Ebenezer Parkman’s Sermon “on the Sad Occasion of the Stamp Act,”

    November 10, 17651

    Transcribed by Ross W. Beales, Jr.

    Ebenezer Parkman made his first reference to the Stamp Act in his diary on August 16, 1765, when he “Heard of great Tumult in Boston, by a Mob on the 14th on account of the Stamp Office.” The next week, at the meeting of the Marlborough Association of Ministers in Southborough, “Every Conversation is filled with the late Riotous proceedings in Boston—hanging Mr. A.O.2 in Effigy: destroying the Stamp Office—and much dammaging the House, Gardens and Furniture of Mr. Secritary Oliver etc. etc.” (Aug. 20, 1765). At the end of the month, his son Samuel wrote from Boston about the mob that had attacked Lt. Governor Thomas Hutchinson’s home:

    Mr. Wheelock brings me a Letter of Yesterday from Samuel in which he informs me of another Tumult in Boston Monday night—that they who formed the mob, first invaded Mr. William Storys House in King street, proceeded to Benjamin Hallowell Esq. and thence went down in Quest of Richardson, who lives in Brother Parkmans, but not finding him at home, went to his Honours Lt. Governor Hutchinsons where they made sad Havock and Seized on his Money. From thence to Mr. Paxtons, but he was not at home. The House was redeemed by the owner, Mr. Waterhouse [Marginal notation: It was Mr. Palmers and not Waterhouse’s.] A melancholly Occurrence! Much to be deplored! (Aug. 28, 1765)

    Not surprisingly, Parkman wrote the next day, “My Mind had been in great Agitation about the present Times; and peculiarly as the Case is in the Capital, Boston: I pity heartily the Condition of his Honour and especially if he is innocent, as I hope he is. The Lord Himself direct His People and help us suitably to humble our Selves under this very awful Dispensation!” (Aug. 30).

    On Saturday, he received confirmation of what had happened from “an Eye Witness,”3 and his friend Edmund Quincy wrote him a letter that recounted “many particulars” of which Parkman was unaware. Quincy also enclosed a copy of the Boston Weekly News-Letter of August 29. As Parkman concluded, “I am prone to think that Nothing in New England of this kind, has equalled this Occurrence.”

    For his afternoon sermon on Sunday, he “preached (as by reason of what lately occurred in Boston, I thought my Self in Duty bound) on 1 Pet. 2.13—which I beg of God to bless to us—as we do exceedingly need Instructions of this kind” (Sept. 1). The text gives us an indication of Parkman’s perspective on the past two weeks’ events: “Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme.”

    The following Sunday, September 8, his morning sermon was on Psalm 83:3, “They have taken crafty counsel against thy people, and consulted against thy hidden ones.” Without the manuscript sermon, we might wonder about the identity of “they,” those who had “taken crafty counsel against thy people.” Did he mean the British government and its advisers, or was he referring to those who took to the streets in Boston? More to the point, his afternoon sermon “engrossed all my Time—my reading upon the Subject and writing so much—double the pages of an Ordinary Sermon,” and he “was obliged to speak very fast and a great while, to deliver it.” For this sermon, he returned to 1 Peter, this time including not only verse 13 but also verses 14–16:

    1. 13. Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme;
    2. 14. Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.
    3. 15. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:
    4. 16. As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.

    For now, at least, Parkman surely sided with the forces of law and order rather than those who protested the Stamp Act.

    Ten days later, on a trip to Boston, he visited friends “but especially went to see the Desolations at Mr. Hutchinsons. Went over all the House and to Mr. Eliots, where were many of his Honours Books and Papers, saved from the dreadful Ruin.” He found that “the people in Boston have little rest in the Minds. Sad Disquietments with his Excellency, who generally lives at the Castle: and sad Misgivings, at the Apprehension of that dark Day, Nov. 1,” the day when the Stamp Act was to take effect (Sept.18).

    In early October, he received a letter from his son-in-law, the Rev. Eli Forbes of Brookfield, who was “very mournful and sunk in his Spirits by reason of Contests among some of his people.” As Parkman lamented, “O the instability of human affections and Volubility of popular Applause!” This was the first sign of the discord over Forbes’s response to political events that would lead him to request dismissal from his pastorate in 1775.

    While Parkman was clearly upset and conflicted by events in Boston, residents of Westborough met on October 21 to instruct their representative. As Parkman noted, a committee of five leading men “Sat in one of my Rooms to do it.” The instructions to Representative Francis Whipple began with the assertion that, first, “the Inhabitance of this Province have a Legal Clame to all the Natural Inherent Constitutinal Rights of Englishman, Nothwithstanding their Great Distance from Grate Britton,” and, second, that the Stamp Act was “an Infringment upon these Rights.” Because the people of Westborough could not “be Active in puting our Necks under Such a Grevios Yoke,” they voted three instructions. First, Whipple was to “promote and Readily Joyn in all Such Dutifull Remonstrances and humble Petitions to the King and Parliment and other Desent Measurs as May have a tendence to obtain a Repeal” of the Stamp Act. Second, Whipple was directed not to do anything that would aid in the “operation” of the Stamp Act but also “to Dwo all in your Power to Surpress and to provente all Rioatus Assemblies and unlowfull Acts of Violence upon the Persons or Substance of any of his Majesty’s Subjects.” Finally, Whipple was enjoined from assisting in making “any unusual Grants out of the Province Treasurie to Repear any Damiges which we of this Town had no hand in.”

    While Parkman recorded nothing about his views on these resolutions and instructions, he may have felt comfortable with them. There was an assertion of the rights of the colonists and that the Stamp Act infringed upon the rights. Whipple was instructed to join in “Dutifull Remonstrances and humble Petitions” to secure repeal while doing nothing to aid enforcement of the act. He was also instructed to help prevent and suppress “all Rioatus Assemblies and unlowfull Acts of Violence.”

    On October 31, Parkman’s “mind [was] truely in great Engagedness upon the remarkable Crisis, which we are brought to the Eve of. May the Lord, the Hope of our Fathers, appear for His People! And grant us Deliverance from our Fears!” The next day, he reflected on Zephaniah 1:15, “That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness.” He was “very much of the mind that this Day Should be kept as a Day of Universal Humilliation throughout all the British Colonies in America.” The next Sunday found him in Brookfield, where his two sermons were “because of the Times.”4

    The Stamp Act clearly remained on Parkman’s mind, although he wrote nothing in his diary preparatory to his sermon on November 10 other than to make a single entry in his diary the day before: “Gave my Self to prepare a Sermon for tomorrow.” After preaching on Esther 3:15 in the morning, he followed in the afternoon by reading Hosea 9 and preaching on then preaching on verse 12, the same text on which he had preached in Brookfield on November 3.

    It is clear from Parkman’s sermon that the crisis over the Stamp Act left him, like the city Shushan, “perplexed,” caught, as it were, between the obligation to respect and defer to authority, on the one hand, and the rights of the colonists and the disruptions brought by the Stamp Act, on the other hand. “The Perplexitys we are plunged into, every body may perceive are of Different Kinds.” As he noted,

    Trade and Commerce embarrassed, interrupted—and Stagnates. Men can neither go backward to act as they used to, nor go forward to act according to Law—nor stand still because of their Necessity—therefore know not what Course to take. Are under strong Temptations. Many force themselves over the Bounds prescribed, and break forth into Transgression for daily Bread.

    In addition, important offices were “wholly shut up—others very hardly open,” and “Many in Doubt about what is Duty and what is not.” Beyond these practical considerations, there was a seemingly irreconcilable tension between the rights of the colonists and their obligations to obey lawful authority:

    Some whilst they set by their inestimable Privileges and Libertys, upon seeing them taken away, yet being taught the Sin of Rebellion against lawful Authority and the Horrors of Civil War, have the Strongest Contrasts and Struggles in their own Breasts; they fear God would honour the King they are bound by Sacred Bonds and Obligations to Suppress their Passions and imitate Christ, and behave according to the Gospel; and that requires that we must need be subject, not only for [Wrath?] but Conscience sake. [Marginal notation: Rom 13.55]

    Faced with these dilemmas, Parkman offered responses that fitted well into traditional narratives of declension. “Under this Sore frown of Heaven,” the people “ought to be very deeply humbled for our great Abuse of our Libertys, while We enjoyed them and our many other Iniquities.” The sins of the people were manifest:

    It may be fitly cryed out, “Ah sinful Colonys, ah sinful Province! A people laden with Iniquity! The whole Head is sick, the whole Heart is faint. From the soal of the Foot, even unto the Head, there is no Soundness.” Therefore have we kindled the Anger of the holy one of Israel against us.

    There were clear steps to be taken. The people “ought to Cry to God and in the Name of Jesus Christ our only Advocate”; strive for “evident Reformation and consciencious Circumspection”; be “very Watchfull of giving any Occasion to our Enemies, of which we have not a few, nor weak, at home”; and, finally, “See that We put our Trust in God to appear for us, Save and deliver us: and then we may depend upon it that in His own Time and way, He will extricate us out of our Difficulties and put an End to all our Perplexities; if not for our yet for His own Name’s Sake.”

    Note on the Transcription. This transcription follows the so-called “expanded” method. The thorn “y” is expand to “th,” and letters and abbreviations are brought down to the line and expanded unless the abbreviation is in common use today. Thus, ye becomes “the”; yt becomes “that”; ys becomes “this”; and yre becomes “there.” Similarly, abbreviations like wt, wth, and wd become “what,” “with,” and “would.” Sentences end with a period; occasional punctuation is silently inserted for clarity; & and &c. are changed to “and” and “etc.” Words that Parkman crossed out have been silently omitted. Insertions, whose place is usually indicated by a caret within the text, are silently moved from the margin or bottom of the page or brought down from above the line. Underlined words, rather than being presented in italics, remain underlined. All sentences start with a capital letter and end with a period. Centered numbers in parentheses indicate the start of a new page in the manuscript.

    The manuscript begins with two unnumbered pages, perhaps part of a wrapper. On the first page, Parkman quoted Esther 3:15, then noted that he repeated the sermon “At Grafton Fast on Account of the public Distresses, Nov. 21, 1765, p.m.,” and “At North End [that is, the second parish, later Northborough], Nov. 24, a.m., anni ejusd.”6 That page also carries the notation, in a later hand, “Mr. Parkman of Westboro.” The second unnumbered page has “Addition No. 2 in page 6,” which has been silently inserted at the appropriate place on that page. The fourteenth numbered page of the manuscript has “Additions No. 1 in p. 6,” which have been silently added to that page.

    A few footnotes provide biblical texts (in the King James version) to which Parkman referred. Indeed, the sermons are packed with biblical allusions—a reminder that Parkman’s audience, at least ideally, was well versed in the scriptures. He acknowledged this in the second paragraph of his sermon: “You all, who are acquainted with your Bibles, know the Sacred Story of Queen Esther and the State of the people of God in the Reign of Ahasuerus, King of Persia.”

    Digital images: The original manuscript is in the Parkman Family Papers, American Antiquarian Society, Box 1, Folder 6. Digital images are on the website of New England’s Hidden Histories: https://congregationallibrary.quartexcollections.com/Documents/Detail/ebenezer-parkman-sermon-esther-315-1765/109891.

    No. MCCCXCIV. Westborough, November 10, 1765, a.m., on the Sad Occasion of the Stamp Act.

    Esth. 3:15 these words: And the Decree was given at Shushan the Palace—but the City Shushan was perplexed.

    All Scripture is given by Inspiration of God and is profitable for Doctrines, for Reproof, for correction, for Instruction in Righteousness as saith St. Paul to Timothy. This Portion of Sacred Scripture can never be more profitably considered by us (I humbly apprehend) than at this remarkably difficult Time. I hope, by divine Help, to Say Something upon it, that may be seasonable and useful to all whose Minds are fitly disposed and qualify’d to receive it. And God grant we may be all of us under divine Influence, and that we may give good Heed hereto!

    You all, who are acquainted with your Bibles, know the Sacred Story of Queen Esther and the State of the people of God in the Reign of Ahasuerus, King of Persia. This is thought to be the same as Artaxerxas longimanus, or long-handed because One of his Hands was of an unusual length. He had a favourite whom he advanced above all others. His name was Haman, the Son of Hammedatha the Agagite, or Amalekite. He was both by Birth and Temper the Enemy of the Jews, v. 10. Being of an Ambitious and cruel Disposition, he would not bear it,

    (2)

    that Mordecai the Jew refused to pay him respect as the rest of the Kings Servants did. His Wrath rose to such as Excess that he contrived not merely Mordecai’s Ruin, but that of all the Nation which he belonged to. Now this was the Matter about which our Text Speaks. And I would hasten to mention to you from it an obvious Observation which may bespeak some Illustration and then Application. ‘Tis this,

    A Decree may be enacted which may put the Subjects into perplexity.

    Here it is Said, “The Decree was given at Shushan the Palace.” It follows presently—but the city Shushan was perplexed.

    The Decree was that which Haman the Prime Minister had requested of the King, v. 8 and 9, where we have also the offer he made the King, to induce him to consent: lest the King should think it would be a great loss to him to have such a vast Number of People who were tributarys to him, cut off. Surely it would very much diminish the royal Revenue. Haman would therefore Pay 10,000 Talents of Silver, out of his own Estate, to have it done. This Sum is very great. If computed by babylonish reckoning, it comes to two million, one hundred and nineteen thousand Pounds Sterling—if they be counted as jewish Talents, tis twice as much. Josephus Says it was 40 thousand Talents. But this not only Shews to what greatness Haman was raised, who should have So much Wealth, but the Degree of his Malice against the Jews, that he Should be willing to lavish out at this rate for the reeking his Vengeance upon those who had done so little to affront him. See Dr. Prideaux Part I. B. 5 in Artax. 12.

    As unreasonable and as cruel as this Portion was, the King made no difficulty to grant it. See v. 10, 11.

    (3)

    O how difficult a Station, that of a Monarch! How much they stand in need of the Prayers of all God’s People for them and how incumbent a Duty on the subject to put up Prayers and Supplications for them. But how sad a Thing it is to have corrupt, wicked Persons to be the King’s Favourites, and by their evil Counsels to influence the King to ruin his subjects! It was So in the Case before us as v. 11. And this being granted, no time is lost, lest the King Should change his Mind, immediately the preparation is made. Secretaries are Employed to write out, and Posts are sent, with the Copys of the bloody Edict, to all parts of that extensive Realm—and with what Speed they can, to reach in season the utmost Limits that all might be ready against the Day which was set. Happy was it indeed for the Jews, and ordered, doubtless, by the Special, kind Providence of God that the Day that was Set was so far off, that there might be time for the Jews to prepare themselves and Time for various, important intervening Events. And thus we are bound always to Consider the over-ruling Providence of God always extended over His People, especially in their most Trying Necessitys. Let them ever confide in Him; even at the darkest.

    But what means its being Said here, that the Decree was given at Shushan, the Palace, and all the City Shushan etc. Concerning this City Some remarkable Things I find said from Antient writers; See Dr. Heylins Cosm. on Persia.7 As particularly from Cassiodorus, that the Walls were cemented with Gold: that it was very magnificent and wealthy: that Alexander found in it 50,000 Talents of Gold, uncoined, besides Silver Wedges, and Jewels of inestimable Value. Let us observe,

    First, how it was at Court, when this Decree went forth. The King and Haman

    (4)

    were merrily enjoying themselves. They “Sat down to drink.” Many times it is so Persons with whom the World goes well, are not affected with how it fares with the rest of their Neighbours round about them. Do not tenderly regard the Afflictions of Joseph, as the Prophetic style runs.

    But let us consider Secondly, how the City was affected at the Degrees going forth. “The City Shushan was perplexed.” You ask, How this was?

    The Jews, you may be sure, were perplexed—greatly So; for they were immediately concerned. Nothing but Death and Destruction were before them. They being doomed to be sacrificed—all of them, and their Children and none to be excepted out of the common slaughter. The Command was (See v. 13) “to destroy and kill and cause to perish all Jews, both young and old, little Children and women in one Day”—How could they but be deeply moved at Such a fatal Determination?

    Nay but not only are These affected.

    Others might well be likewise for,

    First, They could not but be very much moved and troubled, to think that so many innocent People were brought into such Miserys. Thus a great many of the Citizens probably were linked in along with those People. Common Humanity would teach them this. Many Persons had, no scruples, got into Acquaintance with them and knew by Experience that there were Numbers of Valuable Persons among them. And therefore indiscriminately to butcher them appeared very shocking: Especially as there was no just Complaint exhibited against them. They may have had very profitable Trade and Commerce, have built up intimate Friendships and endearing Connections ensued. However, they were not only afraid of what would occur with

    (5)

    regard to their peaceable, good Neighbours the Jews, whom God had brought among them—but,

    Secondly, they were perplexed, through their own Exposedness.

    First, They were full of deep Concern on consideration of the Opposition that might be made; and what might be the sad Effect of Insurrection and Tumult: they fear Rapine, Violence, Blood and slaughter. These must needs make it a very terrible Time, much to be dreaded: but especially the dismal Event. This throws ‘em into Consternation.

    Secondly, They have reason to be afraid of Some terrible Judgment of God to fall upon them and punish them for such an inhuman Act. When the Chief Ruler Sins, it involves the People. When David sinned in numbering the People, 70 thousand were swept off by the Plague. More peculiarly when they are to be the actors in the bloody Scenes. Those People doubtless knew also that the Jews were in some singular manner the People of God for whose Defence He had appeared and would be like to again in some awful manner if they were abused—and especially if they Should Suffer for His sake; for the Sake of their Laws, which He had given them and that they were Separate and different from other People—which God had made them be. And therefore no Question He would stand by them and avenge them.

    They had therefore great Reason to be perplexed and at their Wits End.

    (6)

    And now let us consider whether this does call for Application and Improvement by, at this remarkable Time with us—such a memorable AERA are we arrived to, as has never been known by us, or our Fathers; nor could we or they have ever dreamt of. We are now Actually under the terrible Evil: and this has thrown us into unutterable Perplexity, which will increase more and more all the Time we shall continue under the distressing Decree. People are in Consternation and Confusion which they may express by Looking, one upon another—but know not what to think; or Expect; or say to one another and it is yet more difficult fully to Answer that weighty, importance Question,

    What shall we Do?

    This is Some sketch, imperfect and broken indeed, of our perplexed state and therefore the same Question recurs, What shall we do? The Perplexitys we are plunged into, every body may perceive are of Different Kinds.

    1. 1. Promulgation of a Law is Necessary in order to its being known universally and duely obeyed. Enquiry is therefore made What Proclamation there has been of the Act which so much affects us?
    2. 2. Trade and Commerce embarrassed, interrupted—and Stagnates. Men can neither go backward to act as they used to, nor go forward to act according to Law—nor stand still because of their Necessity—therefore know not what Course to take. Are under strong Temptations. Many force themselves over the Bounds prescribed, and break forth into Transgression for daily Bread.
    3. 3. Divers important and necessary Offices are wholly shut up—others very hardly open. Many in Doubt about what is Duty and what is not.
    4. 4. Some whilst they set by their inestimable Privileges and Libertys, upon seeing them taken away, yet being taught the Sin of Rebellion against lawful Authority and the Horrors of Civil War, have the Strongest Contrasts and Struggles in their own Breasts; they fear God would honour the King they are bound by Sacred Bonds and Obligations to Suppress their Passions and imitate Christ, and behave according to the Gospel; and that requires that we must need be subject, not only for Wrath but Conscience sake. [Marginal notation: Rom 13.58]

    The following Directions are the best that I know of: and therefore offer them.

    First of all, under this Sore frown of Heaven in thus diminishing our Privilege and depriving us of what was of Such inestimable worth, we ought to be very deeply humbled for our great Abuse of our Libertys, while We enjoyed them and our many other Iniquities. Like Jeshurun, We have waxed fat and Kicked.9 We have, ourselves in this Land, grown wanton and secure; and rebelled against the most High.

    The Sins and Provocations which we are chargeable with, we can’t soon come to a right apprehension of: They are so various for their different Kinds; and So numberless their multitude. All Sorts of Persons have been chargeable; all Orders and Degrees have been deficient, and added to the Trespass of Israel. When we read the Prophets, we may with too much reason adopt their stile. It may be fitly cryed out, “Ah sinful Colonys, ah sinful Province! A people laden with Iniquity! The whole Head is sick, the whole Heart is faint. From the soal of the Foot, even unto the Head, there is no Soundness.” Therefore have we kindled the Anger of the holy one of Israel against us.

    N.B. I have no parallel to run with regard to his Majesty and the british Court, and K. Ahasuerus and Haman.

    (7)

    Secondly, we ought to Cry to God and in the Name of Jesus Christ our only Advocate.

    The Jews in Persia did so, e.g. Mordicai. Nay and they Fasted etc. etc. Esth. 4.1.16. Let us remember how King Jehoshaphat, 2 Chr. 20.12, when he and his people were greatly distressed, though on another Occasion, took this very Method of Fasting and Prayer. “O God (says He) We know not what to do, but our Eyes are unto thee.” Nature, Religion, Necessity all force this out of us, and therefore etc. etc. etc.

    Thirdly, There ought to be evident Reformation and consciencious Circumspection.

    (1. renouncing the Sins among us which have displeased the holy God and provoked His Wrath against us. We must concern ourselves Personally, not merely for the Public sins in general, which we may be ready enough for: but for our own, each one of us, in Particular—Cast away from you therefore all your transgressions and all your Abominations, every one of you, whereby you have excited etc.

    (2. Return to our obedience to His holy Laws, and make Conscience of observing all the Precepts of the Christian Religion, whether relating to divine worship or our Conversation in the world.

    We have dropt many Things; and are grown very lax about the Ordinances of His Worship—about attending upon them and preparing to attend aright; it may not have been with right Frames, and in the Exercise of divine Grace, as is required. Nor have we walked agreeable to our sacred Obligations which all Christians are under.

    (8)

    When We set in Order what has been heretofore Wanting, whether in Worship or Conduct, We must look to our Aims and Ends therein, and to our Tempers of Mind and Heart. We must beware of Pride, and Self Conceit; and must see that we avoid Contentiousness—so says the holy Apostle, Let nothing be done in strife and vain Glory. All must be done in Wisdom, in Meekness and Charity: that with one Mind and with one Mouth ye may glorifie God. I wish we all might in this Day of His so peculiar Visitation.

    Fourthly, We must be very Watchfull of giving any Occasion to our Enemies, of which we have not a few, nor weak, at home. We have done by far too much already. It was our Duty to make it appear that we could not comply with the Act. But yet this ought to have been humbly, and dutifully. Our imprudence in our Resentments will doubtless be improved to our great Disadvantage, by our Adversarys who are ever watching for our halting. In our Circumstances, the best Wisdom and Prudence are called for.

    Fifthly, We must See that We put our Trust in God to appear for us, Save and deliver us: and then we may depend upon it that in His own Time and way, He will extricate us out of our Difficulties and put an End to all our Perplexities; if not for our yet for His own Name’s Sake.

    (9)

    This Direction is very agreeable to the Priests Counsel, or rather the Command of God by him. “Trust in the Lord ye People as well as pour out your Hearts before Him,” Ps. 62.8. And again, “O Israel, trust thou in the Lord. He is their Help and their Shield.” Ps. 115.9.

    After all, I am afraid lest these Things Should be attended to in too superficial a Manner. Our Minds are apt to be engaged, and our Conversations mostly run, upon the External State of Things in the Colonys. Whereas the Chief Matter is neglected, overlooked, and forgot. But O what has the Great God of Heaven chiefly in View? He aims higher, far higher, than all these Earthy Things—at His own Glory, and the everlasting Welfare of Men: and He strikes deeper than the earthly Minded imagine; that is, at the Hearts of Men. Let us beseech you then to consider this well. May all those especially who know within themselves that they have led but a very thoughtless, Stupid, Sensual Life; in Opposition to the Great GOD,

    (10)

    who governs supremely, knows the Hearts and ways of all, and will judge and render to all according to their works.

    Give me leave to call such to Repentance and to make their peace with God through the glorious Mediator. O be reconciled because the wrath of God comes upon the Children of Disobedience.

    Don’t we want the King’s Favour? Now in this difficult Day—and don’t we want a good Friend in Court? This is the present Case, as with respect to the Favour of God to the Land in General So with regard to particular persons—O that we might obtain the Great Benefit of Christ the eternal son of God to be our advocate; for Him the Father heareth always. Be at no rest till it is so—for how wretched and miserable will and must your State be! (not merely as a province deprived some special civil privileges) but in much more peculiar, Spiritual Articles; nay and to endless Ages.

    (11)

    But Shall I not turn me to the [Heart?] of God—both First, on your own Account to get all Things cleared up, and that you may not be under any Perplexitys as to your Spiritual State.

    And then that you secondly discharge your Duty as to the outward temporal Civil Difficultys of the present Day:

    In true soul humbling before the Lord searching, trying yourselves and putting away every Evil—and doing that which is good and right in His Sight, as the People of God and that you may be accepted through Jesus Christ alone.

    Making use of your [priv.?] in prayer to God, at such a time, in Faith and Fervency—and with Perseverance.

    And that we may have Grace humbly to repose Ourselves and our whole Cause in Him!

    [Unnumbered blank page between 11 and 13.]

    (13)

    What though we on good Grounds think we are unjustly dealt with by man, and that what is come upon us is injurious, unrighteous and sorely oppressive, nay if put in Execution and continued must needs be ruinous and destructive; yet is it righteous and just with God against whom we have proved treacherous and rebellious and therefore must needs Submit ourselves to His holy Hand, and Seek peace and reconcilement, begging humbly His Favour and Goodness, and that He would please to Spare us for His Mercy endures forever.

    The Lord grant that Such as these may be our sentiments that Good may come unto us, that Glory may Still dwell in our Land!

    May the Lord our God be with us in this dark and trying Time, as He was with our Fathers in the Days of their Tryal and Distresses! And let him not leave us nor forsake us! But grant that our Righteousness may come forth as the Light, and our Judgment as the Noon Day!

    To God the Father, Son and Holy Spirit be Glory and Dominion forever and ever! Amen.

    2 Andrew Oliver (1706–1774), Harvard 1724.

    3 John Mellen (1723–1807), Harvard 1741, minister of Chauxit, the second precinct in Lancaster.

    4 The text of his morning sermon on November 3 was Hos. 9:12, “Though they bring up their children, yet will I bereave them, that there shall not be a man left: yea, woe also to them when I depart from them.” For his afternoon sermon, he preached on Isa. 4:5, “And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defense.”

    5 Rom. 13.5: “Wherefore ye must needs be subject, not only for wrath, but also for conscience’ sake.”

    6 Anni ejusd(em): of the same year.

    7 Peter Heylin, Cosmographie in Four Books: Containing the Chorographie and Historie of the Whole World, and All the Principall Kingdomes, Provinces, Seas, and Isles, thereof. (London, 1652).

    8 Rom. 13.5: “Wherefore ye must needs be subject, not only for wrath, but also for conscience’ sake.”

    9 Deuteronomy 32:15: “But Jeshurun waxed fat, and kicked: thou are fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation.”