14 John Winthrop (1588-1649)

Sonya Parrish


John Winthrop

Born to an affluent family in Suffolk County, England, John Winthrop was educated at home by private tutors before attending Trinity College for two years. This is where Winthrop was first exposed to Puritan doctrines, which would shape the course of his life and the lives of many others in colonial New England. After leaving college and marrying at the age of 17, he became Lord of the Manor for his family home in Groton, was appointed county commissioner, and began practicing law. His experience in law and his family connections helped cement his future, and in October 1629 he was elected governor of the Massachusetts Bay Colony. Following a three month voyage across the Atlantic, he arrived in Salem, MA in June of 1630 with 700 fellow immigrants who were dispersed to Boston and the surrounding area within the year. Elected in 1630, he served as governor or deputy governor to the colony until his death in 1649. Winthrop, called “the Father of New England” by Cotton Mather, is best remembered as a leading colonial authority figure during New England’s early decades.

As a colonial civil and religious leader, Winthrop believed in a strong hierarchical structure in all areas of social and private life, ideally led by a benevolent, Puritan upper-class. His involvement in the Antinomian Controversy (1634-35) solidified his belief that the colony itself should be a place for orthodox Puritans, not a space for the varieties of religious dissenters that were cropping up across England and the rest of seventeenth century Europe. During this year of dissent and religious strife in New England, Winthrop gave speeches and published lectures on established Puritan doctrine in an effort to counter the influence of Antinomian supporters in the colony and justify the trial and eventual exile of the woman seen as the leader of these dissenters, Anne Hutchinson. In the aftermath, this crisis in colonial government and religion reinforced Winthrop’s position regarding the need for orthodox Puritan supremacy, strict social structures, and theocratic government in the new world.

His strong adherence to Puritanism and hierarchy caused him to be a reformer, but not a separatists – he believed the protestant Christian church, The Church of England included, could and should be reformed of its similarities to Catholicism and united again. This, in many ways, put him at odds with other religious leaders in early Puritan New England society such as John Cotton and Thomas Shepard, who advocated a less moderate stance against what they viewed as the sins of the Church of England. Winthrop was by no means a supporter of the Church of England, and he was a strict Puritan; however, he did see the value of moderation in some degree when considering the benefits of the theocratic model established in England. While religion and civil government went together in New England at this time, Winthrop’s writing also includes historical concerns and the day-to-day life of New Englanders in the early seventeenth century. His journals, published in two volumes in 1825-1826 under the title History of New England, is still today the basis for much of what we know about life in the first few decades of Puritan New England.

“A Modell of Christian Charity,” presented here, is his most enduring literary work, although it was not published until 1838. Believed to be delivered either right before sailing from England or during the passage across the Atlantic, Winthrop’s speech provides a purpose for the Puritan utopia he wished to establish in the New World – a shining “city upon a hill” to serve as an example of good Christian community and enterprise which the rest of the world could soon follow. Much like the work of William Bradford presented earlier in this anthology, Winthrop’s text details actual historical events, religious doctrine, and the general mindset of the early Puritan settlers. Outlining religious, social, and economic ideals using a rhetorical formula influenced by his legal background, Winthrop poses questions, gives answers, and offers objections and rebuttals to his ideas. His main thesis – the concept of charity and mutual community as a Christian imperative within a firmly established economic and social hierarchy – underscores the authoritarian paradox of the early Puritans. They believed in free will and an individual’s right to an unfettered and equal relationship with God while simultaneously attempting to reinforce hierarchical social and religious structures that mandated strict roles for community members based on factors such as wealth, education, gender, race, and sexuality. “A Modell of Christian Charity” not only offers us a glimpse into the avowed religious purpose and influence for the Puritan errand into the wilderness of North America, but also exposes the political, social, and economic mindset of these early immigrants to the Massachusetts Bay Colony.


“A Modell of Christian Charity”

Full Text: https://history.hanover.edu/texts/winthmod.html


A Modell hereof.

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

The Reason hereof

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

Reas. Secondly that He might have the more occasion to manifest the work of his Spirit: first upon the wicked in moderating and restraining them: so that the rich and mighty should not eat up the poor nor the poor and despised rise up against and shake off their yoke. Secondly, in the regenerate, in exercising His graces in them, as in the grate ones, their love, mercy, gentleness, temperance, etc., in the poor and inferior sort, their faith, patience, obedience &c.

3 Reas. Thirdly, that every man might have need of others, and from hence they might be all knit more nearly together in the bonds of brotherly affection. From hence it appears plainly that no man is made more honorable than another or more wealthy etc., out of any particular and singular respect to himself, but for the glory of his creator and the common good of the creature, man. Therefore God still reserves the property of these gifts to himself as Ezek. 16.17. He there calls wealth, his gold and his silver, and Prov. 3.9. he claims their service as his due, honor the Lord with thy riches etc.–All men being thus (by divine providence) ranked into two sorts, rich and poor; under the first are comprehended all such as are able to live comfortably by their own means duly improved; and all others are poor according to the former distribution. There are two rules whereby we are to walk one towards another: justice and mercy. These are always distinguished in their act and in their object, yet may they both concur in the same subject in each respect; as sometimes there may be an occasion of showing mercy to a rich man in some sudden danger or distress, and also doing of mere justice to a poor man in regard of some particular contract etc. There is likewise a double law by which we are regulated in our conversation towards another; in both the former respects, the law of nature and the law of grace, or the moral law or the law of the gospel, to omit the rule of justice as not properly belonging to this purpose otherwise than it may fall into consideration in some particular cases. By the first of these laws man as he was enabled so withal is commanded to love his neighbor as himself. Upon this ground stands all the precepts of the moral law, which concerns our dealings with men. To apply this to the works of mercy; this law requires two things. First that every man afford his help to another in every want or distress. Secondly, that he perform this out of the same affection which makes him careful of his own goods, according to that of our Savior. Matthew: Whatsoever ye would that men should do to you. This was practiced by Abraham and Lot in entertaining the angels and the old man of Gibea. The law of Grace or of the Gospel hath some difference from the former; as in these respects: First the law of nature was given to man in the estate of innocence; this of the Gospel in the estate of regeneracy. Secondly, the former propounds one man to another, as the same flesh and image of God; this as a brother in Christ also, and in the communion of the same Spirit, and so teacheth to put a difference between Christians and others. Do good to all, especially to the household of faith; upon this ground the Israelites were to put a difference between the brethren of such as were strangers though not of the Canaanites.

Thirdly, the law of nature would give no rules for dealing with enemies, for all are to be considered as friends in the state of innocence, but the Gospel commands love to an enemy. Proof. If thine Enemy hunger, feed him; Love your Enemies, do good to them that hate you. Math. 5.44.

This law of the Gospel propounds likewise a difference of seasons and occasions. There is a time when a Christian must sell all and give to the poor, as they did in the Apostles times. There is a time also when Christians (though they give not all yet) must give beyond their ability, as they of Macedonia, Cor. 2.6. Likewise community of perils calls for extraordinary liberality, and so doth community in some special service for the church. Lastly, when there is no other means whereby our Christian brother may be relieved in his distress, we must help him beyond our ability rather than tempt God in putting him upon help by miraculous or extraordinary means.

This duty of mercy is exercised in the kinds: Giving, lending, and forgiving.–

Quest. What rule shall a man observe in giving in respect of the measure?

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

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

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

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

Ans. This very argument Solomon used to persuade to liberality, Eccle.: Cast thy bread upon the waters, and for thou knows not what evil may come upon the land. Luke 26. Make you friends of the riches of iniquity; you will ask how this shall be? very well. For first he that gives to the poor, lends to the Lord and He will repay him even in this life a hundredfold to him or his — The righteous is ever merciful and lendeth and his seed enjoyeth the blessing; and besides we know what advantage it will be to us in the day of account when many such witnesses shall stand forth for us to witness the improvement of our talent. And I would know of those who plead so much for laying up for time to come, whether they hold that to be Gospel, Math. 16.19. Lay not up for yourselves Treasures upon Earth etc. If they acknowledge it, what extent will they allow it? if only to those primitive times, let them consider the reason whereupon our Savior grounds it. The first is that they are subject to the moth, the rust, the thief. Secondly, they will steal away the heart; where the treasure is there will ye heart be also. The reasons are of like force at all times. Therefore the exhortation must be general and perpetual, with always in respect of the love and affection to riches and in regard of the things themselves when any special service for the church or particular distress of our brother do call for the use of them; otherwise it is not only lawful but necessary to lay up as Joseph did to have ready upon such occasions, as the Lord (whose stewards we are of them) shall call for them from us; Christ gives us an instance of the first, when he sent his disciples for the ass, and bids them answer the owner thus, the Lord hath need of him: so when the Tabernacle was to be built, he sends to his people to call for their silver and gold, etc.; and yields no other reason but that it was for his work. When Elisha comes to the widow of Sareptah and finds her preparing to make ready her pittance for herself and family, he bids her first provide for him, he challenged first God’s part which she must first give before she must serve her own family. All these teach us that the Lord looks that when he is pleased to call for his right in anything we have, our own interest we have, must stand aside till his turn be served. For the other, we need look no further then to that of John 1. He who hath this world’s goods and seeth his brother to need and shuts up his compassion from him, how dwelleth the love of God in him, which comes punctually to this conclusion; if thy brother be in want and thou canst help him, thou needs not make doubt, what thou shouldst do; if thou love God thou must help him.

Quest. What rule must we observe in lending?

Ans. Thou must observe whether thy brother hath present or probable or possible means of repaying thee, if there be none of those, thou must give him according to his necessity, rather than lend him as he requires; if he hath present means of repaying thee, thou art to look at him not as an act of mercy, but by way of commerce, wherein thou are to walk by the rule of justice; but if his means of repaying thee be only probable or possible, then is he an object of thy mercy, thou must lend him, though there be danger of losing it, Deut. 15.7. If any of thy brethren be poor &c., thou shalt lend him sufficient. That men might not shift off this duty by the apparent hazard, he tells them that though the year of jubilee were at hand (when he must remit it, if he were not able to repay it before) yet he must lend him and that cheerfully. It may not grieve thee to give him (saith he) and because some might object, why so I should soon impoverish myself and my family, he adds with all thy work etc.; for our Savior, Math. 5. 42. From him that would borrow of thee turn not away.

Quest. What rule must we observe in forgiving?

Ans. Whether thou didst lend by way of commerce or in mercy, if he hath nothing to pay thee, must forgive (except in cause where thou hast a surety or a lawful pledge) Deut. 15.2. Every seventh year the creditor was to quit that which he lent to his brother if he were poor as appears ver. 8. Save when there shall be no poor with thee. In all these and like cases, Christ was a general rule, Math. 7.22. Whatsoever ye would that men should do to you, do yee the same to them also.

Quest. What rule must we observe and walk by in cause of community of peril?

Ans. The same as before, but with more enlargement towards others and less respect towards ourselves and our own right. Hence it was that in the primitive Church they sold all, had all things in common, neither did any man say that which he possessed was his own. Likewise in their return out of the captivity, because the work was great for the restoring of the church and the danger of enemies was common to all, Nehemiah directs the Jews to liberality and readiness in remitting their debts to their brethren, and disposing liberally to such as wanted, and stand not upon their own dues which they might have demanded of them. Thus did some of our forefathers in times of persecution in England, and so did many of the faithful of other churches, whereof we keep an honorable remembrance of them; and it is to be observed that both in Scriptures and latter stories of the churches that such as have been most bountiful to the poor saints, especially in those extraordinary times and occasions, God hath left them highly commended to posterity, as Zacheus, Cornelius, Dorcas, Bishop Hooper, the Cuttler of Brussells and divers others. Observe again that the Scripture gives no caution to restrain any from being over liberal this way; but all men to the liberal and cheerful practise hereof by the sweeter promises; as to instance one for many, Isaiah 58.6. Is not this the fast I have chosen to loose the bonds of wickedness, to take off the heavy burdens, to let the oppressed go free and to break every yoke, to deal thy bread to the hungry and to bring the poor that wander into thy house, when thou sees the naked to cover them; and then shall thy light brake forth as the morning and thy health shall grow speedily, thy righteousness shall go before God, and the glory of the Lord shalt embrace thee; then thou shall call and the Lord shall answer thee etc. Ch. 2.10: If thou power out thy soul to the hungry, then shall thy light spring out in darkness, and the Lord shall guide thee continually, and satisfy thy soul in draught, and make fat thy bones, thou shalt be like a watered garden, and they shalt be of thee that shall build the old waste places etc. On the contrary most heavy curses are laid upon such as are straightened towards the Lord and His people. Judg. 5. Curse the Meroshe because he came not to help the Lord; Prov. 21.13. He who shutteth his ears from hearing the cry of the poor, he shall cry and shall not be heard; Math. 25. Go ye cursed into everlasting fire etc. I was hungry and ye fed me not; 2 Cor. 9.6. He that soweth sparingly shall reap sparingly. Having already set forth the practice of mercy according to the rule of God’s law, it will be useful to lay open the grounds of it also, being the other part of the Commandment and that is the affection from which this exercise of mercy must arise, the Apostle tells us that this love is the fulfilling of the law, not that it is enough to love our brother and so no further; but in regard of the excellency of his parts giving any motion to the other as the soul to the body and the power it hath to set all the faculties 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 mower or main wheel; knowing that will certainly produce the sound which he intends. So the way to draw men to the works of mercy, is not by force of argument from the goodness or necessity of the work; for though this cause may enforce, a rational mind to some present act of mercy, as is frequent in experience, yet it cannot work such a habit in a soul, as shall make it prompt upon all occasions to produce the same effect, but by framing these affections of love in the heart which will as naturally bring forth the other, as any cause doth produce the effect.

The definition which the Scripture gives us of love is this. Love is the bond of perfection, first it is a bond or ligament. Secondly it makes the work perfect. There is no body but consists of parts and that which knits these parts together, gives the body its perfection, because it makes each part so contiguous to others as thereby they do mutually participate with each other, both in strength and infirmity, in pleasure and pain. To instance in the most perfect of all bodies; Christ and his Church make one body; the several parts of this body considered a part before they were united, were as disproportionate and as much disordering as so many contrary qualities or elements, but when Christ comes, and by His spirit and love knits all these parts to himself and each to other, it is become the most perfect and best proportioned body in the world, Eph. 4.16. Christ, by whom all the body being knit together by every joint for the furniture thereof, according to the effectual power which is in the measure of every perfection of parts, a glorious body without spot or wrinkle; the ligaments hereof being Christ, or His love, for Christ is love, 1 John 4.8. So this definition is right: Love is the bond of perfection.

From hence we may frame these conclusions. First of all, true Christians are of one body in Christ, 1 Cor. 12.12: Ye are the body of Christ and members of their part. All the parts of this body being thus united are made so contiguous in a special relation as they must needs partake of each other’s strength and infirmity; joy and sorrow, wale and woe. 1 Cor. 12. 27: If one member suffers, all suffer with it, if one be in honor, all rejoice with it. Secondly, the ligaments of this body which knit together are love. Thirdly, nobody can be perfect which wants its proper ligament. Fourthly, this sensibleness and sympathy of each other’s conditions will necessarily infuse into each part a native desire and endeavor to strengthen, defend, preserve, and comfort the other. To insist a little on this conclusion being the product of all the former, the truth hereof will appear both by precept and pattern. 1 John 3.10: Yee ought to lay down your lives for the brethren. Gal. 6.2: bear ye one another’s burthen’s and so fulfill the law of Christ. For patterns we have that first of our Savior who out of His good will in obedience to His Father, becoming a part of this body and being knit with it in the bond of love, found such a native sensibleness of our infirmities and sorrows as He willingly yielded Himself to death to ease the infirmities of the rest of His body, and so healed their sorrows. From the like sympathy of parts did the Apostles and many thousands of the Saintes lay down their lives for Christ. Again the like we may see in the members of this body among themselves. 1 Rom. 9. Paul could have been contented to have been separated from Christ, that the Jews might not be cut off from the body. It is very observable what he professed of his affectionate partaking with every member; who is weak (saith he) and I am not weak? who is offended and I burn not; and again, 2 Cor. 7.13: therefore we are comforted because ye were comforted. Of Epaphroditus he speaketh, Phil. 2.30, that he regarded not his own life to do him service. So Phebe and others are called the servants of the church. Now it is apparent that they served not for wages, or by constraint, but out of love. The like we shall find in the histories of the church, in all ages; the sweet sympathy of affections which was in the members of this body one towards another; their cheerfulness in serving and suffering together; how liberal they were without repining, harbors without grudging, and helpful without reproaching; and all from hence, because they had fervent love amongst them; which only makes the practice of mercy constant and easy.

The next consideration is how this love comes to be wrought. Adam in his first estate was a perfect model of mankind in all their generations, and in him this love was perfected in regard of the habit. But Adam, rent himself from his Creator, rent all his posterity also one from another; whence it comes that every man is born with this principle in him to love and seek himself only, and thus a man continues till Christ comes and takes possession of the soul and infuses another principle, love to God and our brother, and this latter having continual supply from Christ, as the head and root by which he is united, gets the predomining in the soul, so by little and little expels the former. 1 John 4.7: love cometh of God and every one that loves is borne of God, so that this love is the fruit of the new birth, and none can have it but the new creature. Now when this quality is thus formed in the souls of men, it works like the Spirit upon the dry bones. Ezek. 39: bone came to bone. It gathers together the scattered bones, or perfect old man Adam, and knits them into one body again in Christ, whereby a man is become again a living soul.

The third consideration is concerning the exercise of this love, which is twofold, inward or outward. The outward hath been handled in the former preface of this discourse. From unfolding the other we must take in our way that maxim of philosophy. Simile simili gaudet, or like will to like; for as of things which are turned with disaffection to each other, the ground of it is from a dissimilitude or arising from the contrary or different nature of the things themselves; for the ground of love is an apprehension of some resemblance in the things loved to that which affects it. This is the cause why the Lord loves the creature, so far as it has any of His image in it; He loves His elect because they are like Himself, He beholds them in His beloved Son. So a mother loves her child, because she thoroughly conceives a resemblance of herself in it. Thus it is between the members of Christ; each discerns, by the work of the Spirit, his own Image and resemblance in another, and therefore cannot but love him as he loves himself. Now when the soul, which is of a sociable nature, finds anything like to itself, it is like Adam when Eve was brought to him. She must be one with himself. This is flesh of my flesh (saith he) and bone of my bone. So the soul conceives a great delight in it; therefore she desires nearness and familiarity with it. She hath a great propensity to do it good and receives such content in it, as fearing the miscarriage of her beloved, she bestows it in the inmost closet of her heart. She will not endure that it shall want any good which she can give it. If by occasion she be withdrawn from the company of it, she is still looking towards the place where she left her beloved. If she heard it groan, she is with it presently. If she finds 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 sees it wronged, she cannot hear it without passion. She sets no bounds to her affections, nor hath any thought of reward. She finds recompense enough in the exercise of her love towards it. We may see this acted to life in Jonathan and David. Jonathan a valiant man endued with the spirit of love, so soon as he discovered the same spirit in David had presently his heart knit to him by this ligament of love; so that it is said he loved him as his own soul, he takes so great pleasure in him, that he strips himself to adorn his beloved. His father’s kingdom was not so precious to him as his beloved David, David shall have it with all his heart. Himself desires no more but that he may be near to him to rejoice in his good. He chooses to converse with him in the wilderness even to the hazard of his own life, rather than with the great courtiers in his father’s palace. When he sees danger towards him, he spares neither rare pains nor peril to direct it. When injury was offered his beloved David, he would not bear it, though from his own father. And when they must part for a season only, they thought their hearts would have broken for sorrow, had not their affections found vent by abundance of tears. Other instances might be brought to show the nature of this affection; as of Ruth and Naomi, and many others; but this truth is cleared enough.

If any shall object that it is not possible that love shall be bred or upheld without hope of requital, it is granted; but that is not our cause; for this love is always under reward. It never gives, but it always receives with advantage; First in regard that among the members of the same body, love and affection are reciprocal in a most equal and sweet kind of commerce. Secondly, in regard of the pleasure and content that the exercise of love carries with it, as we may see in the natural body. The mouth is at all the pains to receive and mince the food which serves for the nourishment of all the other parts of the body; yet it hath no cause to complain; for first the other parts send back by several passages, a due proportion of the same nourishment, in a better form for the strengthening and comforting the mouth. Secondly the labor of the mouth is accompanied with such pleasure and content as far exceeds the pains it takes. So is it in all the labor of love among Christians. The party loving, reaps love again, as was showed before, which the soul covets more than all the wealth in the world. Thirdly, nothing yields more pleasure and content to the soul then when it finds that which it may love fervently; for to love and live beloved is the soul’s paradise both here and in heaven. In the state of wedlock there be many comforts to learn out of the troubles of that condition; but let such as have tried the most, say if there be any sweetness in that condition comparable to the exercise of mutual love.

From the former considerations arise these conclusions. —

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

Secondly, this love is as absolutely necessary to the being of the body of Christ, as the sinews and other ligaments of a natural body are to the being of that body.

Thirdly, this love is a divine, spiritual nature; free, active, strong, courageous, permanent; undervaluing all things beneath its proper object and of all the graces, this makes us nearer to resemble the virtues of our Heavenly Father.

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

It rests now to make some application of this discourse, by the present design, which gave the occasion of writing of it. Herein are 4 things to be propounded; first the persons, secondly the work, thirdly the end, fourthly the means.

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

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

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

Fourthly, for the means whereby this must be effected. They are twofold, a conformity with the work and end we aim at. These we see are extraordinary, therefore we must not content ourselves with usual ordinary means. Whatsoever we did, or ought to have done, when we lived in England, the same must we do, and more also, where we go. That which the most in their churches maintain as truth in profession only, we must bring into familiar and constant practice; as in this duty of love, we must love brotherly without dissimulation, we must love one another with a pure heart fervently. We must bear one another’s burthens. We must not look only on our own things, but also on the things of our brethren. Neither must we think that the Lord will bear with such failings at our hands as he does from those among whom we have lived; and that for these 3 Reasons. First, in regard of the more near bond of marriage between him and us, wherein he hath taken us to be his, after a most strict and peculiar manner, which will make them the more jealous of our love and obedience. So he tells the people of Israel, you only have I known of all the families of the Earth, therefore will I punish you for your Transgressions. Secondly, because the Lord will be sanctified in them that come near him. We know that there were many that corrupted the service of the Lord; some setting up altars before his own; others offering both strange fire and strange sacrifices also; yet there came no fire from heaven, or other sudden judgement upon them, as did upon Nadab and Abihu, who yet we may think did not sin presumptuously. Thirdly, when God gives a special commission He looks to have it strictly observed in every article; When He gave Saul a commission to destroy Amaleck, He indented with him upon certain articles, and because he failed in one of the least, and that upon a faire pretense, it lost him the kingdom, which should have been his reward, if he had observed his commission. Thus stands the cause between God and us. We are entered into covenant with Him for this work. We have taken out a commission. The Lord hath given us leave to draw our own articles. We have professed to enterprise these and those accounts, upon these and those ends. We have hereupon besought Him of favor and blessing. Now if the Lord shall please to hear us, and bring us in peace to the place we desire, then hath He ratified this covenant and sealed our commission, and will expect a strict performance of the articles contained in it; but if we shall neglect the observation of these articles which are the ends we have propounded, and, dissembling with our God, shall fall to embrace this present world and prosecute our carnal intentions, seeking great things for ourselves and our posterity, the Lord will surely break out in wrath against us; be revenged of such a sinful people and make us know the price of the breach of such a covenant.

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

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

Therefore let us choose life
that we, and our seed
may live, by obeying His
voice and cleaving to Him,
for He is our life and our prosperity. 


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Open Anthology of Earlier American Literature Copyright © by Sonya Parrish is licensed under a Creative Commons Attribution 4.0 International License, except where otherwise noted.

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