Am Lit Provocations

Jonathan Mitchell, On the following Work, and It's Author

"A verse may find him who a sermon flies"

Bradford Of Plymouth Plantation letters

"Friend, if ever we make a plantation, God works a miracle, especially considering how scant we shall be of victuals, and most of all ununited amongst ourselves and devoid of good tutors and regiment" cushman

Brown, Wieland confession

"Who are they whom I have devoted to death? My wife—the little ones, that drew their being from me—that creature who, as she surpassed them in excellence, claimed a larger affection than those whom natural affinities bound to my heart. Think ye that malice could have urged me to this deed? Hide your audacious fronts from the scrutiny of heaven. Take refuge in some cavern unvisited by human eyes. Ye may deplore your wickedness or folly, but ye cannot expiate it. "Think not that I speak for your sakes. Hug to your hearts this detestable infatuation. Deem me still a murderer, and drag me to untimely death. I make not an effort to dispel your illusion: I utter not a word to cure you of your sanguinary folly: but there are probably some in this assembly who have come from far: for their sakes, whose distance has disabled them from knowing me, I will tell what I have done, and why. "It is needless to say that God is the object of my supreme passion. I have cherished, in his presence, a single and upright heart. I have thirsted for the knowledge of his will. I have burnt with ardour to approve my faith and my obedience." (187)

Wheatly- On Being Brought From Africa to America

'Twas mercy brought me from my pagan land,Taught my benighted soul to understandThat there's a God, that there's a Savior too:Once I redemption neither sought nor knew,Some view our sable race with scornful eye,"Their color is a diabolic dye."Remember, Christians, Negroes, black as Cain,May be refined, and join the angelic train.

A narrative in the captivity and restoration of mrs. rowaldson 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 around 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 and smaller troubles, and to be quieted under them. As Moses said, "Stand still and see the salvation of the Lord" (Exodus 14.13).

Royall Tyler, The Contrast

CHARLOTTE: His conversation is like a rich, old fashioned brocade, it will stand alone; every sentence is a sentiment. Now you may judge what a time I had with him in my twelve months' visit to my father. He read me such lectures, out of pure brotherly affection, against the extremes of fashion, dress, flirting, and coquetry, and all the other dear things which he knows I doat upon, that, I protest, his conversation made me as melancholy as if I had been at church; and heaven knows, though I never prayed to go there but on one occasion, yet I would have exchanged his conversation for a psalm and a sermon. Church is rather melancholy, to be sure; but then I can ogle the beaux, and be regaled with "here endeth the first lesson"; but his brotherly here, you would think had no end. You captivate him! Why, my dear, he would as soon fall in love with a box of Italian flowers. There is Maria now, if she were not engaged, she might do something.- Oh, how I should like to see that pair of pensorosos together, looking as grave as two sailors' wives of a stormy night, with a flow of sentiment meandering through their conversation like purling streams in modern poetry. (786). MANLY: My dear Charlotte, I am happy that I once more enfold you within the arms of fraternal affection. I know you are going to ask (amiable impatience!) how our parents do,-the venerable pair transmit you their blessing by me-they totter on the verge of a well-spent life, and wish only to see their children settled in the world, to depart in peace. (787)

Wheatley Thoughts on the works of providence

Adored for ever be the God unseen,Which round the sun revolves this vast machine,Though to His eye its mass a point appears:Adored the God that whirls surrounding spheres,Which first ordained that mighty Sol should reignThe peerless monarch of the ethereal train:Of miles twice forty millions is His height,And yet His radiance dazzles mortal sightSo far beneath-from Him the extended earthVigor derives, and every flowery birth:Vast through her orb she moves with easy graceAround her Phoebus in unbounded space;True to her course the impetuous storm dreides,Triumphant o'er the winds, and surging tides. (11-24)

Bradford Of Plymouth Plantations Samuel Eliot Morrison

All this while no supply was heard of, neither knew they when they might expect any. So they began to think how they might raise as much corn as they could, and obtain a better crop than they had done, that they might not still thus languish in misery. At length, after much debate of things, the Governor (with the advice of the chiefest amongst them) gave way that they should set corn every man for his own particular, and in that regard trust to themselves; in all other things to go on in the general way as before. And so assigned to every family a parcel of land, according to the proportion of their number, for that end, only for present use (but made no division for inheritance) and ranged all boys and youth under some family. This had very good success, for it made all hands very industrious, so as much more corn was planted than otherwise would have been by any means the Governor or any other could use, and saved him a great deal of trouble, and gave far better content. The women now went willingly into the field, and took their little ones with them to set corn; which before would allege weakness and inability; whom to have compelled would have been thought great tyranny and oppression. (132-3)

Jonathan Edwards a faithful narrative suicide

Since I wrote the foregoing letter, there has happened a thing of a very awful nature in the town. My Uncle Hawley, the last Sabbath-day morning [June 1], laid violent hands on himself, and put end to his life, by cutting his own throat. He had been for a considerable time greatly concerned about the condition of his soul; till by the ordering of a sovereign providence he was suffered to fall into deep melancholy, a distemper that the family are very prone to; he was much overpowered by it; the devil took the advantage and drove him into despairing thoughts. He was kept very much awake anights, so that he had but very little sleep for two months, till he seemed not to have his faculties in his own power. He was in a great measure past a capacity of receiving advice, or being reasoned with. The coroner's inquest judged him delirious. Satan seems to be in a great rage, at this extraordinary breaking forth of the work of God. I hope it is because he knows that he has but a short time. Doubtless he had a great reach, in this violent attack of his against the whole affair. We have appointed a day of fasting in the town this week, by reason of this and other appearances of Satan's rage amongst us against poor souls. I yesterday saw a woman that belongs to [the church in] Durham [Connecticut], who says there is a considerable revival of religion there. (109-110)

Franklin autobiography intro

Dear Son,I have ever had a Pleasure in obtaining any little Anecdotes of my Ancestors. You may remember the Enquiries I made among the Remains of my Relations when you were with me in England; and the Journey I undertook for that purpose. Now imagining it may be equally agreeable to you to know the Circumstances of my Life, many of which you are yet unacquainted with; and expecting a Week's uninterrupted Leisure in my present Country Retirement, I sit down to write them for you. To which I have besides some other Inducements. Having emerg'd from the Poverty and Obscurity in which I was born and bred, to a State of Affluence and some Degree of Reputation in the world, and having gone so far thro' Life with a considerable Share of Felicity, the conducting Means I made use of, which, with the Blessing of God, so well succeeded, my Posterity may like to know, as they may find some of them suitable to their own Situations, and therefore fit to be imitated. That Felicity, when I reflected on it, has induc'd me sometimes to say, that were it offer'd to my Choice, I should have no Objection to a Repetition of the same Life from its Beginning, only asking the Advantages Authors have in a second Edition to correct some Faults of the first. So would I if I might, besides correcting the Faults, change some sinister Accidents and Events of it for others more favorable, but tho' this were denied, I should still accept the Offer. However, since such a Repetition is not to be expected, the Thing most like living one's Life over again, seems to be a Recollection of that Life; and to make that Recollection as durable as possible, the putting it down in Writing. Hereby, too, I shall indulge the Inclination so natural in old Men, to be talking of themselves and their own past Actions, and I shall indulge it, without being troublesome to others who thro' respect to Age might think themselves oblig'd to give me a Hearing, since this may be read or not as any one pleases. And lastly, (I may as well confess it, since my Denial of it will be believ'd by no body) perhaps I shall a good deal gratify my own Vanity. Indeed I scarce ever heard or saw the introductory Words, Without vanity I may say," etc. but some vain thing immediately follow'd. Most People dislike Vanity in others whatever Share they have of it themselves, but I give it fair Quarter wherever I meet with it, being persuaded that it is often productive of Good to the Possessor and to others that are within his Sphere of action: And therefore in many Cases it would not be quite absurd if a Man were to thank God for his Vanity among the other Comforts of Life. And now I speak of thanking God, I desire with all Humility to acknowledge, that I owe the mention'd Happiness of my past Life to his kind Providence, which led me to the Means I us'd and gave them Success. My Belief of This, induces me to hope, tho' I must not presume, that the same Goodness will still be exercis'd towards me in continuing that Happiness, or in enabling me to bear a fatal Reverso, which I may experience as others have done, the Complexion of my future Fortune being known to him only: and in whose Power it is to bless to us even our Afflictions. (481-2)

Wigglesworth A Prayer unto Christ The Judge of the World poetry

For I do much abominate To call the Muses to mine aid: Which is th' Unchristian use, and tradeOf some that Christians would be thought, And yet they worship worse than nought. (6-10)

A Model of Christian Charity, John Winthrop mass bay

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 agoing. (177)

Edwards Personal Narrative

From my childhood up, my mind had been wont to be full of objections against the doctrine of God's sovereignty, in choosing whom He would to eternal life and rejecting whom He pleased, leaving them eternally to perish and be everlastingly tormented in hell. It used to appear like a horrible doctrine to me. But I remember the time very well when I seemed to be convinced, and fully satisfied, as to this sovereignty to God and His justice in thus eternally disposing of men according to His sovereign pleasure. But never could give an account how or by what means I was thus convinced; not in the least imagining, in the time of it nor a long time after, that there was any extraordinary influence of God's spirit in it; but only now that I saw further, and my reason apprehended the justice and reasonableness of it. However, my mind rested in it, and it put an end to all those cavils and objections, that had 'til then abode with me, all the proceeding part of my life. And there has been a wonderful alteration in my mind, with respect to the doctrine of God's sovereignty, from that day to this; so that I scarce ever have found so much as the rising of an objection against God's sovereignty, in the most absolute sense, in showing mercy to whom He will show mercy and hardening and eternally damning whom He will. God's absolute sovereignty and justice, with respect to salvation and damnation, is what my mind seems to rest assured of, as much as of anything that I see with my eyes; at least it is so at times. But I have oftentimes since that first conviction had quite another kind of sense of God's sovereignty than I had then. I have often since not only had a conviction, but a delightful conviction. The doctrine of God's sovereignty has very often appeared an exceeding pleasant, bright and sweet doctrine to me; and absolute sovereignty is what I love to ascribe to God. But my first conviction was not with this. (399-400)

A Model of Christian Charity, John Winthrop opening

God Almighty in His most holy and wise providence, hath so disposed 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 subjection"

Hooker Christ the Fountaine of Life

Have you ever passed over to him your preservation, and protection, and provision? And looke what affection is between Husband and Wife, hath there been the like affection in your soules toward the Lord Jesus Christ? Have you a strong and hearty desire to meet him in the bed of loves, when ever you come to the Congregation, and desire you to have the seeds of his grace shed abroad in your hearts, and bring forth the fruits of grace to him, and desire that you may be for him, and for none other, and you desire to acquaint him with all your counsels and secrets, and desire to doe nothing but as he shall counsell and direct you? And have you therefore been willing to give up your selves, you and yours to be ruled by Christ; and is it the grief of your soules if any of your Children, and Servants shall not stoop to God, and if you use the best meanes to draw them on to goodnesse? truly then you have Christ for your Christ, because you have him by way of covenant: When God gives us hearts thus to agree with him, he alwaies prevents us, he is ever before us, then Christ thou hast, in him thou hast life; but if on the contrary, we never come before God in acknowledgement that death was our portion, and desired the bloud of Christ to be applyed to us, not in an overture of speech, but when it comes to the point, what wil you doe? Wil you accept him as your friend, and as your Husband, and wil you expect all good things from him, and you wil not dare to venture upon any course or way further than the light and sinceritie of the Word gives liberty? (36-37)

Samson Occom, A Short Narrative of My Life

Having Seen and heard Several Representations, in England and Scotland, ^made wrote^ by ^Some^ Several gentlemen in America, Concerning me, and finding many miss representations and gross Mistakes in their Account,—I thought it my Duty to give a Short Plain and Honest Account of myself, that those who may See my Account hereafter ^see it^, may know the ^Truth^ Concerning me.— Tho' it is against my mind to give a History of myself ^& publish it^ Whilst I am alive, Yet to do Justice to my Self, and to those who may ^desire^ have ^mind^ to know Something ^concerning^ of me— and for the Honor of Religion, I will Venture to give a Short Narritive of my Life. 1

Thomas Shepard The Parable of the Ten Virgins

I shall rather make use of Scripture to give light to interpret this place. For opening of it, know, the whole church may be called the spouse of Christ; and take every member alone, a virgin attending on this spouse, (Ps. xlv.;) nay, the apostle (2 Cor. xi. 2) calls the whole church a virgin; so that by virgins are meant whole particular churches of Christ, together with the several members thereof. Now, virgins are such as are fit for marriage, and not defiled with any man, as it is said of Rebecca; so by virgins is meant those that are not polluted within or without with the evils of the world, (Rev. xiv. 4;) but more is to be understood here, (2 Cor. xi. 2;) when once marriage is come, they cease to be virgins, and are wives; yet when espoused to Christ, now they are spiritually virgins; hence these here are only like to virgins. So that the meaning of virgins is this: by virgins is meant such churches, or members of churches, as are divorced from all other lovers, and matched only to Jesus Christ. these only look for the coming of Christ, and communion with him; these only are received into communion. (26-7)

Some Account of the Fore Part of the Life of Elizabeth Ashbridge's Life differences in POV

In this Condition I continued till my Husband came, & then began the Trial of my Faith. Before he reached me he heard I was turned Quaker, at which he stampt, saying, "I'd rather heard She had been dead as well as I Love her, for if so, all my comfort is gone." He then came to me & had not seen me before for four Months. I got up & met him saying, "My Dear, I am glad to see thee," at which he flew in a Passion of anger & said, "the Divel thee thee, don't thee me." I all the mild means I could to pacify him, & at Length got him fit to go & Speak to my Relations, but he was Alarmed, and as soon as we got alone said, "so I see your Quaker relations have made you one." I told him they had not, which was true, nor had I ever told him how it was with me: But he would have it that I was one, & therefore would not let me stay among them; & having found a place to his mind, hired and came Directly back to fetch me hence, & in one afternoon walked near thirty Miles to keep me from Meeting, the next Day being first Day; & on the Morrow took me to the Afforesaid Place & hired Lodgings at a churchman's house; who was one of the Wardens, & a bitter Enemy to Friends & used to Do all he could to irritate my Husband against them, & would tell me abundance of Ridiculous Stuff; but my Judgement was too Clearly convinced to believe it. 1

Edwards Divine and Supernatural Light rationality

It is rational to suppose, that it should be beyond man's power to obtain this light by the mere strength of natural reason; for it is not a thing that belongs to reason to see the beauty and loveliness of spiritual things; it is not a speculative thing, but depends on the sense of the heart. Reason, indeed, is necessary, in order to it, as it is by reason only that we are become the subjects of the means of it; which means, I have already shown to be necessary in order to it, though they have no proper causal influence in the affair. It is by reason that we become possessed of a notion of those doctrines that are the subject matter of this divine light or knowledge; and reason may many ways be indirectly and remotely an advantage to it. Reason has also to do in the acts that are immediately consequent on this discovery: for, seeing the truth of religion from hence, is by reason, though it be but by one step, and the inference be immediate. So reason has to do in that accepting of and trusting in Christ that is consequent on it. But if we take reason strictly-not for the faculty of mental perception in general, but for ratiocination, or a power of inferring by arguments-the perceiving of spiritual beauty and excellency no more belongs to reason than it belongs to the sense of feeling to perceive colors, or to the power of seeing to perceive the sweetness of food. It is out of reason's province to perceive the beauty or loveliness of anything; such a perception does not belong to that faculty. Reason's work is to perceive truth and not excellency. It is not ratiocination that gives men the perception of the beauty and amiableness of a countenance, though it may be many ways indirectly an advantage to it; yet it is no more reason that immediately perceives it than it is reason that perceives the sweetness of honey; it depends on the sense of the heart. Reason may determine that a countenance is beautiful to others, it may determine that honey is sweet to others, but it will never give me a perception of its sweetness. (427-8)

Bradford Of Plymouth Plantation Ch 1

It is well known unto the godly and judicious, how ever since the first breaking out of the light of the gospel in our honourable nation of England, (which was the first of nations whom the Lord adorned therewith after the gross darkness of popery which had covered and overspread the Christian world,) what wars & oppositions ever since, Satan hath raised, maintained, and continued against the Saints, from time to time, in one sort or other. Sometimes by bloody death and cruel torments; other whiles imprisonments, banishments and other hard usages; as being loath his kingdom should go down, the truth prevail, and the churches of God revert to their ancient purity, and recover their primitive order, liberty, & beauty. (1-2)

The journal of John woolman powerful vision

It was yet dark and no appearance of day nor moonshine, and as I opened my eyes I saw a light in my chamber at the apparent distance of five feet, about nine inches diameter, of a clear, easy brightness and near the center the most radiant. As I lay still without any surprise looking upon it, words were spoken to my inward ear which filled my whole inward man. They were not the effect of thought nor any conclusion in relation to the appearance, but as the language of the Holy One spoken in my mind. The words were, "Certain Evidence of Divine Truth," and were again repeated exactly in the same manner, whereupon the light disappeared (58).

Some Account of the Fore Part of the Life of Elizabeth Ashbridge

My Husband soon hired further up the Island where we were nearer a Church of England to which I used to go, for tho' I Disliked some of their ways, yet I liked them best; but now a fresh Exercise fell upon me, and of such a Sort as I had never heard of any being in the like, & while under it I thought my self alone.-I was in the Second month sitting by a fire in Company with Several, my Husband also present; there arose a Thunder Gust, & with the Noise that struck my Ear, a voice attended, even as the Sound of a mighty Trumpet, piercing thro' me with these words, "O! Eternity, Eternity, the Endless term of Long Eternity:" at which I was Exceedingly Surprized, sitting speechless as in a trance, and in a moment saw my Self in such a state as made me Despair of ever being in a happy one. I seemed to see a Long Roll wrote in Black Characters, at sight whereof I heard a Voice say to me, "this is thy Sins;" I then saw Sin to be Exceeding Sinfull, but this was not all, for Immediately followed another saying, "and the Blood of Christ is not Sufficient to wash them out; this is shewn thee that thou mays't Confess thy Damnation is just & not in order that they should be forgiven." 1.

Some Account of the Fore Part of the Life of Elizabeth Ashbridge intro

My Life being attended with many uncommon Occurrences, some of which I through disobedience brought upon myself, and others I believe were for my Good, I therefore thought proper to make some remarks on the Dealings of Divine Goodness to me, and have often had cause with David to say, it was good for me that I have been afflicted &c. And most earnestly I desire that whosoever reads the following lines may take warning and shun the Evils that I have thro' the Deceitfulness of Satan been drawn into. 1

Samson Occom A Short Narrative of my Life poor

Now you See what difference they made between me and other missionaries; they gave me 180 Pounds for 12 years Service, which they gave for one years Services in another Mission, — In my Service (I speak like a fool, but I am Constrained) I was my own Interpreter. I both a School master and Minister to the Indians, yea I was their Ear, Eye & Hand, as Well as Mouth. I leave it with the World, as wicked as it is, to Judge whether I ought not to have had half as much, they gave a young man Just mentioned which would have been but £50 a year; and if they ought to have given me that, I am not under obligations to them, I owe them nothing at all; what can be the Reason that they used me after this manner? I can't think of any thing, but this as a Poor Indian Boy Said, Who was Bound out to an English Family, and he used to Drive Plow for a young man, and he whipt and Beat him almost every Day, and the young man found fault with him, and Complained of him to his master and the poor Boy was Called to answer for himself before his master, and he was asked, what it was he did, that he was So Complained of and beat almost every Day. He Said, he did not know, but he Supposed it was because he could not drive any better; but says he, I Drive as well as I know how; and at other Times he Beats me, because he is of a mind to beat me; but says he believes he Beats me for the most of the Time "because I am an Indian."

William Bradford, Of Plimoth Plantation:

O sacred bond, whilst inviolably preserved! How sweet and precious were the fruits that flowed from the same! But when this fidelity decayed, then their ruin approached. O that these ancient members had not died or been dissipated (if it had been the will of God) or else that this holy care and constant faithfulness had still lived, and remained with those that survived, and were in times afterwards added until them. But (alas) that subtle serpent hath slyly wound in himself under fair pretences of necessity and the like, to untwist these sacred bonds and tie[s], and as it were insensibly by degrees to dissolve, or a great measure to weaken, the same. I have been happy, in my first times, to see, and with much comfort to enjoy, the blessed fruits of this sweet communion, but it is now a part of my misery in old age, to find and feel the decay and want thereof (in a great measure) and with grief and sorry of heart to lament and bewail the same. And for others' warning and admonition, and my own humiliation, do I here note the same. (34-35n.)

Taylor Upon the Sweeping Flood 1683

Oh! that Id had a tear to've quencht that flameWhich did dissolve the Heavens aboveInto those liquid drops that CameTo drown our Carnall love.Our cheeks were dry and eyes refusde to weep.Tears bursting out ran down the skies darke Cheek.Were th'Heavens sick? must wee their Doctors beeAnd physick them with pills, our sin?To make them purg and Vomit, see,And Excrements out fling?We've griev'd them by such Physick that they shedTheir Excrements upon our lofty heads.Oh! that Id had a tear to've quencht that flameWhich did dissolve the Heavens aboveInto those liquid drops that CameTo drown our Carnall love.Our cheeks were dry and eyes refusde to weep.Tears bursting out ran down the skies darke Cheek.Were th'Heavens sick? must wee their Doctors beeAnd physick them with pills, our sin?To make them purg and Vomit, see,And Excrements out fling?We've griev'd them by such Physick that they shedTheir Excrements upon our lofty heads.

Abigail Addams 5 April 1776

Tho we felicitate ourselves, we sympathize with those who are trembling least the Lot of Boston should be theirs. But they cannot be in similar circumstances unless pusilanimity and cowardise should take possession of them. They have time and warning given them to see the Evil and shun it. — I long to hear that you have declared an independency — and by the way in the new Code of Laws which I suppose it will be necessary for you to make I desire you would Remember the Ladies, and be more generous and favourable to them than your ancestors. Do not put such unlimited power into the hands of the Husbands. Remember all Men would be tyrants if they could. If perticuliar care and attention is not paid to the Laidies we are determined to foment a Rebelion, and will not hold ourselves bound by any Laws in which we have no voice, or Representation. That your Sex are Naturally Tyrannical is a Truth so thoroughly established as to admit of no dispute, but such of you as wish to be happy willingly give up the harsh title of Master for the more tender and endearing one of Friend. Why then, not put it out of the power of the vicious and the Lawless to use us with cruelty and indignity with impunity. Men of Sense in all Ages abhor those customs which treat us only as the vassals of your Sex. Regard us then as Beings placed by providence under your protection and in immitation of the Supreem Being make use of that power only for our happiness.

Anne Bradstreet The Prologue

To sing of wars, of captains, and of kings,Of cities founded, commonwealths begun,For my mean pen are too superior things:Or how they all, or each their dates have runLet poets and historians set these forth,My obscure lines shall not so dim their worth. (1-6)

Bradford Of Plymouth Plantation end of chapter 9

What could now sustain them but the Spirit of God and His grace? May not and ought not the children of these fathers rightly say: "Our fathers were Englishmen which came over this great ocean, and were ready to perish in this wilderness; but they cried out unto the Lord, and He heard their voice and looked on their adversity," etc. "Let them therefore praise the Lord, because He is good: and His mercies endure forever." Yea, let them which have been redeemed of the Lord, shew how He hath delivered them from the hand of the oppressor. When they wandered in the desert wilderness out of the way, and found no city to dwell in, both hungry and thirsty, their soul was overwhelmed in them. Let them confess before the Lord His lovingkindness and His wonderful works before the sons of men.' (71)

Samson Occom A Short Narrative of my Life Conversions

When I was 16 years of age, we heard a Strange Rumor among the English, that there were Extraordinary Ministers Preaching from place to Place and a Strange Concern among the White People. This was in the Spring of the Year. But we Saw nothing of these things, till Some Time in the Summer, when Some Ministers began to visit us and Preach the Word of God; and the Common People all Came frequently and exhorted us to the things of God, which it pleased the Lord, as I humbly hope, to Bless and accompany with Divine Influence to the Conviction and Saving Conversion of a Number of us; amongst whom I was one that was Imprest with the things we had heard. These Preachers did not only come to us, but we frequently went to their meetings and Churches. After I was awakened & converted, I went to all the meetings, I could come at; & Continued under Trouble of Mind about 6 months; at which time I began to Learn the English Letters; got me a Primer, and used to go to my English Neighbours frequently for Assistance in Reading, but went to no School. And when I was 17 years of age, I had, as I trust, a Discovery of the way of Salvation through Jesus Christ, and was enabl'd to put my trust in him alone for Life & Salvation. From this Time the Distress and Burden of my mind was removed, and I found Serenity and Pleasure of Soul, in Serving God. By this time I just began to Read in the New Testament without Spelling,—and I had a Stronger Desire Still to Learn to read the Word of God, and at the Same Time had an uncommon Pity and Compassion to my Poor Brethren According to the Flesh. I used to wish I was capable of Instructing my poor Kindred. I used to think, if I Could once Learn to Read I would Instruct the poor Children in Reading,—and used frequently to talk with our Indians Concerning Religion. This continued till I was in my 19th year: by this Time I Could Read a little in the Bible.

Edward Taylor Ebb and Flow

When first thou on me, Lord, wrought'st thy sweet print, My heart was made thy tinder box. My 'ffections were thy tinder in't: Where fell thy sparks by drops. Those holy sparks of heavenly fire that came Did ever catch and often out would flame. But now my heart is made thy censer trim, Full of thy golden altar's fire, To offer up sweet incense in Unto thyself entire: I find my tinder scarce thy sparks can feel That drop out from thy holy flint and steel. Hence doubts out bud for fear thy fire in me 'S a mocking ignis fatuus; Or lest thine altars fire out be, It's hid in ashes thus. Yet when the bellows of thy spirit blow Away mine ashes, then thy fire doth glow.

Wigglesworth day of doom weaned affections

Where tender love mens hearts did move unto a sympathy, And bearing part of others smart in their anxiety; *Now such compassion is out of fashion, and wholly laid aside: No Friends so near, but Saints to hear their Sentence can abide. (197)One natural Brother beholds anotherin this astonied fit,*Yet sorrows not thereat a jot,nor pitties him a whit.The godly wife conceives no grief,nor can she shed a tearFor the sad state of her dear Mate,when she his doom doth hear. (198)He that was erst a Husband pierc'twith sense of Wives distress,Whose tender heart did bear a partof all her grievances,Shall mourn no more as heretoforebecause of her ill plight;Although he see her now to bea damn'd forsaken wight. (199)The tender Mother will own no otherof all her numerous brood,But such as stand at Christ's right handacquitted through his Blood.The pious Father had now much rather*his graceless Son should lyIn Hell with Devils, for all his evilsburning eternally. Page 51(200)Then God most high should injury,by sparing him sustain;*And doth rejoyce to hear Christ's voiceadjudging him to pain.Who having all, both great and small,convinc'd and silenced,Did then proceed their Doom to read,and thus it uttered,

The journal of John woolman vision/illness

26th day, 8th month, 1772. Being now at George Crosfield's, in Westmoreland County in England, I feel a concern to commit to writing that which to me hath been a case uncommon. In a time of sickness with the pleurisy a little upward of two years and a half ago, I was brought so near the gates of death that I forgot my name. Being then desirous to know who I was, I saw a mass of matter of a dull gloomy colour, between the south and the east, and was informed that this mass was human beings in as great misery as they could be and live, and that I was mixed in with them and henceforth might not consider myself as a distinct or separate being. In this state I remained several hours. I then heard a soft, melodious voice, more pure and harmonious than any voice I had heard with my ears before, and I believed it was the voice of an angel who spake to other angels. The words were, "John Woolman is dead." I soon remembered that I once was John Woolman, and being assured that I was alive in the body, I greatly wondered what that heavenly voice could mean. I believed beyond doubting that it was the voice of an holy angel, but as yet it was a mystery to me. I was then carried in spirit to the mines, where poor oppressed people were digging rich treasures for those called Christians, and heard them blaspheme the name of Christ, at which I was grieved, for his name to me was precious. then I was informed that these heathens were told that those who oppressed them were the followers of Christ, and they said amongst themselves: "If Christ directed them to use us in this sort, then Christ is a cruel tyrant." All this time the song of the angel remained a mystery, and in the morning my dear wife and some others coming to my bedside, I asked them if they knew who I was; and they, telling me I was John Woolman, thought I was only light-headed, for I told them not what the angel said, nor was I disposed to talk much to anyone, but was very desirous to get so deep that I might understand this mystery. My tongue was often so dry that I could not speak till I had moved it about and gathered some moisture, and as I lay still for a time, at length I felt divine power prepare my mouth that I could speak, and then I said: "I am crucified with Christ, nevertheless I live; yet not I, but Christ that liveth in me, and the life I now live in the flesh is by faith in the Son of God, who loved me and gave himself for me" [Gal. 2:20]. Then the mystery was opened and I perceived there was joy in heaven over a sinner who had repented, and that the language John Woolman is dead meant no more than the death of my own will. (185-6)

Bradford Of Plymouth Plantation Prosperity

Also the people of the Plantation began to grow in their outward estates, by reason of the flowing of many people into the country, especially into the Bay of the Massachusetts. By which means corn and cattle rose to a great price, by which many were much enriched and commodities grew plentiful. And yet in other regards this benefit turned to their hurt, and this accession of strength to their weakness. For now as their stocks increased and the increase vendible, there was no longer any holding them together, but now they must of necessity go to their great lots. They could not otherwise keep their cattle, and having oxen grown they must have land for plowing and tillage. And no man now thought he could live except he had cattle and a great deal of ground to keep them, all striving to increase their stocks. By which means they were scattered all over the Bay quickly and the town in which they lived compactly till now was left very thin and in a short time almost desolate. And if this had been all, it had been less, though too much; but the church must also be divided, and those that had lived so long together in Christian and comfortable fellowship must now part and suffer many divisions. First, those that lived on their lots on the other side of the Bay, called Duxbury, they could not long bring their wives and children to the public worship and church meetings her, but with such burthen as, growing to some competent number, they sued to be dismissed and become a body of themselves. And so they were dismissed about this time, though very unwillingly. But to touch this sad matter, and handle things together that fell out afterward; to prevent any further scattering from this place and weakening of the same, it was thought best to give out some good farms to special persons that would promise to live at Plymouth, and likely to be helpful to the church or commonwealth, and so tie the lands to Plymouth as farms for the same; and there they might keep their cattle and tillage by some servants and retain their dwellings here. And so some special lands were granted at a place general called Green's Harbor, where no allotments had been in the former division, a place very well meadowed and fit to keep and rear cattle good store. But alas, this remedy proved worse than the disease; for within a few years those that had thus got footing there rent themselves away, partly by force and partly wearing the rest with importunity and pleas of necessity, so as they must either suffer them to go or live in continual opposition or contention. And other still, as they conceived themselves straitened or to want accommodation, broke away under one pretence or other, thinking their own conceived necessity and the example of others a warrant sufficient for them. And this I fear will be the ruin of New England, at least of the churches of God there, and will provoke the Lord's displeasure against them. (281-2)

Bradford Of Plymouth Plantation storm

And afterward endured a fearful storm at sea, being fourteen days or more before they arrived at their port; in seven whereof they neither saw sun, moon nor stars, and were driven near the coast of Norway; the mariners themselves often despairing of life, and once with shrieks and cries gave over all, as if the ship had been foundered in the sea and they sinking without recovery. But when man's hope and help wholly failed, the Lord's power and mercy appeared in their recovery; for the ship rose again and gave the mariners courage to manage her. And if modesty would suffer me, I might declare with what fervent prayers they cried unto the Lord in this great distress (especially some of them) even without any great distraction. When the water ran into their mouths and ears and the mariners cried out, "We sink, we sink!" they cried (if not with miraculous, yet with a great height or degree of divine faith), "Yet Lord Thou canst save! Yet Lord Thou canst save!" with such other expressions as I will forbear. Upon which the ship did not only recover, but shortly after the violence of the storm began to abate, and the Lord filled their afflicted minds with such comforts as everyone cannot understand, and in the end brought them to their desired haven, where the people came flocking, admiring their deliverance; the storm having been so long and sore, in which much hurt had been done, as the master's friends related unto him in their congratulations. (13-14)

Bradford Of Plymouth Plantation

And first of the occasion and inducements thereunto; the which, that I may truly unfold, I must begin at the very root and rise of the same. The which I shall endeavour to manifest in a plain stile, with singular regard unto the simple truth in all things, at least as near as my slender judgment can attain the same.

On the equality of sexes Judith Sargent Murray

And first, to begin with our great progenitors; but here, suffer me to premise, that it is for mental strength I mean to contend, for with respect to animal powers, I yield them undisputed to that sex, which enjoys them in common with the lion, the tiger, and many other beasts of prey; therefore your observations respecting the rib under the arm, at a distance from the head, etc., etc. in no sort militate against my view. Well, but the woman was first in the transgression. Strange how blind self love renders you men; were you not wholly absorbed in a partial admiration of your own abilities, you would long since have acknowledged the force of what I am now going to urge. It is true some ignoramuses have absurdly enough informed us that the beauteous fair of paradise was seduced from her obedience by a malignant demon in the guise of a baleful serpent; but we, who are better informed, know that the fallen spirit presented himself to her view a shining angel still; for thus, saith the critics in the Hebrew tongue, ought the word to be rendered. Let us examine her motive—Hark! the seraph declares that she shall attain a perfection of knowledge; for is there aught which is not comprehended under one or other of the terms good and evil. It doth not appear that she was governed by any one sensual appetite, but merely by a desire of adorning her mind. A laudable ambition fired her soul and a thirst for knowledge impelled the predilection so fatal in its consequences. Adam could not plead the same deception; assuredly he was not deceived; nor ought we to admire his superior strength, or wonder at his sagacity, when we so often confess that example is much more influential than precept. His gentle partner stood before him, a melancholy instance of the direful effects of disobedience; he saw her not possessed of that wisdom which she had fondly hoped to obtain, but he beheld the once blooming female, disrobed of that innocence, which had heretofore rendered her so lovely. To him, then, deception became impossible, as he had proof positive of the fallacy of the argument which the deceiver had suggested. What then could be his inducement to burst the barriers, and to fly directly in the face of that command, which immediately from the mouth of deity he had received, since, I say, he could not plead that fascinating stimulus, the accumulation of knowledge, as indisputable conviction was so visibly portrayed before him. What mighty cause impelled him to sacrifice myriads of beings yet unborn, and by one impious act, which he saw would be productive of such fatal effects, entail undistinguished ruin upon a race of beings which he was yet to produce. Blush, ye vaunters of fortitude, ye boasters of resolution, ye haughty lords of the creation; blush when ye remember, that he was influenced by no other motive than a bare pusillanimous attachment to a woman! by sentiments so exquisitely soft that all his sons have, from that period, when they have designed to degrade them, described as highly feminine. Thus it should seem that all the arts of the grand deceiver (since means adequate to the purpose are, I conceive, invariably pursued) were requisite to mislead our general mother, while the father of mankind forfeited his own, and relinquished the happiness of posterity, merely in compliance with the blandishments of a female. (745-6)

A narrative of the captivity and restoration of mrs. Mary rowlandson

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 on 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. 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). (265)

Bradford of Plymouth Plantation Deuteronomy

And thou shalt speak and say before the Lord thy God, A Syrian ready to perish was my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous: And the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage:And when we cried unto the Lord God of our fathers, the Lord heard our voice, and looked on our affliction, and our labour, and our oppression: (Deut. 26: 5-7)

Thomas Shepard Autobiography

And thus the Lord blessed me in this dark country and gave me a son called Thomas, anno 1633, my poor wife being in sore extremities four days by reason she had an unskillful midwife. But as the affliction was very bitter, so the Lord did teach me much by it, and I had need of it, for I began to grow secretly proud and full of sensuality, delighting my soul in my dear wife more than in my God, whom I had promised better unto, and my spirit grew fierce in some things and secretly mindless of the souls of the people. But the Lord by this affliction of my wife learnt me to desire to fear him more and to keep his dread in my heart. And so, seeing I had been tossed from the south to the north of England and now could go no farther, I then began to listen to a call to New England. (57)

Of Plymouth Plantation Bradford Allerton consequences

And to mend the matter. Mr. Allerton doth in a sort wholly now desert them; having brought them into the briars, he leaves them to get out as they can. But God crossed him mightily, for he having hired the ship of Mr. Sherley at £30 a month, he set forth again with a most wicked and drunken crew, and for covetousness' sake did so overlade her, not only filling her hold but so stuffed her between decks as she was walte, and could not bear sail. And they had like to have been cast away at sea, and were forced to put for Milford Haven and new stow her, and put some of their ordnance and more heavy goods in the bottom. Which lost them time and made them come late into the country, lose their season, and made a worse voyage than the year before. (271) The rest of those he trusted, being loose and drunken fellows, did for the most part but cozen and cheat him of all they got into their hands. [So] that howsoever he did his friends some hurt hereby for the present, yet he gat little good, but went by the loss by God's just hand. (272)

Jonathan Edwards a faithful narrative

As to the nature of persons' experiences, and the influences of that spirit that there is amongst us, persons when seized with concern are brought to forsake their vices, and ill practices; the looser sort are brought to forsake and to dread their former extravagances. Persons are soon brought to have done with their old quarrels; contention and intermeddling with other men's matters seems to be dead amongst us. I believe there never was so much done at confessing of faults to each other, and making up differences, as there has lately been. Where this concern comes it immediately puts an end to differences between ministers and people: there was a considerable uneasiness at New Hadley between some of the people and their minister, but when this concern came amongst them it immediately put an end to it, and the people are now universally united to their minister. There was an exceeding alienation at Sunderland, between the minister and many of the people; but when this concern came amongst them it all vanished at once, and the people are universally united in hearty affection to their minister. There were some men at Deerfield, of turbulent spirits, that kept up an uneasiness there with Mr. Ashley; 1 but one of the chief of them has lately been influenced fully and freely to confess his fault to him, and is become his hearty friend. People are brought off from inordinate engagedness after the world, and have been ready to run into the other extreme of too much neglecting their worldly business and to mind nothing but religion. Those that are under convictions are put upon it earnestly to inquire what they shall do to be saved, and diligently to use appointed means of grace, and apply themselves to all known duty. (103)

A Narrative of the Lord's Wonderful Dealings with John Marrant, A Black books and reading

At this instant the king's eldest daughter came into the chamber, a person about nineteen years of age, and stood at my right hand. I had a Bible in my hand, which she took out of it, and having opened it, she kissed it, and seemed much delighted with it. When she had put it into my hand again, the king asked me what it was? And I told him the name of my God was recorded there; and after several questions, he bid me read it, which I did, particularly the fifty-third chapter of Isaiah, in the most solemn manner I was able; and also the twenty-sixth chapter of Matthew's Gospel; and when I pronounced the name of Jesus, the particular effect it had upon me was observed by the king. When I had finished reading, he asked me why I read those names1 with so much reverence? I told him, because the Being to whom those names belonged made heaven and earth, and I and he; this he denied. I then pointed to the sun, and asked him who made the sun, and moon, and stars, and preserved them in their regular order; He said there was a man in their town that did it. I laboured as much as I could to convince him to the contrary. His daughter took the book out of my hand a second time; she opened it, and kissed it again; her father bid her give it to me, which she did; but said, with much sorrow, the book would not speak to her. The executioner then fell upon his knees again, and begged the king to let me go to prayer, which being granted, we all went upon our knees, and now the Lord displayed his glorious power.

Bradford of Plymouth Plantation sexual sins

But (besides this) one reason may be that the Devil may carry a greater spite against the churches of Christ and the gospel here, by how much the more they endeavour to preserve holiness and purity amongst them and strictly punisheth the contrary when it ariseth either in church or commonwealth; that he might cast a blemish and stain upon them in they eyes of [the] world, who use to be rash in judgment. I would rather think thus, than that Satan hath more power here in these heathen lands, as some have thought, than in more Christian nations, especially over God's servants in them. 2. Another reason may be, that it may be in this case as it is with waters when their streams are stopped or dammed up. When they get passage, they flow with more violence and make more noise and disturbance than when they are suffered to run quietly in their own channels;so wickedness being here stopped more by strict laws, and the same more nearly looked unto so as it cannot run in a common road of liberty as it would and is inclined, it searches everywhere and at last breaks out where it gets vent. 3. A third reason may be, here (as I am verily persuaded) is not more evils in this kind, nor anything near so many by proportion as in other places; but they are here more discovered and seen and made public by due search, inquisition and due punishment; for the churches look narrowly to their members, and the magistrates over all, more strictly than in other places. Besides, here the people are but few in comparison of other places which are full and populous and lie hid, as it were, in a wood or thicket and many horrible evils by that means are never seen nor known; whereas here they are, as it were, brought into the light and set in the plain field, or rather on a hill, made conspicuous to the view of all. (351-2)

Shepard autobiography death of wife

But the Lord hath not been wont to let me live long without some affliction or other, and yet ever mixed with some mercy, and therefore, April the second, 1646, as he gave me another son, John, so he took away my most dear, precious, meek and loving wife in childbed after three weeks lying in, having left behind her two hopeful branches, my dear children Samuel and John. This affliction was very heavy to me, for in it the Lord seemed to withdraw his tender care for me and mine which he graciously manifested by my dear wife; also refused to hear prayer when I did think he would have harkened and let me see his beauty in the land of the living in restoring her to health again; also in taking her away in the prime of her life when she might have lived to have glorified the Lord long; also in threatening me to proceed in rooting out my family, and that he would not stop, having begun here, as in Eli for not being zealous enough against the sins of his sons. And I saw that if I had profited by former afflictions of this nature I should not have had this scourge. But I am the Lord's, and he may do with me what he will. He did teach me to prize a little grace gained by a cross as a sufficient recompense for all outward losses. But this loss was very great. She was a woman of incomparable meekness of spirit, toward myself especially, and very loving, of great prudence to take care for and order my family affairs, [being] neither too lavish nor sordid in anything, so that I knew not what was under her hands.[1] She had an excellency to reprove for sin and discerned the evils of men. She loved God's people dearly and studious to profit by their fellowship, and therefore loved their company. She loved God's word exceedingly and hence was glad she could read my notes which she had to muse on every week. She was fit to die long before she did die, even after the death of her first-born, which was a great affliction to her, but her work not being done then, she lived almost nine years with me and was the comfort of my life to me, and the last sacrament before her lying in seemed to be full of Christ and therefore fitted for heaven. She did oft say she should not outlive this child, and when her fever first began (by taking some cold) she told me so, that we should love exceedingly together because we should not live long together. The night before she died she had about six hours unquiet sleep, but that so cooled and settled her head that when she knew none else so as to speak to them, yet she knew Jesus Christ and could speak to him, and therefore as soon as she awakened out of sleep she brake out into a most heavenly, heartbreaking prayer after Christ, her dear redeemer, for the spirit of life, and so continued praying until the last hour of her death-Lord, though I unworthy; Lord, one word, one word, etc.-and so gave up the ghost. Thus God hath visited and scourged me for my sins and sought to wean me from this world, but I have ever found it a difficult thing to profit even but a little by the sorest and sharpest afflictions. (72-3)

The journal of John woolman died cloth

Having of late travelled often in wet weather through narrow streets in towns and villages, where dirtiness under foot and the scent arising from that filth which more or less infects the air of all thick settled towns , and I, being but weakly, have felt distress both in body and mind with that which is impure. In these journeys I have been where much cloth hath been dyed and sundry times walked over ground where much of their dye-stuffs have drained away. Here I have felt a longing in my mind that people might come into cleanness of spirit, cleanness of person, cleanness about their houses and garments. Some who are great carry delicacy to a great height themselves, and yet the real cleanliness is not generally promoted. Dyes being invented partly to please the eye and partly to hide dirt, I have felt in this weak state, travelling in dirtiness and affected with unwholesome scents, a strong desire that the nature of dyeing cloth to hide dirt may be more fully considered. To hide dirt in our garments appears opposite to real cleanliness. To wash garments and keep them sweet, this appears cleanly. Through giving way to hiding dirt in our garments, a spirit which would cover that which is disagreeable is strengthened. Real cleanness becometh a holy people, but hiding that which is not clean by colouring our garments appears contrary to the sweetness of sincerity. Through some sorts of dyes cloth is less useful. And if the value of dye-stuffs, the expense of dyeing, and the damage done to cloth were all added together and that expense applied to keep all sweet and clean, how much more cleanly would people be. (190)

Paine the age of reason

Having premised these things, I proceed to examine the authenticity of the Bible, and I begin with what are called the five books of Moses, Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. My intention is to show that those books are spurious, and that Moses is not the author of them; and still further, that they were not written in the time of Moses, nor till several hundred years afterward; that they are no other than an attempted history of the life of Moses, and of the times in which he is said to have lived, and also of the times prior thereto, written by some very ignorant and stupid pretenders to authorship, several hundred years after the death of Moses, as men now write histories of things that happened, or are supposed to have happened, several hundred or several thousand years ago. The evidence that I shall produce in this case is from the books themselves, and I shall confine myself to this evidence only. Were I to refer for proof to any of the, ancient authors whom the advocates of the Bible call profane authors, they would controvert that authority, as I controvert theirs; I will therefore meet them on their own ground, and oppose them with their own weapon, the Bible. In the first place, there is no affirmative evidence that Moses is the author of those books; and that he is the author, is an altogether unfounded opinion, got abroad nobody knows how. The style and manner in which those books were written give no room to believe, or even to suppose, they were written by Moses, for it is altogether the style and manner of another person speaking of Moses. In Exodus, Leviticus and Numbers (for everything in Genesis is prior to the time of Moses, and not the least allusion is made to him therein), the whole, I say, of these books is in the third person; it is always, the Lord said unto Moses, or Moses said unto the Lord, or Moses said unto the people, or the people said unto Moses; and this is the style and manner that historians use in speaking of the persons whose lives and actions they are writing. It may be said that a man may speak of himself in the third person, and therefore it may be supposed that Moses did; but supposition proves nothing; and if the advocates for the belief that Moses wrote these books himself have nothing better to advance than supposition, they may as well be silent. But granting the grammatical right that Moses might speak of himself in the third person, because any man might speak of himself in that manner, it cannot be admitted as a fact in those books that it is Moses who speaks, without rendering Moses truly ridiculous and absurd. For example, Numbers, chap. xii. ver. 3. Now the man Moses was very meek, above all the men which were upon the face of the earth. If Moses said this of himself, instead of being the meekest of men, he was one of the most vain and arrogant of coxcombs; and the advocates for those books may now take which side they please, for both sides are against them; if Moses was not the author, the books are without authority; and if he was the author, the author is without credit, because to boast of meekness is the reverse of meekness, and is a lie in sentiment.

Some Account of the Fore Part of the Life of Elizabeth Ashbridge conversions

Hence I came to Trenton [New Jersey] Ferry, where I met with no small Mortification upon hearing that my Relations were Quakers, & what was the worst of all my Aunt a Preacher. I was Sorry to hear it, for I was Exceedingly prejudiced against these People & have often wondered with what face they Could Call them Selves Christians. I Repented my coming and had a mind to have turned back. At Last I Concluded to go & see them since I was so far on my journey, but Expected little Comfort from my Visit. But see how God brings unforeseen things to Pass, for by my going there I was brought to my Knowledge of his Truth.-I went from Trenton to Philadelphia by Water, thence to my Uncle's on Horseback, where I met with very kind reception; for tho' my Uncle was dead and my Aunt married again, yet both her husband and She received me in a very kind manner. I had not been there three Hours before I met with a Shock, & my opinion began to alter with respect to these People.-For seeing a Book lying on the Table (& being much for reading) I took it up: My Aunt Observing said, "Cousin that is a Quakers' Book," for Perceiving I was not a Quaker, I suppose she thought I would not like it: I made her no answer but revolving in my mind, "what can these People Write about, for I have heard that they Deny the Scriptures & have no other bible but George Fox's Journal & Deny all the holy Ordinances?" So resolved to read, but had not read two Pages before my very heart burned within me and Tears Issued from my Eyes, which I was Afraid would be seen; therefore with the Book (Saml. Crisp's Two Letters) I walked into the garden, sat Down, and the piece being Small, read it through before I went in; but Some Times was forced to Stop to Vent my Tears, my heart as it were uttering these involuntary Expressions; "my God must I (if ever I come to the true knowledge of thy Truth) be of this man's Opinion, who has sought thee as I have done & join with these People that a few hours ago I preferred the Papists before? O thou, the God of my Salvation & my Life, who hast in an abundant manner manifested thy Long Suffering & tender Mercy, Redeeming me as from the Lowest Hell, a Monument of thy grace: Lord, my soul beseecheth thee to Direct me in the right way & keep me from Error, & then According to thy Covenant, I'll think nothing too near to Part with for thy name's Sake. If these things be so, Oh! happy People thus beloved of God." After I came a little to my Self again, I washed my face least any in the House should perceive I had been weeping. But this night got but Little Sleep, for the old Enemy began to Suggest that I was one of those that wavered & was not Steadfast int eh faith, advancing several Texts of Scripture against me & them, as, in the Latter Days there should be those that would deceive the very Elect:1 & these were they, & that I was in danger of being deluded. Here the Subtile Serpent transformed himself so hiddenly that I verily believe this to be a timely Caution from a good Angel-so resolved to beware of the Deceiver, & for Some weeks Did not touch any of their Books.2

A Narrative of the Lord's wonderful dealings with John Marrant, a black

I John Marrant, born June 15th, 1755, in New-York, in North-America, wish these gracious dealings of the Lord with me to be published in hopes they may be useful to others, to encourage the fearful, to confirm the wavering, and to refresh the hearts of true believers. My father died when I was little more than four years of age, and before I was five my mother removed from New-York to St. Augustine, about seven hundred miles from that city. Here I was sent to school, and taught to read and spell; after we had resided here about eighteen months, it was found necessary to remove to Georgia, where we remained; and I was kept to school until I had attained my eleventh year. The Lord spoke to me in my early days, by these removes, if I could have understood him, and said, "Here we have no continuing city." (7)

Frank autobiography vegetarianism

I believe I have omitted mentioning that in my first Voyage from Boston, being becalm'd off Block Island, our People set about catching Cod, and haul'd up a great many. Hitherto I had stuck to my Resolution of not eating animal Food, and on this Occasion I consider'd with my Master Tryon, the taking every Fish as a kind of unprovok'd Murder, since none of them had or ever could do us any Injury that might justify the Slaughter. All this seem'd very reasonable. But I had formerly been a great Lover of Fish, and when this came hot out of the Frying-Pan, it smelt admirably well. I balanc'd some time between Principle and Inclination: till I recollected, that when the Fish were opened, I saw smaller Fish taken out of their Stomachs: Then, thought I, if you eat one another, I don't see why we mayn't eat you. So I din'd upon Cod very heartily and continu'd to eat with other People, returning only now and then occasionally to a vegetable Diet. So convenient a thing it is to be a reasonable Creature, since it enables one to find or make a Reason for everything one has a mind to do. (503)

The Interesting Life of Olaudah Equiano or Gustavus Vassa, the African intro

I believe it is difficult for those who publish their own memoirs to escape the imputation of vanity; nor is this the only disadvantage under which they labour: it is also their misfortune, that what is uncommon is rarely, if ever, believed, and what is obvious we are apt to turn from with disgust, and to charge the writer with impertinence. People generally think those memoirs only worthy to be read or remembered which abound in great or striking events, those, in short, which in a high degree excite either admiration or pity: all others they consign to contempt and oblivion. It is therefore, I confess, not a little hazardous in a private and obscure individual, and a stranger too, thus to solicit the indulgent attention of the public; especially when I own I offer here the history of neither a saint, a hero, nor a tyrant. I believe there are few events in my life, which have not happened to many: it is true the incidents of it are numerous; and, did I consider myself an European, I might say my sufferings were great: but when I compare my lot with that of most of my countrymen, I regard myself as a particular favorite of Heaven, and acknowledge the mercies of Providence in every occurrence of my life. If then the following narrative does not appear sufficiently interesting to engage general attention, let my motive be some excuse for its publication. I am not so foolishly vain as to expect from it either immortality or literary reputation. If it affords any satisfaction to my numerous friends, at whose request it has been written, or in the smallest degree promotes the interests of humanity, the ends for which it was undertaken will be fully attained, and every wish of my heart gratified. Let it therefore be remembered, that, in wishing to avoid censure, I do not aspire to praise. (688-9)

Hannah Webster Foster: "The Coquette"

I find the ideas of sobriety, and domestic solitude, I have been cultivating for three days past, somewhat deranged by the interruption of a visitor, with whom, I know, you will not be pleased. It is no other than Major Sanford. I was walking alone in the garden yesterday, when he suddenly appeared to my view. How happy am I, said he, seizing my hand, in this opportunity of finding you alone; an opportunity, Miss Wharton, which I must improve in expatiating on a theme, that fills my heart, and solely animates my frame. I was startled at his impetuosity, and displeased with his freedom. Withdrawing my hand, I told him, that my retirement was sacred. He bowed submissively; begged pardon for his intrusion, alleged, that he found nobody but the servants in the house; that they informed him, I was alone in the garden, which intelligence was too pleasing for him to consult any forms of ceremony for the regulation of his conduct. He then went on rhapsodically to declare his passion, his suspicions, that I was forming a connection with Mr. Boyer, which would effectually destroy all his hopes of future happiness. He painted the restraint, the confinement, the embarrassments to which a woman, connected with a man of Mr. Boyer's profession, must be subjected; however agreeable his person might be. He asked if my generous mind could submit to cares and perplexities like these; whether I could not find greater sources of enjoyment in a more elevated sphere of life, or share pleasures better suited to my genius and disposition, even in a single state? I listened to him involuntarily. My heart did not approve his sentiments; but my ear was charmed with his rhetoric, and my fancy captivated by his address. (836-7)

Some Account of the Fore Part of the Life of Elizabeth Ashbridge dream

I had a Dream, & tho' some make a ridicule of Dreams, yet this seemed a significant one to me & therefore shall mention it. I thought somebody knocked at the Door, by which when I had opened it there stood a Grave woman, holding in her right hand an oil lamp burning, who with a Solid Countenance fixed her Eyes upon me & said-"I am sent to tell thee that If thou'l return to the Lord thy God, who hath Created thee, he will have mercy on thee, & thy Lamp shall not be put out in obscure darkness;" upon which the Light flamed from the Lamp in an extraordinary Manner, & She left me and I awoke. 1

Rowaldson A narrative of captivity and restoration of mrs. rowaldson changes

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. (259)

The Interesting Life of Olaudah Equiano or Gustavus Vassa, the African

I had often seen my master and Dick employed in reading; and I had a great curiosity to talk to the books, as I thought they did, and so to learn how all things had a beginning: for that purpose I have often taken up a book, and have talked to it, and then put my ears to it, when alone, in hopes it would answer me; and I have been very much concerned when I found it remained silent.[1]

Franklin George whitfield

I happened soon after to attend one of his Sermons, in the Course of which I perceived he intended to finish with a Collection, and I silently resolved he should get nothing from me. I had in my Pocket a handful of Copper Money, three or four silver Dollars, and five Pistoles in Gold. As he proceeded I began to soften, and concluded to give the Coppers. Another Stroke of his oratory made me asham'd of that, and determin'd me to give the Silver; and he finish'd so admirably, that I emptied my pocket wholly into the Collector's Dish, Gold and all. At this Sermon there was also one of our Club, who being of my Sentiments respecting the Building in Georgia, and suspecting a Collection might be intended, had by Precaution emptied his Pockets before he came from home; towards the Conclusion of the Discourse, however, he felt a strong Desire to give, and apply'd to a Neighbor who stood near him to borrow some Money for the Purpose. The Application was unfortunately to perhaps the only Man in the Company who had the firmness not to be affected by the Preacher. His Answer was, At any other time, Friend Hopkinson, I would lend to thee freely; but not now; for thee seems to be out of thy right Senses. (551)

A narrative of the lord's wonderful dealings with John marrant, a black conclusion

I have now only to intreat the earnest prayers of all my kind Christian friends, that I may be carried safe there; kept humble, made faithful, and successful; that strangers may hear of and run to Christ; that Indian tribes may stretch out their hands to God; that the black nations may be made white in the blood of the Lamb; that vast multitudes of hard tongues, and of strange speech, may learn the language of Canaan, and sing the song of Moses, and of the Lamb; and anticipating the glorious prospect, may we all with fervent hearts, and willing tongues, sing Hallelujah; the kingdoms of the world are become the kingdoms of our God, and of his Christ. Amen, and Amen. Nor can I take my leave of my very dear London Friends without intreating God to bless them with every blessing of the upper and nether Springs:-May the good will of Him that dwelt in the bush ever preserve and lead them! is the fervent prayer of their affectionate and grateful Servant in the Gospel, J. MARRANT London, No 69,MILE-END ROAD,Aug. 18. 1785 (38-39)

Bradstreet Contemplations 1678

I heard the merry grasshopper then sing.The black-clad cricket bear a second part;They kept one tune and played on the same string,Seeming to glory in their little art.Shall creatures abject thus their voices raiseAnd in their kind resound their Maker's praiseWhilst I, as mute, can warble forth no higher lays? (57-63)

The Journal of John Woolman

I kept steady to meetings, spent First Days after noon chiefly in reading the Scriptures and other good books, and was early convinced in my mind that true religion consisted in an inward life, wherein the heart doth love and reverence God the Creator and learn to exercise true justice and goodness, not only toward all men but also toward the brute creatures; that as the mind was moved on an inward principle to love God as an invisible, incomprehensible being, on the same principle it was moved to love him in all his manifestations in the visible world; that as by his breath the flame of life was kindled in all animal and sensitive creatures, to say we love God as unseen and at the same time exercise cruelty toward the least creature moving by his life, or by life derived from him, was a contradiction in itself.I found no narrowness respecting sects and opinions, but believed that sincere, upright-hearted people, in every Society who truly loved God were accepted of him. (28)

Brown Wieland language

I was busy near the chimney, and she was employed near the door of the apartment, when some one knocked. The door was opened by her, and she was immediately addressed with "Pry'thee, good girl, canst thou supply a thirsty man with a glass of buttermilk?" She answered that there was none in the house. "Aye, but there is some in the dairy yonder. Thou knowest as well as I, though Hermes never taught thee, that though every dairy be an house, every house is not a dairy." To this speech, though she understood only a part of it, she replied by repeating her assurance, that she had none to give. "Well then,"rejoined the stranger, "for charity's sweet sake, hand me forth a cup of cold water." The girl said she would go to the spring and fetch it. "Nay, give me the cup, and suffer me to help myself. Neither manacled nor lame, I should merit burial in the maw of carrion crows, if I laid this task upon thee." She gave him the cup, and he turned to go to the spring. I listened to this dialogue in silence. The words uttered by the person without, affected me as somewhat singular, but what chiefly rendered them remarkable, was the tone that accompanied them. It was wholly new. My brother's voice and Pleyel's were musical and energetic. I had fondly imagined, that, in this respect, they were surpassed by none. Now my mistake was detected. I cannot pretend to communicate the impression that was made upon me by those accents, or to depict the degree in which force and sweetness were blended in them. They were articulated with a distinctness that was unexampled in my experience. But this was not all. The voice was not only mellifluent and clear, but the emphasis was so just, and the modulation so impassioned, that is seemed as if an heart of stone could not fail of being moved by it. It imparted to me an emotion altogether involuntary and incontroulable. When he uttered the words, "for charity's sweet sake," I dropped the cloth that I held in my hand, my heart overflowed with sympathy and my eyes with unbidden tears. (58-9)

Journal of John Woolman quaker meetings

I went to meetings in an awful frame of mind and endeavoured to be inwardly acquainted with the language of the True Shepherd. And one day being under a strong exercise of spirit, I stood up and said some words in a meeting, but not keeping close to the divine opening, I said more than was required of me; and being soon sensible of my error, I was afflicted in mind some weeks without any light or comfort, even to that degree that I could take satisfaction in nothing. I remembered God and was troubled, and in the depth of my distress he had pity upon me and sent the Comforter. I then felt forgiveness for my offense, and my mind became calm and quiet, being truly thankful to my gracious Redeemer for his mercies. And after this, feeling the spring of divine love opened and a concern to speak, I said a few words in a meeting, in which I found peace. This I believe was about six weeks from the first time, and as I was thus humbled and disciplined under the cross, my understanding became more strengthened to distinguish the language of the pure Spirit which inwardly moves upon the heart and taught [me] to wait in silence sometimes many weeks together, until I felt that rise which prepares the creature to stand like a trumpet through which the Lord speaks to his flock. (31)

J Hector St. John de Crèvecoeur Letters from an American Farmer

I wish I could be acquainted with the feelings and thoughts which must agitate the heart and present themselves to the mind of an enlightened Englishman, when he first lands on this continent. He must greatly rejoice that he lived at a time to see this fair country discovered and settled; he must necessarily feel a share of national pride, when he views the chain of settlements which embellishes these extended shores. When he says to himself, this is the work of my countrymen, who, when convulsed by factions, afflicted by a variety of miseries and wants, restless and impatient, took refuge here. They brought along with them their national genius, to which they principally owe what liberty they enjoy, and what substance they possess. Here he sees the industry of his native country displayed in a new manner, and traces in their works the embryos of all the arts, sciences, and ingenuity which nourish in Europe. Here he beholds fair cities, substantial villages, extensive fields, an immense country filled with decent houses, good roads, orchards, meadows, and bridges, where an hundred years ago all was wild, woody, and uncultivated! What a train of pleasing ideas this fair spectacle must suggest; it is a prospect which must inspire a good citizen with the most heartfelt pleasure. The difficulty consists in the manner of viewing so extensive a scene. He is arrived on a new continent; a modern society offers itself to his contemplation, different from what he had hitherto seen. It is not composed, as in Europe, of great lords who possess everything, and of a herd of people who have nothing. Here are no aristocratical families, no courts, no kings, no bishops, no ecclesiastical dominion, no invisible power giving to a few a very visible one; no great manufacturers employing thousands, no great refinements of luxury. The rich and the poor are not so far removed from each other as they are in Europe. Some few towns excepted, we are all tillers of the earth, from Nova Scotia to West Florida. We are a people of cultivators, scattered over an immense territory, communicating with each other by means of good roads and navigable rivers, united by the silken bands of mild government, all respecting the laws, without dreading their power, because they are equitable. We are all animated with the spirit of an industry which is unfettered and unrestrained, because each person works for himself. If he travels through our rural districts he views not the hostile castle, and the haughty mansion, contrasted with the clay- built hut and miserable cabin, where cattle and men help to keep each other warm, and dwell in meanness, smoke, and indigence. A pleasing uniformity of decent competence appears throughout our habitations. The meanest of our log-houses is a dry and comfortable habitation. Lawyer or merchant are the fairest titles our towns afford; that of a farmer is the only appellation of the rural inhabitants of our country. It must take some time ere he can reconcile himself to our dictionary, which is but short in words of dignity, and names of honor. There, on a Sunday, he sees a congregation of respectable farmers and their wives, all clad in neat homespun, well mounted, or riding in their own humble wagons. There is not among them an esquire, saving the unlettered magistrate. There he sees a parson as simple as his flock, a farmer who does not riot on the labor of others. We have no princes, for whom we toil, starve, and bleed: we are the most perfect society now existing in the world. Here man is free as he ought to be; nor is this pleasing equality so transitory as many others are. Many ages will not see the shores of our great lakes replenished with inland nations, nor the unknown bounds of North America entirely peopled. Who can tell how far it extends? Who can tell the millions of men whom it will feed and contain? for no European foot has as yet traveled half the extent of this mighty continent! (605-6)

Thomas Morton, New English Canaan opening of book II

IN the Moneth of Iune, Anno Salutis: 1622. It was my chaunce to arrive in the parts of New England with 30. Servants, and pr[o]vision of all sorts fit for a planta|tion: And whiles our howses were building, I did indeavour to take a survey of the Country: The more I looked, the more I liked it. [1] And when I had more seriously considered, of the bewty of the place, with all her faire indowments, I did not thinke that in all the knowne world it could be paralel'd. For so many goodly groues of trees; dainty fine round rising hillucks: delicate faire large plaines; sweete cristall fountaines;[2] and cleare running streames, that twine in fine meanders through the meads, ma|king so sweete a murmering noise to heare, as would even lull the sences with delight a sleepe, so pleasantly doe, they glide upon the pebble stones, jetting most jocundly where they doe meete; and hand in hand runne downe to Neptunes Court, to pay the yearely tribute, which they owe to him as soveraigne Lord of all the springs. Contained within the volume of the Land,[3] Fowles in abundance, Fish in multitude, and discovered besides; Millions of Turtledoves one the greene boughes: which sate pecking, of the full ripe pleasant grapes, that were supported by the lusty trees, whose fruitfull loade did cause the armes to bend, which here and there dispersed (you might see) Lillies and of the Daphnean-tree, which made the Land to mee seeme paradice, for in mine eie, t'was Natures Master-peece: Her cheifest Magazine of all, where lives her store: if this Land be not rich, then is the whole world poore. (59-60)

In Some Account of the Fore Part of Elizabeth Ashbridge's Life

In my very Infancy, I had an awful regard for religion & a great love for religious people, particularly the Ministers, and sometimes wept with Sorrow, that I was not a boy that I might have been one; believing them all Good Men & so beloved of God. Also I had a great Love for the Poor, remember I had read that they were blessed of the Lord; this I took to mean such as were poor in this World. I often went to their poor Cottages to see them, and used to think they were better off than me, and if I had any money or any thing else I would give it to them, remembering that those that gave to such, lent to the Lord; for I had when very young earnests desires to be beloved by him, and used to make remarks on those that pretended to religion; and when I heard the Gentlemen swear it made me sorry, for my Mother told me, if I used any Naughty words God would not love me. 1

Tyler Contrast Act 2

MANLY: Though it is of little consequence to me of what shape my coat is, yet, as to the height of the fashion, there you will please to excuse me, sister. You know my sentiments on that subject. I have often lamented the advantage which the French have over us in that particular. In Paris, the fashions have their dawnings, their routine and declensions, and depend as much upon the caprice of the day as in other countries; but there every lady assumes a right to deviate from the general ton, as far as will be of advantage to her own appearance. In America, the cry is, what is the fashion? and we follow it, indiscriminately, because it is so. (789)

Thomas Paine Common Sense

Men of passive tempers look somewhat lightly over the offenses of Great Britain, and, still hoping for the best, are apt to call out, "Come, come, we shall be friends again for all this." But examine the passions and feelings of mankind: bring the doctrine of reconciliation to the touchstone of nature, and then tell me whether you can hereafter love, honor, and faithfully serve the power that hath carried fire and sword into your land? If you cannot do all these, then are you only deceiving yourselves, and by your delay bringing ruin upon posterity. Your future connection with Britain, whom you can neither love nor honor, will be forced and unnatural, and being formed only on the plan of present convenience, will in a little time fall into a relapse more wretched than the first. But if you say, you can still pass the violations over, then I ask, hath your house been burnt? Hath your property been destroyed before your face? Are your wife and children destitute of a bed to lie on, or bread to live on? Have you lost a parent or a child by their hands, and yourself the ruined and wretched survivor? If you have not, then are you not a judge of those who have. But if you have, and can still shake hands with the murderers, then are you unworthy the name of husband, father, friend or lover, and whatever may be your rank or title in life, you have the heart of a coward, and the spirit of a sycophant.This is not inflaming or exaggerating matters, but trying them by those feelings and affections which nature justifies, and without which, we should be incapable of discharging the social duties of life, or enjoying the felicities of it. I mean not to exhibit horror for the purpose of provoking revenge, but to awaken us from fatal and unmanly slumbers, that we may pursue determinately some fixed object. It is not in the power of Britain or of Europe to conquer America, if she do not conquer herself by delay and timidity. The present winter is worth an age if rightly employed, but if lost or neglected, the whole continent will partake of the misfortune; and there is no punishment which that man will not deserve, be he who, or what, or where he will, that may be the means of sacrificing a season so precious and useful. (645-6)

Hasty Pudding Barlow

Omne tulit punctum qui miscuit utile dulci.He makes a good breakfast who mixes pudding with molasses. A simplicity in diet, whether it be considered with reference to the happiness of individuals or the prosperity of a nation, is of more consequence than we are apt to imagine. In recommending so important an object to the rational part of mankind, I wish it were in my power to do it in such a manner as would be likely to gain their attention. I am sensible that it is one of those subjects in which example has infinitely more power than the most convincing arguments or the highest charms of poetry. Goldsmith's "Deserted Village," though possessing these two advantages in a greater degree than any other work of the kind, has not prevented villages in England from being deserted. The apparent interest of the rich individuals, who form the taste as well as the laws in that country, has been against him; and with that interest it has been vain to contend. The vicious habits which, in this little piece, I endeavor to combat, seem to me not so difficult to cure. No class of people has any interest in supporting them, unless it be the interest which certain families may feel in vying with each other in sumptuous entertainments. There may, indeed, be some instances of depraved appetites, which no arguments will conquer; but these must be rare. There are very few persons but what would always prefer a plain dish for themselves, and would prefer it, likewise, for their guests, if there were no risk of reputation in the case. This difficulty can only be removed by example; and the example should proceed from those whose situation enables them to take the lead in forming the manners of a nation. Persons of this description in America, I should hope, are neither above nor below the influence of truth and reason, when conveyed in language suited to the subject. Whether the manner I have chosen to address my arguments to them be such as to promise any success, is what I can not decide; but I certainly had hopes of doing some good, or I should not have taken the pains of putting so many rhymes together. The example of domestic virtues has doubtless a great effect. I only wish to rank SIMPLICITY OF DIET among the Virtues. In that case I should hope it will be cherished and more esteemed by others that it is at present.

Bradford of Plymouth Plantation closing of book 1

On the 15th of December they weighed anchor to go to the place they had discovered, and came within two leagues of it, but were fain to bear up again; but the 16th day, the wind came fair, and they arrived safe in this harbor. And afterwards took better view of the place, and resolved where to pitch their dwelling; and the 25th day began to erect the first house for common use to receive them and their goods. (80)

The Interesting Life of Olaudah Equiano or Gustavus Vassa, Virginia plantation Whitefield

One Sunday morning while I was here, as I was going to church, I chanced to pass a meeting-house. The doors being open, and the house full of people, it excited my curiosity to go in. When I entered the house, to my great surprise, I saw a very tall woman standing in the midst of them, speaking in an audible voice something which I could not understand. Having never seen anything of this kind before, I stood and stared about me for some time, wondering at this odd scene. As soon as it was over I took an opportunity to make inquiry about the place and people, when I was informed they were called Quakers. I particularly asked what that woman I saw in the midst of them had said, but none of them were pleased to satisfy me; so I quitted them, and soon after, as I was returning, I came to a church crowded with people; the church-yard was full likewise, and a number of people were even mounted on ladders, looking in at the windows. I thought this a strange sight, as I had never seen churches, either in England or the West Indies, crowded in this manner before. I therefore made bold to ask some people the meaning of all this, and they told me the Rev. Mr. George Whitfield was preaching. I had often heard of this gentleman, and had wished to see and hear him; but I had never before had an opportunity. I now therefore resolved to gratify myself with the sight, and I pressed in amidst the multitude. When I got into the church I saw this pious man exhorting the people with the greatest fervor and earnestness, and sweating as much as I ever did while in slavery on Montserrat beach. I was very much struck and impressed with this; I thought it strange I had never seen divines exert themselves in this manner before, and I was no longer at a loss to account for the thin congregations they preached to. (718-9)

A narrative of the lord's wonderful dealing with John marrant, a black

One evening I was sent for in a very particular manner to go and play to some Gentlemen, which I agreed to do, and was on my way to fulfil my promise; and passing by a large meeting house I saw many lights in it, and crowds of people going in. I enquired what it meant, and was answered by my companion that a crazy man was hallooing there; this raised my curiosity to go in, that I might hear what he was hallooing about. He persuaded me not to go in, but in vain. He then said, "If you will do one thing I will go in with you." I asked him what that was? He replied, "Blow the French-horn among them." I liked the proposal well enough, but expressed my fears of being beaten for disturbing them; but upon his promising to stand by and defend me, I agreed. So we went, and with much difficulty got within the doors. I was pushing the people to make room, to get the horn off my shoulder to blow it, just as Mr Whitefield was naming his text, and looking round, as I thought, directly upon me, and pointing with his finger, he uttered these words, "PREPARE TO MEET THY GOD O ISRAEL." The Lord accompanied the word with such power, that I was struck to the ground, and lay both speechless and senseless near half an hour. When I was come a little too, I found two men attending me, and a woman throwing water in my face, and holding a smelling-bottle to my nose; and when something more recovered, every word I heard from the minister was like a parcel of swords thrust in to me, and what added to my distress, I thought I saw the devil on every side of me. I was constrained in the bitterness of my spirit to halloo out in the midst of the congregation, which disturbing them, they took me away; but finding I could neither walk or stand, they carried me as far as the vestry, and there I remained till the service was was over. When the people were dismissed Mr. Whitefield came into the vestry, and being told of my condition he came immediately, and the first word he said to me was, "JESUS CHRIST HAS GOT THEE AT LAST." (10-11)

The Interesting Life of Olaudah Equiano or Gustavus Vassa, manumission

Since the first publication of my Narrative, I have been in a great variety of scenes in many parts of Great Britain, Ireland, and Scotland, an account of which might well be added here; but as this would swell the volume too much, I shall only observe in general, that in May 1791, I sailed from Liverpool to Dublin where I was very kindly received, and from thence to Cork, and then travelled over many counties in Ireland. I was every where exceedingly well treated, by persons of all ranks. I found the people extremely hospitable, particularly in Belfast, where I took my passage on board of a vessel for Clyde, on the 29th of January, and arrived Greenock on 30th. Soon after I returned to London, where I found persons of note from Holland and Germany, who requested me to go there; and I was glad to hear that an edition of my Narrative had been printed in both places, also in New York. I remained in London till I heard the debate in the house of Commons on the Slave Trade, April the 2d and 3d. I then went to Soham in Cambridgeshire, and was married on the 7th of April to Miss Cullen, daughter of James and Ann Cullen, late of Ely. I have only therefore to request the reader's indulgence, and conclude. I am far from the vanity of thinking there is any merit in this Narrative; I hope censure will be suspended, when it is considered that it was written by one who was as unwilling as unable to adorn the plainness of truth by the colouring of imagination. My life and fortune have been extremely chequered, and my adventures various. Even those I have related are considerably abridged. If any incident in this little work should appear uninteresting and trifling to most readers, I can only say, as my excuse for mentioning it, that almost every event of my life made an impression on my mind, and influenced my conduct. I early accustomed myself to look at the hand of God in the minutest occurrence, and to learn from it a lesson of morality and religion; and in this light every circumstance I have related was to me of importance. After all, what makes any event important, unless by it's observation we become better and wiser, and learn "to do justly, love mercy, and to walk humbly before God!" To those who are possessed of this spirit, there is scarcely any book or incident so trifling that does not afford some profit, while to others the experience of ages seems of no use; and even to pour out to them the treasures of wisdom is throwing the jewels of instruction away.[1]

Brown Wieland Family

Six years of uninterrupted happiness had rolled away, since my brother's marriage. The sound of war had been heard, but it was at such a distance as to enhance our enjoyment by affording objects of comparison. The Indians were repulsed on the one side, and Canada was conquered on the other. Revolutions and battles, however calamitous to those who occupied the scene, contributed in some sort to our happiness, by agitating our minds with curiosity, and furnishing causes of patriotic exultation. Four children, three of whom were of an age to compensate, by their personal and mental progress, the cares of which they had been, at a more helpless age, the objects, exercised my brother's tenderness. The fourth was a charming babe that promised to display the image of her mother, and enjoyed perfect health. To these were added a sweet girl fourteen years old, who was loved by all of us, with an affection more than parental. (29)

Hasty Pudding Barlow Canto II

Slow springs the blade, while checked by chilling rains,Ere yet the sun the seat of Cancer gains;But when his fiercest fires emblaze the land,Then start the juices, then the roots expand;Then like a column of Corinthian mold,The stalk struts upward, and the leaves unfold;The bushy branches all the ridges fill,Entwine their arms, and kiss from hill to hill.Here cease to vex them, all your cares are done;Leave the last labors to the parent sun;Beneath his genial smiles the well-dressed field,When autumn calls, a plenteous crop shall yield.Now the strong foliage bears the standards high,And shoots the top-gallants to the sky;The suckling ears their silky fringes bend,And pregnant grown, their swelling coats distend;The loaded stalk, while still the burden grows,O'erhangs the space that runs between the rows;High as a hop-field waves the silent grove,A safe retreat for little thefts of love,When the pledged roasting ears invite the maid,To meet her swain beneath the new-formed shade;His generous hand unloads the cumbrous hill,And the green spoils her ready basket fill;Small compensation for the two-fold bliss,The promised wedding and the present kiss.

Hannah Webster Foster: "The Coquette" 3

TO MISS ELIZA WHARTON. Your truly romantic letter came safe to hand. Indeed, my dear, it would make a very pretty figure in a novel. A bleeding heart, slighted love, and all the et ceteras of romance enter into the composition. Excuse this raillery, and I will now write more seriously. You refer yourself to my friendship for consolation. It shall be exerted for the purpose. But I must act the part of a skilful surgeon, and probe the wound which I undertake to heal. Where, O Eliza Wharton, where is that fund of sense and sentiment which once animated your engaging form? Where that strength of mind, that independence of soul, that alacrity and sprightliness of deportment, which formerly raised you superior to every adverse occurrence? Why have you resigned these valuable endowments, and suffered yourself to become the sport of contending passions? You have now emerged from that mist of fanciful folly which in a measure obscured the brilliance of your youthful days. True, you figured among the first-rate coquettes, while your friends, who knew your accomplishments, lamented the misapplication of them; but now they rejoice at the returning empire of reason. True, you have erred; misled by the gayety of your disposition, and that volatility and inconsideration which were incident to your years; but you have seen and nobly confessed your errors. Why do you talk of slighted love? True, Mr. Boyer, supposing you disregarded him, transferred his affections to another object; but have you not your admirers still among men of real merit? Are you not esteemed and caressed by numbers who know you capable of shining in a distinguished sphere of life? Turn then, my friend, from the gloomy prospect which your disturbed imagination has brought into view. Let reason and religion erect their throne in your breast; obey their dictates, and be happy. Past experience will point out the quicksands which you are to avoid in your future course. Date then, from this, a new era of life; and may every moment be attended with felicity. Follow Mr. Boyer's advice and forget all former connections. Julia accepts your invitation. Nothing short of your request could induce me to part with her. She is a good girl, and her society will amuse and instruct you. I am, &c.,

Edwards--sinners in the hands of an angry god

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 this 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. (436)

A Model of Christian Charity, John Winthrop love and mercy

The apostle tells us that this love is the fulfilling of the law, not that it is enough to love our brother and so no further; but in regard of the excellency of his parts giving any motion to the other as the soul to the body and the power it hath to set all the faculties on work in the outward exercise of this duty. As when we bid one make the clock strike, he doth not lay hand on the hammer, which is the immediate instrument of the sound, but sets on work the first mover or main wheel, knowing that will certainly produce the sound which he intends. So the way to draw men to works of mercy, is not by force of argument from the goodness or necessity of the work; for though this course may enforce a rational mind to some present act of mercy, as is frequent in experience, yet it cannot work such a habit in a soul, as shall make it prompt upon all occasions to produce the same effect, but by framing these affections of love in the heart which will as natively bring forth the other, as any cause does produce effect. (171)

Bradford Of Plymouth Plantations Bradford's response

The experience that was had in this common course and condition, tried sundry years and that amongst godly and sober men, may well evince the vanity of that conceit of Plato's and other ancients applauded by some of later times; that the taking away of property and bringing in community into a commonwealth would have made them happy and flourishing; as if they were wiser than God. For this community (so far as it was) was found to breed much confusion and discontent and to retard much employment that would have been to their benefit and comfort. For the young men, that were most able and fit for labour and service, did repine that they should spend their time and strength to work for other men's wives and children without any recompense. The strong, or man of parts, had no more division in victuals and clothes than he that was weak and not able to do a quarter the other could; this was thought injustice. The aged and graver men to be ranked and equalized in labours and victuals, clothes, etc., with the meaner and younger sort, thought it some indignity and disrespect unto them. And for men's wives to be commanded to do service for other men, as dressing their meat, washing their clothes, etc., they deemed it a kind of slavery, neither could many husbands well brook it. Upon the point all being to have alike, and all to do alike, they thought themselves in the like condition, and one as good as another; and so, if it did not cut off those relations that God hath set amongst men, yet it did at least much diminish and take off the mutual respects that should be preserved amongst them. And would have been worse if they had been men of another condition. Let none object this is men's corruption, and nothing to the course itself. I answer, seeing all men have this corruption in them, God in his wisdom saw another course fitter for them. (133-4)

Edwards Personal Narrative Cont

The first that ever I found anything of that sort of inward, sweet delight in God and divine things, that I have lived much in since, was on reading those words, 1 Timothy 1.17, "Now unto the king eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever, Amen." As I read the words, there came into my soul, and was as it were diffused through it, a sense of the glory of the Divine Being, a new sense, quite different from anything I ever experienced before. (400) The sweetest joys and delights I have experienced have not been those that have arisen from a hope of my own good estate, but in a direct view of the glorious things of the gospel. When I enjoy this sweetness, it seems to carry me above the thoughts of my own safe estate. It seems at such times a loss that I cannot bear, to take off my eye from the glorious, pleasant object I behold without me, to turn my eye in upon myself, and my own good estate. (406)

Brown Wieland

The following Work is delivered to the world as the first of a series of performances, which the favorable reception of this will induce the Writer to publish. His purpose is neither selfish nor temporary, but aims at the illustration of some important branches of the moral constitution of man. Whether this tale will be classed with the ordinary or frivolous sources of amusement, or be ranked with the few productions whose usefulness secures to them a lasting reputation, the reader must be permitted to decide. The incidents related are extraordinary and rare. Some of them, perhaps, approach as nearly to the nature of miracles as can be done by that which is not truly miraculous. It is hoped that intelligent readers will not disapprove of the manner in which appearances are solved, but that the solution will be found to correspond with the known principles of human nature. The power which the principal person is said to possess can scarcely be denied to be real. It must be acknowledged to be extremely rare; but no fact, equally uncommon, is supported by the same strength of historical evidence. Some readers may think the conduct of the younger Wieland impossible. In support of its possibility the Writer must appeal to Physicians and to men conversant with the latent springs and occasional perversions of the human mind. It will not be objected that the instances of similar delusion are rare, because it is the business of moral painters to exhibit their subject in its most instructive and memorable forms. If history furnishes one parallel fact, it is a sufficient vindication of the Writer; but most readers will probably recollect an authentic case, remarkably similar to that of Wieland. It will be necessary to add, that this narrative is addressed, in an epistolary form, by the Lady whose story it contains, to a small number of friends, whose curiosity, with regard to it, had been greatly awakened. It may likewise be mentioned, that these events took place between the conclusion of the French and the beginning of the revolutionary war. The memoirs of Carwin, alluded to at the conclusion of the work, will be published or suppressed according to the reception which is given to the present attempt.

Hannah Webster Foster: "The Coquette" 2

The heart of your friend is again besieged. Whether it will surrender to the assailants or not, I am unable at present to determine. Sometimes I think of becoming a predestinarian, and submitting implicitly to fate, without any exercise of free will; but, as mine seems to be a wayward one, I would counteract the operations of it, if possible.Mrs. Richman told me this morning, that she hoped I should be as agreeably entertained this afternoon, as I had been the preceding; that she expected Mr. Boyer to dine, and take tea; and doubted not but he would be as attentive and sincere to me; if not as gay and polite as the gentleman who obtruded his civilities yesterday. I replied that I had no reason to doubt the sincerity of the one, or the other, having never put them to the test, nor did I imagine I ever should. Your friends, Eliza, said she, would be very happy to see you united to a man of Mr. Boyer's worth; and so agreeably settled, as he has a prospect of being. I hope, said I, that my friends are not so weary of my company, as to wish to dispose of me. I am too happy in my present connections to quit them for new ones. Marriage is the tomb of friendship. It appears to me a very selfish state. Why do people, in general, as soon as they are married, centre all their cares, their concerns, and pleasures in their own families? former acquaintances are neglected or forgotten. The tenderest ties between friends are weakened, or dissolved; and benevolence itself moves in a very limited sphere. It is the glory of the marriage state, she rejoined, to refine, by circumscribing our enjoyments. Here we can repose in safety. "The friendships of the world are oftConfed'racies in vice, or leagues in pleasure:Our's has the purest virtue for its basis;And such a friendship ends not but with life." True, we cannot always pay that attention to former associates, which we may wish; but the little community which we superintend is quite as important an object; and certainly renders us more beneficial to the public. True benevolence, though it may change its objects, is not limited by time or place. Its effects are the same, and aided by a second self, are rendered more diffusive and salutary. (829-30)

A Narrative in the Lord's Wonderful Dealings with John Marrant, a Black

The novelty or magnitude of the facts contained in the following pages, may dispose some readers to question the truth of them. My answer to such is, -1. I believe it is clear to great numbers, and to some competent judges; that God is with the subject of them; but if we knowingly permitted an untruth to go abroad in the name of God, whilst it is confessed the Lord is with him, would it not follow, that the Almighty gave his sanction to a falsehood?-2. I have observed him to pay a conscientious regard to his word.-3. He appeared to me to feel most sensibly when he related those parts of his Narrative, which describe his happiest moments with God, or the most remarkable interpositions of Divine Providence for him; and I have no reason to believe it was counterfeited. (iv-v)

A Model of Christian Charity, John Winthrop love

The third consideration is concerning the exercise of this love which is twofold, inward or outward. The outward hath been handled in the former preface of this discourse. For unfolding the other we must take in our way that maxim of philosophy simile simili gaudet, or like will to like; for as it is from a dissimilitude arising from the contrary or different nature of the things themselves; for the ground of love is an apprehension of some resemblance in things loved to that which affects it. This is the cause why the Lord loves the creature, so far as it hath any of His image in it; He loves His elect because they are like Himself, he beholds in them His beloved son. So a mother loves her child, because she thoroughly conceives a resemblance of herself in it. Thus it is between the members of Christ. Each discerns, by the work of the spirit, his own image and resemblance in another, and therefore cannot but love him as he loves himself. Now when the soul, which is of a sociable nature, finds anything like to itself, it is like Adam when Eve was brought to him. She must have it one with herself. This is flesh of my flesh (saith the soul) and bone of my bone. She conceives a great delight in it, therefore she desires nearness and familiarity with it. She hath a great propensity to do it good and receives such content in it, as fearing the miscarriage of her beloved she bestows it in the inmost closet of her heart. She will not endure that it shall want any good which she can give it. If by occasion she be withdrawn from the company of it, she is still looking towards the place where she left her beloved. If she heard it groan, she is with it presently. If she find it sad and disconsolate, she sighs and moans with it. She hath no such joy as to see her beloved merry and thriving. If she see it wronged, she cannot hear it without passion. She sets no bounds to her affections, nor hath any thought of reward. She finds recompense enough in the exercise of her love towards it. (173)

Bradford Of Plymouth Plantation troubles of the community

The winter was passed over in their ordinary affairs, without any special matter worth noting; saving that many who before stood something off from the church, now seeing Lyford's unrighteous dealing and malignity against the church, now tendered themselves to the church and were joined to the same; professing that it was not out of the dislike of anything that they had stood off so long, but a desire to fit themselves better for such a state, and they saw now the Lord called for their help.And so these troubles produced a quite contrary effect, in sundry here, than these adversaries hoped for. Which was looked at as a great work of God, to draw on men by unlikely means, and that in reason which might rather have set them further off. And thus I shall end this year.

Enthusiasm Described and Caution'd Against Chauncy

The word, from it's Etymology, carries in it a good meaning, as signifying inspiration from GOD: in which sense, the prophets under the old testament, and the apostles under the new, might properly be called Enthusiasts. For they were under a divine Influence, spake as moved by the HOLY GHOST, and did such things as can be accounted for in no way, but by recurring to an immediate extraordinary power, present with them. But the word is more commonly used in a bad sense, as intending an imaginary, not a real inspiration: according to which sense, the Enthusiast is one, who has a conceit of himself as a person favoured with the extraordinary presence of the Deity. He mistakes the workings of his own passions for divine communications, and fancies himself immediately inspired by the SPIRIT of GOD, when all the while, he is under no other influence than that of an over-heated imagination. The cause of this enthusiasm is a bad temperament of the blood and spirits; 'tis properly a disease, a sort of madness: And there are few; perhaps, none at all, but are subject to it; tho' none are so much in danger of it as those, in whom melancholy is the prevailing ingredient in their constitution. In these it often reigns; and sometime to so great a degree, that they are really beside themselves, acting as truly by the blind impetus of a wild fancy, as tho' they had neither reason nor understanding. And various are the ways in which their enthusiasm discovers itself. Sometimes, it may be seen in their countenance. A certain wildness is discernable in their general look and air; especially when their imaginations are mov'd and fired. Sometimes, it strangely loosens their tongues, and gives them such an energy, as well as fluency and volubility in speaking, as they themselves, by their utmost efforts, can't so much as imitate, when they are not under the enthusiastick influence. Sometimes, it affects their bodies, throws them into convulsions and distortions, into quakings and tremblings. This was formerly common among the people called Quakers. I was myself, when a Lad, an eye-witness to such violent agitations and foamings, in a boisterous female speaker, as I could not behold but with surprize and wonder. Sometimes, it will unaccountably mix itself with their conduct, and give it such a tincture of that which is freakish or furious, as none can have an idea of, but those who have seen the behaviour, of a person in a phrenzy. Sometimes, it appears in their imaginary peculiar intimacy with heaven. They are, in their own opinion, the special favourites of GOD, have more familiar converse with him than other good men, and receive immediate, extraordinary communications from him. The tho'ts which suddenly rise up in their minds, they take for suggestions of the SPIRIT; their very fancies are divine illuminations; nor are they strongly inclin'd to any thing, but 'tis an impulse from GOD, a plain revelation of his will. And what extravagances, in this temper of mind, are they not capable of, and under the specious pretext too of paying obedience to the authority of GOD? Many have fancied themselves acting by immediate warrant from heaven, while they have been committing the most undoubted wickedness. There is indeed scarce any thing so wild, either in speculation or practice, but they have given into it: They have, in many instances, been blasphemers of GOD, and open disturbers of the peace of the world. But in nothing does the enthusiasm of these persons discover it self more, than in the disregard they express to the Dictates of reason. They are above the force of argument, beyond conviction from a calm and sober address to their understandings. As for them, they are distinguish'd persons; GOD himself speaks inwardly and immediately to their souls. "They see the light infused into their understandings, and cannot be mistaken; 'tis clear and visible there, like the light of bright sunshine; shews it self and needs no other proof but its own evidence. They feel the hand of GOD moving them within, and the impulses of his SPIRIT; and cannot be mistaken in what they feel. Thus they support themselves, and are sure reason hath nothing to do with what they see and feel. What they have a sensible experience of, admits no doubt, needs no probation."1And in vain will you endeavour to convince such persons of any mistakes they are fallen into. They are certainly in the right; and know themselves to be so. They have the SPIRIT opening their understandings and revealing the truth to them. They believe only as he has taught them: and to suspect they are in the wrong is to do dishonour to the SPIRIT; 'tis to oppose his dictates, to set up their own wisdom in opposition to his, and shut their eyes against that light with which he has shined into their souls. They are not therefore capable of being argued with; you had as good reason with the wind. And as the natural consequence of their being thus sure of every thing, they are not only infinitely stiff and tenacious, but impatient of contradiction, censorious and uncharitable: they encourage a good opinion of none but such as are in their way of thinking and speaking. Those, to be sure, who venture to debate with them about their errors and mistakes, their weaknesses and indiscretions, run the hazard of being stigmatiz'd by them as poor unconverted wretches, without the SPIRIT, under the government of carnal reason, enemies to GOD and religion, and in the broad way to hell. (3-5)

Bradstreet, "Contemplations" 1678

Then higher on the glistering Sun I gazed,Whose beams was shaded by the leafy tree;The more I look'd, the more I grew amaz'd,And softly said, what glory's like to thee?Soul of this world, this Universes Eye,Now wonder, some made thee a Deity:Had I not better known, alas, the same had I. 5 Thou as a Bridegroom from thy chamber rushes And as a strong man, joys to run a race; The morn doth usher thee with smiles and blushes; The Earth reflects her glances in thy face. Birds, insects, animals with vegative, Thy heat from death and dullness doth revive, And in the darksome womb of fruitful nature dive. 6 Thy swift annual and diurnal course, Thy daily straight and yearly oblique path, Thy pleasing fervor and thy scorching force, All mortals here the feeling knowledge hath. Thy presence makes it day, thy absence night, Quaternal seasons caused by thy might: Hail Creature, full of sweetness, beauty, and delight. 7 Art thou so full of glory that no eye Hath strength thy shining rays once to behold? And is thy splendid throne erect so high? As to approach it, can no earthly mould. How full of glory then must thy Creator be? Who gave this bright light luster unto thee? Admired, adored for ever be that Majesty. (22-49)

Wigglesworth day of doom sins of babies??

Then to the Bar, all they drew near who dy'd in Infancy, And never had or good or bad eff•cted pers'nally, But from the womb unto the tomb were straightway carried, (Or at the last e're they transgrest) who thus began to plead: (167)If for our own transgression,or disobedience,We here did stand at thy left-handjust were the Recompence:But Adam's guilt our souls hath spilt,his fault is charg'd on us;And that alone hath overthrown,and utterly undone us. Page 43(168)Not we, but he ate of the Tree,whose fruit was interdicted:Yet on us all of his sad Fall,the punishment's inflicted.How could we sin that had not beenor how is his sin ourWithout consent▪ which to prevent,we never had a pow'r? (169)O great Creator, why was our Naturedepraved and forlorn?Why so defil'd, and made so vildwhilst we were yet unborn?If it be just, and needs we musttransgressors rec•'ned be,*Thy Mercy, Lord, to us afford,which sinners hath set free. (170)Behold we see Adam set free,and sav'd from his trespass,Whose sinful Fall hath split us all,and brought us to this passCanst thou deny us once to try,or Grace to us to tender,When he finds grace before thy face,that was the chief off•nder? (171)Then answered the Judge most dread,*God doth such doom forbid,That men should dye eternallyfor what they never did.But what you call old Adam's Fall,and only his Trespass,You call amiss to call it his,both his and yours it was. Page 44(172)He was defign'd of all Mankindto be a publick Head,A common Root, whence all should shoot,and stood in all their stead.*He stood and fell, did ill or well,not for himself alone,But for you all, who now his Fall,and trespass would disown. (173)If he had stood, then all his broodhad been establishedIn Gods true love, never to move,nor once awry to tread:Then all his Race, my Father's Grace,should have enjoy'd for ever,And wicked Sprights by subtile sleightscould them have harmed never. (174)Would you have griev'd to have receiv'dthrough Adam so much good,As had been your for evermore,if he at first had stood?Would you have said, we ne'r obey'd,nor did thy Laws regard;It ill be fi•s with b•n•fits,us, Lord, so to reward, (175)Since then to share in his welfare,you could have been content,You may with reason share in his treason,and in the punishment.*Hence you were born in state forlorn,with Natures so depraved:Death was your due, because that youhad thus your selves behaved. Page 45(176)You think if we had been as he,*whom God did so betrust,We to our cost would ne're have lostall for a paltry Lust.Had you been made in Adam's stead,you would like things have wrought,And so into the self-same wo,your selves and yours have brought. (177)I may deny you once to try,*or Grace to you to tender,Though he finds Grace before my face,who was the chief offender:Else should my Grace cease to be Grace;for it should not be free,If to release whom I should please,I have no libertee. (178)If upon one what's due to noneI frankly shall bestow,And on the rest shall not think best,compassions skirts to throw.Whom injure I? will you envy,and grudge at others weal?Or me accuse, who do refuseyour selves to help and heal. (179)Am I alone of what's my own,*no Master or no Lord?Or if I am, how can you claimwhat I to some afford?Will you demand Grace at my hand,and challenge what is mine?Will you teach me whom to set free,& thus my Grace confine? Page 46(180)*You sinners are, and such a shareas sinners may expect,Such you shall have; for I do savenone but mine own Elect.Yet to compare your sin with their,who liv'd a longer time,I do confess yours is much less,though every sin's a crime. (181)A crime it is, therefore in blissyou may not hope to dwell;But unto you I shall allowthe easiest room in Hell.The glorious King thus answering,they cease, and plead no longer:Their Consciences must needs confesshis Reasons are the stronger.

Edwards Divine and Supernatural Light

There is a twofold knowledge of good of which God has made the mind of man capable. The first, that which is merely notional; as when a person only speculatively judges that anything is, which by the agreement of mankind, is called good or excellent, viz., that which is most to general advantage, and between which and a reward there is a suitableness,-and the like. And the other is, that which consists in the sense of the heart; as when the heart is sensible of pleasure and delight in the presence of the idea of it. In the former is exercised merely the speculative faculty, or the understanding, in distinction from the will or disposition of the soul. In the latter, the will, or inclination, or heart, are mainly concerned. Thus there is a difference between having an opinion, that God is holy and gracious, and having a sense of the loveliness and beauty of that holiness and grace. There is a difference between having a rational judgment that honey is sweet, and having a sense of its sweetness. A man may have the former, that knows not how honey tastes; but a man cannot have the latter unless he has an idea of the taste of honey in his mind. So there is a difference between believing that a person is beautiful, and having a sense of his beauty. The former may be obtained by hearsay, but the latter only by seeing the countenance. When the heart is sensible of the beauty and amiableness of a thing, it necessarily feels pleasure in the apprehension. It is implied in a person's being heartily sensible of the loveliness of a thing, that the idea of it is pleasant to his soul; which is a far different thing from having a rational opinion that it is excellent. (421)

Hooker Soules Preparation for Christ

This contrition (as I conceive) is nothing else, but namely, when a sinner by the sight of sinne, and vileness of it, and the punishment due to the same, is made sensible of sinne, and is made to hate it, and hath his heart separated from the same; and the sight of sinne makes it selfe knowne in three particulars: First, when the soule is sensible of sinne. Secondly, when it hath a hearty and sound sorrow for the same, and an earnest detestation of it. Thirdly, when he hath his heart separated from his corruptions. All these are not wrought, so much by any power that is in us, as by the Almighty power of God working in us; for the sinner would not see his sinne, but the Lord forceth him, as the holy Prophet saith: Thou holdest mine eyes waking, I am so troubled that I cannot speake, the Lord holds sinne to a carnall sinfull wretch, so that his sinne walketh, and sleepeth, and goeth with him; nay, the soule of a poore sinner would beat backe the blow, and would not have the word to touch him, hee labours to shift off the arrowes of the Almighty, which the Lord shooteth into the soule; but he Lord will not suffer him so to doe; Thy arrowes sticke fast in mee, and thy hand presseth me sore. Psal.38.2. As if the Prophet had said, I would faine have beat backe thine arrowes, but they stick fast in mee; and I would have shaken off the burden, that lay upon me, but thine hand presseth me sore: so then at last, when the sinner sees, he cannot shake off the arrowes, then he is content to be separate from his corruptions. (2-3)

A Model of Christian Charity, John Winthrop

This liberty is maintained and exercised in a way of subjection to authority. It is of the same kind of liberty wherewith Christ hath made us free. The woman's own choice makes such a man her husband, yet being so chosen he is her lord and she is to be subject to him, yet in a way of liberty, not of bondage, and a true wife accounts her subjection her honor and freedom, and would not think her condition safe and free but in her subjection to her husband's authority. Such is the liberty of the church under the authority of Christ her King and husband. His yoke is so easy and sweet to her as a bride's ornaments, and if through frowardness or wantonness, etc., she shake it off at any time, she is at no rest in her spirit until she take it up again. And whether her Lord smiles upon her and embraceth her in His arms, or whether He frowns, or rebukes, or smites her, she apprehends the sweetness of His love in all and is refreshed, supported, and instructed by every such dispensation of his authority over her. (185-6)

Franklin, Autobiography

This obscure Family of ours was early in the Reformation, and continued Protestants thro' the Reign of Queen Mary, when they were sometimes in Danger of Trouble on Account of their Zeal against Popery. They and got an English Bible, and to conceal and secure it, it was fastened open with Tapes under and within the Frame of a Joint Stool. When my Great Great Grandfather read in it to his Family, he turn'd up the Joint Stool upon his Knees, turning over the Leaves then under the Tapes. One of the Children stood at the Door to give Notice if he saw the Apparitor coming, who was an officer of the Spiritual Court. In that Case the Stool was turn'd down again upon its feet, when the Bible remain'd conceal'd under it as before. This Anecdote I had from my Uncle Benjamin. The Family continu'd all of the Church of England till about the End of Charles the Second's Reign, when some of the Ministers that had been outed for Nonconformity, holding Conventicles in Northamtoonshire, Benjamin and Josiah adher'd to them, and so continu'd all their Lives. The rest of the Family remain'd with the Episcopal Church. (483-4)

Bradford Of Plymouth Plantation

This year, about the first or second of June, was a great and fearful earthquake. It was in this place heard before it was felt. It came with a rumbling noise or low murmur, like unto remote thunder. It came from the northward and pressed southward; as the noise approached nearer, the earth began to shake and came at length with that violence as caused platters, dishes and such-like things as stood upon shelves, to clatter and fall down. Yea, persons were afraid of the houses themselves. It so fell out that at the same time divers of the chief of this town were met together at one house, conferring with some of their friends that were upon their removal from the place, as if the Lord would hereby show the signs of his displeasure, in their shaking a-pieces and removals one from another. However, it was very terrible for the time, and as the men were set talking in the house, some women and others were without the doors, and the earth shook with the violence as they could not stand without catching hold of the posts and pales that stood next to them. But the violence lasted not long. and about half an hour, or less came another noise and shaking, but neither so loud nor strong as the former but quickly passed over and so it cased. It was not only on the seacoast, but the Indians felt it within land, and some ships that were upon the coast were shaken by it. So powerful is the mighty hand of the Lord, as to make both the earth and sea to shake, and the mountains to tremble before Him, when He pleases. And who can stay his hand? (339) It was observed that the summers for divers years together after this earthquake were not so hot and seasonable for the ripening of corn and other fruits as formerly, but more cold and moist, and subject to early and untimely frosts by which, many times, much Indian corn came not to maturity. But whether this was any cause I leave it to naturalists to judge. (340)

The Interesting Life of Olaudah Equiano or Gustavus Vassa, Virginia plantation

While I was in this plantation, the gentleman, to whom I suppose the estate belonged, being unwell, I was one day sent for to his dwelling house to fan him; when I came into the room where he was I was very much affrighted at some things I saw, and the more so as I had seen a black woman slave as I came through the house, who was cooking the dinner, and the poor creature was cruelly loaded with various kinds of iron machines; she had one particularly on her head, which locked her mouth so fast that she could scarcely speak; and could not eat nor drink. I was much astonished and shocked at this contrivance, which I afterwards learned was called the iron muzzle. Soon after I had a fan put in my hand, to fan the gentleman while he slept; and so I did indeed with great fear. While he was fast asleep I indulged myself a great deal in looking about the room, which to me appeared very fine and curious. The first object that engaged my attention was a watch which hung on the chimney, and was going. I was quite surprised at the noise it made, and was afraid it would tell the gentleman any thing I might do amiss; and when I immediately after observed a picture hanging in the room, which appeared constantly to look at me, I was still more affrighted, having never seen such things as these before. At one time I though it was something relative to magic; and not seeing it move, I thought it might be some way the whites had to keep their great men when they died, and offer them libations as we used to do our friendly spirits. In this state of anxiety I remained till my master awoke, when I was dismissed out of the room, to my no small satisfaction and relief; for I thought these people were all made up of wonders. (700)

Wheatly to the University of Cambridge in New England

While an intrinsic ardor prompts to write,The muses promise to assist my pen;'Twas not long since I left my native shoreThe land of errors, and Egyptain gloom:Father of mercy, 'twas thy gracious handBrought me in safety from those dark abodes. Students, to you 'tis giv'n to scan the heightsAbove, to traverse the ethereal space,And mark the systems of revolving worlds.Still more, ye sons of science ye receiveThe blissful news by messengers from Heaven,How Jesus' blood for your redemption flows.See Him with hands out-stretcht upon the cross;Immense compassion in his bosom glows;He hears revilers, nor resents their scorn:What matchless mercy in the Son of God!When the whole human race by sin had fallen,He deigned to die that they might rise again,And share with Him in the sublimest skies,Life without death, and glory without end. Improve your privileges while they stay,Ye pupils, and each hour redeem, that bearsOr good or bad report of you to Heaven.Let sin, that baneful evil to the soul,By you be shunned, nor once remit your guard;Suppress the deadly serpent in its egg.Ye blooming plants of human race divine,An Ethiop tells you 'tis your greatest foe;Its transient sweetness turns to endless pain,And in immense perdition sinks the soul.

Phillis Wheatly to John Thorton

You propose my returning to Africa with Bristol yamma and John Quamine if either of them upon Strict enquiry is Such, as I dare give my heart and hand to, I believe they are either of them good enough if not too good for me, or they would not be fit for missionaries; but why do you hon'd Sir, wish those poor men so much trouble as to carry me So long a voyage? Upon my arrival, how much like a Barbarian Should I look to the Natives; I can promise that my tongue shall be quiet for a strong reason indeed being an utter stranger to the Language of Anamaboe. Now to be Serious, this undertaking appears too hazardous, and not sufficiently Eligible, to go-and leave my British and American Friends-I am also unacquainted with those Missionaries in Person. The reverend gentleman who unde[r] [ta]kes their Education has repeatedly informed me by Letters of their pro[gress] in Learning also an Account of John Quamine's family and Kingdo[m.] But be that as it will I resign it all to God's all wise governance; I thank you hearrtily for your generous Offer-With sincerity- I am hond. Sirmost gratefully your devoted Servt.Phillis Wheatley

Taylor The Soul's Groan to Christ for Succor 1685

dreadful enemy cursed

Bradford of Plymouth Plantations reception of new settlers

had passage with the ships that came to Salem that brought over many godly persons to begin the plantations and churches of Christ there and in the Bay of the Massachusetts. So their long stay and keeping back were recompense by the Lord to their friends here with a double blessing; in that they not only enjoyed them now beyond their late expectation (when all their hopes seemed to be cut off) but with them, many more Godly friends and Christian brethren as the beginning of a larger harvest until the Lord. In the increase of His churches and people in these parts, to the admiration of many, and almost wonder of the world, that of so small beginnings so great things should ensue, as time after manifested. And that here should be a resting place for so many of the Lord's people, when so sharp a scourge came upon their own nation. but it was the Lord's doing, and it ought to be marvelous in our eyes." (235)

God's Plot Shepard

he reasons which swayed me to come to New England were many. (1) I saw no call to any other place in old England nor way of subsistence in peace and comfort to me and my family. (2) Diverse people in old England of my dear friends desired me to go to New England, there to live together, and some went before and writ to me of providing a place for a company of us, one of which was John Bridge,33 and I saw diverse families of my Christian friends who were resolved thither to go with me. (3) I saw the Lord departing from England when Mr. Hooker and Mr. Cotton were gone, and I saw the hearts of most of the godly set and bent that way, and I did think I should feel many miseries if I stayed behind. (4) My judgment was then convinced not only of the evil of ceremonies but of mixed communion and joining with such in sacraments, though I ever judged it lawful to join with them in preaching. (5) I saw it my duty to desire the fruition of all God's

Taylor Christ's Reply 1685

honey cur

Meditation 8 (First Series) Taylor 1684

in this sad state, Gods tender Bowells runOut streams of Grace: And he to end all strife The Purest Wheate in Heaven, his deare-dear SonGrinds, and kneads up into this Bread of Life.Which Bread of Life from Heaven down came and standsdisht on thy table up by angells Hands.

"To the Christian Reader," Wigglesworth

the sons of Men . . . with [his] Pen