on us bring?
Thy head layst down under the axe on th'block
That for our Sins did off the same there lop:
But that's not all: Thou now didst sweep Death's Cave
Clean with thy hand: and leavest not a dust
Of Flesh, or Bone that there th'Elect dropt have,
But bringst out all, new buildst the Fabrick just,
(Having the Scrowle of Gods Displeasure clear'd)
Bringst back the Soule putst in its tent new rear'd.
But thats not all: Now from Deaths realm, erect,
Thou gloriously gost to thy Fathers Hall:
And pleadst their Case preparst them place well dect
All with thy Merits hung. Blesst Mansions all.
Dost ope the Doore locks fast 'gainst Sins that so
These Holy Rooms admit them may thereto.
But thats not all. Leaving these dolefull roomes
Thou com'st and takst them by the hands, Most High,
Dost them translate out from their Death bed toombs,
To th'rooms prepar'd filld with Eternall joy.
Them Crownst and thronst there, there their lips be shall
Pearld with Eternall Praises that's but all.
Lord Let me bee one of these Crumbs of thine.
And though Im dust adorn me with thy graces
That though all flect with Sin, thy Grace may shine
As thou Conductst me to these furnisht places.
Make mee, thy Golden trumpet, sounded bee,
By thy Good Spirits melody to thee.
Meditation on 2 Cor. 5:14
Oh! Good, Good, Good, my Lord. What more Love yet.
Thou dy for meet What, am I dead in thee?
What did Deaths arrow shot at me thee hit?
Didst slip between that flying shaft and mee?
Didst make thyselfe Deaths marke shot at for nice?
So that her Shaft shall fly no far than thee?
Di'dst dy for mee indeed, and in thy Death
Take in thy Dying thus my death the Cause?
And lay I dying in thy Dying breath,
83
According to Graces Redemption Laws?
If one did dy for all, it needs must bee
That all did dy in one, and from death free.
Infinities fierce firy arrow red
Shot from the splendid Bow of justice bright
Did smite thee down, for thine. Thou art their head.
They di'de in thee. Their death did on thee light.
They di'de their Death in thee, thy Death is theirs.
Hence thine is mine, thy death my trespass clears.
How sweet is this: my Death lies buried
Within thy Grave, my Lord, deep under ground,
It is unskin'd, as Carrion rotten Dead:
For Grace's hand gave Death its deadly wound.
Deaths no such terrour on th'Saints blesst Coast.
Its but a harmless Shade: No walking Ghost.
The Painter lies: the Bellfrey Pillars weare
A false Effigies now of Death, alasl
With empty Eyeholes, Butter teeth, bones bare
And spraggling arms, having an Hour Glass
In one grim paw. Th'other a Spade doth hold
To shew deaths frightfull region under mould.
Whereas its Sting is gone: its life is lost.
Though unto Christless ones it is most Grim
Its but a Shade to Saints whose path it Crosst,
Or Shell or Washen face, in which she sings
Their Bodies in her lap a Lollaboy
And sends their Souls to sing their Masters joy.
Lord let me finde Sin, Curse and Death that doe
Belong to me ly slain too in thy Grave.
And let thy law my clearing hence bestow
And from these things let me acquittance have.
The Law suffic'de: and I discharg'd, Hence sing
Thy praise I will over Deaths Death, and Sin.
84
ПРИЛОЖЕНИЯ
PLYMOUTH COLONY
85
ENGLISH COLONIES, 1689
MAJOR REGIONS (13 colonies)
New England Colonies
Middle Colonies
Southern Colonies
Rhode Island
Delaware
Maryland
Connecticut
Pennsylvania
Virginia
Massachusetts
New Hampshire
New York
New Jersey
North Carolina
South Carolina
Georgia
86
ENGLAND’S PRINCIPAL MAINLAND COLONIES
NAME
NAMED FOR
ORIGINAL
PURPOSE
DATE OF
FOUNDING
PRINCIPAL
FOUNDER
MAJOR
CITIES
MAJOR INDUSTRY
VIRGINIA
England's
"Virgin Queen,"
Elizabeth I
Commercial
venture
1607
Captain John
Smith
Jamestown,
Williamsburg,
Richmond
Plantation agriculture
(tobacco, wheat,
corn)
NEW YORK (New
Amsterdam)
Duke of York
Commercial
venture
1613 (made
English
colony, 1664)
Peter
Stuyvesant,
Duke of York
New York
City, Albany
PLYMOUTH
Port in England
Refuge for English
Separatists (mostly
Puritans)
William
Bradford
Plymouth
NEW HAMPSHIRE
County of
Hampshire in
England
Commercial
venture
1620
(absorbed by
Massachusetts
in 1691)
1623
Manufacturing
(shipbuilding, iron
works), Agriculture
(cattle, grain, rice,
indigo, wheat)
Agriculture (grain,
furs, fishing)
John Mason
MASSACHUSETTS
Massachusetts
tribe (word
means "large
hill place")
Refuge for English
Puritans
1630
John Winthrop
MARYLAND
Queen
Henrietta Maria
of England
Refuge for English
Catholics
1634
Lord Baltimore
(George
Calvert)
CONNECTICUT
from an
Algonquin
word,
quinnehtukqut,
Expansion of
Massachusetts
1635
Thomas Hooker
Concord
Boston,
Quincy,
Plymouth,
Salem,
Lexington
Baltimore,
Annapolis
Hartford,
New Haven
ESTIMATED
POPULATION
(1700)
64,560
19,107
Included with
Massachusetts
Agriculture
(potatoes, fishing),
Manufacturing
(textiles, shipbuilding)
4,958
Agriculture (fishing,
corn, livestock),
Manufacturing
(lumbering,
shipbuilding)
Manufacturing
(shipbuilding, iron
works), Agriculture
(corn, wheat, rice,
indigo)
Agriculture (wheat,
corn, fishing)
55,941
34,100
25,970
“beside the
long tidal river”
RHODE ISLAND
Dutch for “red
island”
DELAWARE
(New Sweden)
the Delaware
tribe and for an
early governor
of colonial
Virginia, Lord
de la Warr
from Carolus,
the Latin word
for "Charles,"
Charles I of
England
NORTH CAROLINA
Refuge from
dissenters from
Massachusetts
1636
Roger Williams
Providence
Agriculture (livestock,
dairy, fishing),
Manufacturing
(lumbering)
5,894
Commercial
venture
1638
(separate
assembly,
1703)
Peter Minuit
Wilmington
Agriculture (fishing),
Manufacturing
(lumbering)
2,470
Commercial
venture
1663
Anthony Ashley
Cooper
Raleigh
Plantation agriculture
(indigo, rice,
tobacco)
10,720
Plantation agriculture
(indigo, rice,
tobacco, cotton,
cattle)
5,720
Manufacturing
(ironworking,
lumbering)
14,010
Agriculture (wheat,
corn, cattle, dairy),
Manufacturing
(textiles,
papermaking,
18,950
SOUTH CAROLINA
from Carolus,
the Latin word
for "Charles,"
Charles I of
England
Commercial
venture
1663
Anthony Ashley
Cooper
Charlestone
NEW JERSEY
Isle of Jersey in
England
Consolidation of
new English
territory, Quaker
settlement
Refuge for English
Quakers
1664
Sir George
Cartaret
Trenton,
Princeton
1681
William Penn
Philadelphia,
Lancaster,
York
PENNSYLVANIA
William Penn
and Sylvania,
Latin for “forest
shipbuilding)
GEORGIA
England’s King
George II
Discourage
Spanish
expansion; charity
1733
James
Oglethorpe
Savannah
Agriculture (indigo,
rice, sugar)
5,200
(in 1750)
Учебно-методическое издание
Ирина Васильевна Морозова
Американская словесность колониального периода (XVII столетие)
Редактор
Технический редактор
Компьютерная верстка
Лицензия
Подписано в печать 20. 05. 2008. Формат 60х84 1/16.
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