Thomas Jefferson: We Claim Our Rights Not from kings but from the King of Kings

Thomas Jefferson quote We Claim Our Rights Not from kings or legislators but from the King of kings

We Claim Our Rights Not from kings or legislators but from the King of kings [Click to enlarge]

THOMAS JEFFERSON LETTER To DOCTOR JOHN MANNERS.

FROM MONTICELLO, June 12, 1817

SIR,—Your favor of May 20th has been received some time since, but the increasing inertness of age renders me slow in obeying the calls of the writing-table, and less equal than I have been to its labors. My opinion on the right of Expatriation has been, so long ago as the year 1776, consigned to record in the act of the Virginia code, drawn by myself, recognizing the right expressly, and prescribing the mode of exercising it. The evidence of this natural right, like that of our right to life, liberty, the use of our faculties, the pursuit of happiness, is not left to the feeble and sophistical investigations of reason, but is impressed on the sense of every man. We do not claim these under the charters of kings or legislators, but under the King of kings. If he has made it a law in the nature of man to pursue his own happiness, he has left him free in the choice of place as well as mode; and we may safely call on the whole body of English jurists to produce the map on which Nature has traced, for each individual, the geographical line which she forbids him to cross in pursuit of happiness. It certainly does not exist in his mind. Where, then, is it? I believe, too, I might safely affirm, that there is not another nation, civilized or savage, which has ever denied this natural right. I doubt if there is another which refuses its exercise. I know it is allowed in some of the most respectable countries of continental Europe, nor have I ever heard of one in which it was not. How it is among our savage neighbors, who have no law but that of Nature, we all know. Though long estranged from legal reading and reasoning, and little familiar with the decisions of particular judges, I have considered that respecting the obligation of the common law in this country as a very plain one, and merely a question of document. If we are under that law, the document which made us so can surely be produced; and as far as this can be produced, so far we are subject to it, and farther we are not. Most of the States did, I believe, at an early period of their legislation, adopt the English law, common and statute, more or less in a body, as far as localities admitted of their application. In these States, then, the common law, so far as adopted, is the lev-loci [the law of the place]. Then comes the law of Congress, declaring that what is law in any State, shall be the rule of decision in their courts, as to matters arising within that State, except when controlled by their own statutes. But this law of Congress has been considered as extending to civil cases only; and that no such provision has been made for criminal ones. A similar provision, then, for criminal offences, would, in like manner, be an adoption of more or less of the common law, as part of the lex-loci, where the offence is committed; and would cover the whole field of legislation for the general government. I have turned to the passage you refer to in Judge Cooper’s Justinian, and should suppose the general expressions there used would admit of modifications conformable to this doctrine. It would alarm me indeed, in any case, to find myself entertaining an opinion different from that of a judgment so accurately organized as his. But I am quite persuaded that, whenever Judge Cooper shall be led to consider that question simply and nakedly, it is so much within his course of thinking, as liberal as logical, that, rejecting all blind and undefined obligation, he will hold to the positive and explicit precepts of the law alone. Accept these hasty sentiments on the subjects you propose, as hazarded in proof of my great esteem and respect.

NOTE: When the founding fathers or framers of the Republic of the United States spoke of the “general government” they were referring to what we now know as the “federal government”

Sources: The Writings of Jefferson by Thomas Jefferson

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The 2nd Amendment: The Militia and the Right of the People to Bear Arms

2nd Amendment Militia Right to Bear Arms

U. S. v. Cruikshank, 92 U. S., 542 2nd Amendment Militia and Right to Bear Arms [Click to enlarge]

What this is saying is our Rights are not given by the Constitution or men, they are our birthright given by God, we can neither give them away, nor can they be taken from us, Thomas Jefferson said as much himself. The constitution only enumerates those rights and spells out in the 2nd amendment the government is prohibited from restricting those rights in any way what-so-ever. This includes any legislation of any form that tries to enforce any gun control laws, or restrict the peoples able to possess any type of firearm available or the ammunition needed to use those firearms in the protection of our selves, our families, our rights, our property and our country etc.

THE MILITIA.

1319. Right to bear arms.—A well regulated militia, being necessary to the security of a free State, the right of the people to keep and bear arms shall not be infringed. (See Note 1) Constitution of the United States, second amendment.

NOTE 1: The right to bear arms is not granted by the Constitution; neither is it in any manner dependent upon that instrument for Its existence. The second amendment means no more than that it shall not be infringed by Congress, and has no other effect than to restrict the powers of the National [i.e. Federal] Government. (U. S. v. Cruikshank, 92 U. S., 542.)

[Cite as United States v. Cruikshank, 25 F. Cas. 707 (C.C.D. La. 1874) (No. 14,897), aff’d, 92 U.S. 542 (1876). NOTE: This is the district court decision which was appealed to the Supreme Court (United States v. Cruikshank, 92 U.S. 542 (1876)). This case concerns an enforcement of rights under the fourteenth amendment including the first amendment right to assemble and second amendment right to arms. The Supreme Court decision held that these rights are not granted by the constitution and do not depend upon it for their existance. The lower court used similar reasoning on P. 710: “With regard to those acknowledged rights and privileges of the citizen, which form a part of his political inheritance derived from the mother country, and which were challenged and vindicated by centuries of stubborn resistance to arbitrary power, they belong to him as his birthright, and it is the duty of the particular state of which he is a citizen to protect and enforce them, and to do naught to deprive him of their full enjoyment. When any of these rights and privileges are secured in the constitution of the United States only by a declaration that the state or the United States shall not violate or abridge them, it is at once understood that they are not created or conferred by the constitution, but that the constitution only guaranties that they shall not be impaired by the state, or the United States, as the case may be.”

1321. Defining terms.—Whenever the words ” State or Territory” are used in the “Act to promote the efficiency of the militia, and for other purposes,” approved January twenty-first, nineteen hundred and three, as amended, they shall be held to apply to and include the District of Columbia. Sec. 74, Act of Feb. 18,1909 (35 Stat. 636).

1322. Composition of the organized.—The militia shall consist of every able-bodied male citizen of the respective States and Territories and the District of Columbia, and every able-bodied male of foreign birth who has declared his intention to become a citizen, who is more than eighteen and less than forty-five years of age, and shall be divided into two classes: The organized militia, to be known as the National Guard of the State, Territory, or District of Columbia, or by such other designations as may be given them by the laws of the respective States or Territories; the remainder to be known as the Reserve Militia: Provided. That the provisions of this Act and of section sixteen hundred and sixty-one, Revised Statutes, as amended, shall apply only to the militia organized as a land force. Sec. 1, Act of May 87,1908 (35 Stat. 309).

1323. Exemptions.—The Vice-President of the United States, the officers, judicial and executive, of the Government of the United States, the members and officers of each House of Congress, persons in the military or naval service of the United States, all custom-house officers, with their clerks, postmasters and persons employed by the United States in the transmission of the mail, ferrymen employed at any ferry on a post road, artificers and workmen employed in the armories and arsenals of the United States, pilots, mariners actually employed in the sea service of any citizen or merchant within the United States, and all persons who are exempted by the laws of the respective States or Territories shall be exempted from militia duty, without regard to age. Sec. 8, Act of Jan. SI, 1903 (32 Stat. 775).

1324. The same.—Nothing in this Act shall be construed to require or compel any member of any well-recognized religious sect or organization at present organized and existing whose creed forbids its members to participate in war in any form, and whose religious convictions are against war or participation therein, in accordance with the creed of said religious organizations, to serve in the militia or any other armed or volunteer force under the jurisdiction and authority of the United States. Sec. 8, Act of Jan. SI, 1903 (38 Stat. 775).

1325. Organization.—The regularly enlisted, organized, and uniformed active militia in the several States and Territories and the District of Columbia who have heretofore participated or shall hereafter participate in the apportionment of the annual appropriation provided by section sixteen hundred and sixty-one of the Revised Statutes of the United States, as amended, whether known and designated as National Guard, militia, or otherwise, shall constitute the organized militia. On and after January twenty-first, nineteen hundred and ten, the organization, armament, and discipline of the organized militia in the several States and Territories and the District of Columbia shall be the same as that which is now or may hereafter be prescribed for the Regular Army of the United States, subject in time of peace to such general exceptions as may be authorized by the Secretary of War. Sec. 2, Act of May 27, 1908 (SB Stat. 399).

Source: The Military Laws of the United States, 1915; By the United States War Department

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For a people who are free, a well-organized and armed militia is their best security ~ Jefferson

Well Armed Militia Quotes by Thomas Jefferson

Thomas Jefferson Regarding the 2nd Amendment [Click to enlarge}

THOMAS JEFFERSON; EIGHTH ANNUAL MESSAGE.

November 8, 1808.

To the Senate and House of Representatives of the United States:

It would have been a source, fellow-citizens, of much gratification if our last communications from Europe had enabled me to inform you that the belligerent nations, whose disregard of neutral rights has been so destructive to our commerce, had become awakened to the duty and true policy of revoking their unrighteous edicts. That no means might be omitted to produce this salutary effect, I lost no time in availing myself of the act authorizing a suspension, in whole or in part, of the several embargo laws. Our ministers at London and Paris were instructed to explain to the respective Governments there our disposition to exercise the authority in such manner as would withdraw the pretext on which the aggressions were originally founded and open the way for a renewal of that commercial intercourse which it was alleged on all sides had been reluctantly obstructed. As each of those Governments had pledged its readiness to concur in renouncing a measure which reached its adversary through the incontestable rights of neutrals only, and as the measure had been assumed by each as a retaliation for an asserted acquiescence in the aggressions of the other, it was reasonably expected that the occasion would have been seized by both for evincing the sincerity of their professions, and for restoring to the commerce of the United States its legitimate freedom. The instructions to our ministers with respect to the different belligerents were necessarily modified with a reference to their different circumstances, and to the condition annexed by law to the Executive power of suspension, requiring a decree of security to our commerce which would not result from a repeal of the decrees of France. Instead of a pledge, therefore, of a suspension of the embargo as to her in case of such a repeal, it was presumed that a sufficient inducement might be found in other considerations, and particularly in the change produced by a compliance with our just demands by one belligerent and a refusal by the other in the relations between the other and the United States. To Great Britain, whose power on the ocean is so ascendant, it was deemed not inconsistent with that condition to state explicitly that on her rescinding her orders in relation to the United States their trade would be opened with her, and remain shut to her enemy in case of his failure to rescind his decrees also. From France no answer has been received, nor any indication that the requisite change in her decrees is contemplated. The favorable reception of the proposition to Great Britain was the less to be doubted, as her orders of council had not only been referred for their vindication to an acquiescence on the part of the United States no longer to be pretended, but as the arrangement proposed, whilst it resisted the illegal decrees of France, involved, moreover, substantially the precise advantages professedly aimed at by the British orders. The arrangement has nevertheless been rejected.

This candid and liberal experiment having thus failed, and no other event having occurred on which a suspension of the embargo by the Executive was authorized, it necessarily remains in the extent originally given to it. We have the satisfaction, however, to reflect that in return for the privations imposed by the measure, and which our fellow-citizens in general have borne with patriotism, it has had the important effects of saving our mariners and our vast mercantile property, as well as of affording time for prosecuting the defensive and provisional measures called for by the occasion. It has demonstrated to foreign nations the moderation and firmness which govern our councils, and to our citizens the necessity of uniting in support of the laws and the rights of their country, and has thus long frustrated those usurpations and spoliations which, if resisted, involved war; if submitted to, sacrificed a vital principle of our national independence.

Under a continuance of the belligerent measures which, in defiance of laws which consecrate the rights of neutrals, overspread the ocean with danger, it will rest with the wisdom of Congress to decide on the course best adapted to such a state of things; and bringing with them, as they do, from every part of the Union the sentiments of our constituents, my confidence is strengthened that in forming this decision they will, with an unerring regard to the essential rights and interests of the nation, weigh and compare the painful alternatives out of which a choice is to be made. Nor should I do justice to the virtues which on other occasions have marked the character of our fellow-citizens if I did not cherish an equal confidence that the alternative chosen, whatever it may be, will be maintained with all the fortitude and patriotism which the crisis ought to inspire.

The documents containing the correspondences on the subject of the foreign edicts against our commerce, with the instructions given to our ministers at London and Paris, are now laid before you.

The communications made to Congress at their last session explained the posture in which the close of the discussions relating to the attack by a British ship of war on the frigate Chesapeake left a subject on which the nation had manifested so honorable a sensibility. Every view of what had passed authorized a belief that immediate steps would be taken by the British Government for redressing a wrong which the more it was investigated appeared the more clearly to require what had not been provided for in the special mission. It is found that no steps have been taken for the purpose. On the contrary, it will be seen in the documents laid before you that the inadmissible preliminary which obstructed the adjustment is still adhered to, and, moreover, that it is now brought into connection with the distinct and irrelative case of the orders in council. The instructions which had been given to our minister at London with a view to facilitate, if necessary, the reparation claimed by the United States are included in the documents communicated.

Our relations with the other powers of Europe have undergone no material changes since your last session. The important negotiations with Spain which had been alternately suspended and resumed necessarily experience a pause under the extraordinary and interesting crisis which distinguishes her internal situation.

With the Barbary Powers we continue in harmony, with the exception of an unjustifiable proceeding of the Dey of Algiers toward our consul to that Regency. Its character and circumstances are now laid before you, and will enable you to decide how far it may, either now or hereafter, call for any measures not within the limits of the Executive authority.

With our Indian neighbors the public peace has been steadily maintained. Some instances of individual wrong have, as at other times, taken place, but in no wise implicating the will of the nation. Beyond the Mississippi the Ioways, the Sacs, and the Alabamas have delivered up for trial and punishment individuals from among themselves accused of murdering citizens of the United States. On this side of the Mississippi the Creeks are exerting themselves to arrest offenders of the same kind, and the Choctaws have manifested their readiness and desire for amicable and just arrangements respecting depredations committed by disorderly persons of their tribe. And, generally, from a conviction that we consider them as a part of ourselves, and cherish with sincerity their rights and interests, the attachment of the Indian tribes is gaining strength daily—is extending from the nearer to the more remote, and will amply requite us for the justice and friendship practiced toward them. Husbandry and household manufacture are advancing among them more rapidly with the Southern than Northern tribes, from circumstances of soil and climate, and one of the two great divisions of the Cherokee Nation have now under consideration to solicit the citizenship of the United States, and to be identified with us in laws and government in such progressive manner as we shall think best.

In consequence of the appropriations of the last session of Congress for the security of our seaport towns and harbors, such works of defense have been erected as seemed to be called for by the situation of the several places, their relative importance, and the scale of expense indicated by the amount of the appropriation. These works will chiefly be finished in the course of the present season, except at New York and New Orleans, where most was to be done; and although a great proportion of the last appropriation has been expended on the former place, yet some further views will be submitted to Congress for rendering its security entirely adequate against naval enterprise. A view of what has been done at the several places, and of what is proposed to be done, shall be communicated as soon as the several reports are received.

Of the gunboats authorized by the act of December last, it has been thought necessary to build only 103 in the present year. These, with those before possessed, are sufficient for the harbors and waters most exposed, and the residue will require little time for their construction when it shall be deemed necessary.

Under the act of the last session for raising an additional military force so many officers were immediately appointed as were necessary for carrying on the business of recruiting, and in proportion as it advanced others have been added. We have reason to believe their success has been satisfactory, although such returns have not yet been received as enable me to present you a statement of the numbers engaged.

I have not thought it necessary in the course of the last season to call for any general detachments of militia or of volunteers under the laws passed for that purpose. For the ensuing season, however, they will be required to be in readiness should their service be wanted. Some small and special detachments have been necessary to maintain the laws of embargo on that portion of our northern frontier which offered peculiar facilities for evasion, but these were replaced as soon as it could be done by bodies of new recruits. By the aid of these and of the armed vessels called into service in other quarters the spirit of disobedience and abuse, which manifested itself early and with sensible effect while we were unprepared to meet it, has been considerably repressed.

Considering the extraordinary character of the times in which we live, our attention should unremittingly be fixed on the safety of our country. For a people who are free, and who mean to remain so, a well organized and armed militia is their best security. It is therefore incumbent on us at every meeting to revise the condition of the militia, and to ask ourselves if it is prepared to repel a powerful enemy at every point of our territories exposed to invasion. Some of the States have paid a laudable attention to this object, but every degree of neglect is to be found among others. Congress alone having the power to produce an uniform state of preparation in this great organ of defense, the interests which they so deeply feel in their own and their country’s security will present this as among the most important objects of their deliberation.

Under the acts of March 11 and April 23 respecting arms, the difficulty of procuring them from abroad during the present situation and dispositions of Europe induced us to direct our whole efforts to the means of internal supply. The public factories have therefore been enlarged, additional machineries erected, and, in proportion as artificers can be found or formed, their effect, already more than doubled, may be increased so as to keep pace with the yearly increase of the militia. The annual sums appropriated by the latter act have been directed to the encouragement of private factories of arms, and contracts have been entered into with individual undertakers to nearly the amount of the first year’s appropriation.

The suspension of our foreign commerce, produced by the injustice of the belligerent powers, and the consequent losses and sacrifices of our citizens are subjects of just concern. The situation into which we have thus been forced has impelled us to apply a portion of our industry and capital to internal manufactures and improvements. The extent of this conversion is daily increasing, and little doubt remains that the establishments formed and forming will, under the auspices of cheaper materials and subsistence, the freedom of labor from taxation with us, and of protecting duties and prohibitions, become permanent. The commerce with the Indians, too, within our own boundaries is likely to receive abundant aliment from the same internal source, and will secure to them peace and the progress of civilization, undisturbed by practices hostile to both.

The accounts of the receipts and expenditures during the year ending the 30th of September last being not yet made up, a correct statement will hereafter be transmitted from the Treasury. In the meantime it is ascertained that the receipts have amounted to near $18,000,000, which, with the eight millions and a half in the Treasury at the beginning of the year, have enabled us, after meeting the current demands and interest incurred, to pay $2,300,000 of the principal of our funded debt, and left us in the Treasury on that day near $14,000,000. Of these, $5,350,000 will be necessary to pay what will be due on the 1st day of January next, which will complete the reimbursement of the 8 per cent stock. These payments, with those made in the six years and a half preceding, will have extinguished $33,580,000 of the principal of the funded debt, being the whole which could be paid or purchased within the limits of the law and of our contracts, and the amount of principal thus discharged will have liberated the revenue from about $2,000,000 of interest and added that sum annually to the disposable surplus. The probable accumulation of the surpluses of revenue beyond what can be applied to the payment of the public debt whenever the freedom and safety of our commerce shall be restored merits the consideration of Congress. Shall it lie unproductive in the public vaults? Shall the revenue be reduced? Or shall it not rather be appropriated to the improvements of roads, canals, rivers, education, and other great foundations of prosperity and union under the powers which Congress may already possess or such amendment of the Constitution as may be approved by the States? While uncertain of the course of things, the time may be advantageously employed in obtaining the powers necessary for a system of improvement, should that be thought best.

Availing myself of this the last occasion which will occur of addressing the two Houses of the Legislature at their meeting, I can not omit the expression of my sincere gratitude for the repeated proofs of confidence manifested to me by themselves and their predecessors since my call to the administration and the many indulgences experienced at their hands. The same grateful acknowledgments are due to my fellow-citizens generally, whose support has been my great encouragement under all embarrassments. In the transaction of their business I can not have escaped error. It is incident to our imperfect nature. But I may say with truth my errors have been of the understanding, not of intention, and that the advancement of their rights and interests has been the constant motive for every measure. On these considerations I solicit their indulgence. Looking forward with anxiety to their future destinies, I trust that in their steady character, unshaken by difficulties, in their love of liberty, obedience to law, and support of the public authorities I see a sure guaranty of the permanence of our Republic; and, retiring from the charge of their affairs, I carry with me the consolation of a firm persuasion that Heaven has in store for our beloved country long ages to come of prosperity and happiness.

TH: JEFFERSON

Source: United States Congressional serial set, Issue 1; Issue 3265

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No People Will Tamely Surrender Their Liberties, Where Knowledge is Shared and Virtue Preserved

Samuel Adams quote Regarding Private & Public Virtue

Samuel Adams Regarding Private & Public Virtue [Click to enlarge]

No People will tamely surrender their Liberties, nor can they easily be subdued, where Knowledge is diffused and Virtue preserved.

Samuel Adams To James Warren [shared as written with no attempt to modernize spelling, language, etc.]

Philada., Nov’r. 4th, 1775

My Dear Sir, — I thank you heartily for your very acceptable Letter of the 23 of October by Fessenden. It is very afflicting to hear the universal Complaint of the Want of that most necessary Article, Gunpowder, and especially in the Camp before Boston. I hope however that this Want will soon be supplied, and God grant that a good Use may be made of it. The Congress yesterday was presented with the Colors of the seventh Regiment taken in Fort Chamblee, [Fort Chambly is a historic fort in La Vallée-du-Richelieu Regional County Municipality, Quebec.] which is surrendered to Major Brown. The Acquisition of 124 Barrils of Powder gives a happy Turn to our Affairs in that Quarter the Success of which I almost began to despair of.

The Gentlemen who have lately returned from the Camp may, perhaps all of them entertain a favorable Opinion of our Colony— I may possibly be partial in saying, not more favorable than it deserves. Be that as it may, the Congress have judged it necessary to continue the Establishment of the Men’s pay, and to enlarge that of the Captains and Lieutenants. In Addition to the Continental Army four new Batallions are to be raised, viz, three for the Defence of South Carolina and one for Georgia. These with 1000 Men before orderd for North Carolina, with the Assistance of provincial Forces, it is hoped will be sufficient to defend the three Southernmost Colonies.

It is recommended to N. Hampshire to form a Government to their own liking, during this Contest; and S. Carolina is allowd to do the same if they judge it necessary. I believe the Time is near when the most timid will see the absolute Necessity of every one of the Colonies setting up a Government within itself.

No Provisions or Produce is to be exported from any of the united Colonies to any part of the World till the first of March except for the Importation of the Unum Necessarium, and for Supplys from one Colony to another, under the Direction of Committees, and a further Exception of live Stock. Under the last Head, and Horses are allowd to be sent to the foreign West Indies. We shall by the Spring know the full Effect of our Non-exportation Agreement in the West Indies. Perhaps Alliances may then be formed with foreign Powers, and Trade opened to all the World Great Britain excepted.

You will possibly think I have set myself down to furnish a few Paragraphs for Edes and Gills paper, and what is more that I am betraying the Secrets of Congress. I confess I am giving my Friend as much Information as I dare, of things which are of such a Nature as that they cannot long be kept secret, and therefore I suppose it never was intended they should be. I mention them however in Confidence that you will not publish them. I wish I was at Liberty to tell you many of the Transactions of our body, but I am restraind by the Ties of Honor; and though it is painful to me, you know, to keep Secrets, I will not violate my Honor to relieve myself or gratify my Friend. [Nine lines are here erased, apparently after the receipt of the letter.] But why have I told you so trifling a Story, for which I cannot forgive my self till I have askd forgiveness of you. We live in a most important Age, which demands that every Moment should be improvd to some serious Purpose. It is the Age of George the Third; and to do Justice to our most gracious King, I will affirm it as my Opinion, that his Councils and Administration will necessarily produce the grandest Revolutions the World has ever yet seen. The Wheels of Providence seem to be in their swiftest Motion. Events succeed each other so rapidly that the most industrious and able Politicians can scarcely improve them to the full purposes for which they seem to be designd.

You must send your best Men here; therefore recall me from this Service. Men of moderate Abilities, especially when weakend by Age are not fit to be employed in founding Empires.

Let me talk with you a little about the Affairs of our own Colony. I persuade my self, my dear friend, that the greatest Care and Circumspection will be used to conduct its internal Police with Wisdom and Integrity. The Eyes of Mankind will be upon you, to see whether the Government, which is now more popular than it has been for many years past, will be productive of more Virtue moral and political. We may look up to Armies for our Defence, but Virtue is our best Security. It is not possible that any State should long continue free, where Virtue is not supremely honord. This is as seasonably as it is justly said by one of the most celebrated Writers of the present time. Perhaps the Form of Government now adopted may be permanent; Should it be only temporary, the golden Opportunity of recovering the Virtue and reforming the Manners of our Country should be industriously improvd.

Our Ancestors laid an excellent Foundation for the Security of Liberty, by setting up in a few years after their Arrival, a publick Seminary of Learning; and by their Laws, they obligd every Town consisting of a certain Number of Families to keep and maintain a Grammar School. I should be much grievd if it should be true as I am informd, that some of our Towns have dismissd their School masters, alledging that the extraordinary Expence of defending the Country renders them unable to support them. I hope this Inattention to the Principles of our wise forefathers does not prevail. If there should be any Danger of it, would not the leading Gentlemen do eminent Service to the Publick, by impressing upon the Minds of the People, the Necessity and Importance of encouraging that System of Education, which in my opinion, is so well calculated to diffuse among the Individuals of the Community, the Principles of Morality, so essentially necessary for the Preservation of publick Liberty. There are Virtues and Vices which are properly called political. “Corruption, Dishonesty to one’s Country, Luxury and Extravagance tend to the Ruin of States.” The opposite Virtues tend to their Establishment. But “there is a Connection between Vices as well as Virtues, and one opens the Door for the Entrance of another.” Therefore “Every able Politician will guard against other Vices” and be attentive to promote every Virtue. He who is void of Virtuous Attachment in private Life, is, or very soon will be void of all Regard to his Country. There is seldom an Instance of a Man guilty of betraying his Country, who had not before lost the feeling of moral Obligation in his private Connections. Before C[hurc]h was detected of holding a criminal Correspondence with the Enemies of his Country, his Infidelity to his Wife had been notorious. Since private and publick Vices, though not always apparently, are in Reality so nearly connected, of how much Importance, how necessary is it, that the utmost pains be taken by the Publick, to have the Principles of Virtue early inculcated on the Minds even of Children, and the moral Sense universally kept alive, and that the wise Institutions of our Ancestors for those great Purposes be encouragd by the Government. For no People will tamely surrender their Liberties, nor can they easily be subdued, where Knowledge is diffusd and Virtue preservd. On the Contrary, when People are universally ignorant and debauched in their Manners, they will sink under their own Weight, without the Aid of foreign Invaders. There are other things which, I humbly conceive, require the most serious Consideration of the Legislative. We have heretofore complaind, and I think justly, that bad Men have too often found their Way into places of publick Trust. “Nothing is more essential to the Establishment of Manners in a State, than that all Persons employd in Places of Power and Trust be Men of exemplary Characters. The Publick cannot be too curious concerning the Characters of Publick Men.” We have also complaind, that a Plurality of Places incompatible with each other have sometimes been vested in one Person. If under the former Administration there was no Danger to be apprehended from vesting the different Powers of Government in the same Persons, why did the Patriots so loudly protest against it? If Danger is always to be apprehended from it, should we not by continuing the Practice, too much imitate the degenerate Romans, who upon the Fall of Julius set up Augustus? They changd indeed their Masters, and when they had destroyd the Tyrant sufferd the Tyranny to continue. Tell me how a Judge of Probate can consistently sit at the Council Board and joyn in a Decision there upon an appeal from his own Judgment? Perhaps, being personally interested in another Appointment, I may view it with a partial Eye. But you may well remember that the Secretary of the Colony declind taking a Seat at the Council Board, to which he had been elected prior to his Appointment, until, in the House of Representatives he had publickly requested their opinion of the Propriety of it, and there heard it explicitly declared by an eminent and truly patriotick Member as his Opinion, that as the Place was not then as it formerly had been, the Gift of the Crown but of the People, there was no Impropriety in his holding it. The rest of the Members were silent. Major H[awle]y has as much of the stern Virtue and Spirit of a Roman Censor as any Gentleman I ever conversd with. The Appointment of the Secretary and his Election to a Seat at the Board were both made in the Time of his Absence from the Colony and without the Solicitation of any of his Friends that he knew of—most assuredly without his own. As he is resolvd never wittingly to disgrace himself or his Country, he still employs his Mind on the Subject, and wishes for your candid and impartial Sentiments.

 I fear I have trespassd on your Leisure, and conclude, with assuring you that I am with sincere Regards to Mrs. Warren, your very affectionate Friend

S. A.

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The People Have Not Virtue Enough to Resist the Efforts Made to Enslave Them!

Founder Samuel Adams quotes concerning Virtue and Liberty

Samuel Adams concerning Virtue and Liberty [Click to enlarge]

SAMUEL ADAMS LETTER TO THE COMMITTEE OF CORRESPONDENCE OF BOSTON TO THE COMMITTEE OF CORRESPONDENCE OF CAMBRIDGE.

Dated; Boston Dec’r 29 1772

Gentlemen

Your cordial Approbation of our sincere Endeavors for the Common Safety, affords us great Encouragement to persevere with Alacrity in the Execution of our Trust. Our hands have been abundantly strengthend by the generous and manly Resolves of our worthy Brethren in the several Towns who have hitherto acted. Should such Sentiments, which we are convincd generally prevail through the province, be as generally expressd, it must refute the insidious misrepresentation so industriously propagated on both sides of the Atlantick, that the people have not Virtue enough to resist the Efforts made to enslave them! It affords us the greatest Satisfaction to find the Opportunity offerd to our Fellow Countrymen to wipe off so ignominious a Reproach so readily embraced. We trust in God, & in the Smiles of Heaven on the Justice of our Cause, that a Day is hastening, when the Efforts of the Colonists will be crownd with Success; and the present Generation furnish an Example of publick Virtue, worthy the Imitation of all Posterity. In this we are greatly encouraged, from the thorough Understanding of our civil & Religious Rights Liberties & Privileges, throughout this province: The Importance of which is so obvious, that we are satisfied, nothing we can offer, would strengthen your Sense of it.

It gives us Pleasure to be assured from you, that the meetings of the Town of Cambridge on the Occasion have been so respectable; as, in our Opinion, it is an Evidence of their virtuous Attachment to the Cause of Liberty.

It shall be our constant Endeavor to collect and communicate to our esteemed fellow Countrymen every Interesting Information we can procure; in pursuance thereof we take the Liberty to inclose, a material Extract of a Letter from the Right Honorable the Earl of Dartmouth to his Honor the Governor of Rhode Island, Dated White Hall, Sept. 7 1772; which we have good reason to assure you is genuine.

Editorial Note: Spelling is that of those times in which Adams lived. No attempt is made to modernize the spelling or the language.

Source: The Writings of Samuel Adams: 1770-1773; By Samuel Adams

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Machine of Good Government Separating the Wheat from the Tares!

Machine of Government

Good Machine of Government

The Machine of Good Government Created by the Wisdom Imparted to the Founding Fathers of America! I say “Wisdom Imparted to the Founding Fathers of America” because it was not their wisdom, it was the wisdom of God and Christ Jesus our Lord they loaned the Founding Fathers. Not that the Founding Fathers had or gained of their own volition, choice or opportunity!

Reminder to my TeaParty Peeps & Christian Patriot brothers & sisters from our dear forefather Edmund Burke

“When bad men combine the good must associate; else they will fall, one by one, an unpitied sacrifice in a contemptible struggle.”

Editorial Note… While watching it this week in the hospital, One of the things that struck me when watching the “Killing Jesus” movie from Bill O’Reilly’s historically accurate account of the life and death of Jesus. It was based SOLELY on historical accounts, nothing came from the Bible. This is why I saw it in the Light that I did, because I wasn’t looking at it as an account from the Bible which I love so tenderly, but as a historically accurate accounting of the greatest life who ever graced the earthen soil, and who ever gave of Himself to teach us so much about the way God meant for us to live our lives. O’Reilly and his collaborative author used ONLY historical accounts from people who were actually there.

Looking at it simply from a historical perspective caused me to see it in a New Light. The Leftist democrats today in America, use the very same tactics, rhetoric,, etc. against US on the Right and of “THE RIGHT” that they used against Jesus Christ in His time. It really is extraordinary how they Never Ever Change!

THE LAW OF GOD as it relates to our treatment of personal enemies, is clearly laid down in the closing verses of the Fifth Chapter of Matthew. No other part of the law is so hard for men to obey and obedience to no other part is more necessary in order to make men Christ-like. It is in brief this: Ye have heard that it was said an eye for an eye, and a tooth for a tooth; but I say unto you, “Resist not him that is evil; but whosoever smiteth thee on the right cheek, turn to him the other also. Love your enemies, and pray for them that persecute you, that ye may be the sons of your Father which is in heaven.”

The Christian World recognizes this, theoretically at least, as a divine command which is to be obeyed; and whenever a Christian admits malice and personal hatred into his heart, and cherishes them and does not make any effort to expel them, he knows perfectly well that he is no longer in a state of grace, but is in rebellion against God. There is undoubtedly an immense amount of this rebellion in the Christian Church; but that does not change in the least the law of God respecting the treatment of personal enemies. That law is well established and well understood even if it is not well obeyed.

But a question of a different nature arises when we have to deal—not with personal enemies—but, so to speak, with public enemies, with knaves and evil doers, who may be classed as the enemies of all righteousness, through whom all sorts of corruption are brought into society or the Church or the State. These may be frankly, avowedly evil men, or they may be evil while pretending to be good. What is to be our attitude towards these? How are we to treat them as individuals?

According to the commonly accepted idea, the true and heroic soul must be ready at all times to defend all good and attack all evil. It must be utterly unselfish and self-sacrificing. It must be on the alert for the discovery of objects of attack and objects of defense. It must be untrammeled by circumstances and conditions. It must recognize no such thing as mere expediency. It must allow nothing but absolute right. In short, the hero must be a man of war to whom peace must not be permitted till every enemy of right and justice has been subdued.

That under this definition very few heroic souls can be found, goes without saying. Recall your own experience in life and you will not find it difficult to see that you have encountered a good deal of wrong, which you have not only done nothing to prevent, but against which you have not even borne any special testimony. It may not be humiliating to know that we are not heroic souls, as certainly most of us know that we are not; but it is humiliating to live in the midst of evil for the suppression of which we make no particular effort, and to feel all the time that we are perhaps not only cowardly, but also guilty of criminal neglect.

I should be very sorry to say anything which would excuse a cowardly neglect of duty or let men feel comfortable while they permit all manner of wrong to be done which they possibly might prevent. But I am of the opinion that even the holiest of wars ought not to be entered into without discretion and that even for the individual in society, the highest morality permits the free use of the tomahawk and scalping knife much less frequently than is supposed. I wish to throw upon this most interesting and perplexing subject of a Christian’s proper attitude towards wrong as embodied in bad men and bad measures, the light reflected from the teachings of Jesus, the world’s greatest hero, whose precepts and examples alike it is our highest honor to follow. I shall be much disappointed in the result if it shall not appear that the divine Master, whose soul in the presence of evil sometimes flashed with a Sinai-like righteous indignation and at other times was as gentle as a mother with her babe, has not left us some instruction that is not entirely in accord with the Christian world’s commonly received opinions on this subject.

One of the favorite methods of Jesus for imparting truth was the parable. Everybody must admit that His parables present truth in a very vivid and impressive manner. One may easily lose the connection of thought and mistake the logic of Paul’s Epistles. But no one need ever miss the point in one of Jesus’ parables. The simplicity and clearness with which they are expressed cannot easily be improved. They so perfectly reflect human experience in all ages that they are as instructive today as they were when they were first uttered by Jesus. One of these interesting parables is that of the tares and wheat. A certain man sowed good seed in his field, but in the night an enemy sowed tares. When the grain appeared, the tares also appeared. The servants of the farmer were much disturbed at the appearance of the tares and asked the master if he wished them to go and gather the tares up. But he answered with great wisdom, “no, lest while ye gather up the tares, ye root up the wheat also. Let both grow together till the harvest. And in the time of harvest I will say to the reapers, gather ye together first the tares and hind them in bundles to burn them—but gather the wheat into my barn.”

Now as an abstract proposition, tares are bad and they are especially bad among wheat. Under certain conditions nothing wiser could be done than to gather up the tares as soon as they are discovered; but, if they are so mixed with the wheat as to be not easily separated, and the destruction of the one is to be the destruction of the other, true wisdom says, wait awhile.

The simple statement of this parable in perfect accord as it is with Jesus’ practice, illuminates the subject we are considering. What is wanted is wheat. The question of tares or 110 tares is of no consequence except in its relation to the wheat. If to root up the tares is to root up the wheat it would be the height of folly to disturb either; and if by possibility the wheat can grow to a mature and profitable harvest in spite of the tares, then it is the highest wisdom to let both grow together. And this truth, so simply drawn from the ordinary operations of the farmer’s field, governments in the exercise of their exalted powers, and churches in their disciplinary zeal and individuals with more of the zeal, of the servant than of the wisdom of the master, all alike will do well to heed.

We may deduce from this teaching the general proposition that we may not do even a right act, nor an act which under other circumstances would be a positive duty, if the outcome is to be injurious to the Kingdom of God, or to express it more secularly, if the outcome is to be destructive of the general good. In other words, Jesus teaches what Paul taught. All things are lawful for me, but all things are not expedient. I may do things or refuse to do things on the ground of expediency. I am not required to hit every knave’s head that I see, if as a consequence a number of honest people, including myself, are going to have their heads broken. Human society is a very complex affair. The dependence and interdependence of the parts are so complex as to baffle analysis. Perhaps there is nothing more disturbing to the peaceful working of this organization than a well-meaning moral lunatic who insists on his right to run amuck—who rushes here and there and everywhere, stabbing right and left at all whom he encounters, and who insists also that everybody who does not run amuck with him is a coward and a knave. His fanatic soul never pauses for an instant to consider the possibility of destroying good as well as evil.

It is unquestionable that we are obliged to endure, with what patience we may, a great deal of evil simply because we cannot get rid of it without bringing on others a great deal of undeserved trouble and suffering and imperiling the general welfare. Jesus bore in silence the tyranny and injustice of Roman power as exercised in Judea, over his own people, although the destruction of Roman power and the liberation of the Jews was what the Jews expected of the promised Messiah; and the silent patience of the Divine Master has been a power for good in the world through the centuries far transcending all that could have been accomplished by open denunciation of the Romans or incitement of his countrymen to rebellion. He was a reformer—but not a destructive reformer. The evolution of goodness was what he sought, and his silence respecting many public evils, is suggestive alike of the most sublime patience and of the highest wisdom.

Every thoughtful man, who looks at the world as it is today, must be impressed by the strange blending of good and evil, not merely in the world as a whole, but in its various organizations and even in the character of individuals. No matter how noble may be the purpose for which institutions exist, none of them are found to be perfect in operation; and no matter how grand a man may be in his character, no one is to be found who is not more or less like Nebuchadnezzar’s image–some part of him at least clay, and, therefore, easily broken.

In this mixed condition of human society and human character we are really none of us qualified to pass final judgment upon our fellows and proceed to execution; nor are we called upon to do so. You remember that memorable scene recorded in the eighth chapter of John, where the Scribes and Pharisees brought to Jesus a woman deserving death under the law and asked him what they should do to her, and he answered: He that is without sin among you—without this sin—let him be the first to cast a stone at her. There wasn’t any such man in the crowd. They, when they heard Jesus’ answer, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last. And Jesus was left alone and the woman standing in the midst.

If we are not qualified to pass final judgment upon our fellow men, it is manifest that, while we cannot help having opinions as to people’s character, we are under no obligation to express our judgment of men, even bad men as we think, and to vindicate our judgment by our own acts—except so far as Jesus did—and the exception, as will appear later in this address, is a most important one.

In general, established governments are to be obeyed, but there is such a thing as the right of revolution. But this is not an unqualified right. It is not permitted to every dissatisfied citizen to raise the standard of revolt even though the government be unjust and oppressive. There must be a reasonable prospect of success.

Revolution means blood-shed and misery—an awful uprooting of wheat as well as of tares. No nation should be plunged into this recklessly without any prospect of bettering its condition after all its bloody struggles. So that even in matters so large and dreadful as revolutions, the question of expediency is a controlling one; and the would-be-revolutionists are bound to inquire whether, as a result of their plans, more good or more evil is likely to be experienced. And if this is true of conflicts with organized society or government, it is not less true of conflicts with parties, churches, and individuals. Conflicts may be entered into wisely only when great evils are likely to be removed without greater evils being produced. A church suffers from the presence of a disreputable member; but it is a good deal better to let that tare grow till the harvest, than to stir up a church quarrel, generally the fiercest of all quarrels, and root up a great many stalks of wheat. Let both grow together till the harvest, says the Master, lest while ye root up the tares ye root up the wheat also.

The entire history of persecutions in connection with the Christian church is a history of attempts to root up supposed tares before the harvest. The line of persecution is almost unbroken through the centuries—Saul verily thinking he ought to do what he did against the Christians—Catholics persecuting Protestants, and Protestants persecuting one another and Catholics when they got the chance—down even to the early days of New England when the Puritans—not the Pilgrims— persecuted Quakers and Baptists; and the echoes still come to us from ecclesiastical councils which discipline or excommunicate men for differing with their brethren in creed or worship— the power of putting to death no longer existing—and as one travels back over the ground on which these historic events have occurred, it is painful to see that there is much more of wheat wilted and shriveled in the sun than there is of tares uprooted.

No half way measures—says the fanatic. Perfection or nothing. This is all nonsense. It is not Christ-like. Tearing everything to pieces is not Christ’s plan. Because Caesar gets more than he ought, and God less than he ought, “Down with Caesar and give him nothing,” says the fanatic. “Render unto Caesar the things which are Caesar’s and unto God the things which are God’s,” says Jesus, even at the moment when Caesar is a tyrant lording it over Judea.

Charles A. Dana was once Horace Greeley’s assistant on the New York Tribune. He exhibited the same characteristics for which he was noted many years as editor of the New York Sun. Any public man whom he had reason, as he thought, to believe to be a fraud or a knave, he attacked most mercilessly. His victims of course writhed under his attacks and they and their friends became enemies of the Tribune. Mr. Greeley stood it as long as he could, but at last he called a halt, exclaiming, “Dana, no paper on earth can stand it to attack all the scoundrels in the world.”

There are a great many people who are glad to see scoundrels exposed and attacked; but there are not very many who wish to join in the attack. They look on with complacency because the attack seems proper enough and they are not in it and therefore no odium attaches to them. It is for this reason that political reform is for the most part spasmodic or a failure. Somebody discovers that reform is needed and he tries to bring it about. The rest look on perfectly willing that he should try and even hoping that he will succeed—but without them. He does try—gets little sympathy and less help—soon finds that the forces of evil are much more compact and better organized than the forces of good—finds himself at last defeated and alone—and retires from the contest with a firm determination that the next man who tries to do anything for public and political reform, shall be somebody else than himself.

When we contemplate the condition of things even in our own country, or shall I say especially in our own country, we cannot fail to be impressed with the undesirable character of much which goes on. Bribery and corruption are manifestly dangerous to the republic. This is a representative government. We cannot meet in mass conventions for legislative purposes as New England has so long done in her town meetings. We choose our representatives. They with the representatives of all the rest of the people make laws, and elect United States senators who help to make laws for the whole country. Now, if the representative refuses to represent; if he is open to offers of pecuniary benefit for his vote; if he will vote for the candidate for senator who will give him the most money or offer him the best place; if he will vote for or against bills for public acts for a bribe, he has betrayed his constituents and set an example which if generally followed would make a farce of government and put all power into the hands of those who are rich enough and corrupt enough to buy legislatures. Such things are done and we know it. They are disgraceful, of course, to the briber and the bribed. But what are you going to do about it? The man who bought the votes has his seat in the United States senate or whatever else he wanted, all safe enough. The man who sold his vote has his money in his pocket or in some other place where it cannot be traced—and he does not feel a bit lonely, for there are so many others who have had their pockets lined in the same way that he has no lack of companionship. Nobody doubts what has been done. Nobody can prove anything, and if anybody did prove anything the matter would be whitewashed and he would have trouble for his pains. Such things go on in almost every state in the Union. They are disreputable, wrong, destructive of the best interests of the country. You regret to have things so; but you are busy and cannot look closely into these matters. If your own representative is guilty you will see to it that he does not get nominated again. You go to the next caucus, and sure enough the unfaithful representative is not a candidate. A new man is up for the nomination—apparently a clean man —one who can be trusted. You are delighted and gladly vote for him, and he is elected—but you learn later that he is the twin brother of the last man. Of course I am not speaking of this particular legislative district in which we are assembled. I need not say that this district, has not been represented recently by that sort of men. I am speaking of what is true in many more places and states than it ought to be; and I am calling attention not to the fact that so much bribery and corruption and trading exist, as everybody knows, but to the apparent helplessness of the people who do not like it and yet do not prevent it. They grumble and complain and call hard names and then let things go till the next election, when they generally go to the polls and help elect a brother-in-law of the twins.

Now the trouble with many reformers in politics is that they are a great deal more bent on pulling up tares than they are on raising wheat, and yet, wheat is the only good thing to be got and it there is no wheat the tares do no special harm. One saloon more or less in Sodom would make but little difference. To illustrate—let me, without offence to any one, say a few words respecting what so many people profess to have a holy horror of—the machine in politics. What is a machine? It is “a combination of bodies so connected that their relative motions are constrained, and by which, force and motion may be transmitted and applied to the production of some desired effect.” In mechanics, nothing better than a machine can be desired. This is the age of machines and a machine is always more than a match for untrained hand-labor.

In almost every state and every city of any size, there is what is commonly known in politics as the machine. It is an organization of men who go into politics more or less as a business. They give time, thought, and energy to it. They all have a common purpose and they work together with a harmony which makes the name machine eminently appropriate. Sometimes they do no great harm—they simply win where the other men fail. The reason that the other men fail is because they are in politics only in a half-hearted way, and they act without concert. When the time for the caucus comes, the machine is ready. It has its candidates for delegates. It knows just whom these delegates, if elected, will vote for.

It knows whom the men nominated by the delegates will vote for. It has a complete list of candidates who can be depended on from the local precinct to the United States senate. The machine has been attending to this business all the time. It is a compact organization, thoroughly disciplined, knowing its own men, able to predict the result, and in most cases sure to win. The dissatisfied element outside, good citizens, reformers, grumblers, loud advocates of pure politics, have no perfect organization, no plan that is worthy of the name, no candidates who are more than half-hearted in the fight, and so to the last everything is all sixes and sevens, a great deal of honest purpose and virtuous patriotism is wasted— not for anything very positive, but mainly to smash the machine—and the machine wins. There is no help for it. The regular army always beats the mob. It pays once in a great while to expose a company of raw militia to the fire of a thousand regulars, as it did on Lexington Green on the nineteenth of April, 1775; but in the ordinary processes of war it is criminal waste of life. And in politics it is hardly less a criminal waste of energy and high sentiment to array against a compact political organization having a definite purpose, an unorganized mass of citizens, without discipline, without leaders, and without plans.

If men want pure politics and honest officials they must give systematic attention to the matter, and not trust to a little spirit of excitement just before election, when in all probability it is too late to do any good. Eternal vigilance is the price of honest legislation as well as of liberty.

No one certainly can dislike the machine in its ordinary sense as a combination for corrupt purposes, more heartily than I do. But a machine is all right if it is properly used and used for proper purposes. And the only way to fight a bad machine is with a good one. If honesty is ever to win in politics, the men who desire it, must take their first lesson in practical politics from the machine and organize to some purpose. And until people who believe in honest legislation can be so banded together as to act with some of the efficiency of the machine, there is very little use in the individual citizen’s trying to pull up tares in the field of politics, except it be for his own moral exercise and growth.

If your idea of a proper caucus is one to which men shall go without any forethought as to candidates, your idea will never be realized. Somebody will have thought about it. If you have not, the machine doubtless has. Organization, concert of action among men of like minds is not only proper but desirable.

If the object to be secured is a good one, it is no worse because there has been an organized effort to secure it. Of course if the object to be secured is bad and the machine works for it, the machine is bad; hut it is so because it is working for evil and not at all because it is a machine. The lesson to be derived from all this is just what Edmund Burke said more than a hundred years ago. “When bad men combine the good must associate; else they will fall, one by one, an unpitied sacrifice in a contemptible struggle.” My point is this. Be earnestly active for something good, and not merely active against something bad. Keep sowing wheat, and do not confine your energies to pulling up tares. It is all right to remove temptation from the young by shutting up saloons and gambling dens if you can; but it is better to fill the minds of the rising generation with high ideals of noble living than to spend all your energies in removing temptation. It is even better to have men who cannot be tempted than it is to have no temptation.

Organize then for the attainment of the best things, and not merely for the temporary suppression of bad things. There will be, in spite of all that you can do, a good many tares growing with the wheat until the harvest; but it will be a poor harvest indeed, even if you pull up all the tares, if at the end there is no wheat.

There are those who say that civilization and even the Christian church are built upon injustice and robbery, and there is nothing to be done but to let both go and return to the simplicity of nature. That seems to me a wholesale rooting up of the wheat in order to get rid of the tares. Learning, Science, Literature, Art and Religion have been doing their best for centuries to make the world better; and they have succeeded in evolving from the primeval savage the modern civilized man and from the primitive bestial selfish degradation the modern methodical and systematic care for self, mixed with not a little altruism or brotherly kindness—and now our modern prophets want to destroy civilization and all that it implies, because, forsooth, some people own property which they never earned, and the members of the Christian church, unlike their Master, have every night where to lay their heads. And yet these prophets sleep regularly on just as soft pillows as the rest of the church, and draw their salaries from the accumulations of civilization with as much regularity and zest as if they liked it.

There is no question whatever as to what a man’s attitude towards all recognized wrong ought to be. If he is a true man, it cannot be anything but an attitude of disapproval. But it is a question and a momentous question what he shall do about it. Here comes in the warning of Jesus—”Lest ye root up the wheat also. Let both grow together till the harvest.” Ah! there is to be a harvest, is there? Be comforted, my brother, you who have vexed your righteous soul with the unlawful deeds of the wicked, like Lot in Sodom—be comforted. There will be a harvest, and the harvest comes with great regularity, sometimes to individuals and sometimes to nations. A good many things will be revealed at the harvest. First, it will be found that the tares are not wheat. Second, it will be found that the Lord of the harvest does not value tares as he does wheat, and next it will be found that he does not make the same disposition of tares that he does of wheat. There comes a time, you see, when tares are neither mistaken for wheat nor treated as wheat. Suppose you do not dig up all the tares you see. There is sure to come a time when the tares will be got rid of. The harvest is a great discriminator.

The wheat will be gathered into the barn. It is valuable. It will feed and sustain men and women and children. The tares will be burned—not as fuel—they are worth nothing even as fuel—they will be burned not to do good, but simply to get rid of them. They are worthless—worse than worthless. They must be destroyed, because they are noxious. Bind them in bundles and burn them—and the rascality that you have longed to fight goes out at last in the cleansing flames of an awakened public conscience.

Does all this appear like lowering the standard of duty? Is a true life substantially summed up in minding your own business? Well—a good many lives would be better than they are if they were so summed up. But that is not my meaning. I have not yet said quite all that I have to say. There is one further lesson to be learned from Jesus and it is the most important one.

Jesus was, indeed, wonderfully patient. Have not I chosen you twelve, and one of you is a devil? Jesus let Judas stay among the disciples as long as he would. He knew what Judas was; yet, he did not turn him out, excommunicate him, nor do anything else to him of a disciplinary nature. If he, with his perfect character, could stand the presence of such a being, we ought to be able to stand it till the harvest, if it is necessary.

But with all his tenderness towards all classes of men, Jesus never left the wrong-doer in doubt as to his judgment of the wrongdoer’s character. Even Judas knew that the Master understood him.

Jesus treated the woman of Samaria with great kindness. No other Jew would have talked with her. His disciples were astonished when they found him talking to her, for the Jews had no dealings with the Samaritans. But the woman did not go away with the impression that Jesus approved of her mode of life. When he said to her, “He whom thou now hast is not thy husband,” she knew what he thought of her.

Do not so associate with evil men as to make them believe that you think that they are all right. Jesus never did that.

To the woman condemned under the law, but at whom no man was found innocent enough to cast the first stone, Jesus said: “Neither do I condemn thee.” I do not pass sentence of punishment upon you. But ‘go and sin no more,’ told her what he thought of her life and conduct. God forbid that any one of us should refuse to give a helping hand to man or woman who, having been bad, repents and tries to be good. For them, the message spoken in kindness must always be—”Go and sin no more.”

“He receiveth sinners and eateth with them,” said the Pharisees. Only six days before the crucifixion they said of him as he went to the house of Zaccheus, the chief tax gatherer of Jericho, “He has gone to be a guest with a man who is a sinner.” They would not have done so. But he did. Was he less opposed to sin and crime than they were? But he did not go to be “hail fellow well met” with sinners, whether publicans or Pharisees. He associated with them only for their good, and he never sought to curry favor with them by pretending that he thought that they were on the whole ideal men. The Pharisee who thought he was doing Jesus great honor to admit him to his table and who was greatly disturbed because a woman who was a sinner had been permitted by Jesus to anoint his feet with ointment after she had washed them with her tears and wiped them with her hair—receives the rebuke he deserves, high-toned aristocrat though he was. “I entered into thine house, thou gavest me no water for my feet. Thou gavest me no kiss. My head with oil thou didst not anoint.” I have received at your hands no special kindness and hardly ordinary civility; but this woman at whose presence you are sneering, has with marvelous tenderness, unselfishness and liberality, more than supplied the defects of your self-complacent hospitality. Wherefore I say unto thee, her sins which are many—no concealment of that fact even in the presence of the woman—which are many, are forgiven her—for she loved much.

Jesus was the friend of publicans and sinners, as the Pharisees said. He was a helpful friend, full of sympathy and kindness and charity. But he never associated with them as persons with whose life he was satisfied and whose character He approved. He met them always as one trying to lift them out of evil and induce them to seek a better life. In a word His charity was no bestial indifference to the distinction between good and evil, or between honest men and knaves.

There is a proper time for pulling up tares, and when that time comes, they should be uprooted. First, in the development of our own characters. If thy right eye offend thee, pluck it out and cast it from thee; and if thy right hand offend thee, cut it off and cast it from thee. Second, in our relations to others—whenever the results will not be injurious to the general good. And third, with nations, whenever humanity demands that the organized power of Christian states shall be used for the relief and protection of the oppressed and down-trodden.

Such a time came 100 years ago to Christian Europe, when Turkey had filled up the measure of her iniquity by the murder of hundreds of thousands of helpless Armenians—her own subjects. But the Concert of Nations of Christian Europe, silent, selfish, jealous of each other, afraid of each other, stood by and permitted the Turk, already drenched to the shoulders in the blood of Armenia, to proceed still further and cut the throats of their brothers of Christian Greece in their heroic but useless struggle. Then was the time for these nations to strike a blow that would have avenged the wrongs of centuries. Then was the time for rooting up tares without the slightest danger of rooting up wheat. Such a time as this now exists in the Middle East with ISIS terrorists, along with Saudi and Iran State sponsors of terror—there still being some in Turkey to uproot. But Christian Europe, because the nations could not agree and a general European war was deemed worse even than the murder of Armenians, reserved its strength for the easier task of dismembering and parceling out China in the East, and left the unspeakable Turk undisturbed and unpunished.

It has been reserved for the young republic (The United States of America) of the West to set for Christendom an example of a foreign policy inspired not by selfishness, but by generosity and real nobility of spirit.

Our country was then engaged in a war with Spain, entered into, so far as appears, with little or no prospect of material gain to ourselves, but solely in the interest of humanity—to protect the people of Cuba from cruelty and wrong heaped upon them for centuries by Spanish oppression. No war was ever engaged in by any nation for more unselfish reasons; and if the God of Battles shall give the victory to our arms on sea and land, as I cannot doubt that He will, my earnest hope is that my country may not forget the high mission of mercy in which it is engaged, and may not, carried away by the lust of power and glory, convert a great contest in the interest of humanity, which ought to be an inspiring example to Christendom for all time to come, into an ordinary struggle for wider dominion and the gratification of unholy ambition. God save the Republic.

Ladies And Gentlemen:

“When a man’s ways please the Lord, He maketh even his enemies to be at peace with him.” Peace is the desirable condition of life. I can ask nothing better for you than that in the earnest pursuit of the various occupations in which you may engage, you may enjoy peace, and may steadily grow in wisdom and in favor with God and man.

As today you recall the efforts which you have made to secure an education, you cannot but rejoice that your work is done and that the reward is assured. But in the midst of your rejoicing there must come thoughts of those who started with you but have fallen out by the way, and especially of those two, bright scholars and loyal friends, Carl Huhn and Edna May Stock, who had already won honors and confidently expected to stand here with you today, but who already have been promoted to a higher service above. The memory of your dead classmates cannot but chasten somewhat your expressions of joy on this auspicious occasion; and it will come to you many times in your future life as a solemn reminder of what we all at some time or other must meet. But for you the past at least is secure. You have found by your experience here, that wisdom’s ways are ways of pleasantness and that all her paths are peace. So may you find it in the future. And now, as we part, I beg you to accept my heartiest wishes for your happiness and usefulness in this life, and for an immortality of joy in the life hereafter. Farewell.

Sources: Bible, Killing Jesus, The Ariel, Volume 21

Copyright © 2015 TeaPartyEdu http://teapartyedu.net Foundation Truths http://captainjamesdavis.net The Patriot Brotherhood @CaptainJDavis ™

Founder of Christianity vs Founder of Islam

John Quincy Adams quotes regarding the Gospels of Christ

John Quincy Adams regarding the promises of the Christian gospel [Click to enlarge]

1 John iv. 1-3: “Beloved, believe not every spirit, but try the spirits, whether they are of God; because many false prophets are gone out into the world. Hereby know ye the Spirit of God. Every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of Antichrist, whereof ye have heard that it should come; and even now already is it in the world.”

The spirits and their utterances are to be tried by their attitude to the Lord Jesus Christ, the Anointed and sent of the Father, the Saviour of the whole world, in whom God is well pleased.

John Quincy Adams quotes in regards to reading the Holy Bible

John Quincy Adams in regards to reading the Holy Bible [Click to enlarge]

Christian Spectator Vol 1 excerpt; I Am not a Mohammedan i.e. Muslim, Because; Author unknown

I Am not a Mohammedan,—1. Because I cannot allow to the prophet of Arabia the character which he assumed, and which his followers ascribe to him :—in oilier words. I cannot admit that Mohammed was the most illustrious of all the messengers sent from heaven to our world. I should thus exalt him above all the prophets and apostles; above the Son of God himself. This I should also do, not only without reason, but in opposition to most weighty evidence.

The appearance of Mohammed, certainly his appearance in the character which he assumed, is no where foretold in the sacred scriptures, which even his followers acknowledge to be diviue. This is by no means true, with regard to the Lord Jesus Christ. Long before his incarnation, his appearance, his character, the circumstances of his life and of his death, had been minutely detailed by prophecy. If the pretensions of Mohammed were well founded, why is not the same true, at least in a degree, with respect to him ?—why do the sacred pages contain so many predictions concerning him, who was to be born at Bethlehem, while nothing is said of him, who was to be born at Mecca? This is altogether unaccountable on the supposition, that the latter of these, surpasses the former in the dignity and importance of his character. I will not assert that no allusion is had to Mohammed in the prophetic parts of scripture; but if he is mentioned at all, it evidently is under the appellation of the false prophet.

Mohammed performed no supernatural operations, foretold no future events. The world is entirely destitute of evidence, that he ever did the least thing beyond the natural powers of man. For a long season, he made no pretensions of this kind. At length, to silence the demands of his opposers, and allay the apprehensions of his friends, he professed to have effected certain marvelous absurdities by supernatural assistance. But these things, beside being strangely inconsistent and self contradictory, want the proofs essential to establish a miracle. They were not performed in the face of day, nor under the eye of spectators,—consequently were never, like the miracles recorded in scripture, exposed to examination by the senses. These wonderful works, gained no general credit, even among those who lived at the time when tbey were said to be wrought; the story of them, was believed only by a few among the ignorant multitude; little dependence was placed on them by the prophet or his followers. If Mobammed was the most distinguished of all the messengers seut from God to men, how happened he to be destitute of this most important test of his divine mission?

I remark again, that the personal character of Mohammed, affords convincing evidence, that his high pretensions were unfounded. The prophets and apostles, who have spoken to men in the name of God, have uniformly been men of holy lives. For the Most High, to employ persons of any other description in this manner, would be inconsistent with all our ideas of his character. How then can we suppose that a man given up to debauchery, a man contemptible for the profligacy of his life, should be selected by Jehovah, as his most distinguished ambassador to our world? Such a man was Mohammed. This fact is abundantly supported by history, and is alone sufficient to destroy all belief that he was a true prophet; it clearly stamps him as an impostor. Mohammed’s retiring from public view for a season, and pretending in his seclusion to commence a reformation, and to receive certain secret communications from the invisible world, instead of diminishing, greatly increases our distrust in his assumed character. Such a course was admirably suited to promote the corrupt designs of a wicked and artful impostor.

I am not a Mohammedan—2. Because I cannot allow to the Koran, that respect, which belongs to the word of God. The difference between these books is vastly too great to admit the supposition, that both came from the same author. Their different style shews at once, that they are derived from different sources. The contrast between the Bible of Christians, and that of Mohammedans in this respect, is eloquently given by Mr. Gibbon, a man certainly not void of taste, nor prejudiced in favor of the sacred oracles. Of the Koran he says—”The harmony and copiousness of style, will not, in a version, reach the European infidel; he will peruse, with impatience, the endless incoherent rhapsody of fable, precept and declamation, which seldom excites a sentiment or idea, which sometimes crawls in the dust, and is sometimes lost in the clouds. The divine attributes exalt the fancy of an Arabian missionary; but his loftiest strains must yield to the sublime simplicity of the book of Job, composed in a remote age, in the same country, and in the same language.”

With regard to the most important religious doctrines, the Koran is still more diverse from holy writ. In the sacred scriptures we are clearly taught the divinity of the Lord Jesus Christ, and are assured that it is only by his obedience unto death, that any of our race can be pardoned and received into favor with God. In the Koran, Christ is declared to be only a man like ourselves. So far, is he said to be, from dying on account of human guilt, that even the fact, that he died at all, is denied. According to this book, the sufferings of the Saviour were only in appearance, and men, instead of needing a vicarious atonement for their sins, may, by a trifling restraint from open vice, become interested in the divine favor, and entitled to the happiness of heaven. Nor is the heaven promised, less different from the heaven of the scriptures, than the means of obtaining h. While the Christian expects a heaven, where he will be free from sin, where he will be entirely divested of every sensual appetite, and be happy only in the enjoyment of God, the Mussulman is taught to look for a paradise, great part of whose happiness will consist in carnal indulgence. Thus diverse, thus directly opposite, are the doctrines of the word of God, and those of the Koran of Mohammed.

Nor do these volumes bear a nearer resemblance, when we contemplate the morality which they inculcate. The former enjoins upon men, the restraint and the correction of their disorderly passions and propensities; requires them to be holy as their Father who is in heaven is holy; lays the foundation of morality in the heart, and inculcates love and benevolence towards all mankind. Wherever the precepts of the gospel have been obeyed, friendship and peace have prevailed, and the human character has been refined and exalted. Precisely the reverse of this, is true of the Koran. It is, in every respect, such as might be expected from its author. It requires no mortification of corrupt affections, no subduing of wicked passions, no guarding of the heart from sin. On the other hand, it encourages the indulgence of envy, pride, ambition, and sensual desire. Instead of breathing peace on earth and good will to men, it speaks misery and extermination; it literally declares war upon the human race.— Hence, in a moral view, the Koran has ever carried with it pestilence and death. Wherever its principles have been reduced to practice, man has been rendered the foe of man, and has sought the mischief and the ruin’ of his fellow;—in a word, the doctrines of this book, are, in a high degree, adapted to debauch and to brutalize the human character. Other points of difference between the sacred scriptures and the Koran, might be mentioned; bat enough has been said to shew, that if one of these books is what it purports to be, the other must be a forgery. Hence, before I can be a Mohammedan, I must regard the word of God as a fable; but then my Mohammedan creed would be imperfect, since Mussulmans [Muslims] profess to acknowledge the divinity of the holy scriptures.

As a further objection to Mohammedanism, should be mentioned the manner, in which this religion was originally propagated in the world. At first, it was established by fraud and deception, afterwards by fire and sword. It was never, like the religion of Christ, addressed to the understanding and the conscience of men, and spread in opposition to the corruptions of the human heart, and the power of civil authority. Islamism, however, was never proposed for investigation; it lays its strong hold in the depravity of man; has ever been supported by the arm of the magistrate, and has erected its bloody trophies over the miseries and desolations of the world.

Thus, whether I consider the personal character of Mohammed, or the want of prophecy and of miracles in his support; when I reflect on the style, in which his instructions are delivered; on the doctrines which he taught; the morality which he inculcated, or the manner, in which his religion was spread,—when I contemplate these things together or apart, I find abundant reason, why I cannot lay my hand on the Koran and cry,— “Ala, there is but one God, and Mohammed is his prophet.”

John Quincy Adams quotes regarding the Gospel of Jesus Christ

John Quincy Adams regarding the Gospel of Jesus Christ [Click to enlarge]

Extract from A Missionary’s Letter to a Muslim friend

Attitude of the Quran to Christ.

Testing the Quran thus, it is found to be characterized by a certain veiled hostility and studied depreciation of him. While it admits his perfect sinlessness and prophetic character, it bitterly denies his divinity, and all implied in his being the Son of God. I will quote a passage at random, a sample of countless others.

Sura XLIIL, Surat al Zukhraf, Ornaments of Gold, v. 59: “Jesus is no other than a servant, whom we favored with the gift of prophecy; and we appointed him for an example unto the children of Israel.” V. 63: “And when Jesus came with evident miracles, he said, Now I am come unto you with wisdom, and to explain unto you part of those things concerning which ye disagree.”

It is not strange that, while Muslims say much of their love and honor for the Lord Jesus, he is to the Shiahs only one of one hundred and twenty-four thousand prophets, all considered sinless, Adam and Noah being among the number. The Sunnis recognize a hundred and forty-four thousand. Neither is it wonderful that so few of them take the trouble to familiarize themselves with the life and teachings of one who, as they suppose, was only a prophet for the Jews.

In the light of the great discrepancies and flat contradictions existing between the Bible and the Quran, I beg you to examine with the greatest care the foundations of Islam, remembering that your salvation depends upon arriving at the truth. Are you prepared to venture all on the word of one man, or even one angel, when that word plainly supersedes and abrogates the well-established revelations which preceded it? The former systems of religion are like a strong castle founded on a rock, and standing “four square to every wind that blows”; but Islam, resting on the authority of one witness, rather resembles a pyramid poised on its apex.

Jefferson quote concerning the advantages of serving Jesus

Thomas Jefferson concerning the advantages of Jesus [Click to enlarge]

Words of Jesus

Let us look at the words of Jesus, for to them he appealed to authenticate his divine character and mission. Leaving out those spoken by him, as we believe, through the prophets before his birth, and the apostles after his ascension, we will confine our attention to the utterances of his brief ministry of three and a half years.

The wisdom of the whole world has produced nothing like them; they unlock the mysteries of time and eternity, bring ” life and immortality to light,” and satisfy alike the loftiest demands of the intellect and the deepest cravings of the heart. How inimitable his parables! how perfect his precepts, wonderful in condensation and scope! What stores of comfort and instruction in every word, whether uttered in formal teaching or in the familiar intercourse of daily life!

Teachings of the Quran.

But when we turn to the Quran we are reminded of the saying, “What is true is not new, and what is new is not true.” The great doctrines of the unity and holiness of the Creator, his wisdom, justice, and mercy, sin and judgment, the resurrection of righteous and wicked men, heaven and hell, had long before been so fully set forth in the Jewish and Christian Scriptures that no additional revelation was needed. Had the knowledge of sacred books been diffused as it should have been, the Arabs could never have made the mistake of supposing these cardinal truths to be revealed for the first time. We must confess this to have been the fault of the Christian Church, which, having left the simplicity of the faith for image and relic worship, and received for doctrines the vain traditions of men, had forgotten to preach a pure Gospel, and neglected the last command of her Lord to teach all nations his words and works. She paid the penalty of disobedience in being powerless to prevent the rise of the new persecuting religion which was destined to prove her mortal enemy.

“What was true was not new.” Nothing, absolutely nothing, is added by the Prophet in the way of information or enforcement, while many of the old truths are belittled, misstated, and contradicted.

“What was new was not true”: the change of base from Isaac to Ishmael, from the Jew to the Arab, from Jerusalem to Mecca, from Jesus Christ to Muhammad, from salvation by grace to salvation by works, cannot be accepted. The new views of God, the new terms of salvation, the new regime of force, the mechanical character of the new obedience, are all inferior to the light, life, and liberty of Christianity. How, then, can we believe they emanate from the same source? He who has known the liberty of a son in the Father’s house cannot but hesitate when called to assume the station of a slave bowing beneath the inscrutable will of a far-off and unapproachable Master.

George Washington quote concerning the guidance of God.

George Washington quote concerning the guidance of God in his life [Click to enlarge]

Prophetic Gifts and Saving Grace.

We have already adverted to the gifts of prophecy and miracle abounding in the Lord Jesus, but in Muhammad conspicuous by their absence; but we must not lay undue stress on these as primary credentials of a true prophet.

The Old Testament, in the example of Balaam, and the New in that of Caiaphas, show us that, anomalous as it may appear to us, God can use wicked men to utter true prophecies. Of miracles, we see no reason to doubt that they were wrought by Judas as well as his fellow-apostles when Christ sent them out “with power and authority over the devils, and to cure disease.”

Matthew vii. 21-23, our Saviour says: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity.”

Matthew xxiv. 24: “There shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect.”

2 Thessalonians ii. 9: “Whose coming is after the working of Satan, with all power and signs and lying wonders.”

Those whose trust is based only On the evidence of prophecy and miracles, or what appears to be such, may build on a sandy foundation, and in the decisive day of trial find themselves overwhelmed by fearful and remediless disaster. God, in his mercy, has provided us with a criterion by which to judge the pretensions of those who profess to be his representatives.

James Monroe quote concerning the blessings of God.

James Monroe concerning the blessings of God. [Click to enlarge]

Test of True Prophets.

Matthew vii. 15-18: “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.” The supreme test taught and met by Christ himself is personal holiness of character. He spoke of himself as coming, not to destroy, but to fulfil the law of God. If we accept his own word, he as divine was the author of the moral law, yet we never find him taking up a position of superiority to its requirements. On the contrary, we recognize in him the only human being who has ever completely kept the commandments in letter and spirit. Perfect in love to God and love to man, he ” brought in an everlasting righteousness ” sufficient to satisfy all demands of justice, and, as imputed to those who trust in him, able to save even ” unto the uttermost.”

James Madison quote regarding the Rights of Conscience

James Madison regarding the Rights of Conscience. [Click to enlarge]

Sinlessness of Christ.

He set a faultless example to his followers, offering to God a perfect obedience to his will, and to man a wondrous devotion, even laying down his life for the guilty race with which he identified himself. We have the testimony of his disciples to his sinless perfection, men associated with him for three and a half years on the familiar terms of close intimacy. Much of this time was spent in touring: on the road, or in the crowded conditions of Oriental village hospitality, so trying to ordinary friendship. They saw him weary, hungry, exposed to strong provocations. They saw him when the popular tide ran strong in his favor, and again when it ebbed, and most of his followers left him, in danger, betrayal, and death. Looking back on all, they deliberately tell us his life sustained his professed character, and he was indeed a sinless man. Not only their word, but the record of his words and actions as we have it, bears them out in their assertion. Tried by the most exacting standard of modern morality, he is without fault. His friends had every opportunity to judge him by the highest criterion, not the ability to utter beautiful poetry, which even depraved men often possess, but the power to lead a holy life.

We have seen his enemies dogging his steps with keen eyes of hate and prejudice, but unable to find any accusation against him. We have seen the infidelity of nineteen centuries scanning his life, eager to discover some flaw in his moral perfection, but compelled, like the Roman judge, to declare, ” I find no fault in him.” Those who reject him as a divine Saviour are lavish in praising him as the ideal man, the unique flower of humanity. The worst reproach brought to-day against Christians is that they are not like their Master, Jesus of Nazareth, the obscure Jewish carpenter, dying early as a criminal and an offender against Roman law. He who bore the punishment of a slave on the accursed cross furnishes to-day the standard by which all men are judged, while he himself is judged of no man.
John Adams quote regarding Christianity

John Adams regarding Christianity [Click to enlarge]

Morality of Muhammad.

What a contrast to Muhammad, who, setting up a far inferior code of morals, giving indulgence to the weaknesses of the flesh, and proclaiming liberty to its lusts, could not himself observe the law he promulgated as from God! On the ground of his prophetic office he claimed to be superior to its requirements and exempt from its penalties, and it is notorious that he freely acted on this principle.

Readers of the Quran are familiar with the Suras, which specially excuse him from observing the marriage and divorce laws of Islam, though they appear to most persons sufficiently elastic to satisfy any one. To cite but one instance. Sura XXXIIL, Surat ul Ahzab, the Confederates, v. 49-57: ” O Prophet, we have allowed thee thy wives unto whom thou hast given their dower, and also the slaves which thy right hand possesseth, of the booty which God hath granted thee; and the daughters of thy uncles, and the daughters of thy aunts, both on thy father’s side, and on thy mother’s side, who have fled with thee from Makkah, and any other believing woman if she give herself to the Prophet, in case the Prophet desireth to take her to wife. This is a peculiar privilege granted to thee above the rest of the true believers. We know what we have ordained them concerning their wives and the slaves which their right hands possess; lest it should be deemed a crime in thee to make use of the privilege granted thee; for God is gracious and merciful. Thou mayest postpone the turn of such of thy wives as thou shalt please; and thou mayest take unto thee her whom thou shalt please: and her whom thou shalt desire of those whom thou shalt have before rejected; and it shall be no crime in thee. This will be more easy, that they may be entirely content and may not be grieved, but may be well pleased with what thou shalt give every one of them. God knoweth whatever is in your hearts: and God is knowing and gracious. It shall not be lawful for thee to take other women to wife hereafter, nor to exchange any of thy wives for them, though their beauty please thee, except the slaves whom thy right hand shall possess; and God observeth all things. O true believers, enter not the houses of the Prophet, unless it be permitted you to eat meat with him, without waiting his convenient time; but when ye are invited, then enter. And when ye shall have eaten, disperse yourselves, and stay not to enter into familiar discourse; for this incommodeth the Prophet. He is ashamed to bid you depart, but God is not ashamed of the truth. And when ye ask of the Prophet’s wives what ye may have occasion for, ask it of them from behind a curtain. This will be more pure for your hearts and their hearts. Neither is it fit for you to give any uneasiness to the Apostle of God, or to marry his wives after him forever, for this would be a grievous thing in the sight of God. Whether ye divulge a thing, or conceal it, verily God knoweth all things. It shall be no crime in them, as to their fathers, or their sons, or their sister’s sons, or their women, or the slaves which their right hands possess, if they speak to them unveiled: and fear ye God, for God is witness of all things. Verily God and his angels bless the Prophet; O true believers, do ye also bless him and salute him with a respectful salutation. As to those who offend God and his Apostle, God shall curse them in this world and in the next, and he hath prepared for them a shameful punishment.”

V. 60-61: “Verily if the hypocrites and those in whose hearts is an infirmity and they who raise disturbances in Medina, do not desist, we will surely stir thee up against them to chastise them; henceforth they shall not be suffered to dwell near thee therein except for a little time and being accursed: wherever they are found, they shall be taken and killed with a general slaughter.”

It is not from unfriendly or neutral historians, but from his own apologists and eulogists, we learn how fully the Prophet availed himself of his exceptional matrimonial privileges. “It is said, in his youth he lived a virtuous life. At the age of twenty-five he married Khadijah, a widow forty years old: and for five and twenty years was a faithful husband to her alone. Shortly after her death he married again, but it was not till he had reached the mature age of fifty-four that he became a polygamist, taking Ayesha, a child of seven or eight years, daughter of Abu Bekr, as rival of Sawda. In his fifty-sixth year he married Hafra, daughter of Umar; and the following year, in two successive months, Zeinab bint Khozeima and Omm Salma; a few months after, Zeinab, wife of Zeid, his adopted son. In the same year he married a seventh wife and also a concubine. And at last, when he was full three score years of age, no fewer than three new wives, besides Mary the Coptic slave, were within the space of seven months added to his already well-filled harem.”* The injunction touching his obnoxious neighbors, the Jews of Medina, we learn from Muslim historians, was carried out by assassination and banishment of his opponents, whole tribes being expatriated or exterminated.

John Adams Quote regarding Christians

John Adams regarding Christians [Click to enlarge]

Force as a Means of Propagandism.

While Islam has not been a religion propagated solely by the sword, it is a well-established matter of history that a large part of its success has been by force of arms. As we have seen, the Quran permits and commands believers to put the enemies of Islam to death. It is written in the Hyat ul Kuloob of the birth of Muhammad: “On that night under the name of the Prophet, in every Torat, Inj eel, or Zabour in the world, a drop of blood appeared, signifying that he would be a prophet armed with the sword.”

We find it impossible to associate such ideas with the personality of the Lord Jesus. In him what meekness, obedience, reverence for the Father, purity, zeal, hatred of sin, combined with infinite love for the sinner and matchless self-sacrifice! In Muhammad what growing pride, ambition, love of power, self-glorification! His apologists are never weary of reminding us how far he rose above his contemporaries, the idolatrous Arabs who surrounded him. Do they not admit the weakness of their cause by thus measuring him from that which was confessedly a very low standard instead of by that perfect ideal of manhood which had been given to the world almost six hundred years before? If he were a true prophet, we have a right to expect higher moral and spiritual attainments than we find in his predecessors. If he were not a true prophet sent of God, what was he? We read the earlier Suras, and admire the lofty thoughts and exalted descriptions of God, imperfect though they seem when placed beside our inspired Scriptures. Turn then to the later Suras, and mark how the commanding personality and central figure has become that of the Prophet himself. He dominates everywhere; we are not suffered for a moment to forget him. The Almighty, relegated to the background, has become an infinitely great and powerful shadow of Muhammad, constantly ministering to the Prophet’s glory, and promptly complying with his desires. A tradition says that Ayesha once said to him: “How kind your God is to you! Verily he always does whatever you wish!” The archangel Gabriel speeds from heaven—for what? To reveal some wondrous depth of divine wisdom, some sweet secret of eternal love, some new incitement to holiness, benevolence, purity? No, verily, but to say to the Prophet, if his wives are not content with his treatment and provision for them, he is permitted to divorce them and God will give better ones in their places. Or he comes to adminish visitors not to indulge in loud conversation before Muhammad’s door, to enter unbidden, or prolong their stay. He comes to vindicate the reputation of one wife, to reinstate her in the affections of her suspicious husband, and to rebuke the jealousies and contentions of the rest of the harem. One cannot help thinking if a prophet, and the greatest of prophets, could not manage his polygamous household without such frequent intervention and aid from above, what can ordinary men do under like circumstances? One fact stands out clearly: Muhammad is evidently the principal figure in his own estimation, and everything, angelic visits included, is made to subserve his glorification.

Thomas Jefferson quote regarding his Bible

Thomas Jefferson regarding his Bible [Click to enlarge]

Superseding of Jesus as Saviour.

We understand from the Scriptures of the Old and New Testaments that God accepted and commissioned the Lord Jesus Christ as the Saviour of the world, the only Mediator between man and his Maker. In him he found a perfect righteousness, which by faith could be imputed and imparted to the sinner, a perfect example of the obedience man owes to God, a perfect sacrifice to take away the guilt of sin and bear its punishment. God gave to Jesus the promised sign of acceptance by raising him from the dead on the third day, and causing him to ascend to heaven in the sight of his disciples. He was afterward seen in vision sitting at the right hand of the Father, waiting, as had been predicted of him, till his enemies should be made his footstool. When and why did God reject this Holy One whom he himself had chosen, and with whom he was well pleased—with whom he had covenanted with an oath, sworn by himself, that all kingdoms and tribes should serve him, and of his kingdom there should be no end? If the Lord was faithful, as we know he was, even unto death, why should God remove him from his office and introduce another scheme of salvation for mankind? Was not the divine law of perfect love to God and love to man, which Jesus taught and practised, the highest and best rule of life of which we can conceive? Is it not sufficient to transform earth to heaven and sinners to saints? What need had man of Muhammad? What need of Islam?

Thomas Jefferson quotes regarding the character of Jesus Christ

Thomas Jefferson regarding the character of Jesus Christ [Click to enlarge]

Muslim Intolerance.

As you know,  Islam is the paramount faith; the adherents of other religions only exist on sufferance, theoretically with no rights, in a semi-servile state, dependent on the mercy of the dominant race. No Muslim is allowed to change his belief, on pain of death, nor is he permitted to hear of or investigate the truth of any other religion.

Thomas Jefferson quotes regarding Morality and Religion

Thomas Jefferson regarding Morality and Religion [Click to enlarge]

Christianity in Great Britain.

About the same time that the conquering sword introduced Islam into your country, the Gospel entered the British Isles with no weapon save the “sword of the Spirit,” the Word of God. It came with persuasive love and power to a people far below the grade of the civilization of your ancient land, a race little removed from the level of savages, wild and idolatrous. You have asked, Where are the modern miracles of Christianity? Surely the mental, moral, and spiritual change wrought by the Bible on the Anglo-Saxon race, and the manifest blessings they have enjoyed since they accepted Christ, may answer your question.

It is true that Christian countries contain much of crime and evil, because no nation, as such, has yet become thoroughly Christian. The kingdoms of this world are still ruled by Satan; they are not yet the kingdoms of God and of his Christ. No church even in its entirety is a perfect exemplification of the character and teachings of its Divine Founder. The tares flourish among the wheat, which itself is not yet fully matured and ready for the garner. No individual Christian even has attained to the perfection which is set before him. The sins of so-called Christendom are black enough, but they constitute no part of our religion; indeed, they are flagrant transgressions of it, and as such always strongly for, bidden. But polygamy, slavery, divorce, religious war, disregard of the rights of non-Muslims, are vital and essential points of Islam, practised by its founder and commander in its sacred book.

It is not fair to judge your religion by the conduct and character of all its adherents. I do not wish you to form an opinion of Christianity from the lives of many who profess and disgrace its name. Let us compare those who have most truly received and most deeply drunk of the spirit of their respective faiths, who most carefully regard the precepts and most closely imitate the founder of their religion. We fear no such comparison of the true Christian with the true Muslim.

Nor do we fear any examination of the two religions as to their power of renovating and purifying the heart, of sustaining in the trials and exigencies of life, and of conquering in the dread hour of death. You have tried Islam many years, but, after all, confess it has brought no real peace to your soul. You have said, did you not fear to rush unbidden into the presence of a justly offended God, you would gladly throw aside life as a burden too heavy to be borne. But the Christian’s inheritance is peace, left to us by the last words of our Saviour—John xvi. 33: “These things have I spoken unto you, that in me ye might have peace. In the world ye shall have tribulation; but be of good cheer, I have overcome the world.” The Christian endures the ills of life without a murmur, sustained by a secret joy; in his cross is a hidden sweetness, since its heavier weight is sustained by an invisible companion and lightened by an enduring hope. He knows his trials are ordained by infinite wisdom and love, to secure his final perfection and harmonious relation to God; he anticipates endless holiness and happiness in the society and under the rule of his adored Redeemer. 1 Peter i. 8, 9: “Whom not having seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: receiving the end of your faith, even the salvation of your souls.”

Volumes of evidence might be adduced to show the holy lives and triumphant deaths of Christians. My own eyes have repeatedly seen how

“Jesus can make a dying bed
Seem soft as downy pillows are.”

Nay, more, the departing believer often experiences such rapturous joy, such foretastes of eternal bliss, that death is no more death, but truly “swallowed up in victory.” The wondering eyewitnesses of such a scene can only exclaim, ” Let me die the death of the righteous, and let my last end be like his.” And why should not he rejoice who can say, ” The eternal God is my refuge, and underneath are the everlasting arms?” “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee. My flesh and my heart faileth, but God is the strength of my heart and my portion for ever.” “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me: thy rod and thy staff they comfort me.”

In the New Testament the Christian is never spoken of as dying, for the brief sojourn of our Lord within the realm of death has robbed the enemy of his terrors. Christ is risen! his body rests in no earthly grave: “He is ascended on high, leading captivity captive.”

But the body of Muhammad has long lain at Medina, and the pilgrimages made to his tomb and to those of his successors tell us that your hopes rest on dead saviours, who could not rescue themselves from death and the grave.

Thomas Jefferson quotes regarding God's Divine Will

Thomas Jefferson regarding God’s Divine Will [Click to enlarge]

Islam in Death.

You know better than I what hope or comfort your religion offers in the last hour to the trembling spirit, bowed under a load of guilt and apprehension, and what are its consolations for the survivors. I have seen the deep gloom cast by the mention of death on your people, the unreasoning terror they manifest on its occurrence in their homes, and have heard the wild cries of anguish when the blow has fallen, and they seem to “mourn as those without hope.” That event must indeed be invested with dark forebodings to those who dare not say of the dead that their immediate salvation is assured. I have heard them comfort themselves with the assurance that whoever recites the Muslim Creed in death, the Kalima Shahidat, “There is no God but God, and Muhammad is the Apostle of God,” will find his sins fall from him as the leaves of a tree in autumn. But, alas! if the analogy were true, when the tree buds again, its leaf and fruit will be unchanged. He who has no guarantee of a radical change of nature must needs fear that, as he has sinned here, he will continue to do so in another world. Where sin remains, must remain alienation from God, punishment and sorrow.

The traditions which we may take as representing the popular belief are far from reassuring. In the Hyat ul Kuloob is written that Salman, the freedman of the Prophet of God, before his death, went to a cemetery to interrogate the dead. “One in his grave began to speak, saying, ‘ Lo, I hear thy words, and will quickly answer. Ask what thou wilt.’ Salman rejoined, ‘ O thou that speakest after death and its sorrows, art thou of Paradise, or of hell?’ The dead replied, ‘I am of the number on whom God has bestowed favor and in his mercy introduced to Paradise.’ Salman said, ‘Thou servant of God, describe to me what thou hast experienced.’ He answered, ‘Verily, cutting the body to pieces many times with shears is easier than the agonies of death. Know thou the Most High had bestowed divine favors on me in this world, and I had well discharged my duties. I read the Quran, and was very dutiful to my father and mother. I avoided what was forbidden, and feared to be unjust and oppressive to servants. Night and day I took pains and strove to find out and do what was lawful, through fear of standing before God to be questioned. The angel of death now approached and gradually drew my soul from my body. Every pull he made was equal in agony to all the pains under heaven. This continued till he reached my heart, when he signed to me with a dart, which, if he had laid upon the mountains, would have melted them, and forcibly drew my soul from my nostrils.'” He then tells of his burial, of the dreadful ordeal of examination by the two angels Munkir and Nakeer, who question him of his faith and practice. Of the latter angel he says, “He then laid me down in the grave, and said, Lie like a bridegroom. At my head he opened a door to Paradise, and at my feet a door to hell, and said, See what you will enjoy and what you are saved from. He then closed the opening to hell and expanded the gate of Paradise, from which its delightful perfume was wafted to me. He then enlarged my grave as far as the eye could see, and left me.”

 
Benjamin Franklin quotes concerning the Holy Bible

Benjamin Harrison concerning the Holy Bible [Click to enlarge]

State of Muslim Women.

Of one feature of Islam I am, perhaps, better fitted to judge than you, with your limited circle of female acquaintance: that is, the effect it produces on the character and condition of woman. As a rule, where the provisions of the law are strictly carried out, only your wife, mother, sister, and daughter can speak with you freely and with unveiled faces. You are not permitted to see the countenances of even cousins and relatives by marriage; all conversation or association with them is watched and guarded with suspicious espionage. You have not concealed from me your very unfavorable estimate of your countrywomen, even while you acknowledged them capable of better things. But you have never lived in a Christian land, and you must pardon me for saying your ideal of womanhood cannot be so high as if you had seen it developed under the influence of light, liberty, and equal legal and moral rights. Remembering how often we are shocked beyond expression by the unintentional coarseness and unconscious vulgarity, the low standard of thought and morals betrayed by your best, most amiable, cultured, religious ladies in even a short, ceremonious call; remembering howling mobs of ragged village women, wild with curiosity, steeped in ignorance, shameless of speech and manner, and contrasting them with the same classes in Christian lands, we are forced to ask, Whence this difference? Forgive me if these criticisms seem harsh, though these women speak of themselves more severely than I should venture to do. “We are beasts, we are donkeys, what do we know? what can we do?” Their husbands seem generally to regard them as a necessary evil, something to be ashamed of, and kept in the background as much as possible. Seeing this, our sisters, many of them so beautiful, talented, attractive, gifted by nature with every requisite of a graceful and virtuous womanhood, we are filled with indignation at their imprisoned and degraded condition, treated as if unworthy of honor or confidence, perpetuating their own ignorance and superstition not only in their daughters, but in their sons. But such is the condition of woman, and even worse in non Christian lands. Jesus alone has brought her into a life of light, liberty, and usefulness. We have learned to love and pity many of these women, and have entered into the shadow where they dwell under a habitual consciousness of inferiority and contempt. We have seen their bitter tears and vain struggles on the entrance of a rival in their homes, we have heard their complaints of their prophet and their attempts to console themselves with the thought that the Christian woman, if happier here, is doomed to the flames of hell, while their sorrows will earn for them the joys of Paradise. We know the insecurity of their position, liable to divorce at the pleasure of their masters, thus taught to separate their interests from those of the husband, according to the proverb, “Bring a wife, bring an enemy.” How often jealousy, deceit, intrigue, and the worst passions of the human heart poison and destroy the happiness which God intended to spring from the family institution! It is not always thus: there are homes where the wife is loved and respected, the husband honored and obeyed, where there is no fear of rivalry or desertion, no strife between the children of different mothers. But such rare examples exist in spite of your religion, and only testify that home happiness is inseparable from permanence and sacredness in the marriage relation. A family fully governed by Christian principle must needs be pure and peaceful; one ruled by the precepts and permissions of the Quran must be like that of Muhammad himself, vexed with jealousy, dissension, suspicion, discontent, and scandal; without any convenient Gabriel to lend a hand in its management. No race can expect to seclude, suppress, and keep in ignorance half of its number without paying a fearful penalty. If a young Muslim is educated, enlightened, where can he find a home companion to understand, to sympathize with him, to prove herself a true helpmeet? Blindfolded, you stretch your hand into the darkness to grasp that of an unknown wife, with whom, as a rule, you have never exchanged a word, or even seen her face; of whose tastes, qualities, and temper you are perfectly ignorant, and who may cause you untold misery. The saddest part is that the harem, the curtain, the veil, the ignorance of women, are essential if society is not to become worse. No greater misfortune could befall Muslim women in their present state than to be put in possession of the privileges enjoyed by their Christian sisters. What causes this difference between the two? Why can one woman be trusted to make no improper use of her freedom, while, as the whole fabric of Muslim society seems to testify, the other cannot? I remember a Muslim gentleman, truly attached to his beautiful wife, an educated woman, by the standard of this land, and a true companion to him. He said once: “I would gladly see my wife free as the Christian ladies are. The veil and the harem curtain are no pleasure to me, I can trust her; but the state of society is such, it would, not be safe, I should be killed for her sake.”

 
William Penn founder of Pennsylvania quotes concerning Christianity

William Penn founder of Pennsylvania concerning Christianity [Click to enlarge]

Fundamental Teaching of Christianity.

But let us come to that which fundamentally distinguishes true Christianity from all other religions. We say, true Christianity, because much that goes by that name is counterfeit, a baptized heathenism, often possessing much in common with Islam and idolatry. The unique doctrine of the Bible is that of the new birth. By this we understand that a lost and ruined sinner, totally unable to help himself, may be made over, have another chance, begin again. Nay, more, that by God’s free grace, he may attain a higher condition than if Adam had not sinned, becoming “an heir of God,” ” a partaker of the divine nature,” dead to sin for evermore, alive to righteousness. Jesus brought us this blessed hope, and, by the gift of his indwelling Spirit, makes this new life a matter of personal consciousness to myriads of men, women and children, who know and can witness that they have received and enjoy it.

Under the influence of Christ, the drunkard becomes abstinent, the libertine chaste, the murderer loving, the thief honest, the liar truthful. As the Muslim says of the good he cannot attain, “Satan will not let me,” the Christian says of the evil from which he is withheld, “Jesus will not let me.”

Our Lord, constantly working these spiritual miracles, lives on the earth to-day as a personal force of infinite power, a real and present personality to his obedient subjects.

Does the Quran offer us any substitute for this doctrine, or does it even recognize its necessity? Search its contents from beginning to end, and you will see guilty man practically left to be his own savior.

Benjamin Franklin quotes regarding those who quarrel about Christianity

Benjamin Franklin regarding those who quarrel about Christianity [Click to enlarge]

Christianity Judaism Developed.

Till Christ appeared, this transcendent mercy of God to the sinner was conserved, lying dormant, as it were, concealed within the ceremonial law and the rigid observances of Judaism, as the germ within the seed, the bird in the egg. His magic touch evoked the light and beauty of Christianity, the flower and crown, the full development of what was first entrusted to the guardian care of Israel, then thrown open to all the world. The types and shadows then vanished; the ceremonial law was no longer needed. Men learned “the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.”—Rom. xiv. 17. They understood “He is not a Jew, which is one outwardly; neither is that circumcision which is outward in the flesh. But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit and not in the letter, whose praise is not of man but of God. “Hebrews ix. 8-12:” the first tabernacle was as yet standing, which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience: which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them till the time of reformation. But Christ being come, a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building, neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth to the purification of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God!”

The ceremonial law, we must not forget, was given only to the Jews, and none were bound to regard or observe it, or could do so acceptably, except born Jews by birth and proselytes. We are taught it was given to meet a temporary want: to show man his need of a Saviour; and to prefigure an atoning sacrifice yet to be offered.

John Quincy Adams quotes regarding the Christian Faith

John Quincy Adams regarding the Christian Faith [Click to enlarge]

Salvation by Faith Taught from the Beginning.

Yet, from the beginning, God left not unrevealed to man the true way of salvation, nor allowed him to suppose it could be attained by his own efforts. These were aptly typified by the frail, withering fig leaves with which Adam and Eve labored to hide their nakedness after the fall. A pitying God clothed them with the warm and durable skins of innocent animals, whose blood flowed before the gift could be made. Have you never wondered that of all animals, man alone is compelled to use artificial coverings? Is there here no hint of a spiritual truth, that he has no merit of his own, and must receive his robe of righteousness, imputed and imparted from God as a free and undeserved gift, if he would not suffer eternal shame?

Salvation by faith: not the intellectual assent to dogma, but the loving and obedient trust of the soul, tried and found to control the life, linking the frail finite creature with the Holy and Infinite Most High by a living bond—this is the very warp and woof of Old and New Testaments. Four times their pages repeat, “The just shall live by faith.”

Four hundred and thirty years before the giving of the Mosaic law, it was said of Abraham, Gen. xv. 6: “And he believed in the Lord, and He counted it to him for righteousness.” Christianity returns to Abraham, but Muhammad’s search for truth never brings him to the land of Canaan and the promised possession of Mount Zion. Like Ishmael, he wanders in the desert of Arabia, and coming to Mount Sinai, hearing only the law given to Moses, and that imperfectly, accepts it superficially, apprehended as the best God has for man. He hears the ready response of the people to Jehovah’s awful demand for perfection, and answers with them in their hasty ignorance, “All that the Lord hath said, we will do and be obedient.” He is ready to join them, or rather to make an independent promise of his own, taking the place in God’s house of a sinner saved by his own works and a vague confidence in what he calls the mercy of God. He fails to remark that after their rash promise, Moses sprinkled them with “the blood of the covenant,” a significant intimation of the only road to acceptable obedience.

The Christian is a son, twice born, once of the flesh, again of the Spirit. He has his place in the house, not as a hireling, but by birth. Long ago, for those who could see, this was enacted in parable when Ishmael and his mother were sent portionless away from the tents of Abraham, as told in the twenty-first chapter of Genesis, and explained Gal. iv. 22-26, 29-31: “For it is written, that Abraham had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bondwoman was born after the flesh; but he of the free woman by promise.”

“Which things are an allegory: for these are the two covenants: the one from the Mount Sinai which gendereth to bondage, which is Hagar. For this Hagar is Mount Sinai in Arabia, and answereth to Jerusalem, which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. But as then, he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless, what saith the scripture? Cast out the bondwoman and her son; for the son of the bondwoman shall not be heir with the son of the free woman. So then, brethren, we are not children of the bondwoman, but of the free.”
John Quincy Adams quotes  regarding the Glory of the Revolution

John Quincy Adams regarding the Glory of the Revolution [Click to enlarge]

“What Shall I Do to be Saved?”

The one question our race is ever laboring to answer is, “How shall man be just with God?” Turning to Islam with this query, we are referred first to dead works of the flesh, already thoroughly tried and found inadequate to meet the case. As well return the radiant flower to the discarded husk which protected its germination, or compress the soaring, singing bird in the narrow confines of its outgrown shell! Failing the obedience required, man is to trust to a vague hope of the mercy of God, earned by repentance, not necessarily a forsaking of sin, but a sense of regret, evinced by tears and other outward demonstrations. But, alas! who knows when he has repented enough? If God is merciful, he is also just; the sentence has never been repealed, “The soul that sinneth, he shall die.” This means the eternal cutting off the sinner from the source of true life, and finds its ready illustration in the dry and lifeless branches we use for fuel.

Has Muhammad shown his worthiness to displace Jesus, and Islam to supersede Christianity? If it be God’s last word to man, it should as far surpass our religion and its Founder as he excelled Moses and his dispensation. Equality is not sufficient; the inference of superiority cannot be tolerated for a moment.
John Milton quotes regarding Jesus and Christianity

John Milton regarding Jesus and Christianity [Click to enlarge]

True and False Religions.

To my mind, all religions fall into two classes. In the first, God saves his ruined creatures by free grace, by the merits and death of his incarnate Son, “imputed to us and received by faith alone.” A heart renewed and transformed by so great love ascribes the glory to him alone. In the other, man is glorified as his own savior, his own righteousness, or that of other mere creatures, laying God under obligation to save and grant him eternal felicity. Salvation is not a gift, or only partly so; it becomes a debt owed by the Creator to the possessors of accumulated merit, which, they fondly believe, outweighs their actual transgressions. These views, held under a great variety of outward forms, are characterized by a low estimate of sin. They ignore the hereditary taint and corruption of our nature, wherein lie boundless possibilites of disobedience to God and disorder to his creation. They overlook the fact that not only does the law require us to refrain from its violation, it expects of us perfect obedience to its commands, and conformity to its spirit. To the helpless penitent, trusting the authenticated Saviour provided by divine love and wisdom, full forgiveness is granted; of him who prefers to be saved by his own righteousness, or that of unauthorized mediators, or by his own sufferings in purgatorial flames, the debt will be exacted to the very last farthing. We shall not be measured by the low standard of not having been as bad as we could, but by the higher one of the law’s demand for absolute moral perfection. He who failed of being what his Maker meant him to be will be rejected, and his good qualities and deeds may be likened to the two or three grains of silver found in a counterfeit coin, which do not persuade any one to accept it as genuine.

The only man who has ever fully met all the requirements of the divine law of perfection is the Lord Jesus Christ; only as identified with him can we hope for safety.

You have sometimes expressed the hope that both our religions may finally prove to be true— yours for you, mine for me; that all men, if only sincere and obedient to their respective faiths, may, by diverse roads, meet at the same goal. One or two doubtful passages in the Quran may seem to encourage this idea, in the case of Jews and Christians, but the Bible does not countenance it for a moment. “I am the way, the truth, and the life; no man cometh unto the Father but by me.”—John xiv. 6. “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.”—Acts iv. 12. These are but two of many unequivocal utterances which have made Christianity the most fervently hated religion in the world. It must be all or nothing: it “brooks no rival on the throne.” As you know, Islam occupies exactly the same position, but carries it to the extent of declaring herself divinely commissioned to destroy those who reject her claims. Instead of the “foolishness of preaching,” or rather perhaps to reinforce it, she uses the logic of the sword. This is no empty threat, or unapplied theory. In large tracts of the fairest portions of Europe, Asia, and Africa it has been enforced in tears and blood and fire; the shrieks of the captive and clanking chain of the prisoner have echoed back its war cry, and emphasized its intolerance of all faith but its own. No, my friend, our religions are enemies to the death, and must so remain to the end: no uncertain one; for Christianity, though by her nature and laws debarred from contending with an arm of flesh, has her own peculiar weapons with which she must finally conquer. Your kindness of heart would fain hope a better fate for those whom you esteem and love, and who obstinately reject your religion. But that faith itself offers them nothing but eternal hell-fire.

I beg you to be assured this letter is written with none but the kindest feelings to your country and its people: a race possessing many fine qualities, and ability to be a blessing to the world, a country dear to me as my own, the home of my deliberate choice. Nor is there any thought of boasting, or fancied superiority. When the Anglo-Saxon recalls his savage and debased heathen ancestry, he has no cause for pride, only for deep humility and thankfulness. And should he not be among the foremost to communicate the blessings he has received to every nation, at any cost, even to the sacrifice of life itself?

How deeply should I regret to have learned so much of the unrest and hopelessness of your life, were there no remedy to offer! Knowing of such a remedy, having tried it myself, I cannot but urge it upon you. It may, it is true, cost you all your earthly possessions; you may, as others have done, literally lay down all, but Jesus is worth it!

The heart is the citadel of our life, the controller of the springs of thought and action. The head may assent to overpowering evidence, but the heart only yields to personal experience. You are not invited to a religion, an intellectual persuasion, a human society, but to a personal relation with a personal and ever-present Friend, found of all who seek him with the whole heart.

The whole world is well lost to him who has discovered the love of God in Christ, the priceless pearl, the hidden treasure, our joy, our life, our crown, and our eternal portion. May you seek and be found of him, and find in him the Good Shepherd of the wandering sheep!

End of excerpt from letter

Muslim Fanaticism

Mohammedans have earned for themselves throughout the world the title of ” fanatics,” as a consequence of their wild words and actions in connection with the Faith, once delivered to them by Mohammed. The feeling amongst Moslems has been and is, that they are the chosen of Allah, that they are the appointed instruments of God to bring all men, even by the power of the sword, to the knowledge of the only true faith. Consequently woe be to the individuals, communities, or nations, that will not listen to the call to accept Islamism with all its forms and ceremonies!

It is true that at the present time the power of Mohammedanism, is a conquering religion, or the desire to conquer still remains, and the old feeling of intolerance and fanaticism is probably everywhere almost as strong as ever it was.

In my researches into the history of Mohammedanism I have met with many instances of fanaticism, some of which I would now mention, as they will help us to understand what Islamism really is in the intensity of its wild faith and zeal. Fanaticism in war may well come first. Mohammed, though in the early days of his career a man of peace, and an advocate of mild measures in the propagation of truth, eventually developed into a man of war, and a stern and enthusiastic propagator of Allah’s religion by the sword.

The later books of the Koran teem with passages which counsel strong measures to be taken with infidels. It is written: “Fight against those who believe not in God until they pay tribute by right of subjection, and are reduced low.” And again: “When ye meet the infidels, strike off their heads, until ye have made a great slaughter among them.” And then it is added: “As for those who fight or fall in defence of God’s true religion, He will not suffer their deeds to die. Verily, God loveth those who fight for His religion.” “Paradise,” it was declared, “is under the shadow of swords.” “The sword,” it was asserted, “is a surer argument than books.”

Is it to be wondered at that a people thus taught should have grown to love war as the very breath of their nostrils, and to revel in it with a fanaticism that was cruel as the grave? Even before the Prophet died his terrible injunctions began to bear fruit, and after his death the fighting spirit raged throughout Arabia, and the Moslems went forth conquering and to conquer. From the Caliph to the meanest servant or slave in Islam the fanatical creed was accepted, that “the sword was the Key of Heaven and Hell, that a drop of blood shed in the cause of God, a night spent in arms, were of more avail than months of fasting and prayer.”

Fanaticism in war showed itself not merely in the determination to overcome an enemy, but in the ardent wish, if Allah willed it, to die on the field of battle, as thus to be “martyred “in the cause of God was believed to be the most certain way of obtaining the highest joys of eternal life in the world beyond the grave.

Listen, for example, to the words of an Arabian youth, whom a fond mother and sister vainly sought to persuade from adopting the profession of arms. His parting speech to those who loved him was: “Hold me not back, nor grieve that I leave you! It is not the delicacies of Syria or the fading delights of this world that have prompted me to devote my life in the cause of religion. But I seek the favour of God and His Apostle: and I have heard from one of the companions of the Prophet that the spirits of the martyrs will be lodged in the crops of green birds, who shall taste the fruits and drink of the rivers of Paradise. Farewell! We shall meet again among the groves and fountains which God has provided for His elect.”

I have read of another case of a warrior who on the field of battle fought with reckless fury, raving, as he slashed right and left with his sword, about the joys of Paradise promised to all true believers who fell in the wars of the Faith. “Methinks!” he cried aloud, so as to be heard above the din of arms, “Methinks I see the black-eyed girls looking upon me; one of whom, should she appear in this world, all mankind would die for love of. And I see in the hand of another a handkerchief of green silk, and a cap of precious stones, and she beckons me and calls out: ‘Come hither quickly, for I love thee !'” Scarcely had the fanatic thus spoken when a javelin pierced his heart and despatched him to his vaunted elysium. And these two instances are but types of countless thousands in Islam whose fanaticism has exceeded all bounds in the race for martyrdom in a jihad, or holy war.

Besides the joy of fighting for the Faith, and the incentive of the pleasures of Paradise for the valiant, the fanaticism of Mohammedans has been deepened and strengthened by the doctrine of predestination, as taught by the Prophet, or at any rate as believed by the Faithful. The ‘Koran says in one place: “The fate of every man have we bound about his neck;” and in another, “No soul. can die unless by the permission of God, according to what is written in the book containing the determination of things.”

Mohammed inserted these passages after the temporary defeat of his followers at Ohod, to inspire them with fresh courage. He represented to the Faithful that the time of every man’s death is decreed and determined by Allah, and that those who had fallen in the battle could not have avoided their fate had they stopped at home, so there was no reason to grieve unduly, or to be discouraged and disheartened.

Thus did the Prophet instil into the minds of his soldiers a belief in Fate, and under this persuasion did Moslems engage in battle without anxiety or fear, believing that what would be must be, that no one could die before his time, and that no human sagacity or foresight could evade the hand of death if the moment had been preordained. We can see how such a doctrine of predestination spurred the Faithful on to deeds of recklessness, and made the early soldiers of the Crescent men to be dreaded beyond the ordinary run of adversaries, for they were fanatics.

One of the most remarkable of these warrior-fanatics was Kaled, who was employed by Abu Bekr and Omar in the wars in Syria. He was a man who added superstition to his belief in fate, for he was wont to declare that a special providence watched over him, and that as long as he wore a certain cap which had been blessed by Mohammed he was invulnerable to all the darts of the enemies of Islam. And truly it seemed as if he bore a charmed life, for though in every battle he rushed into the thickest of the fight, and was ever surrounded by dangers, he always marvellously escaped, and in a good old age died in his bed.

The exploits of this fanatic in the siege of Damascus are almost beyond belief. He rushed madly at every antagonist, generally singling out the strongest and the bravest, and he was always conqueror. On one occasion, after a desperate struggle with a bold Christian General, which left him exhausted, a fresh adversary spurred his charger to attack him. A companion in arms, the gallant Derar, seeing the exhaustion of Kaled, called out to him: “O Kaled, repose yourself for a moment, and permit me to supply your place,” but the reply he got was: “Not so, good Derar; if I needs must rest, it will be in Paradise. He that labours to-day will rest to-morrow.” At the word he sprang upon his foe, and hurled him lifeless to the ground. Kaled by such deeds earned for himself the title of “The Sword of God.”

But the doctrine of predestination can influence in two ways: It can make fanatical cowards as well as fanatical braves. And in these latter days it seems in Moslem countries to be producing a weak and degenerate race. The belief in fate is as strong as ever, but it now takes the form of lazy, instead of active, fanaticism, and it is striking at the root of all enterprise and progress. As one writer has said: “Many Moslems positively refuse to exert themselves, while they excuse their natural indolence by declaring: ‘Everything is determined: what is to be will be: if God intends that we should become rich we shall become so without any personal exertion : if He intends that we shall be poor, poor we shall have to remain, despite our labour.'” Thus the doctrine of predestination as held by Mohammedans is baneful, whether in war or peace, for when exercised in the sphere of the former it produces a hard and cruel race of warriors, and when in the sphere of the latter, a race of weak and helpless citizens.

Fanaticism has shown itself very markedly in the department of teaching, and especially in the teaching of the truths of the Koran. The verbal inspiration of the Scriptures has ever been part of the orthodox creed of Islamism. Some of the Faithful at various times have questioned the doctrine, and have even striven to show that the Koran contains passages that contradict each other, and therefore cannot be infallible: but such liberal views are far from common.

In every age Moslems, as a whole, have been most dogmatic in their teaching, and perfectly fanatical in their enforcement upon others of what they have conceived to be truth. Take for example the time of the Abbasides of Bagdad. The author of “Islam under the Caliphs of Bagdad,” says, “Every one who either in act or word questioned a single syllable of the Koran was regarded as an infidel, and was in peril of being torn in pieces by the devout.”

Then to look at an earlier period. Omar, the second Commander of the Faithful, delighted in teaching the law, and would brook no interference from doubters or cavillers. There is a characteristic story told of him when he was on his famous journey from Medina to Jerusalem, when the latter city was subjected by the Moslem arms. The Caliph often stopped by the way as he passed through Arabia and Syria to administer justice and expound the Sacred Koran. Usually a crowd gathered round him to see and hear the grand old man. On one occasion he took for his text a few words from the Koran which assert that those whom God shall lead in the right way are secure from all harm, but that those whom He shall lead in the way of error are doomed to punishment. As Omar enforced these pregnant lessons a grey-headed man in the audience disturbed the flow of the preacher’s utterance by remarking aloud, “Tush! God leads no man into error!” The stern, fanatical Caliph deigned no direct reply, but turning to his body-guard, he said: “Strike off that old man’s head if he repeats his words!” The preacher met with no further opposition.

One of the most fanatical acts on record is associated with the name of Omar—I refer to the destruction of the Alexandrian Library. I know that the story has been gravely questioned of late years. Gibbon and others have made light of it, but still the tale was believed for centuries, and it has not yet been proved false, and it is certainly just such a deed as a fanatical Moslem prince like Omar might have committed.

“The Alexandrian Library was formed by Ptolemy Soter, and placed in a building called the Bruchion. It was augmented in successive reigns to 400,000 volumes, and an additional 300,000 volumes were placed in a temple called the Serapeon. The Bruchion, with the books it contained, was burned in the war of Caesar, but the Serapeon was preserved. Cleopatra, it is said, added to it the library of Pergamus, given to her by Marc Antony, consisting of 200,000 volumes. It sustained repeated injuries during various subsequent revolutions, but was always restored to its ancient splendour, and numerous additions made to it. Such was its state at the capture of Alexandria by the Moslems.” The famous library was, in fact, the finest in the world.

The story goes that Amr, the Conqueror of Egypt, and the leader of the Moslem armies, had his attention drawn to the Library by the learned Greek known as John the Grammarian, to whom Amr had granted many favours. John asked that the books might be given to himself, as the Moslems would probably have no use for them. The General was inclined to gratify the wish of the Grammarian, but his rigid integrity refused to alienate anything without the permission of the Commander of the Faithful, to whom he at once wrote. The answer which Omar is generally believed to have sent was inspired by the ignorance and zeal of a fanatic. It ran: “If these writings of the Greeks agree with the blessed Koran, the Book of Allah, they are useless, and therefore need not be preserved; if they disagree, then they are pernicious, and ought to be destroyed.”

Washington Irving, commenting on this extraordinary message, says: “Amr, as a man of genius and intelligence, may have grieved at the order of the Caliph, while as a loyal subject and faithful soldier, he felt bound to obey it.” Consequently the command went forth to seize and to destroy, and the valuable manuscripts and books were distributed as fuel among the five thousand baths of the city of Alexandria, and, it is said, so numerous were they, that it took six months to consume them. Thus perished by a deed of Moslem fanaticism much of the learning, the arts, and the genius of antiquity.

Fanaticism in Moslem lands is not confined to men, but is as strong or stronger amongst women. Notwithstanding the disabilities and hardships under which women labour in Islam, they cleave with blind enthusiasm to the teaching of the Prophet of God, hugging to their breasts the Book which has made their degradation an article of faith and binding throughout the ages.

And little children too are veritable fanatics. Lane, in his “Modern Egyptians,” tells us that from their earliest days Moslem boys and girls are taught to hate “infidels” with a perfect hatred. It must be remembered that in the eyes of Mohammedans all are infidels who are not of the true Faith—that is, Islam. Let me quote a prayer that is now in use amongst the children of Moslems. Lane translates it thus: “O God, destroy the infidels and polytheists, thine enemies, the enemies of Islam! O God, make their offspring orphans, defile their abodes, cause their feet to slip, and give them and their families, and their children, and their possessions and their race, and their wealth, and their land, as booty to the Moslems.” What an awful prayer to put into the mouths of boys and girls! Little wonder that the rising generation, like all preceding generations in Islam, regards the world with eyes of anger and hate!

A little incident that happened in my own experience may not be unworthy of notice. I was travelling at the time in Palestine, and was drawing near the ancient city of Hebron, once so famous in Jewish history, but now in the possession of Moslems. The day was hot, and I had ridden far, and was suffering from thirst. Suddenly I espied by the wayside a maiden, perchance of seven years of age, tripping gaily along with a waterpot poised on her head in Eastern fashion. I hailed her and made signs for a drink of water. That she understood me perfectly was clear, but to my surprise she was not prepared to grant my request. Now, usually in the East, if the traveller can get nothing else, he can get a drink of water from the people he sees, for it is considered churlish indeed to refuse such a necessary of life.

However, the heart of the little maiden at Hebron was closed against all not of her own Faith. And so insulted and enraged was she that I should have even presumed to ask anything from her, that she put her hands up to her head, and in a tempest of indignation dashed the unoffending waterpot to the ground. Then pointing to the spilt water, she declared, with oaths and curses, so my Dragoman told me, that she hoped that thus would my blood ere many days be spilt and sink into the ground. For the time being the maiden was a little fury, and I was convinced that the fanaticism of the people of Islam was, even amongst the juvenile members of society, something to be carefully watched by travellers, or dangerous results might follow. The inhabitants of Hebron or, as it is now called, El-Khalid, are notorious for their fanaticism, and by their conduct they belie both the ancient and the modern name of their city, which names, being interpreted, mean, “the Friend.”

Sometimes the evil results of the fanaticism of Mohammedans have not been confined to strangers, but have made themselves felt within their own borders; as, for instance, in those sad cases of regicide which have been so common in Moslem countries. As we have seen in the course of these Studies, Omar, Othman, and Ali, three of the Commanders of the Faithful, fell victims to the mad zeal of some of their own followers, who conceived that they were doing God and Islam service by despatching the Caliphs with their daggers.

The truth is fanaticism is an uncertain instrument to use: it is a two-edged tool which it is dangerous to handle. The leaders of Mohammedanism in all generations have found that they have not always been able to control the fierce spirit they have called up, and they have been taught by a terrible experience the truth of that saying: “They that take the sword shall perish by the sword.”

I wonder sometimes whether Mohammedans will ever learn that their best interests lie in realizing the great truth of the Brotherhood of Humanity. There can be no peace, no prosperity, and no real happiness in Islam, until the feelings of cruel religious fanaticism nurtured by the Koran have been replaced by feelings of brotherly sympathy and love for all nations and peoples.

Sources: “Islam and Christianity or the Quran and the Bible: A letter to a Muslim friend,, by a Missionary” by G. Halliday published 1901
Studies in Mohammedanism, historical and doctrinal by John J. Pool; published 1892
Picture quotes taken from various writings of the Founding Fathers of the United States

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Thomas Jefferson and John Adams Explain Why Muslims Turn to Terrorism

Jefferson quote concerning the advantages of serving Jesus

Thomas Jefferson concerning the advantages of Jesus’ mission  [Click to enlarge]

Background

The first countries to declare war on the newly formed United States were the Muslim Barbary States of North Africa….From 1783, until the Presidency of George Washington in 1789, the newborn Republic had no strong central authority, and that is when the Barbary pirates struck.

In 1784 Congress voted to send Thomas Jefferson to Europe in order to join John Adams and Benjamin Franklin who were already there.  These three Ministers Plenipotentiary [Ministers Plenipotentiary: a person, especially a diplomat, invested with the full power of independent action on behalf of their government, typically in a foreign country.] were tasked with negotiating various treaties with other nations / states that would benefit the United States of America in her infancy. These treaties needed to be negotiated due to the colonies breaking away from the mother countries and gaining independence from Britain in the American Revolutionary War of Independence.

These treaties allowed for transactions of commerce with other nations, and in the context of the Barbary States were negotiated to stop the attacks on American merchant ships, the capturing, ransoming, and enslaving of American sailors by the Musselmen or Barbary pirates {i.e. Muslims] who believed it their god-given right to “tax”, kill or sell into slavery non-believers as the Ambassador of Tripoli told Thomas Jefferson, when Jefferson asked him on what grounds the Barbary state Muslims felt they had a right to attack unprovoked the ships, sailors and merchants from other nations. [See letter from Jefferson & Adams to John Jay dated March 28, 1786, relating their conversation below; According to the appeasers in the democrat party and Obama, Muslim Terrorists have been misinterpreting the Qu’ran for centuries. The Barbary states started attacking vessels of Christian nations and the nations themselves almost since they killed, enslaved and conquered the Roman Catholics and other christian governments in the Muslim Conquests of North Africa]

Before I go further: In the last year I have heard two different ex-jihadi Islamic terrorists refer to what the Islamists taught them. Not only were they taught by the mosques that they would go to paradise and have 72 virgins. They were also taught that if they died while killing the infidel, [non-Muslims] not only would they go to heaven “without judgement” so would all of their family. Now that’s a pretty strong teaching , if you were already of such loose morals, you could kill those who were doing nothing to harm you, it would be a strong draw. For the White House to suggest the Muslim terrorists commit atrocities because of they have no jobs, or they come from poor neighborhoods etc., is just ignoring the facts. The Muslim who beheaded the woman in Moore Okla., had a job, the Ft. Hood shooter had a career. the 19 hijackers that flew the planes into the World Trade Towers were mainly from rich or well-to-do families. So we can brush that aside, as an excuse for their behavior.  They are motivated by a religion that promotes ungodliness, selfishness and that reflects the basest thoughts and feelings of humanity. They are not motivated by economics, unless those economics help them in their jihadist cause.

If we analyze why this would be a draw to the Muslim terrorists, who without conscience commit the brutal acts they do in the name of their god. It is because they are selfish individuals to begin with, they also are susceptible to their basest lusts. Inspired because of the 72 virgins they will receive after death shows their basic lusts. Never mind all of the women and little girls they have been raping or forcing into marriage, the 72 virgins should be enough to convince people that these Muslim terrorists are motivated by their fleshy. carnal nature. The fact they are drawn by the teaching they will go to heaven “without judgement” shows how they are motivated by selfishness, which is also a part of mans carnal nature.  As I have said elsewhere, the Islamic terrorists are following in the footsteps of Mohammed who was the original and first Islamic terrorist.

The story of Mohammed’s aggression has been documented in detail by his biographers, – surprise raids on trade caravans and tribal settlements, the use of plunder thus obtained for recruiting an ever growing army of greedy desperadoes, assassinations of opponents, blackmail. He ordered the expulsion and massacre of the Jews of Medina, attack and enslavement of the Jews of Khayber, rape of women and children, sale of these victims after rape, trickery, treachery and bribery employed to their fullest extent to grow the numbers of his religion  He organized no less than 86 expeditions, 26 of which he led himself.

At the Battle of Badr, Mohammed after gaining the victory ordered those slain, who he considered “infidels” to be buried in a well in the area of Badr, as his Muslim followers were dumping the dead bodies of those they had killed, Mohammed is said to have stood at the mouth of the well and naming the dead one by one, demanded of them if they had found the promises of God true, as he had done. “You were a bad kindred to your prophet,” said he; “others declared me true, but you called me a liar and drove me from my native place, while strangers gave me protection.” The Muslim followers interrupted him by asking if he addressed the dead. “They hear me as well as you do”, he replied, “although they cannot answer, and they now find true what I formerly declared to them.” This shows Mohammed was also motivated by self-aggrandizement, which is also a base trait of the carnal man.

I’ve heard various Muslims like Dr. Zuhdi Jasser, Ayaan Hirsi Ali, and others talk about how there needs to be a reformation of, or in Islam like there was in Judaism or in Christianity. One thing about the reformation in Christianity. Christian reformation happened to 1. get the sacred scriptures into hands of the people, and 2, to get back to the simplicity of Christ’ teaching and to follow his example and words. How can a reformation of Islam do the same as the Christian reformation, if people continue to follow example of Mohammed and the Quran? It would seem to me, if you want a true religion of peace, with a man of peace to follow, real reform of Islam would be Christianity! If you have reform of Islam and get rid of all the teachings of fundamental Mohammedeans you would have to discard the Quran, or else you take the risk in the future of young men reading the Quran & once again following the example set forth by founder. The founder of Islam being Mohammed, just how do you reform Islam into a religion of peace when its founder was a man of war? The growth and spread of Islam has always been accompanied by the sword. It is a teaching that appeals to what is base & corrupt in man.

Extract from the Secret Journal of Foreign Affairs, May 7th, 1784

“Mr. John Jay was elected Secretary for Foreign Affairs, having been previously nominated by Mr. Gerry. On motion of Mr. Hardy, seconded by Mr. Gerry,

Resolved, That a Minister Plenipotentiary be appointed in addition to Mr. John Adams and Mr. Benjamin Franklin, for the purpose of negotiating treaties of commerce.

Congress proceeded to the election, and the ballots being taken; Mr. Thomas Jefferson was elected, having been previously nominated by Mr. Hardy.

Instructions [were sent] to the Ministers of the United States for making peace with Great Britain, dated May 30th, 1783.

Instructions [were sent] to the Ministers Plenipotentiary of the United States of America at the Court of Versailles, empowered to negotiate a peace, &c, dated the 29th of October, 1783, May 7th, 1784, and May 11th, 1784.

On the report of the Committee, to whom was recommitted the report on sundry letters from the Ministers of the United States in Europe, Congress came to the following resolutions:

Whereas, instructions bearing date the 29th day of October, 1783 were sent to the Ministers Plenipotentiary of the United States of America at the Court of Versailles, empowered to negotiate a peace, or to any one or more of them, for concerting drafts or proposition for treaties of amity and commerce with the commercial powers of Europe:

Resolved, That it will be advantageous to these United States to conclude such treaties with Russia, the Court of Vienna, Prussia Denmark, Saxony, Hamburg, Great Britain, Spain, Portugal, Genoa, Tuscany, Rome, Naples, Venice, Sardinia, and the Ottoman Porte.

The attitude of Muslim terrorists has scarcely changed since the time of Mohammed. Again, according to the appeasers in the democrat party and Obama, Muslim Terrorists have been misinterpreting the Qu’ran for centuries.

LETTER FROM THE COMMISSIONERS [Jefferson & Adams] TO JOHN JAY.

Grosvenor Square, March 28, 1786.

Sir,

Soon after the arrival of Mr. Jefferson in London, we had a conference with the Ambassador of Tripoli at his house.

The amount of all the information we can obtain from him was, that a perpetual peace was in all respects the most advisable, because a temporary treaty would leave room for increasing demands upon every renewal of it, and a stipulation for annual payments would be liable to failures of performance, which would renew the war, repeat the negotiations, and continually augment the claims of his nation; and the difference of expense would by no means be adequate to the inconvenience, since 12,500 guineas to his constituents, with ten per cent. upon that sum for himself, must be paid if the treaty was made for only one year.

That 30,000 guineas for his employers, and £3,000 for himself, was the lowest terms upon which a perpetual peace could be made; and that this must be paid in cash on the delivery of the treaty, signed by his Sovereign; that no kind of merchandizes could be accepted.

That Tunis would treat upon the same terms, but he could not answer for Algiers or Morocco.

We [Adams & Jefferson] took the liberty to make some enquiries concerning the ground of their pretensions to make war upon nations who had done them no injury, and observed that we considered all mankind as our friends who had done us no wrong, nor had given us any provocation.  [Note they clarify “nations who have done them [i.e. Muslim Barbary States] no injury”]

The Ambassador answered us that it was founded on the laws of their prophet [i.e. Mohammed]; that it was written in their Koran; that all nations who should not have acknowledged their authority were sinners; that it was their right and duty to make war upon them wherever they could be found, and to make slaves of all they could take as prisoners; and that every Mussulman [Muslims] who was slain in battle was sure to go to Paradise.

That it was a law that the first who boarded an enemy’s vessel should have one slave more than his share with the rest, which operated as an incentive to the most desperate valor and enterprize; that it was the practice of their corsairs to bear down upon a ship, for each sailor to take a dagger in each hand and another in his mouth, and leap on board, which so terrified their enemies that very few ever stood against them; that he verily believed the devil assisted his countrymen, for they were almost always successful. We took time to consider, and promised an answer; but we can give him no other than that the demands exceed our expectation and that of Congress so much that we can proceed no further without fresh instructions.

There is but one possible way that we know of to procure the money, if Congress should authorize us to go to the necessary expense; and that is to borrow it in Holland. We are not certain it can be had there, but if Congress should order us to make the best terms we can with Tunis, Tripoli, and Morocco, and to procure this money wherever we can find it, upon terms like those of the last loan in Holland, our best endeavor shall be used to remove this formidable obstacle out of the way of the prosperity of the United States.

Enclosed is a copy of a letter from Paul R. Randall, Esq., at Barcelona. The last from Mr. Barclay was dated Bayonne. It is hoped we shall soon have news from Algiers and Morocco, and we wish it may not be made more disagreeable than this from Tunis and Tripoli.

JOHN ADAMS, THOS. JEFFERSON.

Overview of actions by Thomas Jefferson, the first President to declare war on Muslim Terrorists

Muslims who kept attacking the people of the United States for no other reason than the teachings of their false prophet Mohammed told them too. The Islamic Terrorist Muslims didn’t need the excuses the democrat party, Obama and the liberal leftists in the United States now give them, Muslim terrorists need no further provocation than the fact the United States of America exists, the people in the U.S.A. are not followers of Islam, the U.S.A. is founded on Christian principles, we are infidels and therefore are to be subjugated, enslaved, or put to the sword. It is really that simple, we exist, therefore we are their enemies.

Begin overview:

Before the United States obtained its independence in the American Revolution, 1775-83, American merchant ships and sailors had been protected from the ravages of the North African pirates by the naval and diplomatic power of Great Britain. British naval power and the tribute or subsidies Britain paid to the piratical states protected American vessels and crews. During the Revolution, the ships of the United States were protected by the 1778 alliance with France, which required the French nation to protect “American vessels and effects against all violence, insults, attacks, or depredations, on the part of the said Princes and States of Barbary or their subjects.” After the United States won its independence in the treaty of 1783, it had to protect its own commerce against dangers such as the Barbary pirates. As early as 1784 Congress followed the tradition of the European shipping powers and appropriated $80,000 as tribute to the Barbary states, directing its ministers in Europe, Thomas Jefferson and John Adams, to begin negotiations with them. Trouble began the next year, in July 1785, when Algerians captured two American ships and the dey of Algiers held their crews of twenty-one people for a ransom of nearly $60,000. Thomas Jefferson, United States minister to France, opposed the payment of tribute, as he later testified in words that have a particular resonance today. In his autobiography Jefferson wrote that in 1785 and 1786 he unsuccessfully “endeavored to form an association of the powers subject to habitual depredation from them. I accordingly prepared, and proposed to their ministers at Paris, for consultation with their governments, articles of a special confederation.” Jefferson argued that “The object of the convention shall be to compel the piratical States to perpetual peace.” Jefferson prepared a detailed plan for the interested states. “Portugal, Naples, the two Sicilies, Venice, Malta, Denmark and Sweden were favorably disposed to such an association,” Jefferson remembered, but there were “apprehensions” that England and France would follow their own paths, “and so it fell through.” Paying the ransom would only lead to further demands, Jefferson argued in letters to future presidents John Adams, then America’s minister to Great Britain, and James Monroe, then a member of Congress. As Jefferson wrote to Adams in a July 11, 1786, letter, “I acknolege [sic] I very early thought it would be best to effect a peace thro’ the medium of war.” Paying tribute will merely invite more demands, and even if a coalition proves workable, the only solution is a strong navy that can reach the pirates, Jefferson argued in an August 18, 1786, letter to James Monroe: “The states must see the rod; perhaps it must be felt by some one of them. . . . Every national citizen must wish to see an effective instrument of coercion, and should fear to see it on any other element than the water. A naval force can never endanger our liberties, nor occasion bloodshed; a land force would do both.” “From what I learn from the temper of my countrymen and their tenaciousness of their money,” Jefferson added in a December 26, 1786, letter to the president of Yale College, Ezra Stiles, “it will be more easy to raise ships and men to fight these pirates into reason, than money to bribe them.” Jefferson’s plan for an international coalition foundered on the shoals of indifference and a belief that it was cheaper to pay the tribute than fight a war. The United States’s relations with the Barbary states continued to revolve around negotiations for ransom of American ships and sailors and the payment of annual tributes or gifts. Even though Secretary of State Jefferson declared to Thomas Barclay, American consul to Morocco, in a May 13, 1791, letter of instructions for a new treaty with Morocco that it is “lastly our determination to prefer war in all cases to tribute under any form, and to any people whatever,” the United States continued to negotiate for cash settlements. In 1795 alone the United States was forced to pay nearly a million dollars in cash, naval stores, and a frigate to ransom 115 sailors from the dey of Algiers. Annual gifts were settled by treaty on Algiers, Morocco, Tunis, and Tripoli. When Jefferson became president in 1801 he refused to accede to Tripoli’s demands for an immediate payment of $225,000 and an annual payment of $25,000. The pasha of Tripoli then declared war on the United States. Although as secretary of state and vice president he had opposed developing an American navy capable of anything more than coastal defense, President Jefferson dispatched a squadron of naval vessels to the Mediterranean. As he declared in his first annual message to Congress: “To this state of general peace with which we have been blessed, one only exception exists. Tripoli, the least considerable of the Barbary States, had come forward with demands unfounded either in right or in compact, and had permitted itself to denounce war, on our failure to comply before a given day. The style of the demand admitted but one answer. I sent a small squadron of frigates into the Mediterranean. . . .” The American show of force quickly awed Tunis and Algiers into breaking their alliance with Tripoli. The humiliating loss of the frigate Philadelphia and the capture of her captain and crew in Tripoli in 1803, criticism from his political opponents, and even opposition within his own cabinet did not deter Jefferson from his chosen course during four years of war. The aggressive action of Commodore Edward Preble (1803-4) forced Morocco out of the fight and his five bombardments of Tripoli restored some order to the Mediterranean. However, it was not until 1805, when an American fleet under Commodore John Rogers and a land force raised by an American naval agent to the Barbary powers, Captain William Eaton, threatened to capture Tripoli and install the brother of Tripoli’s pasha on the throne, that a treaty brought an end to the hostilities. Negotiated by Tobias Lear, former secretary to President Washington and now consul general in Algiers, the treaty of 1805 still required the United States to pay a ransom of $60,000 for each of the sailors held by the dey of Algiers, and so it went without Senatorial consent until April 1806. Nevertheless, Jefferson was able to report in his sixth annual message to Congress in December 1806 that in addition to the successful completion of the Lewis and Clark expedition, “The states on the coast of Barbary seem generally disposed at present to respect our peace and friendship.” In fact, it was not until the second war with Algiers, in 1815, that naval victories by Commodores William Bainbridge and Stephen Decatur led to treaties ending all tribute payments by the United States. European nations continued annual payments until the 1830s. However, international piracy in Atlantic and Mediterranean waters declined during this time under pressure from the Euro-American nations, who no longer viewed pirate states as mere annoyances during peacetime and potential allies during war.

WAR WITH BARBARY COAST ALGERINE PIRATES

The cowardice of the Muslims were exhibited back then, just as it is today. The Jihadists attack only those who are ill equipped to defend themselves or attack only by subterfuge, then they hide behind women, children and civilians. Until very recently the so called moderates had not stood against the Jihadis with the rest of the world. 

Overview of War with the Barbary Muslim States

Congress declared war on Tripoli during the first Presidential term of Thomas Jefferson who as shown above was completely against paying tribute to the Muslims to keep them from attacking American interests. Jefferson wanted to annihilate them. See Thomas Jefferson First Annual Message as President December 1801

While we were thus broadening our territories at home, we were having trouble abroad with no less formidable enemies than Algerine pirates who infested the Mediterranean Sea, and all the coasts of southern Europe. The Barbary States, you know, comprise the countries of Algiers, Morocco, Tunis, and Tripoli, and are formed of a narrow strip of land in northeastern Africa. They are inhabited by Moors, Turks, Arabs, and a sprinkling of Jews. The principal religion is that of Mohammed, and they were sworn enemies to all Christian nations. For years the pirates of the Barbary States, or, as they were generally called, ” Algerine pirates,” had been a terror to every merchant vessel who came to trade with the countries near the Mediterranean. Any unlucky, ship, which found itself near the Atlantic coast of Africa, might see at any moment an odd-looking boat with long lateen sails, swooping down upon her from some sheltered inlet or harbor, where she had lain at watch for her prey. In a twinkling she would sail alongside the merchantman, grapple her, drop her long sails over the vessel’s side, and a host of swarthy, turbaned Moors, with bare, sharp sabres held between their teeth, belts stuck thick with knives and pistols, would come swarming over from sails and rigging, boarding their prize from all sides at once. The merchantman, with a crew untrained to fighting, would surrender. Every man on board would be made prisoner, and carried to Algiers or Tripoli to be held for the payment of a large ransom. If this sum were not paid they were sold as slaves in the public marketplaces.

It is wonderful [amazing], when we read of this thing, to see the terror in which these miserable, half clad pirates held half a dozen European nations. Italy feared them as a mouse fears a cat; Holland and Sweden trembled at the name of Algiers; Denmark paid them yearly a large tribute; the only nation of whom they stood in awe was England. For her, they had some respect, as one of their proverbs, “as hard-headed as an Englishman,” testifies.

When the pirates found America had become an independent nation, they immediately made demands on the government to pay them tribute. The Emperor of Morocco, Dey of Algiers, Bey of Tunis, and Bashaw of Tripoli (such were the high sounding titles of these squalid potentates) all thought they had found a new nation weak enough to submit to their piratical demands. And at first the United States did submit in the most astonishing manner. They sent consuls to the Barbary States to arrange on the amount of money or presents to be given these rulers to buy their favor and exempt our ships from their plunder. General Eaton, an officer who had served in the Revolutionary War, was one of these consuls, and very indignant he wiis at the manner in which his government submitted to the demands of these barbarians. When he called to see the Bey of Tunis, he was ordered to take off his shoes in the anteroom, and enter In his stocking feet. When he approached the bey in the stifling little den only eight by twelve, which served for grand audience chamber, he was ordered to “kiss his majesty’s hand.” “Having performed this ceremony,” says the bluff old soldier, “we were allowed to take our shoes and other property and depart, without any other injury than the humiliation of being obliged in this way to violate one of God’s commandments and offend common decency.”

These potentates of Barbary were constantly begging. They asked for ships, gunpowder, arms, cloth, and jewels from our consuls. General Eaton says, while he lived in the consulate at Tunis, not only the bey, but his minister and half a dozen officers of his court, sent for their coffee, spices, sugar, and other groceries, to the American house, demanding it as tribute. Once the bey saw there a handsome looking-glass, for which he sent next day, and the American consul could do no better than pack it off to him. If he refused to comply with any demand, the bey threatened to let his pirates loose on the American trading vessels. Here is a specimen of the letters sent by this prince of pirates to the Danish consul.

“On account of the long friendship subsisting between us we take the liberty to give you a commission for sundry articles, naval and military, which I find indispensable. I give you six months to answer this letter, and one year to forward the goods. And remember, if we do not hear from you we know what steps to take.”

As demand followed demand, and our consuls found it was like filling a bottomless tub with water to satisfy these fellows, they began to demur.

“When will these demands end?” asked United States Consul Cathcart of the Bashaw of Tripoli. “Never! They will never be at an end,” answered the bashaw, coolly. “Then I will declare war on my own responsibility,” said the consul. And so finally war was declared.

In 1804 the American squadron, under Commodore Preble, was sent into the Mediterranean, and bombarded the city of Tripoli. they arrived shortly after the pirates had captured the American ship Philadelphia. The officers and crew of the captured vessel were taken to Tripoli and a ransom of five hundred dollars a head placed on each man. The Philadelphia was anchored in the harbor in plain sight of the town.

One of the officers on Preble’s ship, young Stephen Decatur, begged to be allowed to destroy the Philadelphia, in order that the pirates might not be able to use her in their war against the United States. Permission was given him, and Decatur took a party of picked men and started on his adventure. He first captured a boat belonging to the pirates which was loaded with a cargo of women slaves they were sending to the markets of Constantinople. This vessel he fitted up and new baptized The Intrepid. She sailed into the harbor of Tripoli one midnight with all her crew, Lieutenant Decatur, except the man at the helm, lying flat on their faces on the deck. The ship was hailed, but her captain gave plausible answers till they reached the side of the Philadelphia. In a moment Decatur and his crew had boarded her, and throwing over the deck pitch, tarred cloth, and all sorts of combustibles, set fire to her. Before the enemy had recovered from their surprise, the Intrepid with all sails spread was outside the harbor, which was lighted up as brightly as noonday by the burning ship. Decatur lost not one man, while the Tripolitans lost twenty, or nearly that number, who were surprised on the ship, and part of whom were drowned from leaping off the burning vessel.

DecaturPhiladelphia

Decatur burning the Philadelphia

In the mean time General Eaton Eaton forms a convention with Hamet, the expelled bashaw of Tripoli, for the subjugation of that government: an army is raised in Egypt, and Eaton appointed general under Hamet: from Egypt they cross a desert 1000 miles in extent, to Derne, a Tripolitan city on the Mediterranean, which they attack and carry, in which Eaton is wounded, another battle is fought, and Eaton again victorious, June 10, 1805: the bashaw offers terms of peace, which are, acceded to, and 200 prisoners were given up.

[graphic]

Lieutenant Decatur

The American valor in this war had the good effect of convincing the pirates that the United States was not a country to be trifled with. They said we were too much like the English, and for the present no more demands were made for either ships or jewels as presents, by these autocrats of the seas.

  On the breaking out of the war between the United States and England in 1812, the Algerines and their associates seized all the American ships that came in their way. On the conclusion of peace, in 1815, the United States’ government determined to put an end to the disgraceful system of piracy by the Muslim Barbary States. An American squadron under Commodore Decatur was dispatched to the Mediterranean. Two Algerian ships of war were taken by Decatur, immediately after passing the Straits of Gibraltar. He then suddenly made his appearance before Algiers.

  The Dey, terrified by these unexpected movements, was glad to make peace on any terms, and a treaty was dictated by the American commodore. The Dey was compelled to make indemnity for the spoliations committed on American commerce, to renounce all claim of tribute from the United States, and give up all the Christian prisoners without ransom. The other Barbary powers were struck with a panic at the fate of Algiers, and agreed to the same terms. Thus the United States of America was the first Christian nation that threw off the disgraceful servitude of paying tribute to the pirates of the Mediterranean.

 The European nations were ashamed any longer to submit to the yoke, and the Congress of Vienna resolved to put an end to Christian slavery in Barbary. In pursuance of this determination, a British fleet, under Lord Exmouth, bombarded Algiers in 1816, and compelled the Dey to submit, as he had done to the Americans.

 The Barbary states after this remained quiet; but in 1827 the French became involved in a quarrel with the Algerines, and in 1830 a powerful armament was sent from France, which took possession of Algiers. The Dey was deprived of his authority, and allowed to go into exile’ in foreign parts. The French established themselves permanently in the city.

A note from the Ancient Historian John Foxe;

It is amazing when reading Foxe’s accounts, after 13 1/2 centuries the Muslims have done little to change their tactics and techniques, both “moderate” and extremists.

PERSECUTIONS IN THE STATES OF BARBARA. [i.e. Barbary States]

In no part of the globe are Christians so hated, or treated with such severity, as at Algiers. The conduct of the Algerines towards them is marked with perfidy and cruelty. By paying a most exorbitant fine, some Christians are allowed the title of Free Christians; these are permitted to dress in the fashion of their respective countries, but the Christian slaves are obliged to wear a coarse grey suit, and a seaman’s cap.

The following are the various punishments exercised towards them: 1. If they join any of the natives in open rebellion, they are strangled with a bow-string, or hanged on an iron hook. 2. If they speak against Mahomet, they must become Mahometans, or be impaled alive. 3. If they profess Christianity again, after having changed to the Mahometan persuasion, they are roasted alive, or thrown from the city walls, and caught upon large sharp hooks, on which they hang till they expire. 4. If they kill a Turk they are burnt. 5. If they attempt to escape, and are retaken, they suffer death in the following manner: they are hung naked on a high gallows by two hooks, the one fastened quite through the palm of one hand, and the other through the sole of the opposite foot, where they are left till death relieves them. Other punishments for crimes committed by the Christians are left to the discretion of the judges, who usually decree the most barbarous tortures.

At Tunis, if a Christian is caught in attempting to escape, his limbs are all broken; and if he slay his master, he is fastened to the tail of a horse, and dragged about the streets till he expires.

Fez and Morocco conjointly form an empire, and are the most considerable of the Barbary states. The Christian slaves are treated with the greatest rigour: the rich have exorbitant ransoms fixed upon them; the poor are hard worked and half starved, and sometimes, by the emperor, or their brutal masters, they are murdered.

Sources: The Diplomatic Correspondence of the United States of America from the signing of the Definitive Treaty of Peace, dated September 10, 1783; to the Adoption of the Constitution, March 4, 1789. Published under the direction of the Secretary of State, from the original Manuscript in the Department of State, conformably to an Act of Congress, approved May 6,1832.
America and the Barbary Pirates: An International Battle Against an Unconventional Foe by Gerard W. Gawalt, Library of Congress online.
Islam vs the United States by Niall Kilkenny, 2009
A History of Africa by Samuel Griswold Goodrich; 1850
The History of Our Country from Its Discovery by Columbus to the Celebration of the Centennial Anniversary of its Declaration of Independence. by Abby Sage Richardson; 1875

Copyright © 2010 – 2015 TeaPartyEdu http://teapartyedu.net Foundation Truths http://captainjamesdavis.net The Patriot Brotherhood @CaptainJDavis ™

The American Revolutionary War of Independence

John Adams concerning the Constitution and Christianity

John Adams concerning the Constitution and Christianity [Click to enlarge]

The American Revolution profoundly influenced the later development of the United States. To appreciate that influence and understand the relevance of the Revolution to our own times is a challenge to every citizen. To respond to the challenge is vital, for an understanding of the past is necessary to meet the problems of the future. It is not given to a single generation to acquire wisdom if it ignores those who came before. The men of the Revolution knew this. When they faced the revolutionary crisis, they sought guidance from the past, from the writings of Roman historians and philosophers and 17th-century Englishmen—Algemon Sidney, Sir Edward Coke, and, above all, John Locke.

John Locke Quote Concerning the Bible

John Locke Concerning the Bible

As the founders profited from history, so may we. Almost before the Revolution ended they began to write its history—to record the events and clarify the ideals for posterity. We are posterity. If we would attain to wisdom and to an understanding of our heritage, we must understand the American Revolution. For surely an awareness of the magnitude of the sacrifices and an appreciation of the timeless quality of the ideals that brought our country into being will strengthen us as a people.

Many paths lead toward historical understanding. If they are true paths, they enter into the reality, into the presence, into an intangible yet authentic feeling of historic events and the men who made them. Of all the approaches to history, perhaps none communicates the past more directly and universally than physical evidence. An authentic structure or historic object in its original location can convey a sense of history unmatched by books or pictures. To stand in Independence Hall is to become a part of what happened there. To visit Morristown or Valley Forge is to enter into the lives and hardships of the soldiers of the Continental Army.

Great historians have recognized the importance of historic sites and have used them to impart a special life and authenticity to their works. Francis Parkman, for example, writing in the 19th century about the epic Anglo-French struggle for the North American continent, sought out the places where it happened. He followed in the footsteps of the armies and absorbed a feeling of the battlefields. He timed his visits and site studies to coincide with the season of the year in which the events occurred. The warmth or chill of the air, the sounds and colors of the woods and landscape, even the shades of night that were relevant to the historic event he tried to capture. By making the physical environment of his subject a part of his experience he added a new dimension to his histories. In them is a quality, an expression of the drama and meaning of the events, that has seldom been duplicated.
John Milton Quote Concerning Truth & Christianity

John Milton Concerning Truth & Christianity [Click to enlarge]

Few have the imagination and genius of a Parkman, but nearly all of us respond to the great scenes of the past. Visiting them heightens our awareness. It is our good fortune that a substantial number of the places associated with the history of the American Revolution have been carefully preserved. The people of the United States, acting as individuals, in private groups, and through their local, State, or national government, have wisely set aside historic sites and buildings or erected memorials where the Americans of almost two centuries ago acted out the drama of the War for Independence. Because of the foresight of all those who have contributed to the preservation of American Revolution historic sites and battlefields, we may look forward to the opportunity during the Bicentennial to recall the events that brought us independence and freedom and to reflect on their modern relevance.

The American Revolution was more than a war—more than colonies declaring separation from the mother country. It was genuinely a people’s revolution, a painful conflict that took its toll in divided communities as well as on the field of battle. The force of its ideas carried to many lands, and America became a model for men seeking a better world. The end of the war did not diminish the impact of these ideas. As Tom Paine foresaw, “The cause of America is in great measure the cause of all mankind. . . . ‘Tis not the concern of a day, a year, or an age; posterity are virtually involved in the contest, and will be more or less affected even to the end of time by our proceedings now.”

Young men predominated among those who made and fought the American Revolution. Their ideas appeal to youth today. Their strength emanated from beliefs that still underlie American ways: that all men are by nature equal, that liberty is “inhered naturally in the people,” and that the power to govern is legitimate only when given by those over whom it is to be exercised. Consequently, it is in the tradition of America to question authority, to distrust it, and to give it constant scrutiny; to restrict the use of power over the lives of men; to grant status to men for their personal qualities rather than their lineage; and to raise institutions that express human aspirations rather than deny them.

Source: Report of the Secretary of the Interior to the American Revolution Bicentennial Commission:  Published by American Revolution Bicentennial Commission 1970

Copyright © 2010 – 2015 TeaPartyEdu http://teapartyedu.net Foundation Truths http://captainjamesdavis.net The Patriot Brotherhood @CaptainJDavis ™

GEORGE WASHINGTON’S VISION: A REMARKABLE PROPHECY OVER A CENTURY OLD

GWGuidance

WASHINGTON’S VISION: A REMARKABLE PROPHECY OVER A CENTURY OLD

The last time I ever saw Anthony Sherman was on the 4th of July, 1859, in ” Independence Square.” He was then 91 years of age, and becoming very feeble; but though so old his eyes were dim as he looked at Independence Hall, he said he had come to gaze upon it once more before he was gathered home.

“What time is it?” said he, raising his trembling eyes to the clock in the steeple, and endeavoring to shade the former with a shaking hand. “What time is it?” I can’t see so well now as I used to.”

Half past three.

“Come, then,” he continued, “let us go into the Hall. I want to tell you an incident of Washington’s life, one which no one alive knows of except myself, and, if you live, you will before long see it verified.- Mark me, I am not superstitious, but you will see it verified.”

Reaching the visitors’ rooms, in which the sacred relics of our early days are preserved, we sat down upon one of the old-fashioned wooden benches, and my venerable friend related to me the following narrative, which, from the peculiarity of our national affairs at the present time, I have been induced to give to the world. I give it as nearly as possible in his [Washington’s] own words:

“When the bold action of our Congress, in asserting the independent colonies, became known to the world, we were laughed at and scoffed at as silly, presumptuous rebels, whom the British grenadiers would soon tame into submission ; but undauntedly we prepared to make good what we had said. The keen encounter came, and the world knows the result. It is easy and pleasant for those of the present generation to talk and write of the days of ’76, but they little know, neither can they imagine, the trials and sufferings of those fearful days. And there is one thing that I much fear, and that is that the American people do not properly appreciate the boon of freedom. Party spirit is yearly becoming stronger and stronger, and, unless it is checked, will at no distant day undermine and tumble into ruin the noblest structure of the Republic. But let me hasten to my narrative.

“From the opening of the Revolution we experienced all phases of fortune, now good and now ill, at one time victorious, at another conquered. I think the darkest period was when Washington, after several reverses, retreated to Valley Forge, where he resolved to pass the winter of ’77. Ah! I have seen the tears coursing down our dear old commander’s careworn cheek as he would be conversing with a confidential officer about the condition of his poor soldiers. You have doubtless heard the story of Washington going to the thicket to pray. Well it is not only true, but he used to often pray in secret for aid and comfort from God, the interposition of whose Divine Providence alone brought us safely through those dark days of tribulation.

“One day, I remember it well, the chilly wind whistled and howled through the leafless trees, though the sky was cloudless and the sun shining brightly; he remained in his quarters nearly the whole of the afternoon alone. When he came out I noticed that his face was a shade paler than usual, and that there seemed to be something on his mind of more than ordinary importance. Returning just after dark, he dispatched an orderly to the quarters of the officer I mentioned, who was presently in attendance. After a preliminary conversation which lasted some half an hour, Washington, gazing upon his . companion with that strange look of dignity which he alone could command, said to the latter:

“I do not know whether it was owing to anxiety of mind or what, but this afternoon, as I was sitting at this very table engaged in preparing a dispatch, something in the apartment seemed to disturb me. Looking up, I beheld standing exactly opposite me a singularly beautiful female. So astonished was I, for I had given strict orders not to be disturbed, that it was some moments before I found language to inquire the cause of her presence. A second, third, and fourth time did I repeat the question, but received no answer from my distinguished visitor. . I began to feel as one dying, or rather to experience the sensation which I have sometimes imagined accompanied dissolution. I did not think, reason, or move; all were alike impossible. I was only conscious of gazing fixedly and vacantly at my companion.

“‘Presently I heard a voice, saying, “Son of the Republic, look and learn !” while at the same time my visitor extended her arm and forefinger easterly. I now beheld a heavy white vapor at some distance, rising fold upon fold. This gradually dissipated and I looked upon a strange scene. Before me lay stretched out in one vast plain all the countries of the world — Europe, Asia, Africa, and America. I saw rolling and tossing, between Europe and America, the billows of the Atlantic, and between Asia and America lay the Pacific. “Son of the Republic, look and learn! A century cometh; look and learn,” said the same mysterious voice as before.

“‘ At that moment I beheld a dark, shadowy being, like an angel, standing or rather floating in mid-air between Europe and America. Dipping water out of the ocean in the hollow of each hand, he sprinkled some upon America with his right hand, while he cast some upon England with his left. Immediately a dark cloud arose from each of those countries and joined in mid-ocean. A while it remained stationary, and then moved slowly westward until it enveloped America in its murky folds. Sharp flashes of lightning now gleamed through it at intervals, and I heard the smothered groans and cries of the American people.

“‘ A second time the angel dipped from the ocean and sprinkled it out as before. The dark cloud was then drawn to the ocean, into whose heaving waves it then sank from view, and the third time I heard the mysterious voice, saying, ” Son of the Republic, look and learn.”

“‘ I cast my eye upon America, and beheld villages, towns, and cities springing up one after another until the whole land from the Atlantic to the Pacific was dotted with them.

“‘ At this the dark, shadowy angel turned his face southward, and from Africa I saw an ill-omened spectre approaching our land. It flitted slowly and heavily over every village, town, and city of the latter, the inhabitants of which presently set themselves in battle array, one against the other. As I continued looking I saw a bright angel, and on his brow rested a crown of light on which was traced the word UNION, bearing the American flag, which he placed between the different nations and said, “Remember, ye are brethren.”

“‘ Instantly, the inhabitants, casting from them their weapons, became friends once more, and united around the national standard. And again I heard the mysterious voice, saying, “Son of the Republic, the second peril has passed, look and learn.”

“‘ And I beheld the villages, towns, and cities of America increase in size and numbers, till at last they covered all the land from the Atlantic to the Pacific, and their inhabitants became as countless as the stars in heaven or as the sands upon the seashore. And again I heard the mysterious voice, ” Son of the Republic, the end of a century cometh, look and learn.” At this, the dark, shadowy angel placed a trumpet to his mouth, and blew three distinct blasts, and taking water from the ocean, sprinkled it out upon Europe, Asia, and Africa.

“‘ Then my eyes looked upon a fearful scene. From each of those countries arose thick, black clouds, which soon joined into one; and throughout this mass gleamed a dark red light, by which I saw hordes of armed men, who, moving with the cloud, marched by land and sailed by sea to America, which country was presently enveloped in the volume of the cloud. And I dimly saw these vast armies devastate the whole country, and pillage and burn the villages, towns, and cities, which I had beheld springing up. As my ears listened to the thundering of the cannon, clashing of swords, and cries of the millions in mortal combat, I again heard the mysterious voice, saying, ” Son of the Republic, look and learn.”

“‘ When the voice had ceased, the dark, shadowy angel placed his trumpet to his mouth, and blew a long and fearful blast.

“‘ Instantly a light as from a thousand suns shone down from above me, and pierced and broke into fragments the dark cloud which enveloped America. At the same moment I saw the angel, upon whose forehead still shone the word UNION, and who bore our national flag in one hand and a sword in the other, descending from heaven attended by legions of white spirits. These immediately joined the inhabitants of America, who, taking courage again, closed up their broken ranks and renewed the battle. Again amid the fearful noise of the conflict I heard a mysterious voice, saying, “Son of the Republic, look and learn.”

“‘ As the voice ceased, the dark, shadow angel, for the last time, dipped water from the ocean, and sprinkled it on America. Instantly the dark cloud rolled back, together with the armies it had brought, leaving the inhabitants of the land victorious. Then once more I beheld villages, towns, and cities spring up where they had been before, while the bright angel, planting the azure standard He had brought in the midst of them, cried in a loud voice to the inhabitants: “While the stars remain and the heavens send down dews upon the earth, so long shall the Republic last.”

“‘And taking from his brow the crown, on which still blazed the word UNION, he placed it upon the standard, while all the people, kneeling down, said, “Amen!”

“‘ The scene instantly began to fade and dissolve, and I at last, saw nothing but the rising, curling vapor which I at first beheld. This also disappearing, I found myself once more gazing upon the mysterious visitor, who in that same mysterious voice I had heard before, said, ” Son of the Republic, what you have seen is thus interpreted: These perils will come upon the Republic; the most fearful is the third, passing which the whole world united shall never be able fo prevail against her. Let every child of the Republic learn to live for his God, his Land, and Union.”

“‘ With these words the figure vanished. I started from my seat, and felt that I had been shown the birth, progress, and destiny of the Republic of the United States.’

“Such, my friend,” concluded the venerable narrator, “were the words from Washington’s own lips, and America would do well to profit by them. Let her remember that in Union she has Strength, in Disunion her destruction.” — American Citizen.

“How fecund [fertile, lush, abundant] is the Supreme Author of peace and order, and how inexhaustible in wisdom and treasures of goodness. He has founded man’s ministry and happiness on the same foundation, and appointed him to speak and act, only to do good, like Himself: and he cannot do good till he begin by being made happy, or vivified by the Word.” — Saint-Martin.

Source: Historic Magazine and Notes and Queries: Volume 15

Copyright © 2010 – 2015 TeaPartyEdu http://teapartyedu.net Foundation Truths http://captainjamesdavis.net The Patriot Brotherhood @CaptainJDavis ™

THE GREAT DESIGN OF CHRISTIANITY by William Penn of Pennsylvania

Admiral William Penn (1621-1670)  *oil on canvas  *127 x 101.5 cm  *1665-1666

The Truth is Timeless

THE

GREAT DESIGN

OF

CHRISTIANITY.

A Sermon preached at the Quakers’ Meeting-House, in Wheelers-Street, London, Jan. 27, 1694.

BY WILLIAM PENN.

THE great end for which God hath in all ages and generations visited the sons and daughters of men, hath been to bring them home to himself; to make man and woman sensible of that duty which they owe to God, to their neighbors and to themselves. And in order to effect this, great hath been God’s love, and manifold have been his mercies: he hath not taken man at his word, neither would he be put off at once, twice, or thrice, but repeated have been the visitations of God, and the calls of God in every age and generation of the world, according to the various administrations thereof; yea, the Lord hath waited to be good and gracious to mankind from the beginning.

And now, my Friends, we have not only the testimony of the holy records of the scriptures of truth, but we have our own experience to exalt God’s love by : we in our day, we mankind in our age and generation; we can say that God is good, we can say that God is a long suffering God, and that God is a God of patience, and that he is a God of mercy, and that he hath waited long to be gracious to us, or we had been cutoff long ago, and taken out of the land of the living. I would have all those that have not laid hold of the long suffering of God, but have made light of it, not to do so any longer, but that the long-suffering of God might lead them to repentance, and bring salvation to them; that they would lay hold of the time and blessed opportunities which God giveth them, and hearken to the voice of the Charmer, and give ear to the voice of God, and seek the Lord while he may be found, and call upon him while he is near to hear them, while he is near to help them, while he is near to save them. This is the experience we have bad, the Lord hath visited us and touched us, and made us sensible of his love and kindness to us, in his gathering of us; and that he hath made us nigh, that were afar off; and that those that are not convinced, may be made sensible of their sin ; and those that are convinced, may be converted; and those that are converted, may persevere to the end, and receive the end of their faith, the salvation of their souls, is our travail.

Let all that are really convinced of the evil of their ways and doings, of their wantonness, worldliness, malice and bitterness, strife and envyings and animosities, and those things that the light of Christ in their own consciences condemn them for; let all that lire in such a state of conviction turn from that evil they are convinced of.

But here is the sin, and misery, and ruin of many men and women, they flatter themselves into hell, with their false hopes of heaven: They hope to live eternally happy by the death of Christ, and yet they will not leave one sin for the love of Christ; so that sin and death reign over them. They that will not mortify sin, and die to sin here, must die for their sins hereafter. It is only unpardoned sin that will sink men into perdition. They that have a mournful sense of sin, and a true contrition for it, they will humble themselves under the mighty hand of God, who will exalt them in due time. They breathe forth holy desires, and lift up their hearts to God. and say,’ Lord, I am as clay in the hands of the potter, O fashion and shape me, that I may be an honourable vessel in thy house, that I may be fit to glorify thee, and shew forth thy praise:’ ‘Blessed are they that dwell in thy house, for they will be still praising thee;’ they offer praise and glorify thee here for a short time, and thou wilt glorify them to eternity. God called Abraham, the father of the faithful, out of his own land, a land of idolatry; he obeyed the voice of God,, went into a strange country and followed the Lord, not knowing whither he went: So God calls the sons and daughters of men out of their sin and transgression, that they may come to a land that flows with milk and honey; that after all their wearisome labours and travels, through the wilderness of this world, they might come to an everlasting rest, and obtain salvation for their immortal souls. They that come to be convinced of the evil of their ways, and turn from them, that bitterly bewail their sins, and lament and mourn for their transgressions, and turn to the Lord with all their hearts; it may be said concerning such, these have learned that divine arithmetic, of numbering their days, and applying their hearts to true wisdom: These are the persons that take heed to their ways, and turn their fact to God’s testimonies. They take more care, and are more concerned for their souls, than for all the perishing things of this world. Such an one will say, my soul is more worth, than ten thousand worlds: ‘What will it profit me to gain the whole world, and lose mine own soul? Or what shall I give in exchange for my soul?’ What is this world but an empty bubble, a shadow that flies away? All its glittering profits, and charming pleasures, and delusory honours, that appear great to a carnal eye, how quickly do they vanish and disappear, and afford no true satisfaction to them that admire them, and pursue after them? ‘Vanity of vanities (saith the wisest of men). Vanity of vanities, all is vanity, and vexation of spirit!’ But worldly minded men, that set their hearts upon this world, they are not for these holy reflections; but the truly convinced men and women, that are touched with a deep sense of their misery, and of their own erring and straying, and wandering from God’s holy ways, that fear to sin and provoke the Lord, and stir up the indignation of the Almighty, they love to reflect upon themselves, and to consider their ways, and turn to the Lord, and to set their faces Zionward: I say to all such persons, travel on, the Lord hath been gracious to you.

O improve your precious time! You know not how few days you have yet remaining to run your great race in. ‘To day, while it is called to day, if you will hear the voice of God, harden not your hearts, as in the provocation, in the day of temptation in the wilderness.’ Let none of you be careless and black, but let every one of you consider your latter end, consider how far you have done the work of God and whether you have been working out your own salvation, with fear and trembling, and give all diligence to make your calling and election sure; that when you come to lay down your heads, it may be as conquerors that have fought the good fight, and overcome the enemy of your souls.

O Friends, we have a great and subtle enemy: If we be secure, and keep not our watch, he will surprise us and overcome us; but if we resist him, and fight against him, we shall overcome him, through Christ that hath loved us. ‘O wretched man that I am, (saith the Apostle) who shall deliver me? I thank God, through Jesus Christ our Lord;’ He will deliver me from this great Goliah, that hath led me captive at his will. It is Christ that stands at the door of my heart and knocks, and bids me open to him that will be my deliverer: It is he of whom, David was a type, he will deliver me, and enable me to overcome that Goliah, that grand enemy of my soul. When the sons of Jesse came before Samuel, one of whom God had appointed him to anoint king over Israel, the Lord said to Samuel, ‘Look not on his countenance, or on the height of his stature, because I have refused him, for the Lord seeth not as man seeth: for man looketh on the outward appearance, but the Lord looketh on the heart: and Jesse, made seven of his sons to pass before Samuel, and he said to Jesse, the Lord hath not chosen these: then he sent and brought David, his youngest son, a keeper of sheep, and he was anointed king.’ He was little in stature, and ruddy, and withal of beautiful countenance and complexion; yet was strong in heart, and of great courage; of a wise and heavenly mind, that lived in the fear of the Lord, and also a man after God’s own heart. When he came to fight Goliah, that monstrous giant, that defied the armies of the living God, king Saul armed young David with his own armour, and put an helmet of brass upon his head, and also put on him a coat of mail, and he girded his sword upon his armour. And David put them off him, and said to Saul, I cannot go with these, for I have not proved them. David fights Goliah after his own manner, out of the road of the mighty, and of the great ones of the earth: ‘he took only his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd’s bag, and his sling was in his hand, and he drew near to the Philistine: and when Goliah saw David, he despised him, for he was but a youth, and ruddy, and of a fair countenance; then said David to the Philistine, thou comest to me with a sword and a spear, and with a shield; but I come to thee in the name of the Lord of hosts, whom thou hast defied; this day will the Lord deliver thee into my hand: and David put his hand in his bag, and took thence a stone and slang it, and smote the Philistine in the forehead, and the stone sunk into his forehead, and he fell upon his face to the earth; so David prevailed over Goliah, with a sling and a stone, and smote him, and slew him; but there was no sword in the hand of David.’ Thus he conquered that great giant, though he was little and despised. So our Lord Jesus Christ (of whom David was a type) when he came into the world, he was rejected and despised of men; but notwithstanding, there were many that beheld his glory, as the glory of the only begotten of the Father, full of grace and truth.

My Friends, it is Christ that hath conquered the devil, that Goliah and great enemy of our souls: he hath spoiled principalities and powers, and overcome death, and hell, and all the powers of darkness: we also obtain the victory and are made more than conquerors, through the Lord Jesus Christ, the great Captain of our salvation. We are a people of his setting up: it is not by strength and human wisdom, not by arts and parts, and academical acquirements; not by power and might; but by the Spirit of the Lord, that we are enabled to overcome the enemies of our salvation, sin, hell, and the grave, and to triumph in the power of God, and sing the song of Moses, and the song of the Lamb, a song of deliverance. But before we come to sing this song of Moses, there must be first a mourning state, an humbling of ourselves, and a bowing down before the Lord ; we must say with the returning prodigal, ‘Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son:’ and we may say, as the centurion, ‘Lord I am not worthy that thou shouldst come under my roof.’ The power of divine truth must lay us low, and sink us into a deep humility; they that come not to hear the voice of judgment, can never enjoy mercy of the Lord, nor know the working of God upon their souls effectually to salvation. Yet he will not break the bruised reed, nor quench the smoking flax, till judgment break forth into victory. Where judgment hath not victory, nor patience its perfect work, people will not be patient, under God’s judgment. But ‘ Zion must be redeemed with judgment, and her converts with righteousness. This is promised to the citizens of Zion, and Jerusalem shall be the praise of the whole earth. Then they shall sing the song of Moses and of the Lamb, a song of deliverance and redemption. The Apostle Paul sung this song, after he was sensible of his miserable state. ‘O wretched man that I am! Who shall deliver me from the body of this death! I thank God, through Jesus Christ our Lord. There is therefore now no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit: For the law of the Spirit of life in Christ Jesus, hath made me free from the law of sin and death.’

All are in a condemned state out of Christ; but when once in Christ, there are new thoughts, new desires, and new will and affections. Then we shall shake; off every weight and burden, and the sin that doth so easily beset us, and run with patience the race that is before us, and deny ourselves, and take up the cross of Christ, and follow him, and learn of him a holy resignation to the will of our heavenly Father; and say with him, ‘Not my will but thy will be done.’ Thus God gathered a people in the beginning, and thus he reacheth people now, and is gathering a people to this day.

Blessed are they that live and walk according to the ministration of the grace of God in their hearts, and that come, by Christ, to be made free from the law of sin and death. It is Christ alone that giveth grace and truth in the inward parts, to make us free; and that giveth us power against the enemy: And though the devil our enemy be too mighty for us, he is not too mighty for Christ, who is mighty to save, and to save to the uttermost too, all that come unto God by him. Our Lord Jesus foiled the enemy in all his assaults, and conquered him by his divine power, even then when he ‘ was led of the Spirit into the wilderness to be tempted of the devil.’ The tempter knew he was hungry, he knew he wanted sustenance: ‘If thou be the Son of God, (said he, ‘command that these stones be made bread.’ But he answered and said, ‘It is written, man liveth not by bread only, but by every word that proceedeth out of the mouth of God.’ Then he attacks him, and ‘taketh him up into the holy city, and setteth him on a pinnacle of the temple, and saith unto him, If thou be the Son of God, cast thyself down, for it is written he shall give his angels charge concerning thee, lest at any time thou shouldst dash thy foot against a stone. And Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.’ Then again the devil assaulted him, ‘ and taketh him up into an exceeding high mountain, and shewed him all the kingdoms of the world, and the glory of them, and saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee behind me, satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.’ Thus our blessed Lord overcame the devil, and vanquished him in all his assaults and temptations. ‘Then the dev.il leaveth him, and behold angels came and ministered unto him.’

This is an emblem of what Christ will do for all his followers, that open the door of their hearts to him: He will enable them to overcome the devil when he does attack them; and to conquer that enemy that hath sometimes overcome them. He will put upon them the whole armour of God, and they shall be able to stand in the evil day, having their loins girt about with truth, and having on tie breast-plate of righteousness, and having the shield of faith, wherewith they shall be able to quench all the fiery darts of the wicked; and the helmet of salvation, and the sword of the Spirit, which is the word of God ‘Pray always, with all prayer and supplication in the-Spirit, watching thereunto, with all perseverance. ‘Our Lord Jesus Christ will preserve his people under his pavilion, and cover them under the shadow of his wings, all those that make their applications to him, and obey him, and submit to him, when he reproves them for sin. If they turn from their evil ways, they shall know his power that overcometh the world, and all the powers of darkness, and obtain salvation from sin, and from the wrath to come. Take away the cause, and the effect ceaseth: Can you hope to escape the wrath of God, while sin, that is the cause, remains? This is as great a contradiction as the doctrine of transubstantiation, that a thing is, and is not, at the same time. O that people would come to be wise, and in this their day consider the things that belong to their eternal peace, before they are hid from their eyes!

God hath given Christ to be a Redeemer to us, to finish transgression, and make an end of sin, and bring in everlasting righteousness; and behold Christ stands at the door and knocks; if you open the door of your hearts and let him in, he will bind the strong man, and spoil him of his goods, and cast him out, and take possession for himself. My Friends! you that have heard the call of God, and obeyed the voice of your Maker, and known the operation of his divine hand; you that have known the work of conviction and conversion, and do persevere to the end, happy are ye. You do not know how soon God may call you. The time past is gone, only the present time is yours. Now is the accepted time, now is the day of salvation, let none harden their hearts, now is the time wherein we are to act for eternity. Now we have time and opportunity, for the saving of our souls; we are shortly to go out of this world, and the Lord will call us to account for our time, and all the talents which he hath given to us. O that we may so live as to give up our account with joy! It is the desire of my soul that all the opportunies and seasons of grace we now enjoy, may bring us nearer to God, and bring us to a better frame of spirit; that we may acquaint ourselves with God, and be at peace. Thus saith the Lord by the prophet, ‘Your iniquities have separated between you and your God, and your sins have hid his face from you.’ As men come to turn from their sins, and from the evil of their ways and doings, they shall come to know the mystery of God’s salvation revealed to them. ‘The secret of the Lord is with them that fear him, and he will shew them his covenant.’ O keep yourselves from iniquity, and say when a temptation presents itself, ‘How can I do this great wickedness and sin against God?’ Do not rush into sin, as a horse into battle, with a brutish violence; not considering that death is before him. Do not indulge yourselves in any sin; do not gratify your lusts, and passions, and appetites, but keep them under government. Be of a considerate heart and mind, having the fear of God before your eyes, that you may say with the Psalmist, Psal. Xvi. 8, ‘I have set the Lord always before me, he is at my right hand, I shall not be moved.’ The enemy shall not move me, not hurt me, nor prevail against me; he cannot ensnare me. If I set the Lord always before me, I shall not want power and ability to resist the devil and overcome him. Those that have set the Lord before them, he will be at their right hand, and they shall know and experience his preserving arm and power in the time of affliction and distress, and losses, and crosses, and disappointments: And in time of great calamities, God will be present with his people; even in the night season, he will sweetly refresh them, with the sense of his love, and lift up the light of his countenance upon them.

‘Take therefore,’ Friends, ‘no thought for the morrow, for the morrow shall take thought for the things of itself, sufficient unto the day is the evil thereof,’ Matt. vi. 34, whether they be moral evils, or providential evils; the evils we do, or the evils we suffer; the evils and sins we commit, or the evils that God by his providential hand inflicts upon us. Upon our repentance God will graciously pardon the one, and assist us by his grace to bear the other. God will help us by his grace and Spirit to overcome moral evils, to deny ungodliness and worldly lusts and live soberly, righteously, and godly in this present world, looking for the blessed hope and glorious appearing of the great God and our Saviour Jesus Christ. What hope is that which the apostle there mentions? (Tit. ii. 15,) It is the hope of the glory of heaven and eternal happiness: That we shall come to ‘ Mount Zion, the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the first born, who are written in heaven, and to God the judge of all, and the spirits of just men made perfect, and to Jesus, the Mediator of the new covenant, and to the blood of sprinkling, which speaketh better things than the blood of Abel.’

This world is but an inn, and we must not think to dwell here. We are travelling in the way to heaven, the undefiled way; and glory, immortality, and eternal blessedness are our mark we aim at; the recompense of reward, and the eternal inheritance. Christ the forerunner, that shall be the desire of all nations, is gone before us, and we cannot be followers of him, if we walk in pride, envy, covetousness; we must learn of him to be humble, meek. and lowly, and bow to the name and authority of Jesus; to submit to his sceptre and government. Let us walk in the way of holiness, humility, self denial, and take up the cross, and be crucified with Christ, and glory in the cross of Christ by which we are crucified to the world, and the world to us; and then we walk in the way that leads to heaven and glory; and look up to the things which are not seen, which are eternal.

Dear Friends, take heed of visible things have a care that you stumble not on things below, that are temporal; but look up to the things that are invisible and eternal, and lay up treasure above, against a stormy day. There are many that build upon a sandy foundation, and not upon Christ, the rock of ages, the chief corner stone. Such are likened by our Saviour to a foolish man, who built his house upon the sand. and the rain descended and the floods came, and the winds blew and beat upon that house, and it fell, and great was the fall of it. These were among the foolish virgins, they had lamps and made a profession, but a mere profession will not do. The graces of the Spirit of God, and the life of the Son of God, leads ta a life of righteousness and holiness; that is the oil of the lamp which they wanted. Blessed are they that have this oil in their lamps; they that have it not, let them make haste to buy before it be too late, when time shall be no more. And you that have it, see that your lights continue to shine before men, and thereby glorify your heavenly Father. It is the desire of every honest hearted Christian, that this light may shine and cover the nations, according to the prayer of the royal Psalmist, that ancient servant of God, ‘Lord send forth thy light arid thy truth.’ Where must this light go forth? It must shine forth of your hearts, and lives and conversations, that people may say concerning you, God is with them, of a truth. O Friends, answer the love and kindness of God, in this day of your visitation! If ever God appeareth in any age, he bath hath eminently appeared in this of ours. He called, and qualified, and sent forth to preach the everlasting gospel, a company of poor, unlearned, and illiterate men, and he hath given them power, and they have gone out in the name of the Lord; without academical education, without logic and philosophy, arts and acquired parts, and they have declared the whole counsel of God. I wish that every one may know the day of their visitation. They that will not bow to the mercy of God, shall bow to his judgments. Dost thou think, O man, that thou shalt escape the judgment of God, if thou despisest the riches of his goodness? No; God will render to every man according to his deeds: to them who by patient continuance in well doing, seek for glory, and honour, and immortality, eternal life: but unto them that are contentious, that obey not the truth, but obey unrighteousness, indignation and wrath. Tribulation and anguish upon every soul of man that doth evil: of the Jew first, and also of the Gentile. But glory, honour, and peace, to every man that worketh good; to the Jew first, and also to the Gentile; for there is no respect of persons with God.

When the Pharisees sent out men to ensnare and entrap our Lord Jesus Christ, they were astonished at his doctrine, and declared to those that sent them, ‘Never man spake like this man.’ He had reached their hearts and spoken to their consciences. When our Saviour had declared himself to be the bread of life to believers, John vi. 51, many of the disciples departed from him. ‘I am the living bread which came down from heaven; if any man eat of this bread he shall live for ever: and the bread that 1 will give him, is my flesh, which I give for the life of the world. Then many of his disciples, when they had heard this, said, This is 4 hard saying, who can bear it? As the living Father bath sent me, and I live by the Father, so he that eateth me even he shall live by me. It is the Spirit that quickens, the flesh profits nothing. The words that I speak unto you, they are spirit and they are life. From that time many of bis disciples went back, and walked no more with him. Then said Jesus unto the twelve, will ye also go away? And Simon Peter answered him, Lord, to whom shall we go? Thou hast the words of eternal life?’ We did not want words, we wanted life. Thou hast living words, the words of eternal life dwell with thee. ‘In him is life, (saith the Apostle John) and the life is the light of men.’ And our Saviour says, Mark x. 29, ‘And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundred fold, and shall inherit everlasting life. Peter said unto him, Behold we have left all and followed thee, what shall we have therefore? And Jesus said unto them, Verily I say unto you, that ye which have followed me in the regeneration, when the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.’ I have sometimes told you, that man’s travel in this world is like Jacob’s ladder; we ought to ascend every day one step towards heaven: Every day is a step towards our latter end, and towards the grave; let then every day be a step towards God and heaven.

O you young ones! It is my heart’s desire and prayer, that you may be saved in the great day of the Lord Jesus; that you may now have an holy tenderness and brokenness of heart, and that you ‘may receive the truth in the love of it; and love ‘the truth as it is in Jesus, and serve the Lord in your generation. It is not the faith of your parents will save you, nor will their well-doing recommend you to God. You must walk in the same path of life, and take up your cross also, and follow Christ, and then God will take delight in you, and consecrate you vessels of honour in his house; and you shall declare and tell of the goodness and loving kindness of God, and of his wonderful works, to the generations that are to come after, when your parents’ beads are laid in the grave.

O you young ones! I tell you once more, it is my hearty desire and prayer to God for you, that ye may be followers of them who through faith and patience do inherit the promises; that you may receive the end of your faith, the salvation of your souls.

I speak to you all, that make a profession of the truth as it is in Jesus. Let all that converse with you behold your holy walking, be witnesses of your watchfulness and tenderness, and observe with what a holy fear, and awe, and reverence of God, you carry yourselves; that their consciences may witness for you and say, Well, these people are such as truly fear the Lord, and have religion not only in their mouths, but at their very hearts: These are Christians indeed, Israelites indeed, in whom there is no guile. This, Friends, is the way to approve yourselves to God and men, and to your own consciences. God will then bless you in your trades and callings, and in your basket and store, when you do all you do in the name of Christ, and to the praise and glory of the eternal and ever-blessed God.

O my Friends, have a care that none out-live that tender state that God brought them into in the beginning, but let every one of you stand fast in the liberty wherewith Christ hath made you free: I speak both to you and your children; stand fast in this liberty: ‘If ye be circumcised, (saith the apostle,) Christ shall profit you nothing.’ So I say to you, if ye go back again to the spirit of the world, and be conformed to the world. Christ shall profit you nothing. Let none look back, as Lot’s wife did, lest they also become a standing monument of God’s judgments. O take heed of the accursed thing, the lusts of your own hearts, these enemies of your own peace, that would not that Christ should reign over you; ‘Bring them forth, (saith Christ,) and slay them before me.’

Blessed be the Lord, that hath given us the liberty that we see this day: God is pleased to renew his mercies every day, from one season and opportunity to another.

It is the most ardent desire of my soul, and I earnestly beseech the Lord, that you may all here present feel and enjoy the blessing of our great High Priest before you go. O you that know the Lord Christ Jesus to be your high priest, come and be anointed of him. The ointment that was on Aaron’s head ran down to the skirts of his garments. O bring your lamps to Christ your blessed high priest, and he will give you oil to fill them: Yea, he will sprinkle you with his blood, and bring you into the holy of holies. He is a good Shepherd, that will feed you, and bring you into green pastures; and when you are filled and satisfied with the fatness of his house, he will make you drink of the rivers of his pleasures, and bring you to the fold of eternal rest. But to the wicked he will say, ‘Depart ye cursed:’ here is no room for you in these mansions of glory. He will cast them into utter darkness.

O my Friends, let your souls bless the Lord, and all that is within you praise his holy name. Let your hearts and tongues extol and magnify him; and let your lips and lives show forth his praise; and say with the Psalmist, ‘Holiness becomes thy house, O God, for ever.’ I will adore and worship Thee in the beauties of holiness, with the lowest humility, and highest admiration: For thou are worthy of all honour, glory, praise, dominion and thanksgiving, who art God over all, blessed for ever and ever. Amen.

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THE DYING COUNSEL or THE WONDERFUL, COUNSELOR by William Penn of Pennsylvania

Cross

THE

DYING COUNSEL

or THE

WONDERFUL, COUNSELLOR.

A Sermon preached at the Quakers’ Meeting-House, in Devonshire-Howe, London, January 20, 1694.

BY WILLIAM PENN.

IT was the blessed encouragement that our Lord Jesus Christ gave to his disciples, and all his followers (when he took on him the nature of man, and was made flesh, and dwelt amongst us) and therein to all the sons and daughters of men, who should follow him through the many and great tribulations, and give up their names and hearts to him, to be witnesses of his truth, and of that holy testimony which he should communicate to them near his farewell, and a little before his being offered up, ‘Let not your hearts be troubled; ye believe in God, believe also in me: in my Father’s house are many mansions; if it were not so, I would have told you; I go to prepare a place for you, and I will come again and receive you unto myself, that where I am, there you may be also; now my Friends, these mansions they are the recompences of reward that are set in the view of the righteous, and promised of God by Christ Jesus. These many mansions are the manifold rewards, diversities of rewards, that refer to the diversity of states, and conditions and persons, unto whom these many mansions do belong. As all are not of the same stature and growth, neither are all these mansions of the same degree of glory and felicity. There is one glory of the sun, another glory of the moon, another glory of the stars; for one star differs from another star in glory; yet all these stars shine with a lustre and glory, and the least star hath a beauty and excellency in it; and so the least of these many mansions hath a marvellous light and glory in it. This refers to the state of every man and woman here below. All members are not the hand, all are not the head, but every member of the body hath its service, and will have its reward. This is that which did spring up in my soul this morning, as I sat here among you O that all here present may become the living members of Christ Jesus our blessed head, and live the life they live in the body, by the faith of the Son of God. He that made us, knows our frame; He that created us, and formed and fashioned us after his own image, and gave us power and faculties to glorify and serve him, that we may come to enjoy him for ever, he requires of no man or woman more than he hath given them power and ability to perform. It concerneth us all therefore to live in the exercise of that divine gift, and grace, and ability which our Lord Jesus Christ hath distributed and communicated to every member of his body, that we may come to shine as stars in the firmament of glory. We should do good in our several places and station?, according to our different powers and, capacities. And as every member is by the circulation of blood made useful and beneficial in the natural body, so the divine life and blood of the Son of God circulates through his whole mystical body, and reaches life to every living member. Here is no obstruction through unfaithfulness, or inordinate love of the world, or any temptation from without us, or corruption from within us. Here is a free channel, here is an open passage for life and quickening influences from Christ our glorious head, to all his members. There is in Christ (in whom the fulness of the god-head dwells bodily) a river whose streams make glad the city of God: a fountain to supply and refresh the whole generation of the righteous, that desire to be found in him, (as the Apostle speaks,) not having their own righteousness, but clothed with the robe of his righteousness, which is the garment of salvation. Therefore wait this day, my dear friends, to have your hearts filled with the love and life of the Son of God, that you may appear with joy at his tribunal, where all mankind must appear, and every one give an account of what he hath done in the body, whether it be good or evil. Let every one of you be careful to live according to what you know, and improve the talents that God hath given you, and you shall find that in keeping his commandments, there is great reward, and that God is good to Israel, to them that are of a clean heart. Had not the Lord been on our side, may Israel say; had not the Lord been on our side when men rose up against us, may we say, they had swallowed us up, and the temptations of the devil would have prevailed over us, and we had fallen long ago. It is not we that have stood firm in times of trial and trouble, but it is the Lord that hath stood by us, and made us to stand: and the love of God to his people now, is as great as ever it was: his arm is not shortened that it cannot save, nor his ear heavy that it cannot hear; therefore travel on and feint not, and you shall come with joy to the end of your journey, and you shall be satisfied with the fatness of God’s house, and say with the Psalmist, ‘blessed are they that dwell in thy house, they shall be still praising thee.’ It is the faithful and sincere that shall dwell in the house of the Lord for ever, and enter into his everlasting kingdom. O my friends, live as a people bowed down in the presence of the great and holy God, and walk humbly, with him: be humbled under his mighty hand, and you shall be exalted in due time.

The God of heaven hath visited your souls with his divine power and grace, and given you a refreshing sense of his love, that you may perceive and feel a daily renewing of your strength. O wail upon the Lord for his divine power to enable you to conquer the power of Satan, that you may go on conquering and to conquer, till you come to the New Jerusalem, the city of God, and land of peace and rest. Beware of idolatry! bow not down to the work of your own hands : for though you may not be guilty of gross idolatry, yet there is a secret, and more hidden idolatry, that too many are guilty of, who set their hearts and affection, on low and earthly things: this sticks but too near to many. Let the word of exhortation of the Apostle enter into your hearts; ‘little children keep yourselves from idols.’ Let this be the cry of your souls. Lord preserve and keep me this day, every day, and to the end of my days, that I may not only be convinced of the truth, but really converted to it, and walk in the truth and persevere therein to the end, that I may be saved. Remember Lot’s wife; look not back to Sodom: walk in the light as children of light, with your faces Zionward; and rejoice in hope of the glory of God. ‘Ye were sometime darkness, but now (saith the Apostle) ye are light in the Lord’ O shine as stars in the midst of a crooked and perverse generation. Shine in the beauties of holiness, and walk in the light of Christ, the Sun of Righteousness, who was given for a light to lighten the Gentiles, and to be the glory of his people Israel. He shall be the desire of all nations; the mighty Saviour, upon whom God hath laid help. Believe in him, cleave to him, and follow him. and you shall be saved, both from your sins, and from the wrath to come. ‘God is light (saith the Apostle John) in him is no darkness at all; if we walk in the light as he is in the light, then we shall have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin;’ we know him to be the true Bock and the foundation of God, which standeth sure, and which will stand sure, in stormy and tempestuous times: blessed are they that build upon this foundation which God hath laid.

Blessed be God, which hath opened your eyes, and given you to see this sure foundation, which we must build all our hopes of salvation upon: and not upon any other foundation whatsoever. Not upon men’s arts, and parts, and human acquirements. O the unsearchable riches of Christ! that we may, and are only to covet and seek after; then we shall inherit substance indeed,,and may say of a truth, the Lord is good unto his people; He will satisfy them with his loving kindness, which is better than life, and surround them with his almighty arm, and be unto them as the shadow of a great rock in a weary land. Be not discouraged, notwithstanding the furious and impetuous assaults of your spiritual enemies; when God is pleased to arise for your help, your enemies shall be scattered. ‘In the world (saith our Saviour) ye shall have trouble, but in mo ye shall have peace; be of good cheer, I have overcome the world.’ Our Lord Jesus Christ conquered and triumphed over the world, and over principalities and powers, and death, and hell, and we shall overcome through him that hath loved us; his grace will be sufficient for us; let us wait for his salvation, and in order to it, wait to know, and then do his mind and will, and so redeem our time, and double our diligence, that we may improve our talents, and give up our account with joy And then if we are under doubts and fears, we may say with David, ‘ why art thou cast down, O my soul, and why art thou disquieted within me? hope thou in God, for I shall yet praise him, for the help of his countenance.’ God is pleased to exercise his people many times with divers troubles, trials, and afflictions, to wean them from this world, and from an inordinate love to the pleasures and enjoyment of it, that their minds may not be drawn away by the things that are seen, which are temporal, from the things that are not seen, which are eternal. Let us take straight steps towards the glory that shall be revealed; that as every day we are a step nearer the grave, we may be also a step nearer to a blessed eternity. It was the voice of Moses the man of God, and that which he had in charge from heaven concerning the children of Israel, in their march towards Canaan, say unto the people, go forward ; there is a good land before you; a land flowing with milk and honey. The Lord was with them and wrought great things for them, and he hath also wrought great things for us. Let us all press therefore forward towards the mark of the high calling of God in Christ Jesus, till we come to that city that hath foundations, whose builder and maker is God; and that kingdom that cannot be shaken, which God hath prepared for them that love him. O that every one of you, upon a serious examination of yourselves, may find yourselves in a good state and condition towards God: travelling through the wilderness of this world, your eyes upon heaven. Let your prayers and strong cries be to the Lord for his help; for we are not sufficient of ourselves for any good word or work. It is his almighty arm and power only that can enable us to overcome our spiritual enemies, and to work out our own salvation with fear and trembling; yea and to work in us, ..both to will and to do of his own good pleasure. And pray let us, with Moses, choose rather to suffer afflictions with the people of God, than to enjoy the pleasures of sin fur a season: and turn our backs upon this world, and the glory of it; and live so, as seeing him that Is invisible. Let us follow them who, through faith and patience have inherited the promises. There are thousands of faithful witnesses gathered to their eternal rest; let us follow the foot-steps of the flock; that little flock, for which God hath prepared a kingdom. Take a prospect of heaven by the eye of faith, in the light of Christ Jesus; and behold the glory of God shining upon you in the face of Jesus Christ. Suffer not your hearts to cleave to this world, nor to any pleasure or enjoyment in it, that may be a snare and temptation to draw your minds and affections from the Giver to the gift. Live a self-denying life: keep your dominion, you that have it, over that which hath dominion over you, and then you may say, thy kingdom is come, and thy will is done, on earth as it is in heaven. Then the power of sin shall be subdued in your souls, and the body of sin, and death shall be destroyed; and as you have had cause to cry out, with the Apostle, ‘O wretched man that I am. who shall deliver me from the body of sin and death!’ so each of you will be able to rejoice, and say with him, I thank God through Jesus Christ our Lord, I am made free from the law of sin and death. And my friends, when the mountain of the Lord’s house shall be set a top of all the mountains, then shall you rejoice and praise his holy name.

O that the nations round about might come to the saving knowledge of God and Jesus Christ, which is life eternal. O look for the appearance and manifestation of the Son of God in your hearts, then you will admire and adore the mercy, justice, holiness, goodness, patience, and long suffering of God, which will lead you to repentance, then you will cry out and say God is just, God is merciful, God is holy, and abundant in goodness and truth; He hath made us sensible of the riches of bis goodness, and of his forbearance, patience, and long-suffering: I will bless and praise his holy, great and excellent name; and say,’ whom have I in heaven but thee? and there is none upon earth that I desire in comparison of thee; in thy favour is life, and thy loving Kindness is better than life,’ and that which I esteem above all tilings on the face of the earth. O friends, be you thankful to God for the manifestation of his love and mercy to you!

Take heed of an ungrateful spirit. Trust in the Lord and he will deliver you, and wound the hairy scalp of your enemies. Many have outlived their youthful greenness, and that tenderness they had when God first awakened them to consider their ways, and to seek after him with their whole heart. ‘I remember, saith the Lord by Jeremiah, the kindness of thy youth, and the day of thy espousals.’ God will remember you, if you remember his loving kindness, and have it ever before your eyes, and walk in his truth. When there was nothing but darkness in Egypt, there was light in Goshen, ‘ we (saith the Apostle) were sometimes darkness, but now we are light in the Lord:’ Let us walk as children of the light, and hate the works of darkness.

We that are made living witnesses of the power, and wisdom, and goodness of God, let us sink down into self abasement, and humility, and we shall feel the living openings of the spirit of truth in our own hearts, and receive with meekness that ingrafted word, in which is light and life, that is able to save our souls; and submit to the authority of God therein; and the word of Christ may dwell richly in us, and become the power of God to our salvation.

‘Now the God of peace which brought again from the dead our Lord Jesus Christ, the great shepherd of his sheep, through the blood of the everlasting covenant, make you perfect in every good work, to do his will; working in you that which is well pleasing in his sight, to whom be glory, praise, and thanksgiving, who alone is worthy, who is God over all, blessed for ever and ever.’ Amen.

Source: The Harmony of Divine Doctrines: Demonstrated in Sundry Declarations on a Variety of Subjects. Preached at the Quakers’ Meetings in London.

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Foundations of America: The American Dream

OneNationUnderGod

Editors Note: Freedom cannot exist without morality, integrity and self-restraint. This is something the Founding Fathers were quite aware of. The less morality, integrity and self-restraint people have, the greater the need for laws to restrain the actions of men. The idea of self-governance the Founding Fathers promoted included the governing of your passions & desires, to restrain yourself from bad acts and choices. The Founding Fathers knew a people who could govern their own behavior would not need laws to restrain their freedoms! Moral decline in America is key to our loss of liberty!

How many who say “God bless America” realize they each have a duty to help obtain those blessings by living a righteous life? Not only did our ancestors ask for personal forgiveness at Thanksgiving along with their thanks. They also asked forgiveness for our National sins. A very good practice to follow!

I hear so many people in this present age speak of the American Dream as if, all it were, was to have a job, buy a house, and raise a family. For some it is to become famous, to be adored far and wide for some God given talent as if it were of their own making. To others it is to grow rich or have powers over others. All of these are far from the dreams of the Founding Fathers of America.

The American Dream was, and still is that, All Men are Created Equal. [Acts 10: 22-35 “God is no respecter of persons”]

This means that all men are able to live up to the potential provided them, by the Creator of all things, unencumbered by overlords, masters, oppressive and intrusive men in high places. America was not formed under a king! The ideal of America was, and is that all men are kings, in charge of their own destinies, and their destinies not to be determined by others, others who thought they knew more of what was good for the common people than the people themselves.

Think of it! All men are kings, all under the rule of the one just and true King, the King of Creation, the King of Kings and Lord of Lords. [Revelation 19:16]

Before America was formed, the people who came here. had been taught for centuries the Divine Right of Kings, men’s destinies were determined by their birth, you were what your father was, nothing more and nothing less, and the Kings decree was the law. They were nations of men, ruled by men, instead of nations of laws, which all men were made to abide by. In America all men were to have an equal voice in their own governance.

Once the Bible was translated into languages that even the common people could read and understand, they grew to understand that indeed All men are created equal, endowed by their creator with certain inalienable rights. The Bible taught them there is only one true King and only one true God, God being the head and Father of Christ, Christ and only Christ being the head of man, no, not one man, but all men! [1 Corinthians 11:3] Consider how Revolutionary this must have seemed at the time. The British loyalists of the War of Independence: if not only because they had the kings favor and positions of wealth, they were loyal also because they feared God and believed in the divine right of kings, they would be heard to say “For God and King”.

The American colonial Patriots believed this phrase “For God and Country” the difference being their King was, and is Christ Jesus, not king George of Great Britain, or any other! According to their understanding it was impossible for them to have a king who was mere flesh and blood such as they themselves were, indeed! Christ being the head of man, King of Kings, Lord of Lords! How could they believe anything else, except that all men were created Kings and Lords over their own destinies, over their own lives, over their own lands, over their own happiness.

Their possessions could no longer be confiscated by the king or his underlings, no longer could they be taxed out of existence and sustenance, no longer could their lives be determined by their birth, instead of their self worth! No longer could the church [Ephesians 4:5] and state tell you how to live, where to live, how to serve God, what God expected of you individually, what your destiny would be, what your station and position in life would be! Indeed you could follow your own loves, determine your own destiny, [Philippians 2:12] have any station or position your God given talent and hard work could afford you, and above all, serve God as your conscience alone dictated!

Indeed this was and still is the True American Dream! Your destiny is not to support the state, but for the state to support your liberty to work out your own destiny, follow your own dreams, pursue your own happiness, and for the state to stay out of the affairs that pertain to God, Christ Jesus, and mans conscience alone, for all men in the era of the Founding Fathers….

All men were raised on the Bible, and their consciences formed early in life, this was the true secret of liberty in America, and why America was given so much, because they were taught to follow the precepts of Christ.

“We have no government armed with power capable of contending with human passions unbridled by morality and religion. Avarice, ambition, revenge, or gallantry, would break the strongest cords of our Constitution as a whale goes through a net. Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other.” ~ John Adams

Indeed! it was those precepts that ended slavery and segregation in America. No, America was not perfect at her birth, but then who ever is? What was and is perfect? The work that God performed through men of wisdom, who sat at the feet of King Jesus, who wrote the Foundation Documents that are our birthright and heritage… The Declaration of Independence, Constitution, and Bill of Rights.

The Declaration of Independence declared it to the world, the Constitution sealed it against the powers of men, and the Bill of Rights cemented it against the abuse of government! All men are created equal by one God, and under one King, who all men must answer to for the deeds or misdeeds they commit on others!

What a great and beautiful concept, Revolutionary then, as it still seems to be today, for we are still fighting for the same things in this present time, they fought in their time! Abusive people in positions of power who think they have the right to rule over us, who think we should be thanking them for whatever meager crumbs they let fall from their ivory towers of power!

So yes, we fight, and will continue to fight, to realize the dream, that once was, and still is, America!

In the records of the expedition under Frobisher, which settled the first English colony in America, there is this entry:

“On Monday morning, May twenty-seventh, 1578, aboard the Ayde, we received all, the communion by the minister of Gravesend, prepared as good Christians toward God, and resolute men for all fortunes; and toward night we departed toward Tilbury Hope. Here we highly prayed God, and altogether, upon our knees, gave him due humble and hearty thanks, and Maister Wolfall . . . made unto us a goodbye sermon, exhorting all especially to be thankful to God for his strange and marvelous deliverance in those dangerous places.”

God bless each and every one of you, God bless America and Liberty Forever under Christ Jesus, our Lord and King! America be thankful always for the many blessings God has given to America in all things.

 

Alexis de Tocqueville author was a Frenchman who visited the United States and traveled here  extensively in the early-mid 1800’s explained the importance of Christianity to America, Americans and to her political, private and civil institutions. He wrote of his experiences in 2 volumes Democracy in America. [Following is an excerpt]

NORTH AMERICA PEOPLED BY MEN WHO PROFESSED A DEMOCRATIC AND REPUBLICAN CHRISTIANITY.

EVERY religion is to be found in juxtaposition to a political opinion, which is connected with it by affinity. If the human mind be left to follow its own bent, it will regulate the temporal and spiritual institutions of society upon one uniform principle; and man will endeavour, if I may use the expression, to harmonize the state in which he lives upon earth, with the state he believes to await him in heaven.

The greatest part of British America was peopled by men who, after having shaken off the authority of the pope, acknowledged no other religious supremacy: they brought with them into the New World a form of Christianity, which I cannot better describe, than by styling it a democratic and republican religion. This sect contributed powerfully to the establishment of a democracy and a republic; and from the earliest settlement of the emigrants, politics and religion contracted an alliance which has never been dissolved…

I have just shown what the direct influence of religion upon politics is in the United States ; but its indirect influence appears to me to be still more considerable, and it never instructs the Americans more fully in the art of being free than when it says nothing of freedom.

The [Christian] sects which exist in the United States are innumerable. They all differ in respect to the worship which is due from man to his Creator; but they all agree in respect to the duties which are due from man to man. Each sect adores the Deity in its own peculiar manner; but all the sects preach the same moral law in the name of God. If it be of the slightest importance to man, as an individual, that his religion should be true, the case of society is not the same. Society has no future life to hope for or to fear; and provided the citizens profess a religion, the peculiar tenets of that religion are of very little importance to its interests. Moreover, almost all the sects of the United States are comprised within the great unity of Christianity, and Christian morality is everywhere the same.

It may be believed without unfairness, that a certain number of Americans pursue a peculiar form of worship, from habit more than from conviction. In the United States the sovereign authority is religious, and consequently hypocrisy must be common; but there is no country in the whole world in which the Christian religion retains a greater influence over the souls of mm than in America; and there can be no greater proof of its utility, and of its conformity to human nature, than that its influence is most powerfully felt over the most enlightened and free nation of the earth.

I have remarked that the members of the American clergy in general, without even excepting those who do not admit religious liberty, are all in favour of civil freedom; but they do not support any particular political system. They keep aloof from parties, and from public affairs. In the United States religion exercises but little influence upon the laws, and upon the details of public opinion; but it directs the manners of the community, and by regulating domestic life, it regulates the state.

I do not question that the great austerity of manners which is observable in the United States, arises, in the first instance, from religious faith. Religion is often unable to restrain man from the numberless temptations of fortune; nor can it check that passion for gain which every incident of his life contributes to arouse ; but its influence over the mind of woman is supreme, and women are the protectors of morals. There is certainly no country in the world where the tie of marriage is so much respected as in America, or where conjugal happiness is more highly or worthily appreciated. In Europe almost all the disturbances of society arise from the irregularities of domestic life. To despise the natural bonds and legitimate pleasures of home, is to contract a taste for excesses, a restlessness of heart, and the evil of fluctuating desires. Agitated by the tumultuous passions which frequently disturb his dwelling, the European is galled by the obedience which the legislative powers of the state exact. But when the American retires from the turmoil of public life to the bosom of his family, he finds in it the image of order and of peace. There his pleasures are simple and natural, his joys are innocent and calm; and as he finds that an orderly life is the surest path to happiness, he accustoms himself without difficulty to moderate his opinions as well as his tastes. While the European endeavours to forget his domestic troubles by agitating society, the American derives from his own home that love of order, which he afterward carries with him into public affairs.

In the United States the influence of religion is not confined to the manners, but it extends to the intelligence of the people. Among the Anglo-Americans, there are some who profess the doctrines of Christianity from a sincere belief in them, and others who do the same because they are afraid to be suspected of unbelief. Christianity, therefore, reigns without any obstacle, by universal consent; the consequence is, as I have before observed, that every principle of the moral world is fixed and determinate, although the political world is abandoned to the debates and the experiments of men. Thus the human mind is never left to wander across a boundless field; and, whatever may be its pretensions, 1t is checked from time to time by barriers which it cannot surmount. Before it can perpetrate innovation, certain primal and immutable principles are laid down, and the boldest conceptions of human de— vice are subjected to certain forms which retard and stop their completion.

The imagination of the Americans, even in its greatest flights, is circumspect and undecided; its impulses are checked, and its works unfinished. These habits of restraint recur in political society, and are singularly favourable both to the tranquillity of the people and to the durability of the institutions it has established. Nature and circumstances concurred to make the inhabitants of the United States bold men, as is sufficiently attested by the enterprising spirit with which they seek for fortune. If the minds of the Americans were free from all trammels, they would very shortly become the most daring innovators and the most implacable disputants in the world. But the revolutionists of America are obliged to profess an ostensible respect for Christian morality and equity, which does not easily permit them to violate the laws that oppose their designs; nor would they find it easy to surmount the scruples of their partisans, even if they were able to get over their own. Hitherto no one, in the United States, has dared to advance the maxim, that everything is permissible with a view to the interests of society; an impious adage, which seems to have been invented in an age of freedom, to shelter all the tyrants of future ages. Thus while the law permits the Americans to do what they please, religion prevents them from conceiving, and forbids them to commit, what is rash or unjust.

Religion in America takes no direct part in the government of society, but it must nevertheless be regarded as the foremost of the political institutions of that country; for if it does not impart a taste for freedom, it facilitates the use of free institutions. Indeed, it is in this same point of view that the inhabitants of the United States themselves look upon religious belief. I do not know whether all the Americans have a sincere faith in their religion; for who can search the human heart; but I am certain that they hold it to be indispensable to the maintenance of republican institutions. This opinion is not peculiar to a class of citizens or to a party, but it belongs to the whole nation, and to every rank of society.

In the United States, if a political character attacks a sect, this may not prevent even the partisans of that very sect, from supporting him; but if he attacks all the sects together, every one abandons him, and he remains alone.

While I was in America, a witness, who happened to be called at the assizes of the county of Chester (state of New York), declared that he did not believe in the existence of God or in the immortality of the soul. The judge refused to admit his evidence, on the ground that the witness had destroyed beforehand all the confidence of the court in what he was about to say)“ The newspapers related the fact without any farther comment.

The New York Spectator of August 23d, 1831, relates the fact in the following terms: The court of common pleas of Chester county (New York), a few days since rejected a witness who declared his disbelief in the existence of God. The presiding judge remarked, that he had not before been admire that there was a man living who did not believe in the existence of God; that this belief constituted the sanction of all testimony in a court of justice: and that he knew of no cause in a Christian country, where a witness had been permitted to testify without such belief.”

[The instance given by the author, of a person offered as a witness having been rejected on the ground that he did not believe in the. existence of a God seems to be adduced to prove either his assertion that the Americans hold religion to be indispensable to the maintenance of republican institutions—or his assertion, that if a man attacks all the, sects together, every one abandons him and he remains alone. But it is questionable how far the fact quoted proves either of these positions. The rule which prescribes as a qualification for a witness the belief in a Supreme Being who will punish falsehood, without which’ he is. deemed wholly incompetent to testify, is established for the protection of personal rights, and not to compel the adoption of any system of religious belief. It came with all our fundamental principles from England as a part of the common law which the colonists brought with them. It is supposed to prevail in every country in Christendom, whatever may be the form of its government ; and the only doubt that arises respecting its existence in France, is created by our author’s apparent surprise at finding such a rule in America.]

The Americans combine the notions of Christianity and of liberty so intimately in their minds, that it is impossible to make them conceive the one without the other; and with them this conviction does not spring from that barren traditionary faith which seems to vegetate in the soul rather than to live.

I have known of societies formed by the Americans to send out ministers of the gospel into the new western states, to found schools and churches there, lest religion should he suffered to die away in those remote settlements, and the rising states be less fitted to enjoy free institutions than the people from which they emanated. I met with wealthy New Englanders who abandoned the country in which they were born, in order to lay the foundations of Christianity and of freedom on the banks of the Missouri or in the prairies of Illinois. Thus religious zeal is perpetually stimulated in the United States by the duties of patriotism. These men do not act from an exclusive consideration of the promises of a future life; eternity is only one motive of their devotion to the cause ; and if you converse with these missionaries of Christian civilization, you will be surprised to find how much value they set upon the goods of this world, and that you meet with a politician where you expected to find a priest. They will tell you that “all the American republics are collectively involved with each other; if the republics of the west were to fall into anarchy, or to be mastered by a despot, the republican institutions which now flourish upon the shores of the Atlantic ocean would be in great peril. It is therefore our interest that the new states should be religious, in order to maintain our liberties.”

Such are the opinions of the Americans: and if any hold that the religious spirit which I admire is the very thing most amiss in America, and that the only element wanting to the freedom and happiness of the human race is to believe in some blind cosmogony, or to assert with Cabanis the secretion of thought by the brain, I can only reply, that those who hold this language have never been in America, and that they have never seen a religious or a free nation. When they return from their expedition, we shall hear what they have to say.

There are persons in France who look upon republican institutions as a temporary means of power, of wealth and distinction; men who are the condottieri [warlords] of liberty, and who fight for their own advantage, whatever he the colours they wear: it is not to these that I address myself. But there are others who look forward to the republican form of government as a tranquil and lasting state, toward which modern society is daily impelled by the ideas and manners of the time, and who sincerely desire to prepare men to be free. When these men attack religious opinions, they obey the dictates of their passions to the prejudice of their interests. Despotism may govern without faith, but liberty cannot. Religion is much more necessary in the republic which they set forth in glowing colours, than in the monarchy which they attack; and it is more needed in democratic republics than in any others. How is it possible that society should escape destruction if the moral tie be not strengthened in proportion as the political tie is relaxed? and what can be done with a people which is its own master, if it be not submissive to the Divinity ’!

PRINCIPAL CAUSES WHICH RENDER RELIGION POWERFUL IN AMERICA.

Care taken by the Americans to separate the Church from the State.–The Laws, pub. lic Opinion, and even the Exertions of the Clergy concur to promote this end.—Influence of Religion upon the Mind, in the United States, attributable to this Cause. –Reason of this.—What is the natural State of Men with regard to Religion at the present Time.—What are the peculiar and incidental Causes which prevent Men, in certain Countries, from arriving at this State.

THE philosophers of the eighteenth century explained the gradual decay of religious faith in a very simple manner. Religious zeal, said they, must necessarily fail, the more generally liberty is established and knowledge diffused. Unfortunately, facts are by no means in accordance with their theory. There are certain populations in Europe whose unbelief is only equalled by their ignorance and their debasement, while in America one of the freest and most enlightened nations in the world fulfils all the outward duties of religion with fervour.

Upon my arrival in the United States, the religious aspect of the country was the first thing that struck my attention ; and the longer I stayed there, the more did I perceive the great political consequences resulting from this state of things, to which I was unaccustomed. In France I had almost always seen the spirit of religion and the spirit of freedom pursuing courses diametrically opposed to each other; but in America I found that they were intimately united, and that they reigned in common over the same country. My desire to discover the causes of this phenomenon increased from day to day. In order to satisfy it, I questioned the members of all the different sects; and I more especially sought the society of the clergy, who are the depositaries of the different persuasions, and who are more especially interested in their duration. As a member of the Roman catholic church I was more particularly brought into contact with several of its priests, with whom I became intimately acquainted. To each of these men I expressed my astonishment and I explained my doubts: I found that they differed upon matters of detail alone; and that they mainly attributed the peaceful dominion of religion in their country, to the separation of church and state. I do not hesitate to affirm that during my stay in America,l did not meet with a single individual, of the clergy or of the laity, who was not of the same opinion upon this point. .

This led me to examine more attentively than I had hitherto done, the station which the American clergy occupy in political society. I learned with surprise that they filled no public appointments; not one of them is to be met with in the administration, and they are not even represented in the legislative assemblies. In several states the law excludes them from political life; public opinion in all. And when I came to inquire into the prevailing spirit of the clergy, I found that most of its members seemed to retire of their own accord from the exercise of power, and that they made it the pride of their profession to abstain from politics.

I heard them inveigh against ambition and deceit, under whatever political opinions these vices might chance to lurk; but I learned from their discourses that men are not guilty in the eye of God for any opinions concerning political government, which they may profess with sincerity, any more than they are for their mistakes in building a house or in driving a furrow. I perceived that these ministers of the gospel eschewed all parties, with the anxiety attendant upon personal interest. These facts convinced me that what I had been told was true; and it then became my object to investigate their causes, and to inquire how it happened that the real authority of religion was increased by a state of things which diminished its apparent force: these causes did not long escape my researches.

The short space of threescore years can never content the imagination of man ; nor can the imperfect joys of this world satisfy his heart. Man alone, of all created beings, displays a natural contempt of existence, and yet a boundless desire to exist; he scorns life, but he dreads annihilation. These different feelings incessantly urge his soul to the contemplation of a future state, and religion directs his musings thither. Religion, then, is simply another form of hope; and it is no less natural to the human heart than hope itself. Men cannot abandon their religious faith without a kind of aberration of intellect, and a sort of violent distortion of their true natures; but they are invinciny brought back to more pious sentiments; for unbelief is an accident, and faith is the only permanent state of mankind. If we only consider religious institutions in a purely human point of view, they may be said to derive an inexhaustible element of strength from man himself, since they belong to one of the constituent principles of human nature.

I am aware that at certain times religion may strengthen this influence, which originates in itself, by the artificial power of the laws, and by the support of those temporal institutions which direct society. Religions, intimately united to the governments of the earth, have been known to exercise a sovereign authority derived from the twofold source of terror and of faith; but when a religion contracts an alliance of this nature, I do not hesitate to affirm that it commits the same error, as a man who should sacrifice his future to his present welfare; and in obtaining a power to which it has no claim, it risks that authority which is rightfully its own. When a religion founds its empire upon the desire of immortality which lives in every human heart, it may aspire to universal dominion: but when it connects itself with a government, it must necessarily adopt maxims which are only applicable to certain nations. Thus, in forming an alliance with a political power, religion augments its authority over a few, and forfeits the hope of reigning over all.

As long as a religion rests upon those sentiments which are the consolation of all affliction, it may attract the affections of mankind. But if it be mixed up with the bitter passions of the world, it may be constrained to defend allies whom its interests, and not the principles of love, have given to it ; or to repel as antagonists men who are still attached to its own spirit, however opposed they may be to the powers to which it is allied. The church cannot share the temporal power of the state, without being the object of a portion of that animosity which the latter excites.

The political powers which seem to be most firmly established have frequently no better guarantee for their duration, than the opinions of a generation, the interests of the time, or the life of an individual. A law may modify the social condition which seems to be most fixed and determinate; and with the social condition everything else must change. The powers of society are more or less fugitive, like the years which we spend upon the earth ; they succeed each other with rapidity like the fleeting cares of life; and no government has ever yet been founded upon an invariable disposition of the human heart, or upon an imperishable interest.

As long as religion is sustained by those feelings, propensities, and passions, which are found to occur under the same forms, at all the different periods of history, it may defy the efforts of time ; or at least it can only be destroyed by another religion. But when religion clings to the interests of the world, it becomes almost as fragile a thing as the powers of earth. It is the only one of them all which can hope for immortality; but if it be connected with their ephemeral authority, it shares their fortunes, and may fall with

those transient passions which supported them for a day. The alliance which religion contracts with political powers must needs be onerous to itself; since it does not require their assistance to live, and by giving them its assistance it may be exposed to decay.

The danger which I have just pointed out always exists, but it is not always equally visible. In some ages governments seem to be imperishable, in others the existence of society appears to be more precarious than the life of man. Some constitutions plunge the citizens into a lethargic somnolence, and others rouse them to feverish excitement. When government appears to be so strong, and laws so stable, men do not perceive the dangers which may accrue from a union of church and state. When governments display so much inconstancy, the danger is self-evident, but it is no longer possible to avoid it; to be effectual, measures must be taken to discover its approach.

In proportion as a nation assumes a democratic condition of society, and as communities display democratic propensities, it becomes more and more dangerous to connect religion with political institutions ; for the time is coming when authority will be bandied from hand to hand, when political theories will succeed each other, and when men, laws, and constitutions, will disappear or be modified from day to day, and this not for a season only, but unceasingly. Agitation and mutability are inherent in the nature of democratic republics, just as stagnation and inertness are the law of absolute monarchies.

If the Americans, who change the head of the government once in four years, who elect new legislators every two years, and renew the provincial officers every twelvemonth ; if the Americans, who have abandoned the political world, to the attempts of innovators, had not placed religion beyond their reach, where could it abide in the ebb and flow of human opinions? where would that respect which belongs to it be paid, amid the struggles of faction ‘? and what would become of its immortality in the midst of perpetual decay ’! The American clergy were the first to perceive this truth, and to act in conformity with it. They saw that they must renounce their religious influence, if they were to strive for political power; and they chose to give up the support of the state, rather than to share its vicissitudes.

In America, religion is perhaps less powerful than it has been at certain periods in the history of certain peoples ; but its influence is more lasting. It restricts itself to its own resources, but of those none can deprive it: its circle is limited to certain principles, but those principles are entirely its own, and under its undisputed control.

On every side in Europe we hear voices complaining of the absence of religious faith, and inquiring the means of restoring to religion some remnant of its pristine authority. It seems to me that We must first attentively consider what ought to be the natural state of men with regard to religion, at the present time ; and when we know what we have to hope and to fear, we may discern the end to which our efforts ought to be directed.

The two great dangers which threaten the existence of religions are schism and indifference. In ages of fervent devotion, men sometimes abandon their religion, but they only shake it off in order to adopt another. Their faith changes the objects to which it is directed, but it suffers no decline. The old religion, then, excites enthusiastic attachment or bitter enmity in either party ; some leave it with anger, others cling to it with increased devotedness, and although persuasions differ, irreligion is unknown. Such, however, is not the case when a religious belief is secretly undermined by doctrines which may be termed negative, since they deny the truth of one religion without affirming that of any other. Prodigious revolutions then take place in the human mind, without the apparent co-operation of the passions of man, and almost without his knowledge. Men lose the objects of their fondest hopes, as if through forgetfulness. They are carried away by an imperceptible current which they have not the courage to stem, but which they follow with regret, since it bears them from a faith they love, to a skepticism that plunges them into despair.

In ages which answer to this description, men desert their religious opinions from lukewarmness rather than from dislike ; they do not reject them, but the sentiments by which they were once fostered disappear. But if the unbeliever does not admit religion to be true, he still considers it useful. Regarding religious institutions in a human point of view, he acknowledges their influence upon manners and legislation. He admits that they may serve to make men live in peace with one another, and to prepare them gently for the hour of death. He regrets the faith which he has lost ; and as he is deprived of a treasure which he has learned to estimate at its full value, he scruples to take it from those who still possess it.

On the other hand, those who continue to believe, are not afraid openly to avow their faith. They look upon those who do not share their persuasion as more worthy of pity than of opposition; and they are aware, that to acquire the esteem of the unbelieving, they are not obliged to follow their example. They are hostile to no one in the world; and as they do not consider the society in which they live as an arena in which religion is bound to face its thousand deadly foes, they love their contemporaries, while they condemn their weaknesses, and lament their errors.

As those who do not believe, conceal their incredulity; and as those who believe, display their faith, public opinion pronounces itself in favour of religion: love, support, and honour, are bestowed upon it, and it is only by searching the human soul, that we can detect the wounds which it has received. The mass of mankind, who are never without the feeling of religion, do not perceive anything at variance with the established faith. The instinctive desire of a future life brings the crowd about the altar, and opens the hearts of men to the precepts and consolations of religion.

But this picture is not applicable to us; for there are men among us who have ceased to behave in Christianity, without adopting any other religion ; others who are in the perplexities of doubt, and who already affect not to believe; and others, again, who are afraid to avow that Christian faith which they still cherish in secret.

Amid these lukewarm partisans and ardent antagonists, a small number of believers exist, who are ready to brave all obstacles, and to scorn all dangers, in defence of their faith. They have done violence to human weakness, in order to rise superior to public opinion. Excited by the effort they have made, they scarcely know where to stop; and as they know that the first use which the French made of independence, was to attack religion, they look upon their contemporaries with dread, and they recoil in alarm from the liberty which their fellow-citizens are seeking to obtain. As unbelief appears to them to be a novelty, they comprise all that is new in one indiscriminate animosity. They are at war with their age and country, and they look upon every opinion which is put forth there as the necessary enemy of the faith.

Such is not the natural state of men with regard to religion at the present day; and some extraordinary or incidental cause must be at work in France, to prevent the human mind from following its original propensities, and to drive it beyond the limits at which it ought naturally to stop.

I am intimately convinced that this extraordinary and incidental cause is the close connexion of politics and religion. The unbelievers of Europe attack the Christians as their political opponents, rather than as their religious adversaries; they hate the Christian religion as the opinion of a party, much more than as an error of belief; and they reject the clergy less because they are the representatives of the Divinity, than because they are the allies of authority.

In Europe, Christianity has been intimately united to the powers of the earth. Those powers are now in decay, and it is, as it were, buried under their ruins. The living body of religion has been bound down to the dead c0rpse of superannuated polity; cut the bonds which restrain it, and that which is alive will rise once more. I know not what could restore the Christian church of Europe to the energy of its earlier days; that power belongs to God alone; but it may be the effect of human policy to leave the faith in all the full exercise of the strength which it still retains.

 Copyright © 2010 – 2015 TeaPartyEdu http://teapartyedu.net Foundation Truths http://captainjamesdavis.net The Patriot Brotherhood @CaptainJDavis ™

National Register Sons of the American Revolution Delaware

SAR

Among the monuments that grace
Thy realm, and mark some storied place,
Make room, oh, Liberty!
For one plain stone, to tell the world
Where first in battle was unfurled
The banner of the free.

The flag beneath whose graceful folds
Each man a crown and sceptre holds—
Each, king of this proud land;
But ‘neath its white and crimson bars,
Its azure field of glittering stars,
Is felt no tyrant’s hands.

They little knew, our honored sires,
That kindled freedom’s altar fires,
This flag came at God’s call.
Nor dreamed they of a day to be
When it should float on land and sea,
High-throned over all.

Come back, dear flag, with added stars,
Come, torn with storms of other wars,
Here was thy course begun.
High waving here ‘mid loudest cheers,
And looking out across the years,
Review thy victories won.

Come, spirits of heroic dead,
Who ‘neath this banner fought and bled.
That this soil might be free;
Inspire us as we gather round
The stone set in this holy ground—
A shrine of liberty.

God of our fathers, now let fall
Thy benediction over all
This land of ours, so fair;
Be with us while we dedicate
This sacred tablet to our State—
Beloved Delaware.

Copyright © 2010 – 2015 TeaPartyEdu http://teapartyedu.net Foundation Truths http://captainjamesdavis.net The Patriot Brotherhood @CaptainJDavis ™

TWO MADE ONE THE HAPPINESS OF MARRYING IN THE LORD

The Sure Foundation by William Penn

The Sure Foundation by William Penn (Click to enlarge)

Marriage is not a “Civil Right”. Marriage is an institution sanctioned by God for the express purpose of procreation and to advance the species in a manner (if done right) that is acceptable to God, which He gave us to also learn and experience something deeper than mere animal lust and self gratification!

TWO MADE ONE;

OR,

THE HAPPINESS OF MARRYING IN THE LORD.

A Sermon preached at the Quakers’ Meeting-House, in Devonshire-House, London, October 3, 1694, at a Wedding.

BY WILLIAM PENN.

IT becomes the sons and daughters of men to have a sense of their duty, that is incumbent on them, to the great God of heaven and earth; and the duty we owe to God, is to do all tilings to the praise and glory of his holy name. And happy were it for mankind if they were duly sensible of their duty and obligation to their sovereign Lord and Maker; and did set the Lord always before their eyes, and acknowledge him in all their ways, that he might direct their paths. It greatly concerns us to have an eye to the great obligation we lie under to him, who is our God and faithful Creator, that by his almighty power made us, and by his good providence hath preserved us, in the land of the living, to this day; to whom we are deeply indebted, both for our being and well-being.

They that have a sense hereof upon their souls and spirits, they will take heed not to offend him, for the fear of the Lord is planted in their hearts. This is true religion, the fear of God, which teaches man and woman, first to eschew evil, and then to do that which is good and acceptable in his sight.

The fear of the Lord, it is said, is a fountain of life, which preserves from the snares of death. No man that is replenished with the fear of the Lord can be destitute of divine life and comfort. Since the secrets of the Lord are with them that fear him, he will shew them his covenant. Abraham was said to be God’s friend, because he feared God, and God was his friend.

O my Friends! it is not a name to live; it is not the character of a profession; not adhering to a party, or being of such a society or church, or people; but it is the fearing of God, and keeping of is commandments, and believing in the Lord Jesus Christ, and shewing forth his virtues in our conversation, that doth speak us to be real Christians. ‘He hath shewed thee, O man, what is good.’ O man, that is, mankind; the whole race of human kind. ‘God hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?’ Mic. vi. 8. Let us all take heed to walk in this way, and that will give us acceptance with God, and fit and prepare us for his holy worship. Abraham was the friend of God, because he believed and obeyed, it is not enough to make a profession of religion, and godliness and Christianity, if we be found vain in our conversation, and to love the world more than God, and to be more careful what we shall eat, and what we shall drink, and what we shall put on, and how we shall divert and please ourselves than to please God. Our hearts and affections should be set on things above, and not on things below. We should, with the apostle, not look to the things that are seen and temporal, but to the things that are not seen and eternal. They that mind temporal things will fee disappointed upon a death bed; but those that fear God, shall not only have present peace, but future and everlasting comfort. Let us all endeavour to be purifying our minds, wills and affections, that we may enter into a holy covenant with God, into a heavenly marriage and league with him. They that are joined unto the Lord are one Spirit. As we come under the teachings of God, we shall be united in our love and affections to him, and delight ourselves in the Lord, who only can give us the desires of our hearts. The world passeth away, and the lustre and glory of it, and all the visible relations and capacities we stand in. Let us then use the world as if we used it not; and let them that have wives be as if they had none, (as saith the apostle) for the fashion of this world passeth away. There is a time to live and a time to die; and as sure as we die, we must be judged. Let every one of us endeavour so to live, that we may give up our account with joy, and not with grief. Let the fear of the Lord possess your hearts, which is the beginning of wisdom. When men and women do that which is pleasing to God, and live in the fear of God, and eschew evil, and do good, they, in so doing, promote their chiefest interest. The Lord takes pleasure in them that fear him: his salvation is nigh unto them that in truth call upon his name. We see God’s visible care over all the works of his hands. Here in this world, his goodness is extended to all, both good and bad; he is kind to the unthankful; he causeth the sun to rise on the evil, and on the good, and sendeth rain on the just and on the unjust; but in the other world there is no shining of the Sun of righteousness upon the wicked and ungodly; no comforts of the Holy Ghost, no manifestations of love vouchsafed to them; but there is a revelation of wrath, and the fiery indignation of the Almighty.

For the very prayers of the wicked are an abomination, and because they love the world more than God, and esteem it more than heaven, they shall never enter into it.

But, my Friends, seek ye the kingdom of God, and the righteousness thereof, in the first place, and follow peace with all men, and holiness, without which no man shall see the Lord. Those persons that so do, have a solid foundation, they have a sure bottom that they can stand upon; they can look death and eternity in the face, upon this bottom, when they believe in the Lord Jesus with all their hearts, and shew forth all his virtues in their lives; having the promises assured to them, 1 Cor. 7. 1. ‘That God will dwell with them, and walk in them, and be their God, and they shall be his people. And I will be a Father unto you, and ye shall be sons and daughters, saith the Lord Almighty.’ Having therefore these promises, (saith the Apostle) ‘ let us cleanse ourselves from all filthiness of the flesh and the spirit, perfecting holiness in the fear of God.’ Now unto such, To live is Christ, and to die is gain.’ They live in holiness and purity, through the sanctification of the spirit, and belief of the truth, as it is in Jesus, being regenerated and born again, and thereby made meet to enter into the kingdom of God. It was sin that first brought down man, from glory to shame; Christ came down from heaven and glory, that he might bring man out of sin and shame to glory again; which by sin he had lost and forfeited. Our Saviour said unto Nicodemus, ‘Verily, verily, I say unto thee, except a man be born of water, and of the spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Marvel not that I said unto thee, ye must be born again; the wind bloweth where it listeth, and thou hearest the sound thereof, but cannot tell whence it cometh, and whither it goeth, so is every one that is born of the Spirit. Nicodemus answered and said unto him, how can these things be? Jesus answered and said unto him, art thou a master of Israel, and knowest not these things?’ art thou a judge, and a law-giver, and not skilled in the doctrine of regeneration? man being fallen from God, there is no coming to God again without Christ, and without coming from that which separated him from the Lord.

God made all good, and man made all bad. Christ came into the world to make all good again.’ Christ died for all; but they only have the benefit of his death to salvation, that die to their sins. For sin will still live against them, for all Christ’s death, that live in sin and not in Christ. Friends, I desire that you may all come to a sense of your spiritual condition: the Lord is pleased to follow us with his mercies, and with many spiritual favours, and blessings: God is the fountain of all good, from whence comes every good and perfect gift; with whom is no variableness, nor shadow of turning; whom to know is life eternal: let us live suitably, be sensible of his mercies, and be fixed in our obedience ; for it is the obedient that eat the good of the land. Before the deluge came upon the old world, God sent his Spirit, to strive with them, to bring them to repentance. And this is our testimony, 1 John i. 2. 3. ‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word of life; that which we have seen and heard, declare we unto you, that ye also may have fellowship with us ; and truly our fellowship is with the Father, and with his Son Jesus Christ.’ This is a time wherein we are to work out our own salvation with fear and trembling, and to give all diligence to make our calling and election sure. We have now a call to repentance, and if we faithfully answer that call, we need not fear a call to judgment; but we may, each of us say, with the Apostle, ‘I have fought a good fight, I have finished my course, I have kept the faith; henceforth there ts laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day; and not to me only, but unto all them also that love his appearing.’

Every one that cometh to God’s holy Spirit, to be led by it, He will lead them into all truth: if the Spirit of Christ dwell not in you, ye are none of ‘his. If we have the spirit of meekness, patience, humility, charity, and kindness, by these virtues and qualifications of Christ’s working in us, we are brought into a near relation to Christ, who is the only begotten of the Father, full of grace and truth. He is by nature the Son of God, and by participation of his nature, and adoption, we become God’s children too; and by the operation of the Holy Ghost, they that are born of the Spirit and partake of the fruits of the Spirit, have clear evidence of their being children of God. Gal. v. 22, 23. ‘Now the fruit of the Spirit, is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; against such there is no law.’ If these things abound in you, you are free from the condemnation of the law. There are a people that bolster up themselves, and buoy up themselves, in not being under the law, but under grace ; but they are not yet come to the poor prodigal’s state, ‘ Father I have sinned against heaven, and before thee, and am no more worthy to be called thy son:’ nor yet to the state and condition of the penitent Publican, who prayed ‘ God be merciful to him a sinner;’ nor to Paul’s state, when he cried out, ‘O wretched man that I am, who shall deliver me r” this shall be for a lamentation, that too many are so little troubled, and concerned, for the loss of God’s favour, and of their own immortal souls; when the whole world is not so much worth as one soul. ‘What shall it profit a man to gain the whole world, and lose his own soul, or what shall a man give in exchange for his soul?’ O how many do hazard their precious souls for the trifles of this vain world? let us all consider we must come to the bar of Christ the great judge of all the earth ; and if we be not found in him, not having our own righteousness, as the Apostle tells us; we shall be undone forever, and we shall see too late what we have lost: and like profane Esau, (we shall be rejected,) when he would have inherited the blessing he found no place of repentance, though he sought it carefully with tears. There is nothing will remain then, but chains of darkness, they that loved darkness, here, shall he cast into utter darkness hereafter, even the blackness of darkness for ever.

Wherefore let all that believe in the light of the Lord Jesus, walk in it, and know and embrace the day of their visitation. You that know your Master’s will, be sure to do it, and he will say unto you, ‘well done :’ you shall hear that joyful sound, ‘enter into the joy of your Lord.’ God hath vouchsafed a merciful visitation, a day of grace and salvation, to the sons and daughters of men: He hath brought us from a gloomy night, and the dark clouds of ignorance and superstition, that our forefathers were involved in, and the day-spring from on high hath visited us: we have had the inshinings of divine light: yea, God hath brought us out of darkness into his marvelous light: let us walk as children of light, in the light of the Lamb of God. We live in the last days, wherein that promise shall been fulfilled, ‘That the Mountain of the Lord’s house shall be established on the top of the mountains, and shall be exalted upon the hills, and all nations shall flow unto it 5 and many people shall go and say, come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths.’ Pray consider what God speaks to the Jews, that were his chosen people, and what he says concerning his own institutions, when they were formal and hypocritical in the use of them: Isa. i. 12. 13. ‘To what purpose is the multitude of your sacrifices to me, bring no more vain oblations; incense is an abomination to me, &c. Your new moons, and your appointed feasts, my soul hateth; they are a trouble to me, I am weary to bear them: wash ye, make ye clean, put away the evil of your doings from before mine eyes; cease to do evil, learn to do well, &c. Come now and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow, though they be red like crimson, they shall be as wool;’ God is no respecter of persons. My Friends, let us not be outward but also inward christians, in all our solemn meetings, and approve our hearts to God, and worship him in spirit and in truth. Let us consider that God is present in the midst of us.

All nations do acknowledge that God is omnipresent; the royal Psalmist thus addresses himself to God, Psal. cxxxix. 7, 8. ‘Whither shall I go from thy spirit, or whither shall I flee from thy presence? if I ascend up into heaven, thou art there, if I make my bed in hell; behold thou art there; if I take the wings of the morning, and dwell in the uttermost part of the sea, even there shall thy hand lead me, and thy right hand shall hold me.’ And the prophet Amos, tells us,’ it is God that formeth the mountains, and createth the wind, and declareth unto man what is his thought; that maketh the morning darkness, and treadeth upon the high places of the earth, the Lord of hosts is his name.’ O bow should we live and walk as in the presence of God! and set the Lord always before us, who is the supreme judge of the world; to whom we must be accountable for all our thoughts, words and actions. But how do the most of men live as without God in the world, live in a contradiction to their own rational natures ? God hath made men reasonable, and his judgment shall be most righteous and reasonable. The Lord hath given unto us his light and grace, if we do not improve it, and live answerably to it, we shall go down into perdition: therefore to day, while it is called to day, let us perform our duty to God, and one another, that it may go well with us for ever.

These things are of great importance which belong to our everlasting peace: these are not chimeras and enthusiastical fancies, but the great realities of religion. God hath been pleased in his admirable love and condescending goodness, to twist his glory and our felicity together, and to require nothing of us, but what is for our own interest and good: He is infinitely blessed in himself, and perfectly happy without us, but we cannot be happy a moment without him; yet we despise the riches of his goodness, that is extended to us: and like a foolish people and unwise, we are ready to frustrate the design of his mercy and kindness, and to receive the grace of God in vain.

Let this opportunity now before us, be carefully improved, in order to our spiritual benefit and advantage. Let our superlative love be set on the Lord Jesus Christ, who should be our husband and head. Let us love him with fervent and inflamed affections, as becomes the living members of his mystical body ; as those that are really united to him, and receive vital influences from him. We are now present at the solemnity of a marriage, which is a thing of itself joyous: but O let not our joy be carnal, but spiritual: let us rejoice in Christ Jesus, who for our sakes became a man of sorrows, that we might partake of that joy that is unspeakable and eternal. We may all live a happy and blesssed life, if we will live to his glory that is the giver of it, and set our affections on things above, and live in a deep and daily sense of our duty, to him that made us, and will make us happy for ever, if we be not wanting to ourselves. When the Lord-God first created man, he said, • It is not good that man should be alone, I will make him a help meet for him:’ and he caused a deep sleep to fall upon Adam, and took one of his ribs, whereof he made the woman; and brought her unto the man, and Adam said, ‘this is bone of my bone, and flesh of my flesh.’ Thus you see in the first creation; God made man and woman in one, he then joined them both in one person; then of one. he made them two; and after made them one again : b Therefore shall a man leave his father and mother, and cleave unto his wife, and they shall be one flesh.’ Gen, ii. 24. It is of very great importance to men and women, to dispose of themselves rightly in marriage: for it is for term of life; and it is that which makes people either easy or uncomfortable in their lives : therefore they must take care to be equally yoked, that they are one in judgment, and in affection. And when they change their condition, to marry in the Lord, that they may be meet helps and blessings one to another. God bath made us sensible of that delight and joy that is proper, both to the Outward and inward man, which makes us thirst after the happiness of our souls. This the saints in all ages have borne their testimony to; David who was a mighty hero, and king, a man after God’s own heart; he declares to us the temper and disposition of carnal men; they cry out, ‘Who will shew us any good?’ but this is the language and longing of the saints, ‘Lord, lift thou up the light of thy countenance upon us,’ Psal. iv. 6. That will make our hearts more glad, than those that have their corn and wine increased. The refreshing light of God’s countenance, and the sense of his love, is that which in all ages, hath been the consolation of the righteous, ever since the beginning of the world; and will be to the end fl it. So my Friends) we lay great stress and weight upon this, that married persons do not enter into that relation with a mere natural affection, or for worldly interest, or advantage: or to gratify a carnal fancy; but we must be in the exercise of a divine and heavenly affection; making the law of God our rule, and his glory our aim and end; remembering that we are none of our own, but are bought with a price: therefore we ought to glorify God, both in our bodies and in our spirits, which are His.

It becometh us to live as strangers and pilgrims on the earth; for we are but tenants at will of the great Lord; let us pass therefore the short time of our sojourning here in fear. The time past, is irrevocable; the time to come, is uncertain; and only the time present, we can call our own. Let us then improve it, while we have it; and in all our solemn meetings, let us have an awful sense of God upon us and love him, and live unto him; for we are entirely at his disposal. You that are strangers, and present in this meeting, may observe the order and method among us, with respect to nuptial solemnities. It concerns us to vindicate ourselves from those aspersions that have been unjustly cast upon us. We have no clandestine proceedings in any of our marriages, though we have been misrepresented to the world; we do observe that order and method which is set down in the holy scriptures, which are our warrant and direction. We have divers instances in scripture concerning marriages, that of Boaz and Ruth is a very eminent one; he solemnly took Ruth to be his wife, as in the presence of the Lord, and before the congregation, even all the people and the elders, and Boaz said unto them, ye are witnesses this day. And all the people that were in the gate and the elders said, we are witnesses, the Lord make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel, and do thou worthily in Ephrata, and be famous in Bethlehem, so Boaz took Ruth, and she was his wife.

Thus let us proceed in all our marriages, as in the presence of the Lord; which none can do. but those that have an awful sense of the divine presence, which is graciously vouchsafed to his people in all their humble and solemn approaches to him; then He will meet them, and bless them.

I shall commit you to the Lord, and to the grace of God that is given to you; for we are not a people so stingy, as not to awn the grace communicated to others, as if we engrossed and arrogated all to ourselves; we declare, with the Apostle, that’ there is a measure of the Spirit given to every man to profit withal.’ We are all intrusted with some talents, let us remember we must give an account of them. When we are convinced of sin, let us depart from it, and live in the delightful exercise of a conscience void of offence towards God and towards men. Then we shall find there is hope for us in death, and fruition of happiness after death. It will be said unto us, ‘well done good and faithful servants, enter into the joy of your Lord.’

My Friends, consider now that Christ is universally offered to all the sons and daughters of men, and his love is, and is to be, extended to all the habitable parts of the earth. The Sun of righteousness will shine upon them, with healing under his wings; but this is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil. He that hath given us the knowledge of our duty if we seek it, will also give us strength to perform it, and work in us to will and to do, of his own good pleasure. So that though of ourselves, as of ourselves, we can do nothing, we may say with the Apostle Paul, ‘We can do all things through Christ that strengthens us.’ Let us therefore labour abundantly in the work of the Lord, and then our labour shall not be in vain in the Lord; ‘For if we be faithful to death, we shall receive the crown of life.’

Source: The Harmony of Divine Doctrines: Demonstrated in Sundry Declarations on a Variety of Subjects Preached at the Quaker’s Meetings at London by William Penn [Founder of Pennsylvania] and Others by A Lover of that People

Copyright © 2010 – 2015 TeaPartyEdu http://teapartyedu.net Foundation Truths http://captainjamesdavis.net The Patriot Brotherhood @CaptainJDavis ™

THE HEAVENLY RACE by William Penn of Pennsylvania

William Penn quote concerning the Holy Ghost

William Penn concerning the Holy Ghost (Click to enlarge)

THE

HEAVENLY RACE.

A Sermon preached at the Quakers Meeting-House in Grace-Church-Street, London, January 16, 1694.

BY WILLIAM PENN.

THE life of man and woman is compared unto a race that is to be run; and unto a post, that makes haste: And our daily experience confirms, what the Holy Ghost hath lively set forth and expressed to us by the holy men of God in several ages and generations. We are all of us that are here this day, running our natural race; our time is speeding on, and we are every day a step nearer to the grave. God requires, that we will every day draw nigh to him: Blessed are all those, that are every day a step nearer to God, as well as a step nearer to the grave, and to eternity! If you draw nigh to God he will draw nigh to you, and turn every one of you from your iniquities, and keep you from returning to folly.

Friends, of ourselves we can do nothing, except the Lord be present with us, and strengthen and uphold us: Blessed are those, that live in an humble sense of their own insufficiency, and are in a true poverty of spirit, and as the light of every morning appears, are waiting upon God, as a watchman waits for the morning. I say wait upon him, for the lifting up of the light of his countenance: «They that wait upon the Lord, shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not wax faint,’ while they walk in the way of holiness, that leads to eternal blessedness.

All those who are faithful and approved of God at this day, they will not want the presence of the Lord with them, and his hand to uphold them: He will be a God nigh at hand to all, that are true travellers with their faces Zion-ward. All that are travellers to a blessed eternity, to that world that shall never have an end. These shall never want the divine presence of the Lord Jesus Christ, the Son of God; concerning whom God saith, ‘I will give him for a light and a leader, a king and lawgiver.’ Now all you, who obey his voice, and come under his holy conduct and teaching, and have denied yourselves, and resolved to take up his cross, and follow him, and will not be ashamed of his cross, but glory in it; I testify to you from the Lord, that God is with you, and will be with you if faithful. He is such a leader as will lead you in the way of righteousness, and in the midst of the paths of judgment: He will fill your treasures, and make you to inherit substance.

O my Friends! you cannot imagine, what peace and joy, and divine consolation, there is in such a good state and condition, when you have the witness within yourselves, that you give up your hearts to God! God will be always present with you, and withhold no good thing from you: This is my testimony to you this day. O gird up the loins of your minds; be sober and hope to the end. Take heed to your ways, and turn your feet to God’s testimonies, while you are in your heavenly race; turn neither to the right hand, nor to the left, but so run, that you may obtain. There is a running where people may miss the prize and fall short; and there is a running where they may obtain the crown. ‘Let us therefore lay aside every weight, and the sin that doth easily beset us; and run with patience that race that is set before us; looking unto Jesus, the author and finisher of our faith; who for the joy that was set before him, endured the cross, and despised the shame.’ Let us have an eye to Christ, the great Captain of our salvation, and we shall be sensible of his living presence and feel his everlasting arms, to uphold us. If we press forward, and strive to enter in at the straight gate, we shall receive the recompense of reward, after all our sufferings, afflictions, poverty, troubles, tribulations, scoffings, cruel mockings, reproach, buffetings, losses and crosses, and persecutions, that we have undergone in this world for Christ’s sake. O let none of us be dejected or discouraged, but wait for the salvation of God. Take no thought for the morrow, let the morrow take thought for the things of itself: Sufficient unto the day is the evil thereof. Let your affections be set upon things above, and not carried after perishing things here below: When temptations do assault you, they shall not prevail; for you shall experience with the apostle Paul, that ‘the grace of God will be sufficient for you.’ Blessed be the name of the Lord for ever, who hath engaged by promise to support and fortify his people in the hour of temptation. While we live in this world, trials and troubles, temptations and tribulations will attend us; we shall not be out of the reach of them on this side the grave. ‘Your adversary, the devil, goes about like a roaring lion, continually seeking whom he may devour; whom resist, being steadfast in faith;’ and you shall be able to quench all the fiery darts of the devil, and be more than conquerors through Christ that hath loved you.

And when you come to the New Jerusalem, into the strong city of God, you shall sing songs of praise and thanksgiving to your great Deliverer, and have salvation for walls and bulwarks round about you, and triumph in his praise, who hath dealt bountifully with you, and by his mighty arm hath done wonderful things for you, and remembered you in your low estate; because his mercy endureth for ever.

Such was the infidelity, rebellion, and ingratitude of Israel of old, while they were in the wilderness, ‘fed with quails and manna from heaven,’ Psal. cv. 15, and supplied with water out of the rock, by a miraculous providence, yet they murmured against the Lord, and they entered not into the good land, because of their unbelief. Take heed of shutting yourselves out of the celestial Canaan, by your unbelief and disobedience. As in your natural race you are every day one step nearer the grave, so in your spiritual race, be every day advancing in your progress towards a blessed eternity; that when you come to die, and leave this world, you may live eternally, and be for ever with the Lord. O live now as an experienced and concerned people, that you may be of the number of the wise virgins, who have oil in their lamps and in their vessels; and that you may in all approaches to God be found \ spiritual worshippers, and offer up to him a pure offering, that your prayers may be as incense and sweet odors, most acceptable to him through the intercession of the Lord Jesus Christ, the great Mediator, who is the king of saints. Submit to his sceptre and government, as an obedient and willing people, that you may take sanctuary in his mighty name, who is called Jesus, the mighty Saviour, who will save his people from their sins and from the wrath to come.

When you are concerned deeply about your spiritual and eternal state, and cry out, ‘What shall we do to be saved?’ And when you are humble and afflicted for your sins, he will deal tenderly with you, and have compassion on you: For ‘be will not break the bruised reed, nor quench the smoking flax:’ He shall bring forth judgment unto truth. But many are stopt in the way, because judgment hath not its perfect work. They are not yet humbled under the mighty hand of God, and will not submit to the Lord Jesus Christ, but say obstinately ‘We will not have this man to reign over us.’ But our Lord Jesus, the Lion of the tribe of Judah, saith concerning such, ‘But those mine enemies, that will not that I should reign over them, bring hither, and slay them before me.’ Matt. xix. 27.

O Friends, let us all be a willing people, and take Christ for our Saviour and Sovereign, who is our rightful Lord; ‘who died (saith the apostle) and revived, and rose again, that he might be Lord both of the dead and living.’ Let us live to Christ, that died for us; live to him here, and we shall live with him for ever. Let our souls praise the Lord, and all that is within us bless his holy name, that hath sent his Son from heaven to seek and to save us chat were lost, and to redeem us from all iniquity, that we might be a peculiar people zealous of good works. Blessed be God, who daily loadeth us with his benefits and blessings! And blessed be Christ, our Redeemer, the Lord of life, who hath invited us to come to him, that we might have life; that we may eat of the fruit of the tree of life, whose leaves are for the healing of the nations: that we may sit under his shadow with great delight, and his fruit will be sweet unto oar taste. Our Lord Jesus will feed us with heavenly manna, and with honey out of the rock of our salvation, and the true and living bread, that came down from heaven: he will make us a ‘feast of fat things, and with wine on the lees well refined.’ O remember the loving kindness of God, let it ever be before your eyes, that you may walk in his truth, as the royal Psalmist speaks. And when the meeting is over, keep your watch, and let not the spirit of the world, nor the prince of the power of the air, that rules in the children of disobedience, hinder the good seed (the word) from taking root; and bringing forth fruit, that may abound to God’s eternal glory and praise, and your everlasting consolation.

O Friends, live for heaven and eternity, and labour abundantly in the work of the Lord; and you shall know to your joy and comfort, that your labour shall not be in vain. Do you now follow your works while you live, and your works shall follow you when you die. Rev. xiii. 7. Blessed are the dead that die in the Lord, for they shall rest from their labours, and their works follow them.’ I would not have you think, that I put you upon any depending upon your own (best) works; for if we do any good work, it is by the help and assistance of the Spirit of Christ, by whose power alone we are enabled to do it. It is by the strength and power of Christ Jesus, in whom we believe: It is by that strength and power, that we derive from him, that we are kept faithful to the death, that we may obtain the crown of life. It is by Christ alone, the great Captain of our salvation, that we must conquer our spiritual enemies, resist the devil, and overcome the world, and be more than conquerors; that persevering in holiness to the end of our days, we may say with the apostle Paul, when we come to die, ‘I have fought a good fight, I have finished my course, I have kept the faith: Henceforth is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also, that love his appearing.’

Therefore I beseech you all, to give all diligence, to make your calling and election sure, and so run in your heavenly race, as to press forward, towards the mark of the high calling of God in Christ Jesus, that you may obtain life eternal. ‘The grace of God, that bringeth salvation, hath appeared to all men; and God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish but have everlasting life.’ And the invitation is made to all: ‘Look unto me, and be ye saved, all ye ends of the earth.’ Salvation is offered to all, and the means of obtaining it, is by faith in Christ Jesus, the dear and blessed Son of God, who was born of the Virgin Mary, and took our nature, as the son of David and the seed of Abraham. As he was made man, he was a confinable being; but he is also both God and man, so he is infinite and eternal, God over all, blessed for ever! Come then to Christ, that you may have life and quickening vital influence from him, and of his fulness, receive grace for grace: Come to the blood of Jesus, that purifying fountain, to wash you from all your sins, and wipe off all your old scores. Christ is made not only wisdom and righteousness, but sanctification and redemption to us: ‘We are justified freely by the grace of God, through the redemption, that is in Jesus Christ.’

‘Walk in love (saith the apostle) as Christ also hath loved us, and given himself for us an offering and a sacrifice to God for a sweet smelling savour. God offers salvation to us in Christ, the second Adam, who only can redeem us from that bondage and misery, which the first Adam by his fall and apostacy brought on all mankind.

Christ is the only Saviour of sinners, and the author of eternal salvation to all them that believe in him and obey him. This is the generation of them that seek the Lord, they believe in the Lord Jesus Christ, who came from heaven to show them the way thither, and came to seek and save them that were lost. ‘Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, and the King of glory shall come in: Who is this King of glory? The Lord strong and mighty, the Lord mighty’ in battle;’ the Lord Jesus Christ, who is mighty to save our souls, and to subdue all the enemies of our salvation.

‘Now unto him that hath loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to whom be glory and dominion, for ever and ever.’ Amen.

Copyright © 2010 – 2015 TeaPartyEdu http://teapartyedu.net Foundation Truths http://captainjamesdavis.net The Patriot Brotherhood @CaptainJDavis ™

THE PROMISE OF GOD FOR THE LATTER DAYS by William Penn of Pennsylvania

William Penn concerning the Good News (Click to enlarge)

William Penn concerning the Good News (Click to enlarge)

“We shall succeed in our struggle, provided we repent of our sins & forsake them. I will see it out or go to Heaven in its ruins.” ~ John Adams to Benjamin Rush 1777 concerning the Revolutionary War of Independence

THE

PROMISE OF GOD

FOR

THE LATTER DAYS.

A Sermon preached at the Quakers’ Meeting-House, m Wheelers-Street, London, Oct. 21, 1694, in the afternoon.

BY WILLIAM PENN.

MY Friends, this is the day of God’s power and love, the day of grace and salvation; concerning which it was foretold by the prophet, that the people of God should have bread in their own houses, and water in their own cisterns. All you who have answered this day of God’s visitation, and behold the glorious appearing of the Lord Jesus Christ in your own hearts, that are found faithful, and diligent, and trusty with the talents which the Lord hath intrusted you with, that you may improve them for his glory, and your own everlasting benefit. The Lord is this day spreading his table, and bringing forth his dainties, and filling the cup of salvation, that he may satisfy his people as with marrow and fatness; and that they may celebrate his praises with joyful lips. This is a day wherein you may eat the bread of life, and drink the water of life; this is a day wherein God hath promised to teach his people himself; ‘They shall all be taught of God, and in righteousness and in truth shall they be established;’ that all that are professors of truth may be possessors of it. Now the way to this, is to receive the truth in the love of it, and to love the truth as it is in Jesus; yea, love it above all things in the world. Consider, my friends, where are your hearts and affections this day? Do you love God above all? Do you love him with all your hearts, with all your souls, and with all your strength? God will be served with the whole heart, ‘My son, give me thine heart.’ Examine now, whether God hath your hearts this day; I exhort and beseech you all to give up your hearts to God, give the crown and diadem to him; let him be your Lord, and lawgiver, and king, and he will save you; he will be a sun and a shield unto you, he will supply you with all good, and defend you from all evil; you shall have refreshment from the presence of the Lord this day, if you appear before him in a holy and humble frame and disposition, which is acceptable to him. The Lord will overshadow you with the wing of his love, and he will fill the hungry with good things, and the rich he will send empty away. The Lord is this day breaking the bread of life, and will give it to those that come with a spiritual appetite: and here is a spring opened of living waters, for refreshing of thirsty souls that cannot be satisfied without the Lord Jesus Christ, and that can have no true content, joy or pleasure, without the enjoyment of God. This bath been the stay of our minds when we have been in great tribulation, when the floods of many waters have been ready to overwhelm us. We are a people that have had abundant experience of God’s mighty power in our preservation and deliverance, blessed be the name of the Lord, whose almighty arm hath brought salvation.

Friends, it is the desire of my soul, that you may all be Christians indeed, Israelites indeed, (like Nathaniel) in whom there is no guile: That in all your gatherings you may be gathered, not to man, not to shadows, ceremonies and observations, and perishing things, but gathered to that which is the substance of all; I would not have you gathered to a notion of my experience, or others’ experiences; but I would draw your minds from all visible things, that you may be gathered to the Lord, and his appearance in you; and then you shall have bread in your own houses, and water in your own cisterns, according to that ancient prophecy which is fulfilled in these latter days, that you may have something to rely upon, the all-sufficiency of God, who hath promised to satisfy the hungry and satiate the thirsty soul; ‘Blessed are they which hunger and thirst after righteousness, for they shall be filled:’ It is the full soul that loathes the honeycomb. Those that are over-charged with the world, and the things of the world, they are of an ill constitution; they are so filled with the world, that they cannot hunger and thirst after righteousness. The Lord fills the hungry with good things, but they that are rich and full, and think they want nothing, he sends empty away.

Martha was too intent upon the world, she was too solicitous and over-careful, and cumbered about many things; she was very busy in making provision for entertaining the Lord Jesus Christ, and was troubled that Mary her sister did not come and help her, and complains of her to our Saviour, who was pleased with Mary’s heavenly-mindedness, for she sat at Jesus’s feet, and heard him preach the everlasting gospel, wanting his bread more than he wanted hers. Luke 10: 40. When Martha was cumbered about much serving, and said to Christ, Lord, dost thou not care that my sister hath left me to serve alone? Bid her therefore that she help me: and Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things, but one thing is needful, and Mary hath chosen that good part, which shall not be taken away from her.’ Martha was concerned chiefly for the outward entertainment of Christ, which in itself was well, and a testimony of love to the despised Messiah; but she looked too much outward, and was over-careful, and too little regarded his inward fulness; but Mary looked inward, to be filled and satisfied from him, to receive of his fulness, even grace for grace, from the living fountain of it. Friends, I would have you, with Mary, to choose the better part, that you may be filled with divine consolations. This is that which the Lord hath opened to you this day: Receive this blessed treasure that will enrich you, and fill and satisfy you, and empty you of all that is contrary to itself, viz. the inordinate love of earthly and perishing things. This will beautify and adorn you with that which will render you amiable in the sight of God: For the King’s Daughter is all glorious within. I wonder that there are so many that are all for trimming and adorning the outside, when (the King’s Daughter) all those that are called of God, and sanctified by his Spirit, are glorious within; these will open the door of their hearts to Christ, who is the King of glory. Now that they may be espoused and married to Christ, they must have this heavenly adorning from the blessed Spirit of God, who will beautify them with faith and love, holiness, patience, meekness, humility, and all other heavenly graces, which will make them all glorious within. Open the door of your hearts to Christ, the King of glory, who hath long waited and called upon you to open to him, till bis head hath been filled with dew, and his locks with the drops of the night. If you open the door of your hearts to him, he will come in and sup with you and you with him; he will beautify and adorn you, and impress his divine image upon you, and take away every spot and wrinkle, that you may appear amiable to him. Those that are true disciples of Christ, will take up his cross and follow him, and learn of him to be meek and lowly, then they shall find rest to their souls, and know by experience that his yoke is easy and his burden light. Receive the truth therefore, in the love of it, and walk in it, and you will be kept out of all that is evil, and the blessing of the God of heaven will rest upon you, and ‘ the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly.’ Therefore wait upon the Lord with singleness and uprightness of heart, and desire in all your meetings to meet with God, and you shall feed upon the bread of life, and drink of the cup of blessing, and the Lord will minister and dispense to every one of you according to your necessities.

The Lord propounds and offers to our minds nothing below himself, we must choose him alone for our portion, and we shall receive from his hands, that which is satisfying. ‘One thing (saith the Psalmist, Psal. xxvii. 4.) have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and inquire in his temple: For in the time of trouble he shall hide me in his Pavilion, in the secret of his tabernacle he shall hide me, and he shall set me upon a rock.’ Where is there a better dwelling to abide in, and take up your rest, than where God would have you dwell? God himself will be your dwelling place in all generations, and be all in all to you.

Come away, O you weary and heavy laden, to Christ, and he will give rest to your souls. Make that blessed choice that Mary did; choose that ‘good part which shall not be taken from you;’ you shall increase with the increases of God, and grow up as salves of the stall. Let your living cries ascend to the living God, who heareth the cry of the humble, and of those that are sensible of their low estate; and with strong cries and supplications desire to be made more alive unto God; let the desire of your souls be to him, and to the remembrance of his name. Let no Delilah, no darling sin, lodge in your bosoms to draw away your hearts, and the prime and flower of your affections from Christ, who is the most worthy and supreme object of your love, and altogether lovely, and the chiefest of ten thousands. Let nothing obstruct the vigorous motion of your souls after him. When he draws you with the cords of his love, do you run after him; and let your affections be set on him, and fixed on him, and he will fill you with joy unspeakable and full of glory.

My Friends, see that ye be a willing people, and a living people, God is not straitened towards us, let not us be straitened in our own bowels, and we shall feel his almighty arm supporting of us, and his bountiful hand communicating and reaching out good things to us; we shall have refreshment from the presence of the Lord, and know that he is in the midst of us. He will ‘justify us freely by his grace, through the redemption that is in Jesus Christ; whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness, that he might be just, and the justifier of him which believeth in Jesus.’

My Friends, if we set out affections on things above, and seek first the kingdom of God, and the righteousness thereof, all other things shall be added to us; for godliness is profitable to all things, having the promise of the life that now is, and of that which is to come. Blessed are they that can witness and experience a work of God upon their souls, changing them and renewing them, in the spirit of their minds, and conforming them to the divine image and will, and putting his fear into their hearts, that thou may never depart from Him. ‘The Angel of the Lord encampeth round about them, that fear Him, and delivers them;’ O taste and see that the Lord is good! blessed is the man that trusteth in Him! the eyes of the Lord are upon the righteous, and his ear is open to their cry; He will give them whatsoever they want, and deny them nothing that is good for them. If they want faith, patience, courage, humility, self-denial, or any other grace of the spirit, he will give it to them; if they want victory over temptation, and strength to subdue corruption, or to bear tribulation, or persecution, or reproach, for the name of Christ, the Lord will answer the desire of their souls. O the besetments, and snares, and stratagems of the devil, the grand enemy of our souls! we are attacked and assaulted on all hands, let us not be discouraged, but travel on in the undented way, that will bring us to an undefined, an eternal rest. Let us forsake sin, and the vanities of the world, and go up to the house of the Lord, the place where His Honour dwells; let us encourage one another, and provoke one another to love and good works, and walk in the way of holiness, having our loins girt; let us so run, that we may obtain; and remember that while we are working out our own salvation with fear and trembling, God will work in us to will and to do of His own good pleasure. Let us be so far from depending upon ourselves, as entirely to depend upon the Lord, who will not be wanting to us, but a present help in trouble. Wait upon the Lord, and improve that measure of light, and grace bestowed upon thee, and thou shalt grow as a tree planted by the rivers of water, that bringeth forth fruit in season; then thy leaf shall not wither, and whatsoever thou dost shall prosper. The dew of heaven shall be upon thy root, and thou shalt grow and flourish in the courts of the Lord. Exercise self-denial, and take up the cross of Christ, (for no cross, no crown,) follow Christ the Captain of our salvation, who was made perfect through sufferings. Be not ashamed of the cross of Christ, but glory in it, as the Apostle Paul did, who said he would glory in nothing else; labour to grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ, and to abound in all the fruits of the spirit, love, joy, peace, long-suffering, goodness, gentleness, faith, meekness and temperance; this is to be a christian indeed, and a true Jew or Israelite; for he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh, but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men but of God. Friends, think not that a superficial and outside religion will serve you, but you must show forth the virtues of Christ, and the power of godliness; then everlasting joy will be your portion. O my Friends, come into the Light, and walk in it as children of Light, and persevere to the end, and you shall come at last to partake of the inheritance among the saints in Light, and eat of the fruit of the Tree of Life which grows in the midst of the paradise of God. Man was cast out of paradise because of transgression, how shall he come back again, and be restored to a state of felicity? the Lord hath provided a Light and a Leader, the Lord Jesus Christ; blessed are they that follow Him, for he will lead in the way everlasting. Blessed are they which are reconciled to God, and justified by faith, and have peace with God, through our Lord Jesus Christ; they know peace and assurance and satisfaction in themselves, for the work of righteousness is peace, and the fruit of righteousness, quietness, and assurance for ever. Now that you may come to this full assurance, you must first know righteousness, and come to Christ for it, who is a righteous teacher, who will guide and lead you in the way of righteousness, and holiness, out of your wilderness state wherein you have wandered from the Lord Jesus Christ, who is the way, the truth, and the life. Here is something to enter our hopes upon, here is a firm bottom to stay upon. I reckon, (saith the Apostle,) that I was once alive without the law, but I am now alive through the quickening power of the Son of God, who is the resurrection and the life. This is empirical religion, which is pure and undefiled, to visit the fatherless and the widow in their affliction, and to keep ourselves unspotted from the world. This is a godly religion, that takes the spots out of a man’s garment, and out of his heart, and that is a furnace to refine us, and purge away our dross; that is as fullers soap, to wash out all our spots. If our spots are taken away, this will restore our hearts to God, and render them fit to be his living temples. Receive Christ into your hearts, and he will purge away your dross and reprobate silver, and make you more pure than the gold of Ophir. They that live the life they live here by the faith of the Son of God, they live a pure and heavenly life; the men of this world live none of this life: they seem to receive Christ outwardly, but they reject him inwardly. The Jews were cut off, because they would not receive Christ outwardly; then the axe was laid to the root of the tree, and they were cut down as trees that cumber the ground, and became a desolate people for their disobedience; and they that would not receive Christ, they died in their sins; and our compassionate Redeemer he lamented their miserable condition, and wept over them. Matt, xxiii. 37. Luke xix. 41, 42. ‘O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee! how often would I have gathered thy children together, even as a hen gathers her chickens under her wings, and ye would not! and when he came near, he beheld the city and wept over it, saying, if thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’ Thus they rejected Christ the Eternal Son of God, and Light of the world: so those that reject the testimony of the ministers of Christ that speak to them in Christ’s name, they reject Christ himself: though Christ speaks not now to you immediately in his own person, yet he speaks to you instrumentally; and if you reject the testimony that we bring, when we preach Christ to you, you reject Christ as Jerusalem did: what was it that Jerusalem did reject ? they rejected the grace and spirit of Christ, they would not open the door of their hearts to receive and entertain Christ in the day of their visitation : what did become of them? their house was left unto them desolate. ‘I called, (saith the Lord,) but they would not answer; I offered salvation to them, but they refused; they would not in their day, know the things that belong to their peace, and now they are hidden from their eyes.

It is the desire of my soul, that none of you may hear that voice in your consciences, the things that belong to thy peace are now hidden from thine eyes; thou hast had many talents given to thee, but thou hast not improved them: this is the condemnation, that light has come into the world, but thou hast loved darkness rather than light; thou hast had grace freely offered to thee, but thou hast refused it, turned from it, or turned it into wantonness.

The Lord hath given us many divine calls and visitations, and hath promised to be our God, if we would be his people; but after all his kindness to us, He justly complains, ‘ my people would none of me; 1 am the Lord thy God, (saith he to the Israel of old,) that brought thee out of the land of Egypt; open thy mouth wide, and I will fill it, enlarge thy desires, and I will satisfy them; but my people would not hearken to my voice, and Israel would none of me; so I gave up them unto their own hearts’ lust, and they walked in their own counsels. O! that my people had hearkened unto me, and walked in my ways; I would have fed them with the finest of wheat, and with honey out of the rock, should I have satisfied them.’

O, my Friends, it is a dangerous thing for a people that are enlightened by the Spirit of God, to trifle away their precious time and seasons of mercy, the day of grace and salvation; O! therefore, work while it is day, for the night cometh wherein there is no working; let us be faithful and turn our eyes to the light, and walk in tit, and live in obedience to it; God hath been present with us )my friends) in the tribulations, temptations, and afflictions that have attended us, when we have been ready to say, as David, I shall one day fall by the hands of Saul, and the enemy will prevail over us; but God hath wonderfully saved and delivered us, and hath been a shield, and buckler, and a strong tower to us, and as the shadow of a great rock in a weary land. Let nothing be found alive in us that would divert us, or draw us away from God, who alone can satisfy us, and give us the desire of our hearts. If we delight ourselves in Him, let us say unto God, ‘O Lord, thou art my portion; whom have I in Heaven but thee? And there is none upon earth that I desire besides thee.’ Let us make war against every thing that is contrary to God’s holy nature and will, and abstain from all filthiness of flesh and spirit, and from all appearance of evil.

Have a care that your adversary the devil, does not prevail over you, be not ignorant of his devices; he goes about continually like a roaring lion, seeking whom he may devour.

When the devil assaulted our Saviour in Peter, he said ‘ get thee behind me satan, thou savourest not the things of God.’ Examine and try yourselves, whether you have a divine taste and relish, and savour the things of the Spirit? When the devil presents and alluring or charming temptation, to seduce you from your duty to God or your neighbor, or from your great concern, the salvation of your immortal souls; you know what the temptation tends to, therefore be steadfast in the faith; resist the devil and he will fly from you; and wait upon God in the name of Christ, and look up to him, and he will open his divine hand, and shower down his blessings upon you, and give you the upper springs and the nether springs also; God will give grace and glory, and no good thing will he withhold from you.

O you young ones! I have a travel in my soul for you! remember your Creator in the days of your youth: give unto God the prime and flower of your time and strength; learn to bear the yoke betimes: come to the yoke of Christ: take his yoke upon you; though it may fret thy neck a little, and cause a little pain, yet be willing to bear it, and thou wilt find that the yoke of Christ is an easy yoke, and his burden a light burden; and that none of his Commandments are grievous. O my Friends! the pomp and pleasure and glory of this vain world prevails over many, and thousands are ensnared by it: but it is better, with Moses, to suffer affliction with the people of God, than to enjoy the pleasures of sin tor a season; and to esteem the reproach of Christ, greater riches than the treasures of the Egyptian kingdom: for if we suffer with Christ here, we shall reign with him hereafter. The sacrifices of old were salted with salt; if you come to know the divine salt, the seasonings of grace, all that is putrefied will be done away, and purged out of your hearts; all that come to Christ are seasoned with divine grace, and they will shine as lights in the world; but for those that are not in Christ, nor made new creatures, they are conformed to this world, and the world will love its own; but what will be the end of these? they must go along with those that shall take their place on the left hand of Christ, and be sentenced to everlasting destruction from the presence of the Lord, and from the glory of his power.

You that are lovers of pleasures more than lovers of God, that love the vanities of the world, and the pleasures and pastimes of it, the supreme and righteous judge of the world will hid you depart from him into everlasting fire, prepared for the devil and his angels; wherefore you that are young, remember your Creator in your younger years; and give up your hearts to God betimes, and consider what the wise man saith after all his experience of the pleasures and enjoyments of this world, ‘vanity of vanities, all is vanity and vexation of spirit. Remember now thy Creator in the day of thy youth, while thy evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them:’ while thou art like white paper, let God write upon thee, before thou art blotted and stained with the vanities and impure pleasures of this world; set aii high value on early piety, get an interest in Christ Jesus, in your young and tender years, that as of his fulness, you have received grace for grace, you may obey it in all manner of conversation; for, without holiness no man shall ever see the Lord. Persevere in holiness to the end of your days, that you may receive the end of your faith, the salvation of your souls; O blessed are they that take Christ in all his offices, for a King, Priest, and Prophet! for a King to rule them with the sceptre of his grace, and to subdue their enemies by the might of his power; as a Priest, to make atonement for them, and reconcile them to God, and save them from sin and from the wrath to come; and as a Prophet, to instruct and teach them, and make them wise to salvation; blessed are they that receive the truth in the love of it, and love the truth as it is in Jesus; there is no condemnation to them; for they walk not after the flesh, but after the Spirit. While they wait upon the Lord, they renew their strength; they shall never be weary of well-doing; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk and not faint. When the Lord saith to them,’ seek ye my face;’ their hearts will answer, thy face Lord will we seek. Search the scriptures to know the mind and will of God, and consult the oracle within, the word of God in your own hearts; whether shall you, or can you go? you have the words of eternal life, from Christ within you the hope of glory. You that have begun in the Spirit, do not end in the flesh; but resist all temptations from without, and corruptions within, and you shall be more than conquerors, through Christ that hath loved you; and you shall witness the fulfilling of that promise,’ him that overcometh will I make a pillar in the temple of my God, and he shall go no more out; and I will write upon him the name of my God, and the name of the city of my God, which is New Jerusalem; and to him (saith Christ) that overcometh, will I grant to sit with me in my throne, even as I also overcame, and am sat down with my Father in his throne, and I will give him a white stone, and a name, which none knows but he that hath it.’ As in your Parish books, there is a registering and a writing down of the names of all that are born there; so in the book of life are written down all the names of the children of light, that are born again, born from above; and God will remember them, and they will remember his loving kindness, and have it ever before their eyes, and walk in his truth.

My Friends, it becomes us to be a willing people, io bear the yoke of Christ cheerfully, and not to be like a bullock unaccustomed to the yoke. ‘If any draw back (saith the Lord) my soul shall have no pleasure in him.’ Let us be willing both to do and suffer the will of God, and follow Christ the Lamb of God, whithersoever he goeth; through persecutions, sufferings, and tribulations, bearing his reproach, and counting it our honour to suffer shame and dishonour for his name; and have a holy ambition to drink of his cup, and to be baptised with his baptism. We read, (Luke xx. 20.) that the mother of Zebedee’s children came to Christ with her two sons, worshipping him and desiring a certain thing of him, and he said unto her, ‘ What wilt thou?’ She said unto him, ‘Grant that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom: But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I drink of? And to be baptised with the baptism that I am baptised with? They say unto him, We are able.’ And our Saviour said unto them, ‘Ye shall drink indeed of my cup, and be baptised with the baptism that I am baptised with; but to sit on my right hand and on my left, is not mine to give; but it shall be given to them, for whom it is prepared of my Father.’ What is this baptism? It is self-denial, and taking up the cross of Christ; and to be willing to part with all for his sake: To stand at a distance from the world, and to be weaned from the enjoyments of it, and to let Christ have the command and government of our hearts, wills, and affections. My Friends, let us so live, as we shall wish we had done, when we come to die. 2 Cor. v. 10, 11, ‘For we must all appear before the judgment seat of Christ, that every one may receive the things done in his body, according to that which he hath done, whether it be good or bad.’ Knowing therefore the terror of the Lord, we persuade men: O blessed are they that turn from the evil of their ways, and so hear that their souls may live: ‘Obedience is better than sacrifice; and to hearken than the fat of rams.’ Blessed are they that ponder and weigh, and consider what the Lord’s prophets and messengers speak and declare unto them, that are found in a way of obedience, and live up to what they know, they shall at last lay down their heads in peace; ‘For blessed are the dead that die in the Lord, they rest from their labours, and their works will follow them.’

O Friends, come unto Christ that you may have life, and have it abundantly: He is the living fountain that God hath vouchsafed to open to us, even the fountain of living water, for the refreshment of thirsty souls; and the bread that comes down from heaven, for filling and satisfying the hungry soul. Blessed are they that know Christ to be their Shepherd, and hear his voice, and follow him, who will go before them as their light and leader, and give them eternal life. They shall receive from him in this life food convenient; he will make them lie down in green pastures, and lead them by the still waters, and he will prepare a table before them in the midst of their enemies, and satisfy them as with marrow and fatness, and make them triumph in his love and praise. Let us travel on in the path of life, in the ways of righteousness, without fainting, and labour to answer the great end of our creation, and the design of God’s love in our redemption, and let us live as witnesses for God in our own generation. But some may say, What do we witness? I witness to God’s judgment for my sin, and to his mercy in forgiving my sin, and to his good Spirit visiting my soul, and sanctifying me, and making me free from the law of sin and death; and I witness (may a sincere and humble soul say) a freedom and deliverance from the bondage of corruption, and power and victory over the world, and the flesh and the devil, the grand enemy of my salvation. O that you may all experience these great things in your own souls! Then Christ will say unto every one of you, ‘Well done, good and faithful servant, thou hast been faithful in a little, I will make thee ruler over much.’ The Joy of the Lord shall enter now into thee, and thou shalt hereafter enter into the joy of thy Lord; thou shalt then behold his face in righteousness, and be eternally satisfied with his likeness: ‘In whose presence is fulness of joy, and at whose right hand are pleasures for evermore.’

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JAMES MADISON CONCERNING IMMIGRATION AND IMMIGRANTS TO USA

James Madison Quote Concerning Immigration & Immigrants

James Madison Concerning Immigration & Immigrants (Click to enlarge)

The criminal influence of the alien with its steady increase can be traced back in our history for the last 60-100 years. So surely and yet so gradually has it grown upon us that we have now become thoroughly accustomed to a condition of things which would have been extremely shocking to our ancestors. The belief and confidence in the cheap labor of the immigrant has been very strong among certain segments (i.e. GOP, U.S. Chamber of Commerce, Wealthy Democrats, the Mainstream Media, et. al.) of our society, against the better judgement of the voting public at large. American citizens have been blinded by those afore mentioned segments of the country or they would never have been willing to go on with the system in the face of the shocking revelations of crime and corruption which has become more and more apparent.

Washington, in writing on the subject of immigration, said:

“My opinion with respect to emigration is that, except of useful mechanics and some particular descriptions of men or professions, there is no need of encouragement; while the policy or advantage of its taking place in a hody (I mean the settling of them in a hody) may be much questioned.”

On another occasion he wrote:

“It is not the policy of this country to employ aliens where it can well be avoided, either in the civil or military walks of life.”

Jefferson, though belonging to the party opposed to Washington, had very much the same opinion:

“They will bring with them the principles of the government they leave, imbibed in their early youth, or, if able to throw them off, it will be in exchange for an unbounded licentiousness, passing, as is usual, from one extreme to another. It would be a miracle were they to stop precisely at the point of temperate liberty. These principles, with their language, they will transmit to their children. In proportion to their numbers they will share with us the legislation. They will infuse into it their spirit, warp and bias its direction, and render it a heterogeneous, incoherent, distracted mass. I may appeal to experience during the present contest for a verification of these conjectures. But if they be not certain in event are they not possible, are they not probable? Is it not safer to wait with patience twenty-seven years and three months longer for the attainment of any degree of population desired or expected? May not our Government be more homogeneous, more peaceable, more durable? Suppose twenty millions of republican Americans thrown all of a sudden into France, what would be the condition of that kingdom? If it would be more turbulent, less happy, less strong, we may believe that the addition of half a million of foreigners to our present numbers would produce a similar effect here. If they come of themselves they are entitled to all the rights of citizenship, but I doubt the expediency of inviting them by extraordinary encouragements. I mean not that these doubts should be extended to the importation of useful artificers. The policy of that measure depends on very different considerations.”

The prophesy in the above passage has most certainly come true; and the last two sentences are also worth considering. “I mean not,” he says, “that these doubts should be extended to the importation of useful artificers. The policy of that measure depends on very different considerations.” This will at once be recognized as agreeing exactly with Washington’s words where he says, “that except of useful mechanics and some particular descriptions of men or professions there is no need of encouragement.” Washington, though strongly opposed to the admission of foreign officers in the army, had made exceptions in the case of certain artillerists and engineers, who he said were needed to teach us some of the fine points of gunnery and construction, and in his objection to immigration in general he made exceptions in favor of certain kinds of skilled labor.

The fathers of the Republic were entirely opposed to promiscuous, wholesale immigration, and they undoubtedly represented the opinions of a large number of our people at that time. Even Madison, who favored immigration more than any of the other fathers of the Republic, and who introduced in Congress the first bill intended to encourage it, always insisted that he intended to bring over only the “worthy part of mankind,” and in a letter written in 1813 he expresses almost the same opinion as Adams, Washington and Jefferson. Neither Madison nor any of the others had any conception of modern immigration. and apparently never realized that their moderate and, as they supposed, well-regulated encouragement would bring it about.

JAMES MADISON TO MORRIS BIRKBECK; 1813

Sir,—I have received your letter of September 18, though at a much later day than that at which it was due. The letter inclosed in it from Mr. Coles would have been received with additional pleasure from your own hand, if you had found it convenient to take Montpelier in your Westwardly route. He was a few days ago with me, and confirmed verbally the esteem and the friendly interest he takes in your behalf.

I cannot but commend the benevolent solicitude you express for your emigrating countrymen; and I sincerely wish that all who are attached to our Country by its natural and political advantages might be as little disappointed or embarrassed on their arrival as possible. I am obliged, at the same time, to say, as you will doubtless learn from others, that it is not either the provision of our laws or the practice of the Government to give any encouragement to emigrants, unless it be in cases where they may bring with them some special addition to our stock of arts or articles of culture. You will perceive, therefore, that it is not in the power of the Executive to dispose of the public land in a mode different from the ordinary one; and I should not be justified in encouraging any reliance on the success of a resort to the National Legislature.

Should your future movements bring you at any time within reach of my residence, I shall be happy in an opportunity of proving, by a cordial welcome, the sincerity of my respect and good wishes.

Sources: Writing of James Madison 1794-1815 By James Madison
Public Opinion, Volume 21

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GEORGE WASHINGTON CONCERNING IMMIGRATION and IMMIGRANTS

George Washington Quote Concerning Immigration and Immigrants

George Washington Concerning Immigration and Immigrants

See also:
THOMAS JEFFERSON CONCERNING IMMIGRATION and IMMIGRANTS
 
JOHN QUINCY ADAMS CONCERNING IMMIGRATION TO THE U.S.A.
 
MAKING THE FOREIGN-BORN FAMILIAR WITH THE AMERICAN SPIRIT By George S. Tilroe

 

PRESIDENT GEORGE WASHINGTON TO JOHN ADAMS, VICE-PRESIDENT OF THE UNITED STATES.

Saturday, 27 November, 1794.

DEAR SIR,
I have not been able to give the papers herewith enclosed more than a hasty reading, returning them without delay, that you may offer the perusal of them to whomsoever you shall think proper. The picture, drawn in them, of the Genevese is really interesting and affecting. The proposition of transplanting the members entire of the university of that place to America, with the requisition of means to establish the same, and to be accompanied by a considerable emigration, is important, requiring more consideration than under the circumstances of the moment I am able to bestow upon it.

That a national university in this country is a thing to be desired, has always been my decided opinion; and the appropriation of ground and funds for it in the Federal City has long been contemplated and talked of; but how far matured, or how far the transporting of an entire seminary of foreigners, who may not understand our language, can be assimilated therein, is more than I am prepared to give an opinion upon; or, indeed, how far funds in either case are attainable.

My opinion, with respect to emigration, is, that except of useful mechanics, and some particular descriptions of men or professions, there is no need of encouragement; while the policy or advantage of its taking place in a body (I mean the settling of them in a body) may be much questioned; for by so doing they retain the language, habits, and principles, good or bad, which they bring with them. Whereas, by an inter-mixture with our people, they or their descendants get assimilated to our customs, measures, and laws; in a word, soon become one people.

‘ I shall, at any leisure hour after the session is fairly opened, take pleasure in a full and free conversation with you on this subject, being with much esteem and regard, dear Sir, &c.

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THOMAS JEFFERSON CONCERNING IMMIGRATION and IMMIGRANTS

 

Thomas Jefferson Quotes Concerning Immigration Policy

Thomas Jefferson Concerning Immigration Policy

John Quincy Adams Concerning Immigration and Immigrants

George Washington Concerning Immigration and Immigrants

MAKING THE FOREIGN-BORN FAMILIAR WITH THE AMERICAN SPIRIT By George S. Tilroe

I have taken the term of four million and a half of inhabitants for example’s sake only. Yet I am persuaded it is a greater number than the country spoken of, considering how much inarable land it contains, can clothe and feed without a material change in the quality of their diet. But are there no inconveniences to be thrown into the scale against the advantage expected from a multiplication of numbers by the importation of foreigners?

It is for the happiness of those united in society to harmonize as much as possible in matters which they must of necessity transact together. Civil government being the sole object of forming societies, its administration must be conducted by common consent. Every species of government has its specific principles. Ours perhaps are more peculiar than those of any other in the universe. It is a composition of the freest principles of the English constitution, with others derived from natural right and natural reason. To these nothing can be more opposed than the maxims of absolute monarchies. Yet from such we are to expect the greatest number of emigrants.

They will bring with them the principles of the governments they leave, imbibed in their early youth ; or, if able to throw them off, it will be in exchange for an unbounded licentiousness, passing, as is usual, from one extreme to another. It would be a miracle were they to stop precisely at the point of temperate liberty. These principles, with their language, they will transmit to their children. In proportion to their numbers, they will share with us the legislation. They will infuse into it their spirit, warp and bias its directions, and render it a heterogenous, incoherent, distracted mass. I may appeal to experience, during the present contest, for a verification of these conjectures. But, if they be not certain in event, are they not possible, are they not probable ? Is it not safer to wait with patience twenty-seven years and three months longer, for the attainment of any degree of population desired or expected? May not our government be more homogeneous, more peaceable, more durable?

Suppose twenty millions of republican Americans thrown all of a sudden into France, what would be the condition of that kingdom? If it would be more turbulent, less happy, less strong, we may believe that the addition of half a million of foreigners to our present numbers would produce a similar effect here. If they come of themselves they are entitled to all the rights of citizenship ; but I doubt the expediency of inviting them by extraordinary encouragements. I mean not that these doubts should be extended to the importation of useful artificers. The policy of that measure depends on very different considerations. Spare no expense in obtaining them. They will after a while go to the plough and the hoe; but, in the mean time, they will teach us something we do not know.

It is not so in agriculture. The indifferent state of that among us does not proceed from a want of knowledge merely ; it is from our having such quantities of land to waste as we please. In Europe the object is to make the most of their land, labor being abundant; here it is to make the most of our labor, land being abundant.

Reference: Notes on Virginia: Query VIII by Thomas Jefferson

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