Stedman and Hutchinson, comps. A Library of American Literature:
An Anthology in Eleven Volumes. 1891.
Vols. IX–XI: Literature of the Republic, Part IV., 1861–1889
A Model of Christian Charity
By John Winthrop (1588–1649)G
2 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 great ones, their love, mercy, gentleness, temperance, etc., in the poor and inferior sort, their faith, patience, obedience, etc.
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….
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….
Herein are four 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, Æneas 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 mere civil policy, doth 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 burdens. 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 doth from those among whom we have lived; and that for these three Reasons: First, in regard of the more near bond of marriage between him and us, wherein he hath taken us to be his, after a most strict and peculiar manner, which will make 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 judgment 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 Amalek, He indented with him upon certain articles, and because he failed in one of the least, and that upon a fair pretence, 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 others’ necessities. We must uphold a familiar commerce together in all meekness, gentleness, patience and liberality. We must delight in each other; make others’ conditions our own; rejoice together, mourn together, labor and suffer together, always having before our eyes our commission and community in the work, as members of the same body. So shall we keep the unity of the spirit in the bond of peace. The Lord will be our God, and delight to dwell among us, as his own people, and will command a blessing upon us in all our ways. So that we shall see much more of his wisdom, power, goodness and truth, than formerly we have been acquainted with. We shall find that the God of Israel is among us, when ten of us shall be able to resist a thousand of our enemies; when he shall make us a praise and glory that men shall say of succeeding plantations, “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 byword through the world. We shall open the mouths of enemies to speak evil of the ways of God, and all professors for God’s sake. We shall shame the faces of many of God’s worthy servants, and cause their prayers to be turned into curses upon us till we be consumed out of the good land whither we are agoing.
I shall shut up this discourse with that exhortation of Moses, that faithful servant of the Lord, in his last farewell to Israel (Deut. xxx.): 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 bless us in the land whither we go to possess it. But if our hearts shall turn away, so that we will not obey, but shall be seduced, and worship 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 pass over this vast sea to possess it;