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A Founding Father and President – Elias Boudinot

February 22nd, 2012

Elias Boudinot

When you think of the Founding Fathers of our country certain popular and well-known names come to mind. The fact is there are many Founding Fathers with names we may never have heard. Some of these were very influential in shaping our country, and one is Elias Boudinot.

The most important fact about Elias Boudinot, as you will read,  is the clear-cut establishment of Christianity in the founding of the American society, its laws and Constitution.

Elias Boudinot (1740-1821) is a name not known by many. Would it surprise you that he was President? Probably the biggest surprise is that we had Presidents before George Washington, and Boudinot was the tenth President of the Continental Congress in 1782-1783.1

Elias Boudinot was born in Philadelphia, Pennsylvania on May 2nd 1740 and died in Burlington, New Jersey October 24th, 1821. His great-grandfather, Elias, was a French Huguenot, who fled to this country after the revocation of the decree of Nantes. After receiving a Liberal Arts education, Elias Boudinot studied law with Richard Stockton of New Jersey and became distinguished in this profession in the early 1770’s. Boudinot was dutiful to the cause of independence in New Jersey, serving as a member of the Committee of Correspondence for Essex County in 1774. He often used his influence and great legal mind to persuade the New Jersey Provincial Congress to approve the resolutions of the Continental Congress and the United States in Congress Assembled. Boudinot was appointed NJ Commissary-General of Prisoners in 1777. In the same year he was elected a delegate to Continental Congress from New Jersey, serving from 1778 until 1779. He also served in the United States in Congress Assembled from 1781 until 1784.

Boudinot, a wealthily New Jersey lawyer and leader of the Presbyterian Church, won the presidency by a narrow margin The delegate count was 16 to 11. The law however of One state One Vote ended the tally seven states to four and two states not voting.

The other four states cast their votes for three different southern delegates. Eliphalet Dyer wrote to Jonathan Trumbull, November 8, 1782:

 Mr. Boudinot of the State of New Jersey, a gebtn of good character, virtuous, and decent behavior, was elected President of Congress on Monday last for the year ensuing; the choice was clear, no strift, as it is the prevailing inclination of Congress, to proceed in course through the States when it can be done with propriety, Jersey having none before.2

Boudinot was elected President of the United States in Congress Assembled on November 4th, 1782. Boudinot was a humble man who did not seek position or stature. Yet, his diplomacy, manner, and intelligence had a great influence as a Founding Father.

Justice Rehnquist, in his dissent in Wallace v. Jaffree (1985), listed Elias Boudinot (1740-1821) as one of the Christian founding fathers whose views contributed to the First Amendment to the United States Constitution. Boudinot is one example proving the authenticity of America’s Christian heritage. He set out his Christian viewpoint in The Age of Revelation (excerpted below), which was a pamphlet, written as a letter to his daughter in 1795, to uphold Christian beliefs and to refute Thomas Paine’s pamphlet (The Age of Reason) which advocated “the religion of nature” and sought to discredit the accuracy and infallibility of the Bible. (Boudinot, in contrast, upheld the Bible’s accuracy.) At the time Boudinot wrote this pamphlet, he was the Director of the United States Mint.

Consider this Boudinot statement: “There is no other instance (than that of the Mosaic code) of a body of laws being produced at once, and remaining without addition afterwards….” American society (including its early laws) were based primarily on Christianity, which in turn was based on the Mosaic code (the Ten Commandments). That was the view of many Early Americans, including founders like Elias Boudinot, who certainly would know their own generation better than we would.3

Earlier, in 1782, Boudinot was a member of the third (final) committee to design the Great Seal of the United States (especially the Coat of Arms portion). This committee turned the task of designing the United States Coat of Arms over to attorney William Barton, an expert in heraldry, upon whose knowledge the committee depended.3

When the United States government was formed in 1789, New Jersey sent Boudinot to the House of Representatives. He was elected to the second and third congresses as well, where he generally supported the administration, but refused to join the growing forces that led to formal political parties. In 1794, he declined to serve another term, and left Congress in early 1795. In October 1795, President Washington appointed him the Director of the United States Mint, a position he held until his retirement in 1805. He was scrupulous in his accounting, as reported to Congress, and left the US Mint in excellent order for the future.

In addition to serving in political office, Elias supported many civic, religious, and educational causes during his life. In Revolutionary times, Princeton was the College of New Jersey, and Boudinot served as one of its trustees for nearly half a century, from 1772 until 1821. When the Continental Congress was forced to leave Philadelphia in 1783 while he was its president, he moved the meetings to Princeton, where they met in the University’s Nassau Hall.

A devout Presbyterian, Boudinot supported missions and missionary work. He was one of the founders of the American Bible Society, and served as its President after 1816. He argued for the rights of black and American Indian citizens, and sponsored students to the Board School for Indians in Connecticut. One of these, a young Cherokee named Gallegina Watie, stayed with him while traveling to the school. The two so impressed each other that Gallegina asked for and was given permission to use his name. He later was known as Elias Boudinot.4

 1 There were 16 presidents of Congress. John Hanson (#9) was the first President elected under the terms of the Articles of Confederation with Boudinot being the second Continental Congress President. The presiding officer of the Continental Congress was usually styled “President of the Congress” or “President of Congress.” After the Articles of Confederation were adopted on March 1, 1781, the Continental Congress, previously officially known as simply “The Congress”, became officially known as “The United States in Congress Assembled.” Thereafter, the president was referred to as the “President of the United States in Congress Assembled”, although “President of (the) Congress” was used in some official documents.

2  Read his letters and other correspondence at http://eliasboudinot.com/

3 Belcher Foundation, ©2001, All Rights Reserved; http://www.belcherfoundation.org/boudinot.htm

4  http://en.wikipedia.org/wiki/Elias_Boudinot

 

ABOUT ABRAHAM LINCOLN

October 24th, 2011

Abraham Lincoln

Historians have argued whether or not Abraham Lincoln, one of America’s best-known presidents, ever became a committed Christian. As a youth Lincoln mocked the scriptures. After the death of his favorite son, Willie, he groped for some hope which could give him solace. His wife Mary and he attended seances, but eventually renounced them as fraudulent. The cares and trials of the war drove Lincoln increasingly to his Bible.

As a youth, Lincoln mocked the scriptures. After the death of his favorite son, Willie, he groped for some hope that could give him solace. His wife Mary and he attended séances, but eventually renounced them as fraudulent. The cares and trials of the war drove Lincoln increasingly to his Bible. Increasingly he saw himself as an instrument of the Lord’s will, inscrutable though that might be.

His lifelong friend Joshua Speed remembered, “As I entered the room near night, [Lincoln] was sitting near a window reading his Bible. Approaching him, I said, ‘I am glad to see you profitably engaged.’ ‘Yes,’ said he, ‘I am profitably engaged.’ ‘Well,’ said I, ‘if you have recovered from your skepticism I am sorry to say that I have not!’ Looking me earnestly in the face, and placing his hand upon my shoulder, he said: ‘You are wrong Speed; take all of this book upon reason that you can, and the balance on faith and you will live and die a happier and better man.'”

He wrestled to understand why the North continued to lose although its cause, the abolition of slavery and preservation of the union, seemed the more justifiable side. In the end, in a note not written for public consumption, Lincoln concluded that …1

 “The will of God prevails. In great contests each party claims to act in accordance with the will of God. Both may be, and one must be, wrong. God can not be for and against the same thing at the same time. In the present civil war it is quite possible that God’s purpose is something different from the purpose of either party—and yet the human instrumentalities, working just as they do, are of the best adaptation to effect His purpose. I am almost ready to say this is probably true—that God wills this contest, and wills that it shall not end yet. By his mere quiet power, on the minds of the now contestants, He could have either saved or destroyed the Union without a human contest. Yet the contest began. And having begun He could give the final victory to either side any day. Yet the contest proceeds.”

-Abraham Lincoln

Like a figure from Israel’s ancient history, Lincoln was arguing with God. But it was no longer a domesticated deity, an American God, but the ruler of the nations. The truth had begun to dawn to Lincoln that this God was not at the nation’s beck and call, but the nation at his. His thinking was beginning to diverge from the paths followed by Beecher, Dabney, and the overwhelming majority of his contemporaries.2

He issued a proclamation in the Northern States for a day of public humiliation, prayer, and fasting “to be observed by the people of the United States with religious solemnities. … It is peculiarly fit for us to recognize the hand of God in this terrible visitation, and in sorrowful remembrance of our own faults and crimes as a nation and as individuals to humble ourselves before Him, and to pray for His mercy…3

1 Dan Graves, MSL, President Lincoln’s Fast (Christianitytoday.com)

2 Mark A. Knoll, The Puzzling Faith of Abraham Lincoln (Christianitytoday.com)

 3 Dan Graves, MSL, President Lincoln’s Fast (Christianitytoday.com)

Bibliography:

  1. Current, Richard N. The Lincoln Nobody Knows. New York: McGraw-Hill, 1958.
  2. Gross, Ernie. This Day in Religion. New York, N.Y. : Neal-Schuman Publishers, 1990.
  3. Lincoln, Abraham. Collected Works of Abraham Lincoln. Edited by Roy P. Basler; Marion Dolores Pratt and Lloyd A. Dunlap, assistant editors. New Brunswick, New Jersey: Rutgers University Press, 1953 – 1955.

FIRST NEW ENGLAND HISTORY

October 5th, 2011

We have read about the signing of the Mayflower Compact. One can imagine that it was crowded in that small ship when they gathered with wives and children to watch the 41 men sign the Mayflower Compact. It was a profound moment and a model of self-government and was the beginning of our country as a Christian nation. God and his law were guiding the basic and simple principles in the Compact.

The New England's Memorial_1669 Edition

To get a first-hand history, we are going to rely on a book written by Nathaniel Morton. The book, The New England’s Memorial, along with William Bradford’s Of Plymouth Plantation comprise of a comprehensive history of the Plymouth Colony.

From December 1645 until his death, Morton was annually elected Secretary of Plymouth Colony, and most of the colony records are in his handwriting. His careful maintenance of the records enabled him [to] compile New England’s Memorial, considered the first comprehensive history of the colony, published at Cambridge in 1669 – and widely considered the first book of history published in the United States. Much of Memorial was based on the history of the colony written by Morton’s uncle, Gov. Bradford, a manuscript that was lost for many years following the American Revolutionary War, when it was likely appropriated by an English soldier. It later turned up in the library of the Bishop of London in 1855, and was returned to Massachusetts.

Morton also wrote First Beginnings and After Progress of the Church of Christ at Plymouth, in New England. Annually since 1961, The Wall Street Journal publishes an excerpt from Morton’s history of Plymouth Colony as an op-ed the Wednesday before Thanksgiving Day.

Morton was also the first to record the list of signers of the Mayflower Compact in his work of 1669. The document itself was lost.

Nathaniel Morton was born in England in 1613 and immigrated to Plymouth with his father on the ship Ann in 1623. After his father’s premature death, Nathaniel was taken into the household of his Uncle William Bradford, then governor of Plymouth.

Morton married Lydia Cooper (1615-23 Sep 1673) on 25 Dec 1635. They had nine children: Remember, Mercy, Hannah, Eleazer, Lydia, Nathaniel, a stillborn daughter, Elizabeth and Joanna. After the death of Lydia, Nathaniel married Anne Pritchard (ca. 1624-26 Dec 1691). Remember Morton, daughter of Nathaniel Morton, married Abraham Jackson of Plymouth, another initial proprietor of the colony. Their descendant Lydia Jackson became the second wife of philosopher, poet and Transcendentalist Ralph Waldo Emerson.1

Many scholars consider the Bradford history the better-written volume of the two, and some even classify Morton’s book as an abridgment of his uncle’s work.2

For the early years he drew directly on his uncle’s book, transcribing large portions of it. Until the discovery of the Fulham manuscript, Morton’s book was the best source for Bradford’s text. The part which was concerned with the years following Bradford was written by Morton himself, and is meagre and disappointing, but Johnson and he were long the standard historians for the average New Englander. They may be considered the last of the early group, and in their manner and purposes they looked forward to the second group, men who were either born in America or who arrived after the American ideals were well enough formed to master the newcomers.3

Nathaniel Morton, in his Dedication to the Right Worshipful, Thomas Prince, Esq., Governor of the Jurisdiction of New Plymouth; with The Worshipful, The Magistrates, his assistants in the said government; wrote “N.M. wisheth Peace and Prosperity in this life, and Eternal Happiness in that which to come.” He stated the reason of writing was “…to commemorize to future generations the memorable passages of God’s providence to us and our predecessors in the beginning of this plantation …”4

Morton states the Plymouth colony came about by God’s will; “I have made bold to present your Worships with, and to publish to the world, something of the very first beginnings of the great actions of God in New England, begun at New Plimoth”5 He ties God’s will with the founding of Plymouth and New England; “I should gladly have spoken more particularly of the neighboring united colonies, whose ends and aims in their transplanting of themselves and families, were the same with ours, viz.., the glory of God, the propagation of the gospel, and enlargement of his Majesty’s dominions;” Morton closes his dedication statement by sealing that he not only sees God’s will directing them, but the foundation of Plymouth and other colonies is a ‘City on the Hill’, a divine manifest destiny of our new country; “Your good acceptance whereof, shall ever oblige me to answerable returning of gratitude, and administer to me further cause of thankfulness, that God hath given me an habitation under your just and prudent administrations; and wish for a succession of such as may be skillful to lead our Israel in this their peregrination; and when God shall take you hence, to receive the crown of your labors and travels.”5

Nathaniel Morton addresses the readers as “Christian Reader” and states “Grace and Peace be multiplied; with profit by this following narration.”  The spirit of this world absolutely rejects God. To say that we are a Christian nation nearly stirs up hatred. Yet, we see Nathaniel Morton clearly declaring in his history [for future generations] it was God’s Will.  His letter to the Christian Reader clarifies the godly foundation of our country. This is from the original 1669 book:

Gentle Reader,

I have for some length of time looked upon it as a duty incumbent, especially on the immediate successors of those that have had so large experience of those many memorable and signal demonstrations of God’s goodness, viz. The first beginners of this plantation in New-England, to commit to writing his gracious dispensations on that behalf; having so many inducements thereunto, not only otherwise, but so plentifully in the sacred Scriptures, that so, what we have seen, and what our fathers have told us, we may not hide from our children, shewing to the generations to come the praises of the Lord. Psal. 78. 3, 4. That especially the seed of Abraham his servant, and the children of Jacob his chosen, may remember his marvellous works (Psal. 105. 5, 6.) in the beginning and progress of the planting of New-England, his wonders, and the judgments of his mouth; how that God brought a vine into this w^ilderness; that he cast out the heathen and planted it; and he also made room for it, and he caused it to take deep root, and it filled the land; so that it hath sent forth it’s boughs to the sea, and it’s branches to the river. Psal. 80. 8, 9. And not only 30, but also that He hath guided his people by his strength to his holy habitation, and planted them in the mountain of his inheritance, (Exod. 15. 13.) in respect of precious gospel-enjoyments. So that we may not only look back to former experiences of God’s goodness to our predecessors,”* (though many years before) and so have our faith strengthened in the mercies of God for our times; that so the Church being one numerical body, might not only even for the time he spake with us in our forefathers, (Hos. 12. 4.) by many gracious manifestations of his glorious attributes, Wisdom, Goodness, and Truth, improved for their good, but also rejoyce in present enjoyments of both outward and spirituall mercies, as fruits of their prayers, tears, travels and labours; that as especially God may have the glory of all, unto whom it is most due; so also some rays of glory may reach the names of those blessed saints that were the main instruments of the beginning of this happy enterprize.

So then, gentle Reader, thou mayest take notice, that the main ends of publishing this small history, IS, that God may have his due praise, his servants the mstrumcnts have their names embalmed, and the present and future ages may have the fruit and benefit of God’s great work in the relation of the first planting of New-England. Which ends, if attained, will be great cause of rcjoycing to the publisher thereof, if Psal. G6. C. God give him life and opportunity to take notice thereof.

The method I have observed, is (as I could) in some measure answerable to the ends aforenamed, in inserting some acknowledgement of God’s goodness, faithfulness, and truth upon special occasions, with allusion to the Scriptures; and also taking notice of some special instruments, and such main and special particulars as were pej’spicuouslj remarkable, in way of commendation in them, so far as my intelligence would reach; and especially in a faithful commemorizing, and declaration of God’s wonderful works for, by, and to his people, in preparing a place for them by driving out the heathen before them; bringing them through a sea of troubles; preserving and protecting them from, and in those dangers that attended them in their low estate, when they were strangers in the land; and making this howling wilderness a chamber of rest, safety, and pleasantness, whiles the storms of his displeasure have not only tossed, but endangered the overwhelming of great states and kingdoms, and hath now made it to us a fruitful land, sowed it with the seed of man and beast; but especially in giving us so long a peace, together with the Gospel of peace, and so great a freedom in our civil and religious enjoyments; and also in giving us hopes that we may be instruments in his hands, not only of enlarging of our prince’s dominions, but to enlarge the kingdom of the Lord Jesus, in the conversion of the poor blind natives.

And now, courteous Reader, that I may not hold thee too long in the porch, I only crave of thee to read this following discourse with a single eye, and with the same ends as I had in penning it. Let not the smallness of our beginnings, nor weakness of instruments, make the thing seem little, or the work despicable, but on the contrary, let the greater praise be rendered unto God, who hath effected great things by small means. Let not the harshness of my style, prejudice thy taste or appetite to the dish I present thee with. Accept it as freely as I give it. Carp not at what thou dost not approve, but use it as a remembrance of the Lord’s goodness, to engage to true thankfulness and obedience; so it may be a help to thee in thy journey through the wilderness of this world, to that eternal rest which is only to be found in the heavenly Canaan, which is the earnest desire of

Thy Christian friend,

Nathaniel Morton.6

1  http://en.wikipedia.org/wiki/Nathaniel_Morton

2 IBID, footnote

3 The Cambridge History of English and American Literature in 18 Volumes (1907–21).
VOLUME XV. Colonial and Revolutionary Literature; Early National Literature, Part I; II. The Historians, 1607-1783, 9. Nathaniel Morton; http://www.bartleby.com/225/0209.html

4 Nathaniel Morton, Epistle Dedicatory, The New England’s Memorial, p1 (Cambridge: Printed by S.G. and M.J. for John Usher of Boston, 1669)

5 IBID, p2, 3

6 Nathaniel Morton, Christian Reader, The New England’s Memorial, p1 (Cambridge: Printed by S.G. and M.J. for John Usher of Boston, 1669)

“QUOTES”

September 22nd, 2011

“The general principles on which the fathers achieved independence were the general principles of Christianity. I will avow that I then believed, and now believe, that those general principles of Christianity are as eternal and immutable as the existence and attributes of God”

-In a letter from John Adams to Thomas Jefferson on June 28, 1813: Thomas Jefferson, The Writings of Thomas Jefferson (Washington D. C.: The Thomas Jefferson Memorial Association, 1904), Vol. XIII, p. 292-294.

GOD’S SOVEREIGNTY AND THE FOUNDING OF OUR COUNTRY

September 15th, 2011

Before we continue the history of the Mayflower and the Puritans, let us consider the term “Christian nation.” It originates in the fact that our country was founded by those who believed in God and His sovereign rule over the universe, nations, and humanity.

God’s sovereignty determined our country as a Christian nation. As Creator of the universe, nations and humanity, He administers His grace and mercy over all, believers and non-believers; He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matthew 5:45). The Old and New Testaments state that He created the nations; “I will make you exceedingly fruitful; and I will make nations of you, and kings shall come from you.” (Genesis 17:6) and “From one man he made every nation of the human race to inhabit the entire earth, determining their set times and the fixed limits of the places where they would live” (Acts 17:26).

God’s promise to Abram, “In you all families of the earth will be blessed,” (Genesis 12:1-2; 17:6), was a promise to the world. The promise embraced land, family, social order, government and blessing. The specific reference to “all nations will be blessed” is a pronouncement of future destiny and goodness. More specifically, God’s blessing brings freedom, peace, joy, and prosperity (both spiritually and materially) to people and a nation. A great example of how God blesses a nation was during the reign of the Pharaohs (Genesis 41) in Egypt. A young Israelite, Joseph (read Genesis 39:3, 5), ends up in Egypt and rises to power as Administrator over the entire country. An interpretation of a dream predicted a seven-year famine. He set his hand to prepare for it and as a result saved Egypt and its people. “You have saved our lives,” they said (Genesis 47:25). What is amazing about God’s blessings on this nation was the Egyptian people did not worship or follow God, but were believers in false gods! 1

How did God’s sovereignty lead to America? Norseman reached Iceland in 874 and Greenland a century later. Leif Erickson, around the year 1,000, established a short-lived colony in Vinland (Newfoundland). There is speculation he may have reached the coast of Maine and Massachusetts, but there is no documentation or proof of this. During a stay in Norway, Leif converted to Christianity.2 Interestingly, his visit or visits had no influence on North America other than possibly being the first to discover it.

Christopher Columbus

The next and more important event was Christopher Columbus.  He made four voyages between 1492 and 1504. Columbus was “earnestly desirous of taking Christianity to heathen lands.”3   He declared his purpose was to be led by the Holy Spirit and The Word of God was his foundation, he said. God sent him as a forerunner to prepare the way for those who were to possess the land. He wrote; “No one should be afraid to take on any enterprise in the name of our Savior if it is right and the purpose is purely for His holy service.” (Fols. 4-6 of Book of Prophecies by Christopher Columbus).4   He landed in the Bahamas and then Cuba. Over the course of three more voyages, Columbus visited the Greater and Lesser Antilles, as well as the Caribbean coast of Venezuela and Central America, claiming them for the Spanish Empire.

Columbus’ voyages led to the first lasting European contact with America and inaugurated a period of European exploration and colonization of foreign lands that lasted for several centuries and had, therefore, an enormous impact in the historical development of the modern Western world.5 Columbus himself saw his accomplishments primarily in the light of the spreading of the Christian religion.

What is evident is how God led the discovery of our country. Columbus had opened up the trail for others to follow and Christianity came throughout the settled areas and eventually in the western and southern regions of the United States. Spain, France and England moved to establish their presence from South America to North America and from Canada to Mexico. Even though Christianity came to parts of what was to be our country, it was the English and Puritans that led to establishing our government as a Christian nation. This brings us back to the Mayflower.

Pastor John Robinson’s letter7 to the passengers of the Mayflower spoke clearly about living in peace with all men, living godly lives, and work for the good of all and to establish a civil government promoting the common good based on God’s ordinance for your good. These are Christian principles as taught by God and recorded in the Old and New Testaments of the bible. His instructions reflected their belief in God’s sovereignty and determination of the nations. In other words, he was encouraging those coming to America to obey God, and apply God’s principles in their lives and in establishing a government. He wrote in the conviction that “Blessed is the nation whose God is the LORD” (Psalm 33:12). His letter was prophetic.

The Mayflower voyage was to settle in Virginia: Before the Pilgrims sailed, they were granted a charter that authorized them to start a settlement in the northern part of the Virginia Colony.”7The

Mayflower

Mayflower never got to Virginia: “However, since they were in Massachusetts instead of Virginia, the charter was no longer considered valid, and leaders worried about a possible mutiny. The Mayflower Document was originally drawn up to be an interim governing document between charters. The Pilgrims eventually requested a new charter, and in 1621, they were granted the Second Peirce Patent. However, the Mayflower Compact remained in effect until 1691.”8

It was clearly an Act of God that the Mayflower never reached the intended destination. Instead, they reached Massachusetts where they settled.  Prior to departing from the Mayflower, the original Charter no longer applied and another Charter (Mayflower Compact)was formed. 9 It was this simple Compact and the lives of the Puritans that led to the foundation of our country as a Christian nation. What is even more interesting is that earlier Christian settlements by the Spanish and French that came out of Christopher Columbus’ voyages did not play a role in the formation of our nation. Most of that land remained under foreign control until the Louisiana Purchase, which took place in 1803.10  What did occur was the Christian influence through all these settlements that added to the transformation of our nation.

1 Sarita D. Gallagher and Steven C. Hawthorne, Blessings as Transformation, Mission Frontiers magazine, September-October 2011, p 10-14

2 Leif Eriksson, Encarta Encyclopedia, Archived 2009-10-31

3 Esmond Wright, The Search for Liberty: From Origins to Independence (Oxford: Blackwell, 1995) 5

4 http://acheritagegroup.org/blog/?p=196

5 http://en.wikipedia.org/wiki/Christopher_Columbus

6Scholastic Teacher – Christopher Columbus (1451-1506) Teaching Resources, Children’s Book Recommendations, and Student Activities. Milton Meltzer. Author, Columbus and the World Around Him

7 The Mayflower Farewell Letter, ACHG Blog, http://acheritagegroup.org/blog/?p=632 (September 8, 2011)

8 The Mayflower Compact, ACHG Blog, http://acheritagegroup.org/blog/?p=91 (January 19, 2010)

9 IBID.

10 http://en.wikipedia.org/wiki/Louisiana_Purchase

THE MAYFLOWER FAREWELL LETTER

September 8th, 2011

A pastoral farewell letter to those sailing on the first Mayflower trip to America reveals how God’s Sovereignty directed the founding of America, its government and social order.

Stone carving of the Mayflower, Elizabethan Garden, Kenilworth Castle, England

The reason for the Mayflower voyage and its small band of Pilgrims is so profound in its meaning that most of us are unaware of how the decisions that were made and the actions taken have chartered a course making the United States of America a Christian nation. Although our economy is in economic distress (as of this writing) and the secularization of our nation is increasing, it is the very founding principles of our country and dependence on God that may keep and deliver us.

Knowing our American Christian heritage is more critical today than ever before. This history reveals God’s Sovereignty and how He guides His people. Charles B. Galloway (1898) points out, as quoted in Christianity and the American Commonwealth, that God’s plan is the salvation of individuals  and to determine the character of our civil institutions and the course of our social progress.1

England was a country of religious intolerance in the early 17th century. Ministers of the gospel were silenced, imprisoned, or exiled2. The Pilgrims were reformers and made efforts to reform the Church of practices that did not conform to the scriptures. They were tolerated at first, but later, and under King James, they were persecuted. This led to separating themselves from the Church and organizing their own congregations. One group, led by Richard Clyfton, John Robinson, and William Brewster, made a decision to flee England and go to Holland, where religious freedom was permitted. Soon after the congregation settled in Leyden, John Robinson was publicly ordained as their new minister. Other English Separatists had already settled in Holland.3 The decision to relocate was made early in 1619, when Deacon John Carver and Robert Cushman, who had business experience, were sent to London to negotiate with the London Company. They carried with them articles of belief, written by Robinson and Brewster, as evidence of their loyalty and orthodoxy.

Only a minority of the congregation (thirty-five members), under William Bradford, sailed on the Mayflower from England to America. They were joined by sixty-six people from Southampton and London who had little or no religious motivation. The majority of the congregation remained in Leyden, and planned to make the voyage at a later date. John Robinson agreed in advance to go with the group that was in the majority, but did not make the great historic trip. Before Brewster and his group left Holland, a solemn service was held, at which Robinson chose Ezra 8:21 as his text:

“Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance.”4

Pastor John Robinson wrote a farewell letter to the passengers of the Mayflower. It was read before departure. This letter set the tone of godly character and addressed the establishment of government. Here is his letter:

“Loving Christian friends, I do heartily and in the Lord salute you all, as being they with whom I am present in my best affection, and most earnest longings after you, though I be constrained for a while to be bodily absent from you. I say constrained, God knowing how willingly, and much rather than otherwise, I would have born my part with you in this first brunt, were I not by strong necessity held back for the present. Make account of me in the mean while, as of a man divided in myself with great pain, and as (natural bonds set aside) having my better part with you. And though I doubt not but in your godly wisdoms, you both foresee and resolve upon that which concerns your present state and condition, both severally and jointly, yet have I thought it but my duty to add some further spur of provocation unto them, who run already, if not because you need it, yet because I owe it in love and duty. And first, as we are daily to renew our repentance with our God, especially for our sins known, and generally for our unknown trespasses, so doth the Lord call us in a singular manner upon occasions of such difficulty and danger as lies upon you, to a both more narrow search and careful reformation of your ways in his sight; least he, calling to remembrance our sins forgotten by us or unrepented of, take advantage against us, and in judgment leave us for the same to be swallowed up in one danger or other; whereas, on the contrary, sin being taken away by earnest repentance and the pardon thereof from the Lord sealed up unto a mans conscience by his spirit, great shall be his security and peace in all dangers, sweet his comforts in all distresses, with happy deliverance from all evil, whether in life or in death.

Now next after this heavenly peace with God and our own consciences, we are carefully to provide for peace with all men what in us lies, especially with our associates, and for that watchfulness must be had, that we neither at all in our selves do give, no nor easily take offense being given by others. Woe be unto the world for offenses, for though it be necessary (considering the malice of Satan and man’s corruption) that offenses come, yet woe unto the man or woman either by whom the offense cometh, says Christ (Matt. 18:7). And if offenses in the unseasonable use of things in themselves indifferent, be more to be feared than death itself, as the Apostle teaches (1 Cor. 9:15), how much more in things simply evil, in which neither honor of God nor love of man is thought worthy to be regarded. Neither yet is it sufficient that we keep ourselves by the grace of God from giving offense, except with all we be armed against the taking of them when they be given by others. For how imperfect and lame is the work of grace in that person, who wants charity to cover a multitude of offenses, as the scriptures speak. Neither are you to be exhorted to this grace only upon the common grounds of Christianity, which are, that persons ready to take offense, either want charity, to cover offenses, or wisdom duly to weigh humane frailty; or lastly, are gross, though close hypocrites, as Christ our Lord teaches (Matt. 7:1-3), as indeed in my own experience, few or none have been found which sooner give offense, then such as easily take it; neither have they ever proved sound and profitable members in societies, which have nourished this touchy humor. But besides these, there are diverse motives provoking you above others to great care and conscience this way: As first, you are many of you strangers, as to the persons, so to the infirmities one of another, and so stand in need of more watchfulness this way, least when such things fall out in men and women as you suspected not, you be inordinately affected with them; which does require at your hands much wisdom and charity for the covering and preventing of incident offenses that way. And lastly, your intended course of civil community will minister continual occasion of offense, and will be as fuel for that fire, except you diligently quench it with brotherly forbearance. And if taking of offense causelessly or easily at men’s doings be so carefully to be avoided, how much more heed is to be taken that we take not offense at God himself, which yet we certainly do so often as we do murmur at his providence in our crosses, or bear impatiently such afflictions as wherewith he pleases to visit us. Store up therefore patience against the evil day, without which we take offense at the Lord himself in his holy and just works.

Another thing there is carefully to be provided for, to wit, that with your common employments you join common affections truly bent upon the general good, avoiding as a deadly plague of your both common and special comfort all retiredness of mind for proper advantage, and all singularly affected any manner of way; let every man repress in himself and the whole body in each person, as so many rebels against the common good, all private respects of men’s selves, not sorting with the general convenience. And as men are careful not to have a new house shaken with any violence before it be well settled and the parts firmly knit, so be you, I beseech you, brethren, much more careful, that the house of God which you are, and are to be, be not shaken with unnecessary novelties or other oppositions at the first settling thereof.

Lastly, whereas you are become a body politic, using amongst yourselves civil government, and are not furnished with any persons of special eminence above the rest, to be chosen by you into office of government, let your wisdom and godliness appear, not only in choosing such persons as do entirely love and will promote the common good, but also in yielding unto them all due honor and obedience in their lawful administrations; not beholding in them the ordinariness of their persons, but God’s ordinance for your good, not being like the foolish multitude who more honor the gay coat, than either the virtuous mind of the man, or glorious ordinance of the Lord. But you know better things, and that the image of the Lord’s power and authority which the magistrate bears, is honorable, in howsoever mean persons. And this duty you both may the more willingly and ought the more conscionably to perform, because you are at least for the present to have only them for your ordinary governors, which yourselves shall make choice of for that work.

Sundry other things of importance I could put you in mind of, and of those before mentioned, in more words, but I will not so far wrong your godly minds as to think you heedless of these things, there being also diverse among you so well able to admonish both themselves and others of what concerns them. These few things therefore, and the same in few words, I do earnestly commend unto your care and conscience, joining therewith my daily incessant prayers unto the Lord, that he who hath made the heavens and the earth, the sea and all rivers of waters, and whose providence is over all his works, especially over all his dear children for good, would so guide and guard you in your ways, as inwardly by his Spirit, so outwardly by the hand of his power, as that both you and we also, for and with you, may have after matter of praising his name all the days of your and our lives. Fare you well in him in whom you trust, and in whom I rest.

An unfeigned well-willer of your happy success in this hopeful voyage,

JOHN ROBINSON.”5

Pastor Robinson emphasizes that they must live in godliness. He concludes the letter (second to last paragraph) by clearly giving instruction to forming a political body.  Again, he encourages the character of the government must also be based on godliness.

In the next blog we will re-visit the Mayflower trip and how God’s providence freed the passengers from their original charter.

1 Charles B. Galloway, Christianity and the American Commonwealth, p3 (American Vision, Inc., Powder Springs, Georgia, © 2005, All rights reserved)

2 Gary DeMar, America’s Christian History: The Untold Story, p53 (2nd ed. American Vision, Inc., Powder Springs, GA 30127, © 1993,1995, All rights reserved)

3 http://en.wikipedia.org/wiki/John_Robinson_%28pastor%29#Leaving_the_established_church

4 Ibid.

5 http://www.freerepublic.com/focus/f-religion/1526201/posts

ENDNOTE:

Reread the original blog on the Mayflower Compact here:

http://acheritagegroup.org/blog/?p=91

THE SETTLERS OF NEW YORK, NEW JERSEY, PENNSYLVANIA, ETC.

November 13th, 2010

Map of early settlements in New York, Pennsylvania and New Jersey

“The spirit of the age was present when the foundations of New York were laid. Every great European event affected the fortunes of America. Did a State prosper—it sought an increase of wealth by plantations in the West. Was a sect persecuted—it escaped to the New World. The Reformation, followed by collisions between English Dissenters and the Anglican Hierarchy, colonized New England. The Reformation, emancipating the United Provinces, led to European settlements on the Hudson. The Netherlands divide with England the glory of having planted the first colonies in the United States; they also divide the glory of having set the example of perfect freedom. If England gave our fathers the idea of popular representation, Holland originated for them the principle of federal union.”*

In the year 1609 the long conflict of Holland with Spain was suspended at the suggestion of Philip III, a confession on the part of Spain that she could no longer hope to successfully contest the supremacy of Holland, and a practical establishment of the independence of the United Netherlands. In the very same year that Holland took her position among the nations as a free, self-governing republic, Henry Hudson appeared at Manhattan Island and took possession of the region from the capes of Delaware to Canada, which he styled New Netherlands. The first occupancy was trading stations by the merchants of Amsterdam, who quickly perceived its admirable adaptation as a center for trade and commerce. First, the New Netherlands Company, in 1614, then the West India Company, in 1621, held the situation, the latter purchasing the island of the Indians. The West India Company appointed its governors, and public affairs were conducted by Dutch men on Dutch principles.

Through trade was the prime object with the first settlers at Manhattan, colonization soon became the ruling motive. Bold and enterprising were the first colonists, and intent upon the acquisition of wealth, but, having been educated in the National Dutch Church, they were much attached to it, and adopted early measures to establish religious worship in their home. Although the Dutch came to Manhattan in troublous times, they were not fugitives from persecution, as were the Huguenots, or from Protestant persecution, as were the Puritans. They belonged to the ruling party in the mother country, and brought with them the established Church order and the Calvinistic creed. These “contra-remonstrants” brought the Heidelberg Catechism stamped with the seal of orthodoxy by the Synod of Dort. A wise policy guided the West India Company in supplying their trading-posts and colonies with the means of religion and education at a very early date.

The earliest settlers in New Jersey were from New York. English Puritans from the eastern end of Long Island, at an early period, settled at Elizabethtown; and others from Connecticut soon followed. Later a considerable number of Scotch and Irish emigrants—all Protestants and most of them Presbyterian—settled in the central portions. English Quakers settled in West Jersey. Among them all the Puritan type decidedly predominated.

Delaware was claimed by the Dutch, in right of discovery, who made an unsuccessful attempt to settle it; but subsequently it fell into the hands of Gustavus Adolphus, the eminent Swedish prince and benefactor, and an eager promoter of colonization. Falling on the plains of Lutzen, his minister, Oxenstein, carried out his plans, and Delaware was settled with Lutheran Swedes. Though the colony was subsequently subdued by the Dutch from New York the Swedes are supposed to have constituted a large part of the substratum of the population. Quakers, New Englander, Scotch and Irish Presbyterians were subsequently added. (1)

1) Christianity in the United States, Daniel Dorchester, D.D., © 2009 American Vision Press, Powder Springs, GA; originally published by Phillips & Hunt, New York, 1888; Page 30-32

THE U.S. CONSTITUTION AND CHRISTIANITY

November 9th, 2010

Washington’s Views

“It appears to me,” writes Washington to Lafayette, February 8, 1788, “little short of a miracle that the delegates from so many States, differing from each other, as you know, in their means, circumstances, and prejudices, should unite informing a system of national government so little liable to well-founded objections. It will at least be a recommendation to the proposed Constitution that it is provided with more checks and barriers against the introduction of tyranny, and those of a nature less liable to be surmounted, than any government hitherto instituted among mortals. We are not to expect perfection in this world; but mankind in modern times have apparently made some progress in the science of government.” (1)

“We may with a kind of pious and grateful exultation,” writes Washington to Governor Trumbull, of Connecticut, July 20, 1788, “trace the finger of Providence through those dark and mysterious events which first induced the States to appoint a general convention, and then led them one after another, by such steps as were best calculated to effect the object, into an adoption of the system recommended by the general convention, thereby, in all human probability, layi8ng a lasting foundation for tranquility and happiness, when we had too much reason to fear that confusion and misery were coming upon us.” (2)

His Address on the Adoption of the
Constitution to the People of Philadelphia

On his way to New York, after its adoption, to assume the administration of the new government, processions and ovations were frequent in honor of the adoption of the Constitution and as a tribute to the good and great man who had presided over the convention that formed it. At Philadelphia twenty thousand people met and welcomed Washington with cries of “Long live George Washington! Long live the father of his country!” Washington, in addressing the people of that city, spoke as follows –

“When I contemplate the interposition of Providence, as it has been visibly manifested in guiding us through the Revolution, in preparing us for the General Government, and in conciliating the good will of the people of America towards one another in its adoption, I feel myself oppressed and overwhelmed with a sense of the Divine munificence.”

In that procession at Philadelphia, to honor the new Constitution, “the clergy formed a conspicuous part, manifesting by their attendance a sense of the connection between good government and religion. They marched arm in arm, to illustrate the General Union. Care was taken to associate ministers of the most dissimilar opinions with each other, to display the promotion of Christian charity by free institutions. “The rabbi of the Jews, with a minister of the gospel on each side, was a most delightful sight. It exhibited the political equality, not only of Christian denominations, but of worth men of every belief.”

“It has sometimes been concluded”, says a writer*, “that Christianity cannot have any direct connection with the Constitution of the United States, on the ground that the instrument contains no express declaration to that effect. But the error of such a conclusion becomes manifest when we reflect that the same is the case with regard to several other truths, which are notwithstanding, fundamental in our constitutional system. The Declaration of Independence says that ‘governments are instituted among men to secure the rights of life, liberty, and the pursuit of happiness;’ and that ‘whenever any form of government becomes destructive of these ends, it is the right of the people to alter or to abolish it, and to institute a new government.’ These principles lie at the foundation of the Constitution of the United States. No principles in the Constitution are more fundamental than these. But the instrument contains no declaration to this effect; these principles are nowhere mentioned in it, and the references to them are equally slight and indirect with those which are made to the Christian religion. The same may be said of the great republican truth that political sovereignty resides in the people of the United States because this is nowhere expressly declared in the instrument, he ought, in reason, to be equally convinced that the same Constitution is not built upon and does not recognize the sovereignty of the people, and the great republican truths above quoted from the Declaration of Independence. This argument receives additional strength when we consider that the Constitution of the United States was formed directly for political and not for religious objects. The truth, is they are all equally fundamental, though neither of them is expressly mentioned in the Constitution.

“Besides, the Constitution of the United States contemplates, and is fitted for: such a state of society as Christianity alone can form. It contemplates a state of society in which strict integrity, simplicity, and purity of manners, wide diffusion of knowledge, well-disciplined passions, and wise moderation, are the general characteristics of the people. These virtues, in our nation, are the offspring of Christianity, and without the continued general belief of its doctrines and practices of its precepts that will gradually decline and eventually perish.” (3)

The Constitution declares that “no religious test shall ever be required as a qualification to any office or public trust under the United States.” (4)

(1) The Papers of George Washington, The Making of the Constitution, George Washington to Lafayette, 7 February 1788 (The Papers, Confederation Series, 6:95-97); Alderman Library, University of Virginia
(2) Life and Times of Washington, Volume 2, John Frederick Schroeder and Benson John Lossing, Pages 310-311; copyright 2007, The Echo Library, Teddington, Middlesex, UK
(3) *The Relation of Christianity to Civil Government in the United States, sermon by Reverend J. Adams, President, College of Charleston of Carolina and (exOfficio) Horry Professor of Moral and Political Philosophy February 13, 1833, St. Michael’s Church, Charleston
(4) EndNote: Entire article is quoted from The Christian Life and Character of the Civil Institutions of the United States, Benjamin F. Morris, American Vision, Inc., Pages 304-307; Sources added by Editor.

THE FOUNDERS OF THE SOUTHERN COLONIES

November 4th, 2010

Widely different in character were the early colonists of the Southern from those of the Northern States. It has been said, if New England may be regarded as colonized by the Anglo-Saxon race, with its simple manners, more equal institutions, and love of liberty, the South was colonized by men very Norman in blood, aristocratic in feeling and spirit, and with superior dignity of demeanor and elegance of manners.

The Virginia Colony was a Christian colony in intent and in fact. The charger required the maintenance of religious worship; boroughs were erected into parishes, with glebes and other provisions for the clergy. The assembly and the governor were urged to civilize the natives and bring them under the influence of the Gospel, and Indian children were educated. The Proprietaries of North and South Carolina were not wanting in high professions of zeal for the propagation of the Gospel, but it was left for later settlers to practically illustrate the purpose. Varied in origin, the number of those interested in promoting religious ends soon increased. “The good Oglethrope, one of the finest specimens of a Christian gentleman of the cavalier school,” let over a mixed people to settle upon the banks of the Savannah – poor debtors from English prisons, with godly Moravians from Germany, and brave Highlanders from Scotland.(1)

(1) Christianity in the United States, Daniel Dorchester, D.D., © 2009 American Vision Press, Powder Springs, GA; originally published by Phillips & Hunt, New York, 1888; Page 30

DANIEL BOONE, A BELIEVER

November 2nd, 2010

Today is Daniel Boone’s birthday (1734-1820). In spite of modern interpretation of his life as portrayed in a television series and writings, he was raised as a Quaker (although his family

Daniel Boone(2)

was expelled for a marriage of one son to a non-Quaker) and firmly believed in the Lord.

On October 17, 1816, Daniel Boone wrote to his sister-in-law Sarah Boone: “The religion I have is to love and fear God, believe in Jesus Christ, do all the good to my neighbor and myself that I can, do as little harm as I can help, and trust on God’s mercy for the rest.”

Although there is little history to indicate how his Christian life was expressed, we do know all his children were baptized. He was a true patriot and fought in war and served as a legislator.

Daniel Boone served with George Washington in 1755 during the French and Indian War. In 1765, Daniel Boone explored Florida. Virginia Governor Patrick Henry sent Daniel Boone to survey Kentucky and in 1775, the Pennsylvania Company had him erect a fort on the Kentucky River, which he named Boonesboro.

In 1778, during the Revolution, Daniel Boone went to Blue Licks to get salt for his settlement but was captured by Shawnee Indians and taken to Detroit. He learned of British plans to incited Indians to attack his settlement, so he escaped and ran nearly 400 miles in 5 days to warn Boonseboro.

Daniel Boone became a Major in the militia and served in Virginia’s legislature. He bought land in Kentucky but lost it due to poorly prepared titles. Boone left Kentucky in 1799 and bought land from Spain in Missouri, west of the Mississippi River.

Boone then lost this land in 1803 with the Louisiana Purchase. An act of Congress gave him back his land just six years before his death, which was SEPTEMBER 26, 1820.(1)

(1) Daniel Boone: I Believe in Jesus Christ, American Minute with Bill Federer, September 26, 2010

(2) 1820 painting by Chester Harding  is the only portrait of Daniel Boone made from life