Print Page - Restore Christian America

The following is a partial listing of landmarks throughout the United States showing the Christian foundation of this great nation.

The U.S. Capitol Building:

Prayer Room - A room set aside for prayer has a stained window with Washington in prayer.

In The House Chamber:

In God We Trust is inscribed in letters of gold behind the Speaker's rostrum.

A marble relief of Moses, is above the central Gallery door. The largest Church congregation in America in 1867 met here. Churches had been meeting in the Capitol from the beginning.

Senate:

In God We Trust - placed above Senate main door.

Statues of many early leaders are displayed throughout the Capitol. Most of these were Christians and many were ministers, including George Washington, James Garfield, Samuel Adams, Rev. Peter Muhlenberg, Rev. Roger Williams, Rev. Marcus Whitman, Daniel Webster, Lew Wallace, Rev. Jason Lee, John Winthrop, Rev. Jonathan Trumbull, Roger Sherman, Francis Willard

"What hath God Wrought!" - First message sent over the telegraph in 1844. On Samuel F.B. Morse Plaque outside old Supreme Court Chamber.

The White House:

This inscription is on the State Dining Room fireplace, it was authored by John Adams.

It reads:

"I pray Heaven to Bestow the Best of Blessings on THIS HOUSE and on All that shall hereafter Inhabit it. May none but Honest and Wise Men ever rule under this Roof."

U.S. Supreme Court:

Moses on the rear facade

Moses inside the Supreme Court's courtroom

The Ten Commandments on the Court Chamber doors inside the U.S. Supreme Court

U.S. District Court:

In front of the U.S. District Court Building is a carving of a cross and the Ten Commandments

Library of Congress:

Moses holding the Ten Commandments.

Painting called "Knowledge" in the North Hall that says, "Ignorance is the curse of God knowledge the wing wherewith we fly to Heaven".

Library of Congress:

Located in the rotunda of the Library of Congress is a plaque that states, "ONE GOD, ONE LAW, ONE ELEMENT AND ONE FAROFF DIVINE EVENT TO WHICH THE WHOLE CREATION MOVES."

On the walls and ceiling of the Library of Congress are many Biblical inscriptions. For example:

The light shineth in darkness, and the darkness comprehendeth it not. (John 1:5)

Wisdom is the principal thing therefore get wisdom and withall thy getting, get understanding. (Proverbs 4:7)

In the Main Reading Room

What doth the Lord require of thee, but to do justly, and to love mercy and to walk humbly with thy God. (Micah 6:Cool

The heavens declare the glory of God; and the firmament showeth His handywork. (Psalm 19:1)

In the National Archives is a plaque of the Ten Commandments.

Outside of the Ronald Reagan Building is the "Liberty of Worship" statute resting on the Ten Commandments.

The Washington Monument:

Inscribed upon the monument's capstone are the Latin words: Laus Deo, which means:

"Praise be to God"

Along the stairway within the monument there are 190 caved tributes donated by states, cities, individuals, societies, and foreign powers. Many of these contain scriptures and references to God.

Examples of some of these inscriptions include:

"In God We Trust"
Exodus 28:36 & 39:30
Zechariah 14:20
John 5:39
Acts 17:11
Proverbs 10:7 & 22:6

Jefferson Memorial:

"Almighty God hath created the mind free, all attempts to influence it by temporal punishments or burthens ... are a departure from the plan of the Holy Author of our religion ... no man shall be compelled to frequent or support any religious worship or ministry or shall otherwise suffer on account of his religious opinions or belief, but all men shall be free to profess and by argument to maintain, their opinions in matters of religion. I know but one code of morality for men whether acting singly or collectively."

Another inscription (in part) states:

"God who gave us life gave us liberty. Can the Liberties of a nation be secure when we have removed a conviction that these liberties are the gift of God? Indeed I tremble for my country when I reflect that God is just, that His justice cannot sleep forever."

The Lincoln Memorial:

On the north chamber wall are inscribed excerpts from Lincoln's second inaugural address.

"Both read the same Bible and pray to the same God, and each invokes His aid against the other. It may seem strange that any men should dare to ask a just God's assistance in wringing their bread from the sweat of other men's faces, but let us judge not, that we be not judged. The prayers of both could not be answered. That of neither has been answered fully. The Almighty has His own purposes. "Woe unto the world because of offenses; for it must needs be that offenses come, but woe to that man by whom the offense cometh." If we shall suppose that American slavery is one of those offenses which, in the providence of God, must needs come, but which, having continued through His appointed time, He now wills to remove, and that He gives to both North and South this terrible war as the woe due to those by whom the offense came, shall we discern therein any departure from those divine attributes which the believers in a living God always ascribe to Him? Fondly do we hope, fervently do we pray, that this mighty scourge of war may speedily pass away. Yet, if God wills that it continue until all the wealth piled by the bondsman's two hundred and fifty years of unrequited toil shall be sunk, and until every drop of blood drawn with the lash shall be paid by another drawn with the sword, as was said three thousand years ago, so still it must be said "the judgments of the Lord are true and righteous altogether." 3
With malice toward none, with charity for all, with firmness in the right as God gives us to see the right, let us strive on to finish the work we are in, to bind up the nation's wounds, to care for him who shall have borne the battle and for his widow and his orphan, to do all which may achieve and cherish a just and lasting peace among ourselves and with all nations."

The Liberty Bell:

Inscribed on the bell:

Leviticus 25:10 And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.

The Governor's Palace:

Governors Patrick Henry and Thomas Jefferson once lived in this Governor's Palace located in Williamsburg Virginia.

On November 11, 1779, while Jefferson was Governor and living in the Palace he issued a proclamation appointing "a day of publick and solemn thanksgiving and prayer to Almighty God, earnestly recommending to all the good people of this commonwealth, to set apart the said day for those purposes, and to the several Ministers of religion to meet their respective societies thereon, to assist them in their prayers, edify them with their discourses, and generally to perform the sacred duties of their function, proper for the occasion.

...for the continuance of his favor and protection to these United States;...that He would... spread the light of christian knowledge through the remotest corners of the earth;...That he would in mercy look down upon us, pardon all our sins, and receive us into his favour; and finally, that he would establish the independence of these United States upon the basis of religion and virtue, and support and protect them in the enjoyment of peace, liberty and safty."

The Parlor Room has 34 Scripture prints hanging on the walls. These drawings are of scenes from the life of Christ.

John Jay, 1777
The first Chief Justice of the United States

"Providence has given to our people the choice of their rulers, and it is the duty, as well as the privilege and the interest, of a Christian nation to select and prefer Christians for their rulers."

James Wilson,
a signer of the Constitution and an original Justice on the U.S. Supreme Court

"Human law must rest its authority ultimately upon the authority of that law which is divine....Far from being rivals or enemies, religion and law are twin sisters, friends, and mutual assistants. Indeed, these two sciences run into each other."

Justice Samuel Chase
Runkel v. Winemiller, 1799

"Religion is of general and public concern, and on its support depend, in great measure, the peace and good order of government, the safety and happiness of the people. By our form of government, the Christian religion is the established religion; and all sects and denominations of Christians are placed upon the same equal footing, and are equally entitled to protection in their religious liberty."

Justice Joseph Story

"The real object of the First Amendment was not to countenance [approve of], much less to advance Mohammedanism, or Judaism, or infidelity [secularism], by prostrating [overcoming] Christianity, but to exclude all rivalry among Christian sects [denominations]..."
Justice Joseph Story
A Familiar Exposition of the Constitution of the United States 1840

"We are not to attribute this prohibition of the national religious establishment [in the First Amendment] to any indifference to religion in general, and especially to Christianity (which none could hold in more reverence than the framers of the Constitution)... at the time of the adoption of the Constitution, the general, if not the universal, sentiment in America was, that Christianity ought to receive encouragement from the State so far as was not incompatible with the private rights of conscience and the freedom of religious worship.

... Republics are created by the virtue, public spirit, and intelligence of the citizens. They fall, when the wise are banished from the public councils, because they dare to be honest, and the profligate [immoral] are rewarded, because they flatter the people, in order to betray them."
Justice Joseph Story
Vidal v. Girard's Executors 1844

"Christianity... is not to be maliciously and openly reviled and blasphemed against, to the annoyance of believers or the injury of the public..."
Justice Joseph Story

"There is not a truth to be gathered from history more certain, or more momentous, than this: that civil liberty cannot long be separated from religious liberty without danger, and ultimately without destruction to both.

"Wherever religious liberty exists, it will, first or last, bring in and establish political liberty."
Chief Justice John Marshall
In a letter to Jasper Adams, May 9, 1833

"The American population is entirely Christian, and with us Christianity and Religion are identified. It would be strange indeed, if with such a people, our institutions did not presuppose Christianity, and did not often refer to it, and exhibit relations with it."
Thomas Cooley
In his General Principles of Constitutional Law 1890

"It was never intended by the Constitution that the government should be prohibited from recognizing religion, or that religious worship should never be provided for in cases where a proper recognition of Divine Providence in the working of government might seem to require it... The Christian religion was always recognized in the administration of the common law of the land, the fundamental principles of that religion must continue to be recognized in the same cases and to the same extent as formerly."
Judge Gallagher
Baer v. Kolmorgen
The Supreme Court of New York 1958

"Much has been written in recent years...to "a wall of separation between church and State." ...It has received so much attention that one would almost think at times that it is to be found somewhere in our Constitution."
Justice Potter Stewart

"I think that the Court's task, in this as in all areas of constitutional adjudication, is not responsibly aided by the uncritical invocation of metaphors like the "wall of separation," a phrase nowhere to be found in the Constitution."
Justice William Rehnquist
Wallace v. Jafree 1985

"It is impossible to build sound consitutional doctrine upon a mistaken understanding of Constitutional history... The establishment clause had been expressly freighted with Jefferson's misleading metaphor for nearly forty years... There is simply no historical foundation for the proposition that the framers intended to build a wall of separation [between church and state]... The recent court decisions are in no way based on either the language or intent of the framers."
Justice William Rehnquist

"But the greatest injury of the "wall" notion is its mischievous diversion of judges from the actual intentions of the drafters of the Bill of Rights... The "wall of separation between church and State" is a metaphor based on bad history, a metaphor which has proved useless as a guide to judging. It should be frankly and explicitly abandoned."
—U.S. Supreme Court, 1811—
The People v. Ruggles
Justice James Kent delivered the Court's opinion:

"The defendant was indicted... in December, 1810, for that he did, on the 2nd day of September, 1810... wickedly, maliciously, and blasphemously, utter, and with a loud voice publish, in the presence of hearing of divers good and Christian people, of and concerning the Christian religion, and of and concerning Jesus Christ, the false, scandalous, malicious, wicked and blasphemous words following: "Jesus Christ is a bastard, and his mother must be a whore", in contempt of the Christian religion... the defendant was tried and found guilty, and was sentenced by the court to be imprisoned for three months, and to pay a fine of $500.

Such words uttered with such a disposition were an offense at common law. In Taylor's case the defendant was convicted upon information of speaking similar words, and the Court... said that Christianity was parcel of the law, and to cast contumelious reproaches upon it, tended to weaken the foundation of moral obligation, and the efficacy of oaths.

And in the case of Rex vs. Woolston's, on a like conviction, the Court said... that whatever strikes at the root of Christianity tends manifestly to the dissolution of civil government... the authorities show that blasphemy against God and... profane ridicule of Christ or the Holy Scriptures (which are equally treated as blasphemy), are offenses punishable at common law, rather uttered by words or writings... because it tends to corrupt the morals of the people, and to destroy good order.

Such offenses have always been considered independent of any religious establishment or the rights of the Church. They are treated as affecting the essential interest of civil society...

We stand equally in need, now as formerly, of all the moral discipline, and of those principles of virtue, which help to bind society together.

The people of this State, in common with the people of this country, profess the general doctrines of Christianity, as the rule of their faith and practice; and to scandalize the author of these doctrines is not only... impious, but... is a gross violation of decency and good order.

Nothing could be more injurious to the tender morals of the young, then to declare such profanity lawful...

The free, equal, and undisturbed enjoyment of religious opinion, whatever it may be, and free and descent discussions on any religious subject, is granted and secured; but to revile... the religion professed by almost the whole community, is an abuse of that right...

We are a Christian people, and the morality of the country is deeply engrafted upon Christianity, and not upon the doctrines of worship of those impostors [other religions]...

[We are] people whose manners are refined and whose morals has been elevated and inspired with a more enlarged benevolence, by means of the Christian religion. Though the Constitution has discarded religious establishments, it does not forbid judicial cognizance of those offenses against religion and morality which have no reference to any such establishment...

This [constitutional] declaration (noble and magnanimous as it is, when duly understood) never meant to withdraw religion in general, and with it the best sanctions of moral and social obligation from all consideration and notice of Law...

To construe it as breaking down the common law barriers against licentious, wanton, and impious attacks upon Christianity itself, would be an enormous perversion of its meaning...

Christianity in its enlarged sense, as a religion revealed and taught in the Bible, is part and parcel of the law of the land...

Nor are we bound by any expression of the Constitution, as some has strangely supposed, either not to punish at all, or to punish indiscriminately like attacks upon the religion of Mahomet and the Grand Lama; and for this plain reason, that we are a Christian people, and the morality of this country is deeply engrafted upon Christianity, and not upon the doctrines or worship of these impostors...

The Court is accordingly of the opinion that the judgment... must be affirmed."
—U. S. Supreme Court, 1892—
Church of the Holy Trinity v. United States

"No purpose of action against religion can be imputed to any legislation, state or national, because this is a religious people. This is historically true. From the discovery of this continent to the present hour, there is a single voice making this affirmation.

The commission to Christopher Columbus.... "that it is hoped that by God's assistance some of the continents and islands in the ocean will be discovered..."

The first colonial grant made to Sir Walter Raleigh in 1584.... and the grant authorizing him to enact statutes for the government of the proposed colony provided that they "be not against the true Christian faith..."

The first charter of Virginia, granted by King James I in 1606.... commenced the grant in these words: "...in propagating of Christian Religion to such People as yet live in Darkness..."

Language of similar import may be found in the subsequent charters of that colony.... in 1609 and 1611; and the same is true of the various charters granted to the other colonies. In language more or less emphatic is the establishment of the Christian religion declared to be one of the purposes of the grant. The celebrated compact made by the Pilgrims in the Mayflower, 1620, recites; "Having undertaken for the Glory of God, and advancement of the Christian faith... a voyage to plant the first colony in the northern parts of Virginia..."

The fundamental orders of Connecticut, under which a provisional government was instituted in 1638-1639, commence with this declaration: "...And well knowing where a people are gathered together the word of God requires that to maintain the peace and union... there should be an orderly and decent government established according to God...to maintain and preserve the liberty and purity of the gospel of our Lord Jesus which we now profess...of the said gospel [which] is now practiced amongst us."

In the charter of privileges granted by William Penn to the province of Pennsylvania, in 1701 it is recited: "...no people can be truly happy, though under the greatest enjoyment of civil liberties, if abridged of... their religious profession and worship..."

Coming nearer to the present time, the Declaration of Independence recognizes the presence of Divine in human affairs in these words:

"We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights... appealing to the Supreme Judge of the world for the rectitude of our intentions... And for the support of this Declaration, with firm reliance on the Protection of Divine Providence, we mutually pledge to each other our Lives, our Fortunes, and our sacred Honor."

...We find everywhere a clear recognition of the same truth... because of a general recognition of this truth [that we are a Christian nation], the question has seldom been presented to the courts...

There is no dissonance in these declarations. There is a universal language pervading them all, having one meaning; they affirm and reaffirm that this is a religious nation. Those are not individual sayings, declarations of private persons; they are organic utterances; they speak the voice of the entire people.

While because of a general recognition of this truth the question has seldom been presented to the courts, yet we find that in Updegraph v. The Commonwealth, it was decided that, Christianity, general Christianity, is, and always has been, a part of the common law... not Christianity with an established church.... but Christianity with liberty of conscience to all men.

And in The People v. Ruggles, Chancellor Kent, the great commentator on American law, speaking as Chief Justice of the Supreme Court of New York, said:

"The people of this State, in common with the people of this country, profess the general doctrines of Christianity, as the rule of their faith and practice... We are a Christian people, and the morality of the country is deeply engrafted upon Christianity, and not upon the doctrines or worship of those impostors [other religions]."

And in the famous Case of Vidal v. Girard's Executors, this Court... observed:

"It is also said, and truly, that the Christian religion is a part of the common law..."

If we pass beyond these matters to a view of American life as expressed by its laws, its business, its customs and its society, we find everywhere a clear recognition of the same truth. Among other matters note the following: The form of oath universally prevailing, concluding with an appeal to the Almighty; the custom of opening sessions of all deliberative bodies and most conventions with prayer; the prefatory words of all wills, " In the name of God, amen"; the laws respecting the observance of the Sabbath, with the general cessation of all secular business, and the closing of courts, legislatures, and other similar public assemblies on that day; the churches and church organizations which abound in every city, town and hamlet; the multitude of charitable organizations existing everywhere under Christian auspices; the gigantic missionary associations, with general support, and aiming to establish Christian missions in every quarter of the globe.

These, and many other matters which might be noticed, add a volume of unofficial declarations to the mass of organic utterances that this is a Christian nation...We find everywhere a clear recognition of the same truth.

The happiness of a people and the good order and preservation of civil government essentially depend upon piety, religion and morality.

Religion, morality, and knowledge [are] necessary to government, the preservation of liberty, and the happiness of mankind."
—U.S. Supreme Court, 1931—
U.S. vs. Macintosh

"We are a Christian people... and acknowledge with reverence the duty of obedience to the will of God."
—U. S. Supreme Court, 1952—
Zorach v. Clauson

"The First Amendment, however, does not say that in every respect there shall be a separation of Church and State. Rather, it studiously defines the manner, the specific ways, in which there shall be no concert or union or dependency one on the other.

That is the common sense of the matter. Otherwise the state and religion would be aliens to each other—hostile, suspicious, and even unfriendly...

Municipalities would not be permitted to render police or fire protection to religious groups. Policemen who helped parishioners into places of worship would violate the Constitution. Prayers in our legislative halls; the appeals to the Almighty in the messages of the Chief Executive; the proclamation making Thanksgiving Day a holiday; "so help me God" in our courtroom oaths—these and all other references to the Almighty that run through our laws, or public rituals, our ceremonies, would be flouting the First Amendment. A fastidious atheist or agnostic could even object to the supplication with which the Court opens each session: God save the United States and this Honorable Court.

We are a religious people and our institutions presuppose a Supreme Being... When the state encourages religious instruction or cooperates with religious authorities by adjusting the schedule of public events to sectarian needs, it follows the best of our traditions.

For it then respects the religious nature of our people and accommodates the public service to their spiritual needs. To hold that it may not would be to find in the Constitution a requirement that the government show a callous indifference to religious groups. That would be preferring those who believe in no religion over those who do believe...

We find no constitutional requirement making it necessary for government to be hostile to religion and to throw its weighed against the efforts to widen the scope of religious influence. The government must remain neutral when it comes to competition between sects...

We cannot read into the Bill of Rights such a philosophy of hostility to religion."

Benjamin Rush
Signer of the Declaration of Independence and the
"Father of Public Schools"

"Let the children...be carefully instructed in the principles and obligations of the Christian religion. This is the most essential part of education. The great enemy of the salvation of man, in my opinion, never invented a more effectual means of extirpating [removing] Christianity from the world than by persuading mankind that it was improper to read the Bible at schools."
Benjamin Rush

“[T]he only foundation for a useful education in a republic is to be laid in religion. Without this, there can be no virtue and without virtue, there can be no liberty, and liberty is the object and life of all republican governments. Without religion, I believe that learning does real mischief to the morals and principles of mankind.”
Fisher Ames
First Session Congressman from Massachusetts; writer of the First Amendment

"Should not the Bible regain the place it once held as a schoolbook? Its morals are pure, its examples are captivating and noble... The reverence for the sacred book that is thus early impressed lasts long; and, probably, if not impressed in infancy, never takes firm hold of the mind... In no Book is there so good English, so pure and so elegant, and by teaching all the same they will speak alike, and the Bible will justly remain the standard of language as well as of faith."
Fisher Ames
Sept. 20, 1789, Palladium magazine

"We have a dangerous trend beginning to take place in our education. We're starting to put more and more textbooks into our schools... We've become accustomed of late of putting little books into the hands of children containing fables and moral lessons... We are spending less time in the classroom on the Bible, which should be the principle text in our schools... The Bible states these great moral lessons better than any other manmade book."
Gouverneur Morris
Signer and writer of the final draft of the Constitution

"Religion is the only solid basis of good morals; therefore education should teach the precepts of religion, and the duties of man towards God."
William Holmes McGuffey
Considered the "Schoolmaster of the Nation", published the McGuffey's Reader in 1836. By 1963 125 million copies were sold making it the most used textbook of all times.

From it's foreword McGuffey wrote:

The Christian religion is the religion of our country. From it are derived our prevalent notions of the character of God, the great moral governor of the universe. On its doctrines are founded the particularities of our free institutions.

The Ten Commandments and the teachings of Jesus are not only basic but plenary.

Lesson 37 from McGuffey's Eclectic First Reader entitled—Evening Prayer

At the close of the day, before you go to sleep, you should not fail to pray to God to keep you from sin and from harm. You ask your friends for food, and drink, and books, and clothes; and when they give you the things, you thank them, and love them for the good they do you. So you should ask your God for those things which he can give you, and which no one else can give you.
You should ask him for life, and health, and strength; and you should pray to him to keep your feet from the ways of sin and shame. You should thank him for all his good gifts; and learn, while young, to put your trust in him; and the kind care of God will be with you, both in your youth and your old age.

Lesson 62 entitled—Don't Take Strong Drink

No little boy or girl should ever drink rum or whiskey, unless they want to become drunkard's. Man who drink are glad to have any excuse for doing it... and the man who uses it, becomes a sot. Then he is seen tottering through the streets, a shame to himself and to all his family. And oh, how dreadful to die a drunkard. The Bible says no drunkard shall inherit the kingdom of heaven. Whiskey makes the happy miserable, and it causes the rich to become poor.

In the preface of his Eclectic Third Reader—1837

In making [my] selections, [I have] drawn from the purest fountains the English ligature... For the copious extracts made from the Sacred Scripture, [I make] no apology.
Indeed, upon a review of the work, [I am] not sure but an apology may be due for [my] not having still more liberally transferred to [my] pages the chaste simplicity, the thrilling pathos, the living descriptions, and the matchless sublimity of the sacred writings.
From no source has the author drawn more copiously than from the Sacred Scriptures. For this certainly apprehend no censure. In a Christian country, that man is to be pitied, who, at this day, can honestly object to imbuing the minds of youth with the language and spirit of the Word of God.

McGuffey instructs:

1. The Bible is evidently to give us correct information concerning the creation of all things, by the omnipotent Word of God; to make known to us the state of holiness and happiness of our first parents in Paradise, and their dreadful fall from that condition by transgression against God, which is the original cause of all our sin and misery...
3. The Scriptures are especially designed to make us wise unto salvation through faith in Christ Jesus; to reveal to us the mercy of the Lord in him; to form our minds after the likeness and God our Savior; to build up our souls in wisdom and faith, in love and holiness; to make us thoroughly furnished unto good works, enabling us to glorify God on earth; and, to lead us to an imperishable inheritance among the spirits of just men made perfect, and finally to be glorify with Christ in heaven.

Lesson 21 from the Eclectic Third Reader:

1. The morality taught by Jesus Christ was purer, sounder, sublimer and more perfect than had ever before entered into the imagination, or preceded from the lips of man...

Lesson 31 entitled—On Speaking Truth

1. A little girl once came into the house, and told her mother a story about something which seemed very improbable.
2. The persons who were sitting in the room with her mother did not believe the little girl, for they did not know her character. But the mother replied at once, "I have no doubt that it is true, for I never knew my daughter to tell a lie." Is there not something noble in having such a character as this?
3. Must not that little girl have felt happy in the consciousness of thus possessing her mother's entire confidence? Oh, how different must have been her feelings from those of the children whose words cannot be believed, and who is regarded by everyone with suspicion? Shame, shame on the child who has not magnanimity enough to tell the truth...
10. How awful must be the scene which will open before you, as you enter the eternal world! You will see the throne of God: how bright, how glorious, will it burst upon your sight! You will see God, the Savior, seated upon the majestic throne. Angels, in number more than can be counted, will fill the universe, with their glittering wings, and their rapturous songs. Oh, what a scene to behold! And then you will stand in the presence of his countless throng, to answer for every thing you have done while you lived.
11. Every action and every thought of your life will be fresh in your mind. You know it is written in the Bible, "God will bring every working into judgment, with every secret thing, whether it be good or whether it be evil." How must the child then feel who has been guilty of falsehood and deception, and who sees it then all brought to light! No liar can enter the kingdom of heaven. Oh, how dreadful must be the confusion in shame, with which the deceitful child will then be overwhelmed! The Angels will all see your sin and disgrace.
12. And do you thank they will wish to have a liar enter heaven and be associated with them? No! They will turn from you with disgust. The Savior will look upon you in his displeasure. Conscience will read your soul. And you must hear the awful sentence, "Depart from me, into everlasting fire, prepared for the devil and his angels."
Questions:
1. What is the subject of this lesson?
2. What did the little girl do?
3. What did the company think?
4. What did her mother say of her?
5. How must the little girl have felt when her mother said she could not doubt her word?...

cont'd on page two

Page Two

"Let every student be plainly instructed and earnestly pressed to consider well the main end of his life and studies is to know God and Jesus Christ which is eternal life (John 17:3) and therefore to lay Christ in the bottom as the only foundation of all sound knowledge and learning. And seeing the Lord only giveth wisdom, let every one seriously set himself by prayer in secret to seek it of Him (Prov. 2, 3). Every one shall so exercise himself in reading the Scriptures twice a day that he shall be ready to give such an account of his proficiency therein."
Connecticut,1690

"...there are many persons unable to read the English tongue and thereby incapable to read the holy Word of God... it is ordered that all parents and masters shall cause their respective children and servants, as they are capable, to be taught to read distinctly the English tongue."
Yale, 1701

"The Scriptures... morning and evening [are] to be read by the students at the times of prayer in the school... studiously endeavor[ing] in the education of said students to promote the power and purity of religion."
Princeton
Rev. Dr. John Witherspoon

"Every student shall attend worship in the college hall morning and evening at the hours appointed and shall behave with gravity and reverence during the whole service. Every student shall attend public worship on the Sabbath... Besides the public exercises of religious worship on the Sabbath, there shall be assigned to each class certain exercises for their religious instruction suited to the age and standing of the pupils... and no student belonging to any class shall neglect them."
Columbia College, 1787

"No candidate shall be admitted into the College... unless he shall be able to render into English... the Gospels from the Greek... It is also expected that all students attend public worship on Sundays."
Noah Webster
"Education is useless without the Bible." Daniel Webster
His defense of Dartmouth College before the U.S. Supreme Court in 1819

"Whereas... the Reverend Eleazar Wheelock [Founder of Dartmouth College]... educated a number of the children of the Indian natives with a view to their carrying the Gospel in their own language and spreading the knowledge of the great Redeemer among their savage tribes. And... the design became reputable among the Indians insomuch that a larger number desired the education of their children in said school [Dartmouth College]... for the education and instruction of youths... in reading, writing and all parts of learning which shall appear necessary and expedient for civilizing and Christianizing the children."
Thomas Paine Criticizes the Current
Public School Science Curriculum

In a speech he delivered in Paris on January 16, 1797, Thomas Paine harshly criticized what the French were then teaching in their science classes-especially the philosophy they were using. Interestingly, that same science philosophy of which Thomas Paine was so critical is identical to that used in our public schools today. Paine's indictment of that philosophy is particularly significant in light of the fact that all historians today concede that Thomas Paine was one of the very least religious of our Founders. Yet, even Paine could not abide teaching science, which excluded God's work and hand in the creation of the world and of all scientific phenomena. Below is an excerpt from that speech.

Thomas Paine
on "The Study of God"
Delivered in Paris on January 16, 1797, in a
Discourse to the Society of Theophilanthropists

"It has been the error of the schools to teach astronomy, and all the other sciences and subjects of natural philosophy, as accomplishments only; whereas they should be taught theologically, or with reference to the Being who is the author of them: for all the principles of science are of Divine origin. Man cannot make, or invent, or contrive principles. He can only discover them; and he ought to look through the discovery to the Author.

cont'd on page three

Page Three

When we examine an extraordinary piece of machinery, an astonishing pile of architecture, a well executed statue or a highly finished painting where life and action are imitated, and habit only prevents our mistaking a surface of light and shade for cubical solidity, our ideas are naturally led to think of the extensive genius and talents of the artist. When we study the elements of geometry, we think of Euclid. When we speak of gravitation, we think of Newton. How then is it, that when we study the works of God in the creation, we stop short, and do not think of God? It is from the error of the schools in having taught those subjects as accomplishments only, and thereby separated the study of them form the Being who is the author of them. . . .

The evil that has resulted from the error of the schools in teaching natural philosophy as an accomplishment only has been that of generating in the pupils a species of atheism. Instead of looking through the works of the creation to the Creator himself, they stop short, and employ the knowledge they acquire to create doubts of His existence. They labor with studied ingenuity to ascribe everything they behold to innate properties of matter; and jump over all the rest, by saying that matter is eternal."

While Benjamin Franklin was serving in London as diplomat from the Colonies to the King, Franklin met Englishman Thomas Paine (born 1737, died 1809). Franklin arranged for him to move to America in 1774 and helped set him up in the printing business. In 1776, Paine wrote Common Sense, which helped fuel the separation of America from Great Britain. He then served as a soldier in the American Revolution. He returned to England in 1787, and then went to France in 1792 as a supporter of the French Revolution. In 1794, he published his Age of Reason, the deistic work, which brought him much criticism from his former American friends. Upon his return to America in 1802, he found no welcome and eventually died as an outcast.

Congress of the Confederation
Sept. 10, 1782 in response to the need for Bibles Congress granted approval to print -- "a neat edition of the Holy Scriptures for the use of schools." This endorsement of Congress was printed on its front page:

(http://img.photobucket.com/albums/v311/randers/aitkenbible.jpg)

(http://img.photobucket.com/albums/v311/randers/aitkenendorsement.jpg)

"Whereupon, Resolved, That the United States in Congress assembled... recommend this edition of the Bible to the inhabitants of the United States, and hereby authorize [Robert Aitken] to publish this recommendation in the manner he shall think proper."

—United States Supreme Court, 1844—

Vidal v. Girard's Executors

A Deist from France died in Philadelphia leaving $7 million to establish an orphanage and school with the stipulation that no religious influence be allowed. The city rejected the proposal.

"The plan of education proposed is anti-Christian, and therefore repugnant to the law... The purest principles of morality are to be taught. Where are they found? Whoever searches for them must go to the source from which a Christian man derives his faith—the Bible... There is an obligation to teach what the Bible alone can teach, a pure system of morality...

Both in the New and Old Testaments [religious instruction's] importance is recognized. In the Old it is said, "Thou shalt diligently teach them to thy children," and the New, "Suffer the little children to come unto me and forbid them not..." No fault can be found with Girard for wishing a marble college to bear his name forever, but it is not valuable unless it has a fragrance of Christianity about it."

Justice Joseph Story gave the court's unanimous opinion:

"Christianity... is not to be maliciously and openly reviled and blasphemed against, to the annoyance of believers or the injury of the public...

It is unnecessary for us, however, to consider the establishment of a school or collage, for the propagation of... Deism, or any other form of infidelity. Such a case is not to be presumed to exist in a Christian country...

Why may not laymen instruct in the general principles of Christianity as well as ecclesiastics... And we cannot overlook the blessings, which such [lay]men by their conduct, as well as their instructions, may, nay must, impart to their youthful pupils.

Why may not the Bible, and especially the New Testament... be read and taught as a Divine Revelation in the [school] — its general precepts expounded, its evidences explained and its glorious principles of morality inculcated?

What is there to prevent a work, not sectarian, upon the general evidences of Christianity, from being read and taught in the college by lay teachers? It may well be asked, what is there in all this, which is positively enjoined, inconsistent with the spirit or truths of the religion of Christ? Are not these truths all taught by Christianity, although it teaches much more?

Where can the purest principles of morality be learned so clearly or so perfectly as from the New Testament?"

—United States Supreme Court, 1948—

McCollum v. Board of Education

"Traditionally, organized education in the Western world was Church educated. It could hardly be otherwise when the education of children was primarily study of the Word and the ways of God. Even in the Protestant countries, where there was a less close identification of Church and State, the basis of education was largely the Bible, and its chief purpose inculcation of piety."

Calvin Coolidge

Address to the Holy Name Society in Washington, D.C. September 21, 1924

"The worst evil that could be inflicted upon the youth...would be to leave them without restraint...at the mercy of their own uncontrolled inclinations. Under such conditions education would be impossible, and all orderly development...hopeless. I do not need to picture the result."

President Coolidge concluded:

"It seems...perfectly plain that...the right to equality, liberty and property...have for their foundation reverence for God. If we could imagine that swept away...our American government could not long survive."

Many of our founding fathers are quoted by people to give the indication that they were not Christians. Many of the quotes used to come to this conclusion have been taken out of context and therefore twisted to meet a persons given agenda.

First of all though it must be noted that it is generally accepted that over 250 men were instrumental in the foundation of our country, thus qualifying for the designation of "founding father". Take a look at the following list:

56 Signers of the Declaration of Independence
14 Presidents from 1774 to 1789 [President of the United States in Continental Congress]
First 4-6 Presidents of the United States beginning with George Washington
36+ prominent military leaders of the Revolutionary War
55 Men in the Constitutional Convention
38 Signers of the Constitution
13 State Governors responsible for leading the ratification of the Constitution
90 Members of the First Congress—creators of the Bill of Rights

Plus:
Earliest members of the Supreme Court
Others like Patrick Henry, Thomas Paine, and Noah Webster who called for the Constitutional Convention

When a particular founder is quoted and appears to NOT be a Christian, always remember that there are these 250 + men. Most of them are NEVER questioned nowadays in regards to their faith. A few like John Adams, Thomas Jefferson, Thomas Paine, and Benjamin Franklin, and James Madison have been isolated with quotes to try to show they were not Christians. We never hear Charles Carroll, Alexander Hamilton, Elias Budinout, John Quincy Adams, Patrick Henry, or many others questioned in regards to faith, with any serious allegations.

Many times you will see quotes that omits material with an ellipsis " ...... ". Be careful when reading these types of quotes because they are missing material that may change the meaning of the quote. This is done quite frequently by those that have an agenda and want to "prove" their point by eliminating a portion of the quote that disproves the point they are trying to make. It is acceptable to use ellipsis in order to conserve space but not when it changes the meaning of the quote.

Another thing that we must take in consideration is what is known as "life seasons". A life season refers to a time in our lives where actions, beliefs, words, and motives may differ from other times in our lives.
For instance, a teenager may believe that he will never die, at least not soon, and has little to no concern for safety. His actions are affected and he drives like a maniac everywhere he goes and talks about doing daring things and brags when he does them.

Often a life season is a temporary phenomenon. Another life season we may encounter is the time in our lives when we have young children. Suddenly we are concerned about safety, wholesomeness in our actions and words, and we may become embarrassed about our former wild days [or just laugh at them!]. Other life seasons occur when a relative dies, a financial reversal happens, or some other major event. During those times, we may say or do things that do not characterize our true, and dearly held beliefs, but we say them out of anxiety, frustration, or other emotions. Therefore we need to look at the overall comments made by them, not just one lone quote.

Historical Revisionism: 1) The changing or re-writing of history done to accomplish a social agenda and to agree with current beliefs 2) Lies

It is a known fact that history is often revised to suit the needs of the speaker. Hitler revised history to fit his desires and beliefs. Revised history can appear so true that it is often believed without a question. This is exactly what happend during WWII. We could give many contemporary examples of historical revisionism. Many times the revision is not done knowingly, but un-knowingly...but it is revision nonetheless.

In our current discussion, we must regard the possibility that history could be revised in regards to the faith of our founders and their intent for our country from a religious standpoint. When examining a quote, please consider the possibility that the quote is a product of historical revisionism [including any quote I give you!!!].

Begin your studies by reading all the inaugural addresses of our presidents. These documents have been meticulously protected and are widely available. Read the Northwest Ordinance. Read George Washington's farewell address. After reading these documents, formulate a tentative position on the faith and intent of our founders. Do this apart from any of your previously held beliefs. Then look up the religious affliliations of our presidents. Are any of them Jewish, Muslim, or atheistic? How many attended church? Then look at our currency, "In God we trust"...is this a deistic belief? Do you know what Deism is? Study deistic beliefs and compare them to what you see on our coins. Investigate Supreme court rulings from the first 100 years of our nation. Was Christianity and religion alientated from public life? What did the US Supreme Court say? These cases and the written opinions have also been wonderfully preserved. After this initial study, you will be ready to tackle larger issues and able to study letters, public speeches, etc.

Never forget that historical revisionism must be dealt with in any serious study of history, including the founding of our own country.

John Adams, "This would be the best of all possible worlds, if there were no religion in it!!!"

This quote is taken from a letter from John Adams to Thomas Jefferson, April 19, 1817; page 2. Library of Congress page that contains this excerpt: http://www.loc.gov/exhibits/religion/vc006646.jpg

In the this letter, John Adams is recalling a conversation between a Parson and a Schoolteacher (pedagogue);
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"...The Parson and the Pedagogue lived much together, but were eternally disputing about government and religion. One day, when the Schoolmaster had been more than commonly fanatical and declared if he were a Monarch, He would have but one Religion in his Dominion. The Parson cooly replied 'Cleverly! You would be the best man in the world, if you had no religion.'
Twenty times, in the course of my late reading, have I been upon the point of breaking out, 'This would be the best of all possible worlds, if there were no religion in it!!!' But in this exclamatic I should have been as fanatical as Bryant or Cleverly. Without religion this world would be something not fit to be mentioned in polite company, I mean Hell..."
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I have seen many people quote John Adams as saying that "This would be the best of all possible worlds, if there were no religion in it!" --- but notice that this is taken severely out of context and that Mr. Adams is relaying his frustration with those who fight between denominations, supposing that their particular Christian denomination is best and should be the only one [as the Schoolmaster is noted as saying in the above letter]. John Adams believed that government should never impose a denomination/particular religion upon the people. And in his frustration he said that he almost wished there to be no religion, but this of course was not his true wish. His true wish was for peace between denominations and lack of governmental pressure to adhere to a certain denomination. As he said above, "Without religion this world would be something not fit to be mentioned in polite company, I mean Hell..."

Taking quotes out of context:
Notice how Adams could be misunderstood if one or two phrases were quoted out of context? That is exactly what is done by many who do not want to admit to our Founders faith and vision for faith in government. Many who use quotes improperly do so out of ignorance, others simply knowingly lie.

On August 1, 1776, Samuel Adams stood before a large crowd on the steps of the Philadelphia Statehouse and delivered a speech before the formal signing of the Declaration Of Independence on August 2, 1776. In his speech he stated: "We have explored the temple of Royalty and found that the idol that we have bowed down to has Eyes which see not, Ears that hear not our Prayers, and a heart like the nether millstone. We have this day restored the Sovereign to Whom alone all men ought to be obedient; He reigns in Heaven, and with a propitious Eye beholds His subjects assuming that freedom of thought, and dignity of self direction, which He bestowed upon them. From the rising to the setting Sun, may His Kingdom come."

Jesus said unto him, You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the first and great commandment. And the second is like unto it, You shall love your neighbor as yourself. On these two commandments hang all the law and the prophets. Matthew 22:37-40

In the same manner, the Constitution and Bill of Rights hang on Jefferson's first two paragraphs of the Declaration of Independence.

Justice William O. Douglas of the U.S. Supreme Court in the 1961 case of McGowan vs. Maryland: "The institutions of our society are founded on the belief that there is an authority higher than the authority of the State; that there is a moral law which the State is powerless to alter; that the individual possess rights, conferred by the Creator which government must respect. The Declaration Of Independence stated the now familiar theme: 'We hold these Truths to be self evident, that all Men are created equal, that they are endowed by their Creator with certain inalienable Rights, that among these are Life, Liberty, and the Pursuit of Happiness.' And the body of the Constitution as well as the Bill of Rights enshrined these principles." (The following year, prayer was removed from schools.)

The opening paragraph of the Declaration of Independence in which Thomas Jefferson also provided the draft for the Declaration):

"When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation." The second paragraph continues: We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness...."

"Unalienable rights" are "entitled" if they do not violate "the Laws of Nature and of Nature's God" which lays out the boundaries and rules for America's Laws, just as athletes are "entitled" to play according to the boundaries and rules of their sport. Otherwise there would be chaos. Civil Rights and Liberties are "entitled" by "the Laws of Nature and of Nature's God." Yet marriage is being redefined and schools are now teaching our children that which "goes against nature" is normal. What then is the real "hate crime?" Being out of the boundaries of "the Laws of Nature and of Nature's God," as is homosexuality, depicts the chaos in the facts and consequenses of that lifestyle. Or did Thomas Jefferson write the opening paragraph in vain, but not a letter to the Baptists?

The origin of this statement from Sir William Blackstone (1723-1780) Knight, King's Counsel, Solicitor to the Queen, Member of Parliament, and a Justice of the Court of Common Pleas and the King's Bench. Book 1, Section II of the Commentaries, entitled "Of the Nature of Laws in General." Precisely: "This law of nature, being coeval [existing at the same time - ed.] with mankind, and dictated by God himself, is of course superior in obligation to any other. It is binding over all the globe in all countries, and at all times: no human laws are of any validity, if contrary to this; and such of them as are valid derive all their force and all their authority, mediately or immediately, from this original."

And: "This law of nature, being co-eval with mankind and dictated by God himself, is of course superior in obligation to any other. It is binding over all the globe, in all countries, and at all times: no human laws are in validity, if contrary to this; and such of them as are valid derive all their force, and all their authority, mediately or immediately, from this original."

"Upon these two foundations, the law of nature and the law of revelation, depend all human laws; that is to say, no human laws should be suffered [permitted] to contradict these." William Blackstone, Commentaries on the Laws of England, 4 vols. (Chicago, IL: The University of Chicago Press, [1765–1769] 1979), 1:38, 41, 42.

Thomas Jefferson further complies when he said "A free people claim their rights as derived from the laws of nature, and not as the gift of their chief magistrate." AND "[It is] God who gave us liberty. And can the liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these liberties are a Gift of God?"

This means God, not the State, nor the Federal Government is the author of "Rights," according to "the Laws of Nature and of Nature's God," regardless of what the ACLU or the "despotic branch" would coerce us into believing.

So why do liberals, despotic judges and the ACLU believe otherwise? And if these quotes from Jefferson properly represents his intent for our Nation, then why does the liberal left continue to misrepresent a letter he wrote to the Baptists and twist the phrase "Separation of Church and State" to deceive and steal America's Christian Heritage? And why are they getting away with it?

Therefore, the law is ignored And justice is never upheld. For the wicked surround the righteous; Therefore, justice comes out perverted. Habakkuk 1:4 (NASB)

First Prayer in Congress

As recorded in the Journals of the Continental Congress the Rev. Mr. Jacob Duche, an Episcopal clergyman, was invited to open the First Congress with prayer which was held in Carpenters' Hall in Philadelphia, PA. The Rev. Mr. Duche first read Psalms 35 from the Psalter for the Seventh day of September, 1774, then proceeded to extemporaneously pray the following prayer:

"Be Thou present O God of Wisdom, and direct the counsel of this Honorable Assembly; enable them to settle all things on the best and surest foundations; that the scene of blood may be speedily closed; that Order, Harmony and Peace may be effectually restored, and that Truth and Justice, Religion and Piety, prevail and flourish among the people. Preserve the health of their bodies, and the vigor of their minds, shower down on them, and the millions they here represent, such temporal blessings as Thou seeth expedient for them in this world, and crown them with everlasting Glory in the world to come. All this we ask in the Name and through the merits of Jesus Christ, Thy Son and our Savior, Amen."

Washington was kneeling there, and Henry, Randolph, Rutledge, Lee, and Jay, and by their side there stood bowed in reverence, the Puritan Patriots of New England, who at that moment had reason to believe that an armed soldiery was wasting their humble households. It was believed that Boston had been bombarded and destroyed.

They prayed fervently "for America, for Congress, for the Province of Massachusetts Bay, and especially for the town of Boston," and who can realize the emotion with which they turned imploringly to Heaven for Divine interposition and - "It was enough" says Mr. Adams, "to melt a heart of stone. I saw the tears gush into the eyes of the old, grave pacific Quakers of Philadelphia."

John Witherspoon, Signer of the Declaration of Independence, Member of the Continental Congress, President of Princeton College and ordained Pastor. Spoken in a sermon delivered May 17, 1776.

The Dominion of Providence Over the Passions of Men
by John Witherspoon
May, 1776

In the first place, I would take the opportunity on this occasion, and from this subject, to press every hearer to a sincere concern for his own soul's salvation. There are times when the mind may be expected to be more awake to divine truth, and the conscience more open to the arrows ofconviction than at others. A season of public judgment is of this kind. Can you have a clearer view of the sinfulness of your nature, than when the rod of the oppressor is lifted up, and when you see men putting on the habit of the warrior, and collecting on every hand the weapons of hostility and instruments of death? I do not blame your ardour in preparing for the resolute defense of your temporal rights; but consider, I beseech you, the truly infinite importance of the salvation of your souls. Is it of much moment whether you and your children shall be rich or poor, at liberty or in bonds? Is it of much moment whether this beautiful country shall increase in fruitfulness from year to year, being cultivated by active industry, and possessed by independent freemen, or the scanty produce of the neglected fields shall be eaten up by hungry publicans, while the timid owner trembles at the tax-gatherer's approach? And is it of less moment, my brethren, whether you shall be the heirs of glory of the heirs of hell? Is your state on earth for a few fleeting years of so much moment? And is it of less moment what shall be your state through endless ages! Have you assembled together willingly to hear what shall be said on public affairs, and to join in imploring the blessing of God on the counsels and arms of the United Colonies, and can you be unconcerned what shall become of you for ever, when all the monuments of human greatness shall be laid in ashes, for "the earth itself, and all the works that are therein shall be burnt up."

Wherefore, my beloved hearers, as the ministry of reconciliation is committed to me, I beseech you in the most earnest manner, to attend to "the things that belong to your peace, before they are hid from your eyes". How soon, and in what manner a seal shall be set upon the character and state of every person here present, it is impossible to know. But you may rest assured, that there is no time more suitable, and there is none so safe as that which is present, since it is wholy uncertain whether any other shall be yours. Those who shall first fall in battle, have not many more warnings to receive. There are some few daring and hardened sinners, who despise eternity itself, and set their Maker at defiance; but the far greater number, by staving off their convictions to a more convenient season, have been taken unprepared, and thus eternally lost. I would therefore earnestly press the apostle's exhortation, 2 Cor 6: 1-2... "Behold, now is the accepted time; behold, now is the day of salvation."

Suffer me to beseech you, or rather to give you warning, not to rest satisfied with a form of godliness, denying the power thereof. There can be no true religion, till there be a discovery of your lost state by nature and practice, and an unfeigned acceptance of Christ Jesus, as he is offered in the gospel. Unhappy are they who either despise his mercy, or are ashamed of his cross. Believe it, "There is no salvation in any other." "There is no other name under heaven given amongst men by which we must be saved." Unless you are united to him by a lively faith, not the resentment of a haughty monarch, the sword of divine justice hangs over you, and the fulness of divine vengeance shall speedily overtake you. I do not speak this only to the heaven-daring profligate or grovelling sensualist, but to every insensible, secure sinner; to all those, however decent and orderly in their civildeportment, who live to themselves, and have their part and portion in this life; in fine, to all who are yet in a state of nature, for "except a man be born again, he cannot see the kingdom of God". The fear of man may make you hide your profanity; prudence and experience may make you abhor intemperance and riot; as you advance in life one vice may supplant another and hold its place; but nothing less than the sovereign grace of God can produce a saving change of heart and temper, or fit you for his immediate presence.

While we give praise to God, the supreme Disposer of all events, for his interposition in our behalf, let us guard against the dangerous error of trusting in, or boasting of an arm of flesh. I could earnestly wish, that while our arms are crowned with success, we might content ourselves with a modest ascription of it to the power of the Highest. It has given me great uneasiness to read some ostentatious, vaunting expressions in our newspapers, though happily, I think, much restrained of late. Let us not return to them again. If I am not mistaken, not only the Holy Scriptures in general, and the truths of the glorious gospel in particular, but the whole course of providence, seem intended to abase the pride of man, and lay the vain-glorious in the dust.

From what has been said you may learn what encouragement you have to put your trust in God, and hope for his assistance in the present important conflict. He is the Lord of hosts, great in might, and strong in battle. Whoever hath his countenance and approbation, shall have the best at last. I do not mean to speak prophetically, but agreeably to the analogy of faith, and the principles of God's moral government. I leave this as a matter rather of conjecture than certainty, but observe, that if your conduct is prudent, you need not fear the multitude of opposing hosts.

If your cause is just, you may look with confidence to the Lord, and intreat him to plead it as his own. You are all my witnesses, that this is the first time of my introducing any political subject into the pulpit. At this season, however, it is not only lawful but necessary, and I willingly embrace the opportunity of declaring my opinion without any hesitation, that the cause in which America is now in arms, is the cause of justice, of liberty, and of human nature. So far as we have hitherto proceeded, I am satisfied that the confederacy of the colonies has not been the effect of pride, resentment, or sedition, but of a deep and general conviction that our civil and religious liberties, and consequently in a great measure the temporal and eternal happiness of us and our posterity, depended on the issue. The knowledge of God and his truths have from the beginning of the world been chiefly, if not entirely confined to those parts of the earth where some degree of liberty and political justice were to be seen, and great were the difficulties with which they had to struggle, from the imperfection of human society, and the unjust decisions of unsurped authority. There is not a single instance in history, in which civil liberty was lost, and religious liberty preserved entire. If therefore we yield up our temporal property, we at the same time deliver the conscience into bondage.

President Thomas Jefferson, author of the phrase "Separation of church and state," asked Congress to ratify a treaty with the Kaskaskia Indians, which they did this day, December 3, 1803. It stated: "And whereas the greater part of the said tribe have been baptized and received into the Catholic Church, to which they are much attached, the United States will give annually, for seven years, one hundred dollars toward the support of a priest of that religion, who will engage to perform for said tribe the duties of his office, and also to instruct as many of their children as possible, in the rudiments of literature." The treaty, signed by Jefferson, concluded: "The United States will further give the sum of three hundred dollars to assist the said tribe in the erection of a church."

On Thomas Jeffersons tombstone, which he designed and for which he wrote the inscription reads that Thomas Jefferson was "author of the Declaration of American Independence, of the State of Virginia for religious freedom, and Father of the University of Virginia" and, as he requested, "not a word more."

John Adams, The Works of John Adams, Second President of the United States, Charles Francis Adams, editor (Boston: Little, Brown, and Co. 1854), Vol. IX, p. 229, October 11, 1798.):

The moment the idea is admitted into society, that property is not as sacred as the laws of God, and that there is not a force of law and public justice to protect it, anarchy and tyranny commence. If "Thou shalt not covet," and "Thou shalt not steal," were not commandments of Heaven, they must be made inviolable precepts in every society, before it can be civilized or made free.

John Quincy Adams, Letters of John Quincy Adams, to His Son, on the Bible and Its Teachings (Auburn: James M. Alden, 1850), p. 61.):

There are three points of doctrine the belief of which forms the foundation of all morality. The first is the existence of God; the second is the immortality of the human soul; and the third is a future state of rewards and punishments. Suppose it possible for a man to disbelieve either of these three articles of faith and that man will have no conscience, he will have no other law than that of the tiger or the shark. The laws of man may bind him in chains or may put him to death, but they never can make him wise, virtuous, or happy.

Fisher Ames, Framer of the First Amendment (Source: Fisher Ames, An Oration on the Sublime Virtues of General George Washington (Boston: Young & Minns, 1800), p. 23.):

Our liberty depends on our education, our laws, and habits . . . it is founded on morals and religion, whose authority reigns in the heart, and on the influence all these produce on public opinion before that opinion governs rulers.

Charles Carroll of Carrollton, Signer of the Declaration of Independence (Source: Bernard C. Steiner, The Life and Correspondence of James McHenry (Cleveland: The Burrows Brothers, 1907), p. 475. In a letter from Charles Carroll to James McHenry of November 4, 1800.):

Without morals a republic cannot subsist any length of time; they therefore who are decrying the Christian religion, whose morality is so sublime & pure, [and] which denounces against the wicked eternal misery, and [which] insured to the good eternal happiness, are undermining the solid foundation of morals, the best security for the duration of free governments.

James McHenry. Signer of the Constitution Source: Bernard C. Steiner, One Hundred and Ten Years of Bible Society Work in Maryland, 1810-1920 (Maryland Bible Society, 1921), p. 14:

[P]ublic utility pleads most forcibly for the general distribution of the Holy Scriptures. The doctrine they preach, the obligations they impose, the punishment they threaten, the rewards they promise, the stamp and image of divinity they bear, which produces a conviction of their truths, can alone secure to society, order and peace, and to our courts of justice and constitutions of government, purity, stability and usefulness. In vain, without the Bible, we increase penal laws and draw entrenchments around our institutions. Bibles are strong entrenchments. Where they abound, men cannot pursue wicked courses, and at the same time enjoy quiet conscience.

Benjamin Rush, Signer of the Declaration of Independence (Source: Benjamin Rush, Essays, Literary, Moral and Philosophical (Philadelphia: Thomas and William Bradford, 1806), p. 8.):

The only foundation for a useful education in a republic is to be laid in religion. Without this there can be no virtue, and without virtue there can be no liberty, and liberty is the object and life of all republican governments.

pp. 93-94:

We profess to be republicans, and yet we neglect the only means of establishing and perpetuating our republican forms of government, that is, the universal education of our youth in the principles of Christianity by the means of the Bible. For this Divine Book, above all others, favors that equality among mankind, that respect for just laws, and those sober and frugal virtues, which constitute the soul of republicanism.

Source: Benjamin Rush, Letters of Benjamin Rush, L. H. Butterfield, editor (Princeton, NJ: Princeton University Press, 1951), p. 936, to John Adams, January 23, 1807.):

By renouncing the Bible, philosophers swing from their moorings upon all moral subjects. . . . It is the only correct map of the human heart that ever has been published. . . . All systems of religion, morals, and government not founded upon it [the Bible] must perish, and how consoling the thought, it will not only survive the wreck of these systems but the world itself. "The Gates of Hell shall not prevail against it." [Matthew 1:18]

(Source: Benjamin Rush, An Address to the Inhabitants of the British Settlements in America Upon Slave-Keeping (Boston: John Boyles, 1773), p. 30.):

Remember that national crimes require national punishments, and without declaring what punishment awaits this evil, you may venture to assure them that it cannot pass with impunity, unless God shall cease to be just or merciful.

James Wilson, Signer of the Constitution (Source: James Wilson, The Works of the Honourable James Wilson (Philadelphia: Bronson and Chauncey, 1804), Vol. I, p. 106.):

Far from being rivals or enemies, religion and law are twin sisters, friends, and mutual assistants. Indeed, these two sciences run into each other. The divine law, as discovered by reason and the moral sense, forms an essential part of both.

Over 15,000 writings of America's founders were examined to determine the primary sources for establishing our government. The number one source was the Bible. From these writings it has been determined that Jeremiah 17:9 and Isaiah 33:22 were the basis for separation of powers and America's three branches of Government. Ezra 7:24 was the premise for tax exemptions. Article 4 Section 4 of the Constitution was derived from Exodus 18:21 which formed the basis of a Republic form of Government. The judicial branch of government in Article III Section 3, was derived from Deuteronomy 17:6 and Ezekiel 18:20.

Did you know....(What your teachers or professors may not have taught.)

How America's Constitution Convention Began: Constitutional Convention: June 28, 1787, Thursday, was embroiled in a bitter debate over how each state was to be represented in the new government. The hostile feelings created by the smaller states being pitted against the larger states was so bitter that some delegates actually left the Convention. Benjamin Franklin, being the President (Governor) of Pennsylvania, hosted the rest of the 55 delegates attending the Convention. Being the senior member of the convention, at 81 years of age, he commanded the respect of all present, and, as recorded on James Madison's detailed records, he arose to address the Congress in this moment of crisis:

"Mr. President, the small progress we have made after four or five weeks close attendance & continual reasoning's with each other - our different sentiments on almost every question, several of the last producing as many noes as ayes, is methinks a melancholy proof of the imperfection of the Human Understanding. We indeed seem to feel our own want of political wisdom, since we have been running about in search of it. We have gone back to ancient history for models of government, and examined the different forms of those Republics, which, having been formed with the seeds of their own dissolution, now no longer exist. And we have viewed Modern States all around Europe, but find none of their Constitutions suitable to our circumstance.

In this situation of this Assembly, groping as it were in the dark to find political truth, and scarce able to distinguish it when presented to us, how has it happened, Sir, that we have not hitherto once thought of humbly applying to the Father of lights to illuminate our understanding?

In the beginning of the Contest with Great Britain, when we were sensible of danger we had daily prayer in this room for the Divine protection - Our prayers, Sir, were heard, and they were graciously answered. All of us who were engaged in the struggle must have observed frequent instances of a superintending providence in our favor.

To that kind providence we owe this happy opportunity of consulting in peace on the means of establishing our future national felicity. And have we now forgotten that powerful Friend? or do we imagine we no longer need His Assistance?

I have lived. Sir, a long time, and the longer I live, the more convincing proofs I see of this truth - that God Governs in the affairs of men. And if a sparrow cannot fall to the ground without His notice, is it possible that an empire can rise without His aid?

We have been assured, Sir, in the Sacred Writings, that "except the Lord build the house, they labor in vain that build it." (Psalm 127:1) I firmly believe this; and I also believe that without his concurring aid we shall succeed in this political building no better than the Builders of Babel: We shall be divided by our partial local interests; our projects will be confounded, and we ourselves shall become a reproach and bye word down to future ages. And what is worse, mankind may hereafter from this unfortunate instance, despair of establishing Governments by Human wisdom and leave it to chance, war and conquest.

I therefore beg leave to move - that henceforth prayers imploring the assistance of Heaven, and its blessings on out deliberations, be held in this Assembly every morning before we proceed to business, and that one or more of the clergy of this city be requested to officiate in that service."

Jonathan Dayton, delegate from New Jersey, reported the reaction of Congress to Dr. Franklin's rebuke: "The Doctor sat down; and never did I behold a countenance at once so dignified as was that of Washington at the close of the address; nor were the members of the convention generally less affected. The words of the venerable Franklin fell upon our ears with a weight and authority, even greater than we may suppose an oracle to have had in a Roman senate." And: "We assembled again; and...every unfriendly feeling had been expelled, and a spirit of conciliation had been cultivated." (America's God and Country: Encyclopedia of Quotations by William J. Federer pp. 150-152)

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In 1950, the Florida Supreme Court declared: "A people unschooled about the sovereignty of God, the Ten Commandments, and the ethics of Jesus, could never have evolved the Bill of Rights, the Declaration of Independence, and the Constitution. There is not one solitary fundamental principle of our democratic policy that did not stem directly from the basis moral concepts as embodied in the Decalogue…." [Ten Commandments]

"After reviewing an estimated 15,000 items, including newspaper articles, pamphlets, books, monographs, etc., written between 1760-1805 by the 55 men who wrote the constitution, Professors Donald S. Lutz and Charles S. Hyneman, in their work 'The Relative Influence of European Writers on Late Eighteenth-Century American Political Thought' revealed that the Bible, especially the book of Deuteronomy, contributed 34% of all quotations used by our Founding Fathers."

"Additional sources the founders quoted took 60% of their quotes from the Bible. Direct and indirect citations combined reveal that the majority of all quotations referenced by the Founding Fathers are derived from the Bible."

The U.S. Congress of 1803, at the request of President Thomas Jefferson, allocated federal funds for the salary of a minister and for the construction of a church. On December 3, 1803, the U.S. Congress, following the request of President Jefferson, ratified a treaty with the Kaskaskia Indians. This treaty was significant because Congress, recognizing that most members of the tribe had become Christians, deemed to give an annual subsidy of $100 for the support of a priest during a seven-year period. That priest, as the Congress noted, was to perform “the duties of his office, and... instruct as many... children as possible.”

Schools were originally set up by Churches for the purpose of Bible teaching.

In 1690 Connecticut established a Literacy Law with a fine of $25 (extremely considerable for that time) because children must be able to read if they are to read the Scriptures.

Also in 1690, Benjamin Harris' New England Primer textbook with a memorization rhyming alphabet was introduced using Scripture to teach reading and pronunciation. This Primer was reprinted and used for 210 years, until 1900. And Benjamin Rush warned if America ever removed the Bible from the classroom, all of our time will be spent fighting crime.

In 1781 Congress ruled that a new English edition of the Bible be printed and used by schools.

In 1782, the U.S. Congress voted in favor of a resolution recommending and approving the Bible for use in the schools.

Noah Webster provided the text book, History of the United States, used for over 60 years in public schools contained this statement: "The moral principles and precepts contained in the Scripture ought to form the basis of all our civil constitutions and laws." And " All the miseries and evils which men suffer from - vice, crime, ambition, injustice, oppression, slavery, and war - proceed from their despising or neglecting the precepts contained in the Bible."

Fisher Ames, the founding father who actually wrote the First Amendment, expressed his belief that the Bible was to play a prominent role in public education when he said: "It has been the custom of late years to put a number of little books into the hands of children, containing fables and moral lessons. Why then, if these books for children must be retained,… should not the bible regain the place it once held as a school book? Its morals are pure, its examples captivating and noble. The reverence for the sacred book that is thus impressed lasts long… (T)he bible will justly remain the standard of language as well as faith." And "We are spending less time in the classroom on the Bible, which should be the principle text in our schools. The Bible states these great moral lessons better than any other manmade book."

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The Myth of "Separation of Church and State" The phrase "separation of church and state" is used so many times that many people believe it is actually in the Constitution. This phrase occurs nowhere in the Constitution. In order to understand the original purpose of the First Amendment, all one has to do is read from the pages of The New England Primer. This book was first printed in 1690 and was a mandatory textbook for every student entering school throughout the 1700s. Almost every student read from the pages of this book through the early 1900s. This book contains what is known as The Shorter Catechism. Of the 107 questions in the Catechism, 40 deal specifically with the Ten Commandments. Students learned not only the alphabet and grammar, but were also taught Christian principles. The New England Primer used biblical concepts to teach the alphabet. For the letter "A", the students learned, "In Adam's Fall, We sinned all." For the letter "C", the students recited: "Christ crucified, For sinners died." The early founders believed that schools should be the means through which religion was taught to the masses.

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October 12, 1816 John Jay, America’s 1st Supreme Court Justice set forth in clear and concise terms his belief that America’s leaders must be first and foremost, Christian: "Providence has given to our people the choice of their rulers, and it is the duty, as well as the privilege and interest of our Christian nation to select and prefer Christians for their rulers."

The American Bible Society was started by an act of Congress and John Adams, our second president, served as its first leader.

Twelve of the original 13 colonies incorporated the entire Ten Commandments into their civil and criminal codes.

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It truly is a shame most of what you read in this thread has been erased from public school textbooks by revisionists intent on removing the Truth about our nation's Christian roots. What is the Truth? Jesus said: "I am the way, the truth and the life."

The Father of our Country experienced a miracle early in his military career.

This account is widely known and was included in most school history textbooks, until recent changes caused it to be deleted from many books.

During the French and Indian war at the Battle of the Monongahela, young Colonel Washington was engaged in a fierce skirmish with the Indians. An easy target in his bold red coat, he crisscrossed the battlefield carrying General Braddock's orders to the troops. The Indian warriors later acknowledged that they were targeting all officers--and particularly Washington--in the bright garb. Yet Washington survived. There were eighty-six British and American officers involved in the battle; sixty-three of them died. Colonel Washington was the only officer on horseback who was not killed, and later, the Indians testified that they repeatedly shot at him, and were surprised that he never fell. They believed he was protected by an invisible power and that no bullet, bayonet, arrow or tomahawk could harm him.

Years later, the Indian chief sought Washington out in order to tell him what had happened in the battle. The Chief said, "I am a chief and ruler over my tribes. I have traveled a long and weary path that I might see the young warrior of the great battle. [On that day] I called to my men and said, 'Quick, let your aim be certain, and he dies.' Our rifles were leveled, rifles which, but for you, knew not how to miss--'twas all in vain, a power mightier far than we, shielded you. I am come to pay homage to the man who is the particular favorite of Heaven, and who can never die in battle."

Washington himself later wrote to his brother John, "By the all-powerful dispensations of Providence, I have been protected beyond all human probability or expectation; for I had four bullets through my coat, and two horses shot under me, yet escaped unhurt, although death was leveling my companions on every side of me!"

"Nobody made a greater mistake than he who did nothing because he could only do a little." Edmund Burke

"Freedom is the right to be wrong, not the right to do wrong." John G. Diefenbaker

"In the end we will remember not the words of our enemies but the silence of our friends." Martin Luther King Jr.

"I believe we have a deficit of moral courage in the United States Congress. We have many learned individuals who know what is right but have not the courage to stand against the moral corruption that is now attempting to undermine our republic." --Dr. Tom Coburn

"The probability that we may fail in the struggle ought not to deter us from the support of a cause we believe to be just." Abraham Lincoln

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A nation born for Christian religious tolerance no longer tolerates Christianity... Where did the idea of "tolerance" originate? It did not originate in Saudia Arabia, where it is still the death penalty if someone converts from Islam to another faith; nor did it originate in the former atheistic Soviet Union, where thousands were persecuted for their faith; nor in Communist China, where illegal house church leaders and Falun Gong members are still arrested; nor did it originate with Robespierre's Reign of Terror, where thousands accused of not supporting the atheistic French Revolution lost their heads via the guillotine. No – "tolerance", as we know it, is an American Judeo-Christian contribution to the world.

American school children and college students today are being subjected to what we call "The Liberal History Lesson," which goes something like this. America, say liberals, was a product of the Enlightenment, which was a rejection of Christianity. America, say liberals, was founded primarily by Deists, not by Christians. The Constitution, say liberals, and specifically the First Amendment to the Constitution, erects a so-called "wall of separation between church and state" that cannot and must not be transgressed in anyway. Moreover, say liberals, the government cannot in any way support or favor religious faith. This philosophy, this misreading of American history, this mistaken interpretation of our Constitution, has led to a relentless assault on America's religious institutions and traditions by our educational system, the courts and throughout our popular culture.

I am not a supporter nor admirer of Napoleon Bonaparte but he had it right when he said, "Ten people who speak make more noise than ten thousand who are silent." Speak up, get the word out. It is a part in insuring that our children, grandchildren, friends family and neighbors are taught in the ways of the Lord.

Censoring the Past No More
By Gary DeMar

Almost every day now, especially during the Christmas season, we're reading stories about how anything religious is being cut out of history. Censoring Christianity from culture is not a new phenomenon. What has been going on for more than 30 years and known only by a few is finally coming to light thanks to the Internet. It's no wonder that most young adults have little knowledge of America's rich Christian history.

Consider how a teacher's guide for the high school history text Triumph of the American Nation, published in 1986, omitted material from the 1620 Mayflower Compact without informing the teacher that the document had been edited. Students in discussing the document are left with an incomplete understanding of what motivated these early founders because they do not have all the facts. The Mayflower Compact is described solely as a political document with its more striking religious elements deleted. Here is the document as presented by the textbook company. The bold face portions are missing from the textbook version:

In the name of God, Amen. We whose names are underwritten, the loyal subjects of our dread sovereign lord, King James, by the grace of God, of Great Britain, France, and Ireland, King, Defender of the Faith, etc., having undertaken for the glory of God and advancement of the Christian faith and honor of our king and country, a voyage to plant the first colony in the northern parts of Virginia, do by these presents solemnly and in the presence of God, and one another, covenant and combine ourselves together into a civil body politic.

These brave men and women had more on their minds than political freedom. Missionary zeal and the advancement of the Christian faith were their primary motivations as they risked life and property to carve out a new home in an uncertain wilderness.

The critics of America's early Christian origins have steadily removed such references from textbooks and have created a tense legal environment that frightens many teachers from even raising evidence contradicting the censored texts. Will a member of the ACLU threaten legal action against a teacher who decides to cite original source material to support a view that differs from the historical perspective of the textbook?

Of course, we know that it is already happening. Teachers are being intimidated for using official United States documents in the classroom. The most recent incident occurred in the Cupertino California Union School District. Stephen Williams, who teaches history, passed out copies of the Declaration of Independence, the diaries of George Washington and John Adams, the writings of William Penn, and various state constitutions to point out the historical reality that America has a deep and rich Christian heritage. School officials objected even though the California Education Code allows “references to religion or references to or the use of religious literature…when such references or uses do not constitute instruction in religious principles…and when such references or uses are incidental to or illustrative of matters properly included in the course of study.” Most mainstream media outlets gave the incident minimal coverage. The Internet made it a major story. Sean Hannity got involved and took a day to broadcast from the school district.

The movie National Treasure, starring Nicolas Cage and Jon Voight, shows the extent to which our own government goes to protect the Declaration of Independence, and yet these historical fascists believe they are the true guardians of our nation’s past. They can no longer get away with covering up the past as long as Christian teachers like Stephen Williams know their history, are willing to stand up to the deceptive Orwellians, and other Christians come to their aid. There’s more to be done. American Vision has a dream of building an American Heritage Museum™ so the light of historical truth can be seen even if others attempt to bury it.

America's Schools Began With Christian Education

The founders of the United States believed that useful education - that which produced liberty - must have its foundation in Christianity

THE FOUNDERS OF THE UNITED STATES were very much aware of the relation of education and liberty. They knew that a people cannot be ignorant and free. Jefferson said it this way:

If a nation expects to be ignorant and free, in a state of civilization, it expects what never was and never will be.

Benjamin Franklin said that ignorance results in bondage:

A nation of well informed men who have been taught to know and prize the rights which God has given them cannot be enslaved. It is in the region of ignorance that tyranny begins.

The founders of the United States believed that useful education -- that which produced liberty - must have its foundation in Christianity.

Though many may not recognize his name today, Benjamin Rush played a very significant role in American history. Although Rush was a signer of the Declaration of Independence and a member of the Pennsylvania Constitutional Convention, his contributions were not limited to governmental affairs. He was also a professor of medicine, a writer, a principal founder of Dickinson College, and a leader in education. In addition, he served on many Bible and medical societies, and societies for the abolition of slavery. He wrote in 1806:

In contemplating the political institutions of the United States, I lament that we waste so much time and money in punishing crimes and take so little pains to prevent them. We profess to be republicans, and yet we neglect the only means of establishing and perpetuating our republican form of government, that is the universal education of our youth in the principles of Christianity by the means of the Bible. For this divine book, above all others, favors that equality among mankind, that respect for just laws, and those sober and frugal virtues, which constitute the soul of republicanism.

Education in colonial America was primarily centered in the home and church, with the Bible being the focal point of all education. Schools were started to provide a Christian education to those who were not able to receive such training at home and to supplement home education. The first schools were started by the church. The first common schools originated with the school law of 1647 in Massachusetts, which stated:

It being one chief project of that old deluder, Satan, to keep men from the knowledge of the Scriptures.

Our founders recognized that Satan wants to keep people ignorant. If he can keep them ignorant, he can keep them in bondage. This motivated them to not only start schools but also colleges.

Colleges and universities were started as seminaries to train a godly and literate clergy. In fact, 106 of the first 108 colleges were founded on the Christian faith. One of the original rules and precepts of Harvard College stated:

Let every student be plainly instructed, and earnestly pressed to consider well, the main end of his life and studies is, to know God and Jesus Christ which is eternal life (John 17:3), and therefore to lay Christ in the bottom, as the only foundation of all sound knowledge and learning.

The father of the American Revolution, Samuel Adams, declared that education in the principles of the Christian religion is the means of renovating our age. He wrote in a letter on October 4, 1790, to John Adams, then vice president of the United States:

Let divines and philosophers, statesmen and patriots, unite their endeavors to renovate the age, by impressing the minds of men with the importance of educating their little boys and girls, of inculcating in the minds of youth the fear and love of the Deity and universal philanthropy, and in subordination to these great principles, the love of their country; of instructing them in the art of self-government, without which they never can act a wise part in the government of societies, great or small; in short, of leading them in the study and practice of the exalted virtues of the Christian system.

Knowledge apart from God and His truth is little better than complete ignorance, because the most important aspect of education is the imbuing of moral principles. All education is religious - it imparts a basic set of principles and ideals, a worldview. How the youth are educated today will determine the course a nation takes in the future.

Noah Webster understood this very well. He spent his entire adult life working to reform America and to provide a foundation of liberty, happiness, and prosperity for all citizens. Education from a Christian perspective was key. In 1839 he wrote:

Practical truths in religion, in morals, and in all civil and social concerns ought to be among the first and most prominent objects of instruction. Without a competent knowledge of legal and social rights and duties, persons are often liable to suffer in property or reputation, by neglect or mistakes. Without religious and moral principles deeply impressed on the mind, and controlling the whole conduct, science and literature will not make men what the laws of God require them to be; and without both kinds of knowledge, citizens cannot enjoy the blessings which they seek, and which a strict conformity to rules of duty will enable them to obtain.5

Numerous people in America today agree that a lack of moral values is the root of the country's problems, yet without a standard of moral absolutes rooted in a sovereign God and His truth, and without these being taught and lived in the homes, in the schools, in the government, and in the media, America as a nation will not be able to impart these needed morals.

The people behind the French Revolution believed virtue was necessary for their efforts to succeed, but they thought they could be virtuous on their own apart from God. The founding fathers of the United States knew this could never be. George Washington in his Farewell Address specifically addressed this belief when he said:

And let us with caution indulge the supposition, that morality can be maintained without religion... [R]eason and experience both forbid us to expect that national morality can prevail in exclusion of religious principles.

Signers of the Declaration of Independence

Connecticut:

SAMUEL HUNTINGTON 1731 - 1796 Congregationalist
ROGER SHERMAN 1721-1793 Congregationalist
WILLIAM WILLIAMS 1731-1811 Congregationalist
OLIVER WOLCOTT 1726-1797 Congregationalist

Delaware

THOMAS MCKEAN 1734-1817 Presbyterian
GEORGE READ 1733-1798 Episcopalian
CAESAR RODNEY 1728-1784 Episcopalian

Georgia

BUTTON GWINNETT 1735-1777 Episcopalian
LYMAN HALL 1724-1790 Congregationalist
GEORGE WALTON 1741-1804 Anglican

Maryland

CHARLES CARROLL 1737-1832 Roman Catholic
SAMUEL CHASE 1741-1811 Episcopalian
WILLIAM PACA 1740-1799 Episcopalian
THOMAS STONE 1743-1787 Episcopalian

Massachusetts

JOHN ADAMS 1735 - 1826 Congregationalists, Unitarian
SAMUEL ADAMS 1722-1803 Congregationalist
ELBRIDGE GERRY 1744-1814 Episcopalian
JOHN HANCOCK 1737-1793 Congregationalist
ROBERT TREAT PAINE 1731-1814 Congregationalist

New Hampshire

JOSIAH BARTLETT 1729-1795 Congregationalist
MATTHEW THORNTON 1714-1803 Protestant (Presbyterian?)
WILLIAM WHIPPLE 1730-1785 Congregationalist

New Jersey

ABRAHAM CLARK 1726-1794 Presbyterian
JOHN HART 1711-1779 Presbyterian
FRANCIS HOPKINSON 1737-1791 Episcopalian
RICHARD STOCKTON 1730-1781 Presbyterian
JOHN WITHERSPOON 1723-1794 Presbyterian minister

New York

WILLIAM FLOYD 1734-1821 Presbyterian
Francis Lewis 1713-1803 Episcopalian
PHILIP LIVINGSTON 1716-1778 Presbyterian
LEWIS MORRIS 1726-1798 Episcopalian

North Carolina

JOSEPH HEWES 1730-1779 Episcopalian
WILLIAM HOOPER 1742-1790 Episcopalian
JOHN PENN 1741-1788 Anglican

Pennsylvania

GEORGE CLYMER 1739-1813 Quaker, Episcopalian
BENJAMIN FRANKLIN 1706-1790 Episcopalian *1
ROBERT MORRIS 1734-1806 Episcopalian
JOHN MORTON 1724-1777 Episcopalian
GEORGE ROSS 1730-1779 Episcopalian
BENJAMIN RUSH 1745-1833 Presbyterian
JAMES SMITH 1713-1806 Presbyterian
GEORGE TAYLOR 1716-1781 Presbyterian
JAMES WILSON 1742-1798 Episcopalian, Presbyterian

Rhode Island

WILLIAM ELLERY 1727-1820 Congregationalist
STEPHEN HOPKINS 1707-1785 Episcopalian

South Carolina

THOMAS HEYWARD, JR. 1746-1809 Episcopalian
THOMAS LYNCH, JR. 1749-1779 Episcopalian
ARTHUR MIDDLETON 1742-1787 Episcopalian
EDWARD RUTLEDGE 1749-1800 Anglican

Virginia

CARTER BRAXTON 1736-1797 Episcopalian
BENJAMIN HARRISON 1726-1791 Episcopalian
THOMAS JEFFERSON 1743-1826 Christian *2
FRANCIS LIGHTFOOT LEE 1734-1797 Episcopalian
RICHARD HENRY LEE 1732-1794 Episcopalian
THOMAS NELSON, JR. 1738-1789 Episcopalian
GEORGE WYTHE 1726-1806 Episcopalian

cont'd on page two

Page Two

Source: B. J. Lossing, Signers of the Declaration of Independence, George F. Cooledge & Brother: New York (1848)

*1 Benjamin Franklin occassionaly attended an Episcopal Church but did not claim a specific denomination and had some doubts as to the diety of Jesus Christ although he did support the teachings of Jesus.

*2 Thomas Jefferson once stated that he was a Christian, a follower of the teachings of Jesus Christ.

The signers of the Declaration of Independence were a profoundly intelligent, religious and ethically-minded group. Four of the signers of the Declaration of Independence were current or former full-time preachers, and many more were the sons of clergymen. Other professions held by signers include lawyers, merchants, doctors and educators. These individuals, too, were for the most part active churchgoers and many contributed significantly to their churches both with contributions as well as their service as lay leaders. The signers were members of religious denominations at a rate that was significantly higher than average for the American Colonies during the late 1700s.

These signers have long inspired deep admiration among both secularists (who appreciate the non-denominational nature of the Declaration) and by traditional religionists (who appreciate the Declaration's recognition of God as the source of the rights enumerated by the document). Lossing's seminal 1848 collection of biographies of the signers of the Declaration of Independence echoed widely held sentiments held then and now that there was divine intent or inspiration behind the Declaration of Independence. Lossing matter-of-factly identified the signers as "instruments of Providence" who have "gone to receive their reward in the Spirit Land."

From: B. J. Lossing, Signers of the Declaration of Independence, George F. Cooledge & Brother: New York (1848) [reprinted in Lives of the Signers of the Declaration of Independence, WallBuilder Press: Aledo, Texas (1995)], pages 7-12:

From no point of view can the Declaration of American Independence, the causes which led to its adoption, and the events which marked its maintenance, be observed without exciting sentiments of profound veneration for the men who were the prominent actors in that remarkable scene in the drama of the world's history...

The signing of that instrument was a solemn act, and required great firmness and patriotism in those who committed it... neither firmness nor patriotism was wanting in that august body...

Such were the men unto whose keeping, as instruments of Providence, the destinies of America were for the time intrusted; and it has been well remarked, that men, other than such as these,--an ignorant, untaught mass, like those who have formed the physical elements of other revolutionary movements, without sufficient intellect to guide and control them--could not have conceived, planned, and carried into execution, such a mighty movement, one so fraught with tangible marks of political wisdom, as the American Revolution...

Their bodies now have all returned to their kindred dust in the grave, and their souls have gone to receive their reward in the Spirit Land.

From: Robert G. Ferris (editor), Signers of the Declaration: Historic Places Commemorating the Signing of the Declaration of Independence, published by the United States Department of the Interior, National Park Service: Washington, D.C. (revised edition 1975), pages 27-28:

Liberally endowed as a whole with courage and sense of purpose, the signers [of the Declaration of Independence] consisted of a distinguished group of individuals. Although heterogeneous in background, education, experience, and accommplishments, at the time of the signing they were practically all men of means and represented an elite cross section of 18th-century American leadership. Everyone one of them of them had achieved prominence in his colony, but only a few enjoyed a national reputation.

The signers were those individuals who happened to be Delegates to Congress at the time... The signers possessed many basic similarities. Most were American-born and of Anglo-Saxon origin. The eight foreign-born... were all natives of the British Isles. Except for Charles Carroll, a Roman Catholic, and a few Deists, every one subscribed to Protestantism. For the most part basically political nonextremists, many at first had hesitated at separation let alone rebellion.

Signers of the Articles of Confederation

cont'd on page three

Page Three

Connecticut

Andrew Adams Congregationalist
Samuel Huntington Congregationalist
Roger Sherman Congregationalist
Oliver Wolcott Congregationalist

Delaware

Nicholas Van Dyke Episcopalian
John Dickinson Quaker; Episcopalian
Thomas McKean Presbyterian

Georgia

Edward Langworthy Episcopalian
John Walton Presbyterian
Edward Telfair Protestant, denomination unknown

Maryland

Daniel Carroll Roman Catholic
John Hanson Lutheran

Massachusetts

Samuel Adams Congregationalist
John Hancock Congregationalist
Elbridge Gerry Episcopalian
James Lovell Protestant, denomination unknown
Samuel Holten Protestant, denomination unknown
Francis Dana Protestant, denomination unknown

New Hampshire

Josiah Bartlett Congregationalist
John Wentworth Jr. Protestant, denomination unknown

New Jersey

John Witherspoon Presbyterian
Nathaniel Scudder Presbyterian

New York

Francis Lewis Episcopalian
James Duane Episcopalian
Gouverneur Morris Episcopalian
William Duer Protestant, denomination unknown

North Carolina

John Penn Episcopalian
Cornelius Harnett Episcopalian
John Williams Protestant, denomination unknown

Pennsylvania

Robert Morris Episcopalian
William Clingan Protestant, denomination unknown
Joseph Reed Protestant, denomination unknown
Daniel Roberdeau Protestant, denomination unknown
Jonathan Bayard Smith Protestant, denomination unknown

Rhode Island

William Ellery Congregationalist
Henry Marchant Protestant, denomination unknown
John Collins Protestant, denomination unknown

South Carolina

Richard Hutson Congregationalist
Thomas Heyward Jr Episcopalian
Henry Laurens Huguenot
John Mathews Protestant, denomination unknown
William Henry Drayton Protestant, denomination unknown

Virginia

Francis Lightfoot Lee Episcopalian
Richard Henry Lee Episcopalian
John Banister Episcopalian
Thomas Adams Protestant, denomination unknown
John Harvie Protestant, denomination unknown

* Protestant, denomination unknown = firther investigation must be done to determine denomination.

Delegates to the
Constitutional Convention of 1787, including the
Signers of the Constitution of the United States of America

There were 55 delegates to the Constitutional Convention of 1787 at which the U.S. Constitution was drafted and signed. All participated in the proceedings which resulted in the Constitution, but only 39 of these delegates were actually signers of the document.

From: Robert G. Ferris (editor), Signers of the Constitution: Historic Places Commemorating the Signing of the Constitution, published by the United States Department of the Interior, National Park Service: Washington, D.C. (revised edition 1976), page 138:

Most of the [signers of the Constitution] married and fathered children. Sherman sired the largest family, numbering 15 by two wives... Three (Baldwin, Gilman, and Jenifer) were lifetime bachelors. In terms of religious affiliation, the men mirrored the overwhelmingly Protestant character of American religious life at the time and were members of various denominations. Only two, Carroll and Fitzsimons, were Roman Catholics.

Connecticut

OLIVER ELLSWORTH 1745-1807 Congregationalist *1
WILLIAM SAMUEL JOHNSON 1727-1819 Presbyterian, Episcopalian
ROGER SHERMAN 1721-1793 Congregationalist

Delaware

RICHARD BASSETT 1745-1815 Methodist
GUNNING BEDFORD, JR. 1747-1812 Presbyterian
JACOB BROOM 1752-1810 Lutheran
JOHN DICKINSON 1732-1808 Quaker, Episcopalian
GEORGE READ 1733-1798 Episcopalian

Georgia

ABRAHAM BALDWIN 1754-1807 Congregationalist, Presbyterian
WILLIAM FEW 1748-1828 Methodist
WILLIAM HOUSTOUN 1755-1813 Episcopalian *!
WILLIAM LEIGH PIERCE 1740-1789 Episcopalian *1

Maryland

DANIEL CARROLL 1730-1796 Roman Catholic
DANIEL OF ST. THOMAS JENIFER 1723-1790 Episcopalian
LUTHER MARTIN 1748-1826 Episcopalian *1
JAMES McHENRY 1753-1816 Presbyterian
JOHN FRANCIS MERCER 1759-1821 Episcopalian *1

Massachusetts

ELBRIDGE GERRY 1744-1814 Episcopalian *1
NATHANIEL GORHAM 1738-1796 Congregationalist
RUFUS KING 1755-1827 Episcopalian
CALEB STRONG 1745-1819 Congregationalist *1

New Hampshire

NICHOLAS GILMAN 1755-1814 Congregationalist
JOHN LANGDON 1739-1819 Congregationalist

New Jersey

DAVID BREARLY 1745-1790 Episcopalian
JONATHAN DAYTON 1760-1824 Presbyterian, Episcopalian
WILLIAM CHURCHILL HOUSTON 1746-1788 Presbyterian *1
WILLIAM LIVINGSTON 1723-1790 Presbyterian
WILLIAM PATERSON 1745-1806 Presbyterian

New York

ALEXANDER HAMILTON 1757-1804 Episcopalian
JOHN LANSING, JR. 1754-1829 Dutch Reformed *1
ROBERT YATES 1738-1801 Dutch Reformed *1

North Carolina

WILLIAM BLOUNT 1749-1800 Episcopalian, Presbyterian
WILLIAM RICHARDSON DAVIE 1756-1820 Presbyterian *1
ALEXANDER MARTIN 1740-1807 Presbyterian *1
RICHARD DOBBS SPAIGHT, SR. 1758-1802 Episcopalian
HUGH WILLIAMSON 1735-1819 Presbyterian

Pennsylvania

GEORGE CLYMER 1739-1813 Quaker, Episcopalian
THOMAS FITZSIMONS 1741-1811 Roman Catholic
BENJAMIN FRANKLIN 1706-1790 Christian, none
JARED INGERSOLL 1749-1822 Presbyterian
THOMAS MIFFLIN 1744-1800 Quaker, Lutheran
GOUVERNEUR MORRIS 1752-1816 Episcopalian
ROBERT MORRIS 1734-1806 Episcopalian
JAMES WILSON 1742-1798 Episcopalian, Presbyterian

Rhode Island

Rhode Island sent no delegates to the Constitutional Convention.

South Carolina

PIERCE BUTLER 1744-1822 Episcopalian
CHARLES PINCKNEY 1757-1824 Episcopalian
CHARLES COTESWORTH PINCKNEY 1746-1825 Episcopalian
JOHN RUTLEDGE 1739-1800 Episcopalian

Virginia

JOHN BLAIR 1732-1800 Presbyterian, Episcopalian
JAMES MADISON 1751-1836 Episcopalian
GEORGE MASON 1725-1792 Episcopalian *1
JAMES McCLURG 1746-1823 Presbyterian *1
EDMUND J. RANDOLPH 1753-1813 Episcopalian *1
GEORGE WASHINGTON 1732-1799 Episcopalian
GEORGE WYTHE 1726-1806 Episcopalian

*1 Did not sign the Constitution

The Basis for America's Laws

Sovereign authority of God, not sovereignty of the state, or sovereignty of man.

Mayflower Compact, Declaration, Constitution, currency, oaths, mention of God in all 50 state constitutions, Pledge of Allegiance

Ex. 18:16, 20:3, Dt. 10:20, 2 Chron. 7:14, Ps. 83:18, 91:2, Isa. 9:6-7, Dan. 4:32, Jn. 19:11, Acts 5:29, Rom. 13:1, Col. 1:15-20, 1 Tim. 6:15

_______________________________

Moral absolutes, Fixed standards, Absolute truth, Sanctity of life

Declaration ("unalienable" rights—life, etc., "self-evident" truths)

Ex. 20:13, Dt. 30:19, Ps. 119: 142-152, Pr. 14:34, Isa. 5:20-21, Jn. 10:10, Rom. 2:15, Heb. 13:8

______________________________

Rule of law rather than authority of man

Declaration, Constitution

Ex. 18-24, Dt. 17:20, Isa. 8:19-20, Mat. 5:17-18

_________________________________

All men are sinners

Constitutional checks and balances

Gen. 8:21, Jer. 17:9, Mk. 7: 20-23, Rom. 3:23, 1 Jn 1:8

________________________________

All men created equal

Declaration

Acts 10:34, 17:26, Gal. 3:28, 1 Pet. 2:17

_______________________________

Judicial, legislative, and executive branches

Constitution

Isa. 33:22

___________________________________

Religious freedom

First Amendment

1 Tim. 2:1-2

___________________________________

Church protected from state control (& taxation), but church to influence the state

First Amendment

Dt. 17:18-20, 1 Kgs. 3:28, Ez. 7:24, Neh. 8:2, 1 Sam. 7:15-10:27, 15:10-31, 2 Sam. 12:1-18, Mat. 14:3-4, Lk. 3:7-14, 11:52, Acts. 4:26-29

___________________________________

Federalist Democracy/States' Rights/Republicanism

Constitution

Ex. 18:21-22, Dt. 1:13, Jud. 8:22, 9:6, 1 Sam. 8, 2 Sam. 16:18, 2 Kgs. 14:21, Pr. 11:14, 24:6

__________________________________

Bottoms up government, Self-control, Limited federal powers

First, Second, Ninth, and Tenth Amendments

Mat. 18:15-18, Gal. 5:16-26, 1 Cor. 6:1-11, 1 Tim. 3:1-5, Tit. 2:1-8

_________________________________

Establish justice

Declaration

Ex. 23:1-9, Lev. 19:15, Dt. 1:17, 24:17-19, 1 Sam. 8:3, 2 Sam. 8:15, Mic. 6:8, Rom. 13:4

_________________________________

Fair trial with witnesses

Sixth Amendment

Ex. 20:16, Dt. 19:15, Pr. 24:28, 25:18, Mat. 18:16

_________________________________

Private property rights

Fifth Amendment

Ex. 20:15,17

_________________________________

Biblical liberty, Free enterprise

Declaration

Lev. 25:10, Jn. 8:36, 2 Cor. 3:17, Gal. 5:1, James 1:25, 1 Pet. 2:16

________________________________

Creation not evolution

Declaration

Gen. 1:1

________________________________

Biblical capitalism not Darwinian capitalism (service and fair play over strict survival of the fittest)

Anti-trust laws

Ex. 20:17, Mat. 20:26, 25:14-30, 2 Thes. 3:6-15, 1 Pet. 2:16

_______________________________

Importance of the traditional family

State sodomy laws, few reasons for divorce

Ex. 20:12,14, Mat. 19:1-12, Mk. 10:2-12, Rom. 1:18-2:16, 1 Cor. 7:1-40

______________________________

Religious education encouraged

Northwest Ordinance

Dt. 6:4-7, Pr. 22:6, Mat. 18:6, Eph. 6:4

_______________________________

Servanthood not political power

Concept of public servant

Ex. 18:21, Rom. 13:4, Php. 2:7

_______________________________

Sabbath day holy

"Blue laws"

Ex. 20:8

_______________________________

Restitution

Restitution laws

Lev. 6:1-5, Num. 5:5-7, Mat. 5:23-26

_______________________________

cont'd on page two

Page Two

Many people today reject the notion that the Bible should be used as a basis for law. "Narrow minded and outdated!" they say. Ideas have consequences. Let's examine the implications if the Bible is or is not the standard for society and its legal system.

Without an objective standard of truth upon which to base society, the result is that whoever gains the most political power will dominate. Christians believe that the Bible offers ultimate, objective, and absolute truth—as opposed to relative "truth" (i.e., arbitrary "absolutes"). There was a general consensus on this point in America from the earliest settlers until only recently.

So it was natural for the early Americans to turn to the Bible for guidance as to how to make civil law. This was the standard for law beginning with the Mayflower Compact all the way through the constitutions of all 50 states.

For example, the first state constitution was the Fundamental Orders of Connecticut (1639). (I'll post this a little later) The framers of this document desired that every aspect of it be based on the Bible. This document was a model for other constitutions including the U.S. Consitution which followed. The above table outlines the wide spread influence of biblical thought on America's legal system.

Biblical absolutes enshrined into law offered a consensus that meant freedom without chaos. One aspect of this is that, as stated in the Declaration of Independence, there exist "unalienable rights" of men. Rights were unalienable because they were given by God. This is very significant because in most societies up until that time (and indeed even today), rights are only conferred by whoever is in power at the time.

Because the American consensus was that the Bible was TRUTH, the tyranny of a few or even the tyranny of the majority could be overcome by one person standing up and appealing to the Bible. The freedom of expression in general in America is a result of our biblical system. Those people who feel free today to condemn the Bible are, ironically, among those who benefit most by the freedoms inherant in our biblical system!

Another aspect of our system of government is that it is based on the Rule of Law. This concept is a direct descendant of Hebrew law and the Ten Commandments. Together with the concept of unalienable rights from God, these concepts helped ensure a way of life that respected the dignity of every individual
.
It is helpful to compare and contrast the American Revolution of 1776 with the French Revolution of 1789. While the American revolution began with an appeal to the sovereinty of God, the French Revolution was founded on the sovereignty of man. The French movement was a product of Voltaire's philosophy which specifically attempted to replace biblical Christianity with man's reason as the ultimate standard.

But the French revolution was a disaster. Anarchy and tyranny reigned with 40,000 people being murdered, the favorite method being the guillotine. Their new constitution only lasted 2 years. Indeed, France has had 7 constitutions during the time that America has only had one.

France even tried to rid itself of every vestige of biblical structure by eliminating the 7-day work week. Alas, the structure of 6 days of work and 1 day of rest is not only biblical, it reflects an important cycle of things that God implemented for man's good. The biblical week had to be re-instituted
.
Another important aspect to America's constitution is that it has as its basis the distinctly Christian idea that man is basically sinful. Every one of our founding fathers understood this truth. It has been said that the 16th century Protestant reformer John Calvin, who is the theologian most associated with the biblical doctrine of man's "depravity," was the single most influential person to our Constitution. The result was that the founders built into the Constitution an elaborate system of checks and balances. This is evident in the horizontal plane of executive, legislative, and judicial branches of government. It is also evident in the vertical plane of federalism—states' powers versus federal powers.

Again, let's look at the evidence by contrasting the American system with other systems. Other systems are based on the idea that man is basically good, or at least perfectable by law and education. This is the basis for communism as well as the religious states of Islam. But states based on these utopian ideas are always failures and particularly repressive to their citizens. These governments end up as a police state and take away rights of the citizens.

It has been said that America has never been a Christian nation. But consider the facts. Every single American president has referenced God in his inaugural address. Every one of the 50 state constitutions call on God for support. The Supreme Court, in 1892 (Trinity Decision) after an exhaustive 10-year study of the matter, said: "This is a relgious people. This is a Christian nation." Even today, the Supreme Court opens each session with the verbal declaration, "God save the United States of America."

The Fundamental Orders of Connecticut January 14, 1639

For as much as it hath pleased Almighty God by the wise disposition of his divine providence so to order and dispose of things that we the Inhabitants and Residents of Windsor, Hartford and Wethersfield are now cohabiting and dwelling in and upon the River of Connectecotte and the lands thereunto adjoining; and well knowing where a people are gathered together the word of God requires that to maintain the peace and union of such a people there should be an orderly and decent Government established according to God, to order and dispose of the affairs of the people at all seasons as occasion shall require; do therefore associate and conjoin ourselves to be as one Public State or Commonwealth; and do for ourselves and our successors and such as shall be adjoined to us at any time hereafter, enter into Combination and Confederation together, to maintain and preserve the liberty and purity of the Gospel of our Lord Jesus which we now profess, as also, the discipline of the Churches, which according to the truth of the said Gospel is now practiced amongst us; as also in our civil affairs to be guided and governed accordinbg to such Laws, Rules, Orders and Decrees as shall be made, ordered, and decreed as followeth:

1. It is Ordered, sentenced, and decreed, that there shall be yearly two General Assemblies or Courts, the one the second Thursday in April, the other the second Thursday in September following; the first shall be called the Court of Election, wherein shall be yearly chosen from time to time, so many Magistrates and other public Officers as shall be found requisite: Whereof one to be chosen Governor for the year ensuing and until another be chosen, and no other Magistrate to be chosen for more than one year: provided always there be six chosen besides the Governor, which being chosen and sworn according to an Oath recorded for that purpose, shall have the power to administer justice according to the Laws here established, and for want thereof, according to the Rule of the Word of God; which choice shall be made by all that are admitted freemen and have taken the Oath of Fidelity, and do cohabit within this Jurisdiction having been admitted Inhabitants by the major part of the Town wherein they live or the major part of such as shall be then present.

2. It is Ordered, sentenced, and decreed, that the election of the aforesaid Magistrates shall be in this manner: every person present and qualified for choice shall bring in (to the person deputed to receive them) one single paper with the name of him written in it whom he desires to have Governor, and that he that hath the greatest number of papers shall be Governor for that year. And the rest of the Magistrates or public officers to be chosen in this manner: the Secretary for the time being shall first read the names of all that are to be put to choice and then shall severally nominate them distinctly, and every one that would have the person nominated to be chosen shall bring in one single paper written upon, and he that would not have him chosen shall bring in a blank; and every one that hath more written papers than blanks shall be a Magistrate for that year; which papers shall be received and told by one or more that shall be then chosen by the court and sworn to be faithful therein; but in case there should not be six chosen as aforesaid, besides the Governor, out of those which are nominated, than he or they which have the most writen papers shall be a Magistrate or Magistrates for the ensuing year, to make up the aforesaid number.

3. It is Ordered, sentenced, and decreed, that the Secretary shall not nominate any person, nor shall any person be chosen newly into the Magistracy which was not propounded in some General Court before, to be nominated the next election; and to that end it shall be lawful for each of the Towns aforesaid by their deputies to nominate any two whom they conceive fit to be put to election; and the Court may add so many more as they judge requisite.

4. It is Ordered, sentenced, and decreed, that no person be chosen Governor above once in two years, and that the Governor be always a member of some approved Congregation, and formerly of the Magistracy within this Jurisdiction; and that all the Magistrates, Freemen of this Commonwealth; and that no Magistrate or other public officer shall execute any part of his or their office before they are severally sworn, which shall be done in the face of the court if they be present, and in case of absence by some deputed for that purpose.

5. It is Ordered, sentenced, and decreed, that to the aforesaid Court of Election the several Towns shall send their deputies, and when the Elections are ended they may proceed in any public service as at other Courts. Also the other General Court in September shall be for making of laws, and any other public occasion, which concerns the good of the Commonwealth.

6. It is Ordered, sentenced, and decreed, that the Governor shall, either by himself or by the Secretary, send out summons to the Constables of every Town for the calling of these two standing Courts one month at least before their several times: And also if the Governor and the greatest part of the Magistrates see cause upon any special occasion to call a General Court, they may give order to the Secretary so to do within fourteen days' warning: And if urgent necessity so required, upon a shorter notice, giving sufficient grounds for it to the deputies when they meet, or else be questioned for the same; And if the Governor and major part of Magistrates shall either neglect or refuse to call the two General standing Courts or either of them, as also at other times when the occasions of the Commonwealth require, the Freemen thereof, or the major part of them, shall petition to them so to do; if then it be either denied or neglected, the said Freemen, or the major part of them, shall have the power to give order to the Constables of the several Towns to do the same, and so may meet together, and choose to themselves a Moderator, and may proceed to do any act of power which any other General Courts may.

cont'd on page two

Page Two

7. It is Ordered, sentenced, and decreed, that after there are warrants given out for any of the said General Courts, the Constable or Constables of each Town, shall forthwith give notice distinctly to the inhabitants of the same, in some public assembly or by going or sending from house to house, that at a place and time by him or them limited and set, they meet and assemble themselves together to elect and choose certain deputies to be at the General Court then following to agitate the affairs of the Commonwealth; which said deputies shall be chosen by all that are admitted Inhabitants in the several Towns and have taken the oath of fidelity; provided that none be chosen a Deputy for any General Court which is not a Freeman of this Commonwealth.

The aforesaid deputies shall be chosen in manner following: every person that is present and qualified as before expressed, shall bring the names of such, written in several papers, as they desire to have chosen for that employment, and these three or four, more or less, being the number agreed on to be chosen for that time, that have the greatest number of papers written for them shall be deputies for that Court; whose names shall be endorsed on the back side of the warrant and returned into the Court, with the Constable or Constables' hand unto the same.

8. It is Ordered, sentenced, and decreed, that Windsor, Hartford, and Wethersfield shall have power, each Town, to send four of their Freemen as their deputies to every General Court; and Whatsoever other Town shall be hereafter added to this Jurisdiction, they shall send so many deputies as the Court shall judge meet, a reasonable proportion to the number of Freemen that are in the said Towns being to be attended therein; which deputies shall have the power of the whole Town to give their votes and allowance to all such laws and orders as may be for the public good, and unto which the said Towns are to be bound.

9. It is Ordered, sentenced, and decreed, that the deputies thus chosen shall have power and liberty to appoint a time and a place of meeting together before any General Court, to advise and consult of all such things as may concern the good of the public, as also to examine their own Elections, whether according to the order, and if they or the greatest part of them find any election to be illegal they may seclude such for present from their meeting, and return the same and their reasons to the Court; and if it be proved true, the Court may fine the party or parties so intruding, and the Town, if they see cause, and give out a warrant to go to a new election in a legal way, either in part or in whole. Also the said deputies shall have power to fine any that shall be disorderly at their meetings, or for not coming in due time or place according to appointment; and they may return the said fines into the Court if it be refused to be paid, and the Treasurer to take notice of it, and to escheat or levy the same as he does other fines.

10. It is Ordered, sentenced, and decreed, that every General Court, except such as through neglect of the Governor and the greatest part of the Magistrates the Freemen themselves do call, shall consist of the Governor, or some one chosen to moderate the Court, and four other Magistrates at least, with the major part of the deputies of the several Towns legally chosen; and in case the Freemen, or major part of them, through neglect or refusal of the Governor and major part of the Magistrates, shall call a Court, it shall consist of the major part of Freemen that are present or their deputiues, with a Moderator chosen by them: In which said General Courts shall consist the supreme power of the Commonwealth, and they only shall have power to make laws or repeal them, to grant levies, to admit of Freemen, dispose of lands undisposed of, to several Towns or persons, and also shall have power to call either Court or Magistrate or any other person whatsoever into question for any misdemeanor, and may for just causes displace or deal otherwise according to the nature of the offense; and also may deal in any other matter that concerns the good of this Commonwealth, except election of Magistrates, which shall be done by the whole body of Freemen.

In which Court the Governor or Moderator shall have power to order the Court, to give liberty of speech, and silence unseasonable and disorderly speakings, to put all things to vote, and in case the vote be equal to have the casting voice. But none of these Courts shall be adjourned or dissolved without the consent of the major part of the Court.

11. It is Ordered, sentenced, and decreed, that when any General Court upon the occasions of the Commonwealth have agreed upon any sum, or sums of money to be levied upon the several Towns within this Jurisdiction, that a committee be chosen to set out and appoint what shall be the proportion of every Town to pay of the said levy, provided the committee be made up of an equal number out of each Town.

14th January 1639 the 11 Orders above said are voted.

Senators and Representatives in the
First United States Congress

_________________________

1st U.S. Congress (1789-1791) Senators

Source: "Senators Elected to the United States Senate: The 1st Federal Congress of the United States of America (1789-1791)" in "Religion in the United States Government" section of "World Information" website (http://wwwgotcha100forum.org/FFR-Senate.htm; viewed 8 July 2005)

Charles Carroll MD Catholic
Oliver Ellsworth CT Congregationalist
John Langdon NH Congregationalist
Caleb Strong MA Congregationalist
Paine Wingate NH Congregationalist
Philip Schuyler NY Dutch Reformed Church
Pierce Butler SC Episcopalian
Theodore Foster RI Episcopalian
Rufus King MA Episcopalian
James Monroe VA Episcopalian
Robert Morris PA Episcopalian
George Read DE Episcopalian
Tristram Dalton MA Episcopalian
William Grayson VA Episcopalian
James Gunn GA Episcopalian
John Henry MD Episcopalian
Ralph Izard SC Episcopalian
Richard Henry Lee VA Episcopalian
William S. Johnson CT Episcopalian; Presbyterian
Richard Bassett DE Methodist
William Few GA Methodist
Jonathan Elmer NJ Presbyterian
William Paterson NJ Presbyterian
Philemon Dickinson NJ Quaker
Benjamin Hawkins NC unknown
Samuel Johnston NC unknown
William Maclay PA unknown
Joseph Stanton Jr. RI unknown
John Walker VA unknown

1st U.S. Congress (1789-1791)
Representatives
Source: "Representatives Elected to the United States Congress: The 1st Federal Congress of the United States of America (1789-1791)" in "Religion in the United States Government" section of "World Information" website (http://wwwgotcha100forum.org/FFR-Congress.htm; viewed 8 July 2005)

Fisher Ames MA Calvinist
Daniel Carroll MD Catholic
Thomas Fitzsimons PA Catholic
Abiel Foster NH Congregationalist
Benjamin Huntington CT Congregationalist
James Jackson GA Congregationalist
Roger Sherman CT Congregationalist
Jeremiah Wadsworth CT Congregationalist
Nicholas Gilman NH Congregationalist
Abraham Baldwin GA Congreg' ;Episcopalian
Egbert Benson NY Dutch Reformed Church
James Schureman NJ Dutch Reformed Church
Henry Wynkoop PA Dutch Reformed Church
James Madison Jr. VA Episcopalian
George Mathews GA Episcopalian
Peter Muhlenberg PA Episcopalian
Josiah Parker VA Episcopalian
Peter Silvester NY Episcopalian
John Vining DE Episcopalian
Theodorick Bland VA Episcopalian
Timothy Bloodworth NC Episcopalian
Elias Boudinot NJ Episcopalian
Benjamin Contee MD Episcopalian
William Floyd NY Episcopalian
George Gale MD Episcopalian
Elbridge Gerry MT Episcopalian
Thomas Hartley PA Episcopalian
John Laurance NY Episcopalian
Richard Bland Lee VA Episcopalian
George Leonard MT Episcopalian
Samuel Livermore NH Episcopalian
John Page VA Episcopalian
Thomas Sinnickson NJ Episcopalian
William L. Smith SC Episcopalian
Alexander White VA Episcopalian
George Clymer PA Quaker, Episcopalian
Lambert Cadwalader NJ Quaker
John Hathorn NY Quaker
Daniel Hiester Jr. PA German Reformed Church
Daniel Huger SC Huguenot
Frederick A. Muhlenberg PA Lutheran
Jeremiah Van Rensselaer NY Lutheran
Benjamin Bourne RI Presbyterian
William Smith MD Presbyterian
Hugh Williamson NC Presbyterian
George Thatcher MT Unitarian
John Baptista Ashe NC Anglican
John Brown VA unknown
Aedanus Burke SC unknown
Isaac Coles VA unknown
William Branch Giles VA unknown
Benjamin Goodhue MT unknown
Samuel Griffin VA unknown
Jonathan Grout MT unknown
Andrew Moore VA unknown
George Partridge MT unknown
Thomas Scott PA unknown
Theodore Sedgwick MT unknown
Joshua Seney MD unknown
John Sevier NC unknown
John Steele NC unknown
Michael Jenifer Stone MD unknown
Jonathan Sturges CT unknown
Thomas Sumter SC unknown
Jonathan Trumbull CT unknown
Thomas Tudor Tucker SC unknown

In most current history books that quote Patrick Henry all we read is "Give Me Liberty Or Give Me Death". The rest of the text is always left out. Following is the complete document.

Give Me Liberty or Give Me Death
March 23, 1775
By Patrick Henry
No man thinks more highly than I do of the patriotism, as well as abilities, of the very worthy gentlemen who have just addressed the house. But different men often see the same subject in different lights; and, therefore, I hope it will not be thought disrespectful to those gentlemen if, entertaining as I do opinions of a character very opposite to theirs, I shall speak forth my sentiments freely and without reserve. This is no time for ceremony. The question before the house is one of awful moment to this country. For my own part, I consider it as nothing less than a question of freedom or slavery; and in proportion to the magnitude of the subject ought to be the freedom of the debate. It is only in this way that we can hope to arrive at the truth, and fulfill the great responsibility which we hold to God and our country. Should I keep back my opinions at such a time, through fear of giving offense, I should consider myself as guilty of treason towards my country, and of an act of disloyalty toward the Majesty of Heaven, which I revere above all earthly kings.

Mr. President, it is natural to man to indulge in the illusions of hope. We are apt to shut our eyes against a painful truth, and listen to the song of that siren till she transforms us into beasts. Is this the part of wise men, engaged in a great and arduous struggle for liberty? Are we disposed to be of the numbers of those who, having eyes, see not, and, having ears, hear not, the things which so nearly concern their temporal salvation? For my part, whatever anguish of spirit it may cost, I am willing to know the whole truth, to know the worst, and to provide for it.

I have but one lamp by which my feet are guided, and that is the lamp of experience. I know of no way of judging of the future but by the past. And judging by the past, I wish to know what there has been in the conduct of the British ministry for the last ten years to justify those hopes with which gentlemen have been pleased to solace themselves and the House. Is it that insidious smile with which our petition has been lately received?

Trust it not, sir; it will prove a snare to your feet. Suffer not yourselves to be betrayed with a kiss. Ask yourselves how this gracious reception of our petition comports with those warlike preparations which cover our waters and darken our land. Are fleets and armies necessary to a work of love and reconciliation? Have we shown ourselves so unwilling to be reconciled that force must be called in to win back our love? Let us not deceive ourselves, sir. These are the implements of war and subjugation; the last arguments to which kings resort. I ask gentlemen, sir, what means this martial array, if its purpose be not to force us to submission? Can gentlement assign any other possible motive for it? Has Great Britain any enemy, in this quarter of the world, to call for all this accumulation of navies and armies? No, sir, she has none. They are meant for us: they can be meant for no other. They are sent over to bind and rivet upon us those chains which the British ministry have been so long forging. And what have we to oppose to them? Shall we try argument? Sir, we have been trying that for the last ten years. Have we anything new to offer upon the subject? Nothing. We have held the subject up in every light of which it is capable; but it has been all in vain. Shall we resort to entreaty and humble supplication? What terms shall we find which have not been already exhausted? Let us not, I beseech you, sir, deceive ourselves. Sir, we have done everything that could be done to avert the storm which is now coming on. We have petitioned; we have remonstrated; we have supplicated; we have prostrated ourselves before the throne, and have implored its interposition to arrest the tyrannical hands of the ministry and Parliament. Our petitions have been slighted; our remonstrances have produced additional violence and insult; our supplications have been disregarded; and we have been spurned, with contempt, from the foot of the throne! In vain, after these things, may we indulge the fond hope of peace and reconciliation.

There is no longer any room for hope. If we wish to be free--if we mean to preserve inviolate those inestimable privileges for which we have been so long contending--if we mean not basely to abandon the noble struggle in which we have been so long engaged, and which we have pledged ourselves never to abandon until the glorious object of our contest shall be obtained--we must fight! I repeat it, sir, we must fight! An appeal to arms and to the God of hosts is all that is left us! They tell us, sir, that we are weak; unable to cope with so formidable an adversary. But when shall we be stronger? Will it be the next week, or the next year? Will it be when we are totally disarmed, and when a British guard shall be stationed in every house? Shall we gather strength but irresolution and inaction? Shall we acquire the means of effectual resistance by lying supinely on our backs and hugging the delusive phantom of hope, until our enemies shall have bound us hand and foot? Sir, we are not weak if we make a proper use of those means which the God of nature hath placed in our power. The millions of people, armed in the holy cause of liberty, and in such a country as that which we possess, are invincible by any force which our enemy can send against us. Besides, sir, we shall not fight our battles alone. There is a just God who presides over the destinies of nations, and who will raise up friends to fight our battles for us. The battle, sir, is not to the strong alone; it is to the vigilant, the active, the brave. Besides, sir, we have no election. If we were base enough to desire it, it is now too late to retire from the contest. There is no retreat but in submission and slavery! Our chains are forged! Their clanking may be heard on the plains of Boston! The war is inevitable--and let it come! I repeat it, sir, let it come.

It is in vain, sir, to extentuate the matter. Gentlemen may cry, Peace, Peace--but there is no peace. The war is actually begun! The next gale that sweeps from the north will bring to our ears the clash of resounding arms! Our brethren are already in the field! Why stand we here idle? What is it that gentlemen wish? What would they have? Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? Forbid it, Almighty God! I know not what course others may take; but as for me, give me liberty or give me death!

This document was prepared by the Second Continental Congress to explain to the world why the British colonies had taken up arms against Great Britain. It is a combination of the work of Thomas Jefferson and Colonel John Dickinson (well-known for his series "Letters from a Pennsylvania Farmer."). Jefferson completed the first draft, but it was perceived by the Contenential Congress as too harsh and militant; Dickinson prepared the second. The final document combined the work of the two.

____________________________

Declaration of the Causes and Necessity
of Taking Up Arms July 6, 1775

A declaration by the representatives of the united colonies of North America, now met in Congress at Philadelphia, setting forth the causes and necessity of their taking up arms.

If it was possible for men, who exercise their reason to believe, that the divine Author of our existence intended a part of the human race to hold an absolute property in, and an unbounded power over others, marked out by his infinite goodness and wisdom, as the objects of a legal domination never rightfully resistible, however severe and oppressive, the inhabitants of these colonies might at least require from the parliament of Great-Britain some evidence, that this dreadful authority over them, has been granted to that body. But a reverance for our Creator, principles of humanity, and the dictates of common sense, must convince all those who reflect upon the subject, that government was instituted to promote the welfare of mankind, and ought to be administered for the attainment of that end. The legislature of Great-Britain, however, stimulated by an inordinate passion for a power not only unjustifiable, but which they know to be peculiarly reprobated by the very constitution of that kingdom, and desparate of success in any mode of contest, where regard should be had to truth, law, or right, have at length, deserting those, attempted to effect their cruel and impolitic purpose of enslaving these colonies by violence, and have thereby rendered it necessary for us to close with their last appeal from reason to arms. Yet, however blinded that assembly may be, by their intemperate rage for unlimited domination, so to sight justice and the opinion of mankind, we esteem ourselves bound by obligations of respect to the rest of the world, to make known the justice of our cause. Our forefathers, inhabitants of the island of Great-Britain, left their native land, to seek on these shores a residence for civil and religious freedom. At the expense of their blood, at the hazard of their fortunes, without the least charge to the country from which they removed, by unceasing labour, and an unconquerable spirit, they effected settlements in the distant and unhospitable wilds of America, then filled with numerous and warlike barbarians. -- Societies or governments, vested with perfect legislatures, were formed under charters from the crown, and an harmonious intercourse was established between the colonies and the kingdom from which they derived their origin. The mutual benefits of this union became in a short time so extraordinary, as to excite astonishment. It is universally confessed, that the amazing increase of the wealth, strength, and navigation of the realm, arose from this source; and the minister, who so wisely and successfully directed the measures of Great-Britain in the late war, publicly declared, that these colonies enabled her to triumph over her enemies. --Towards the conclusion of that war, it pleased our sovereign to make a change in his counsels. -- From that fatal movement, the affairs of the British empire began to fall into confusion, and gradually sliding from the summit of glorious prosperity, to which they had been advanced by the virtues and abilities of one man, are at length distracted by the convulsions, that now shake it to its deepest foundations. -- The new ministry finding the brave foes of Britain, though frequently defeated, yet still contending, took up the unfortunate idea of granting them a hasty peace, and then subduing her faithful friends.

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These colonies were judged to be in such a state, as to present victories without bloodshed, and all the easy emoluments of statuteable plunder. -- The uninterrupted tenor of their peaceable and respectful behaviour from the beginning of colonization, their dutiful, zealous, and useful services during the war, though so recently and amply acknowledged in the most honourable manner by his majesty, by the late king, and by parliament, could not save them from the meditated innovations. -- Parliament was influenced to adopt the pernicious project, and assuming a new power over them, have in the course of eleven years, given such decisive specimens of the spirit and consequences attending this power, as to leave no doubt concerning the effects of acquiescence under it. They have undertaken to give and grant our money without our consent, though we have ever exercised an exclusive right to dispose of our own property; statutes have been passed for extending the jurisdiction of courts of admiralty and vice-admiralty beyond their ancient limits; for depriving us of the accustomed and inestimable privilege of trial by jury, in cases affecting both life and property; for suspending the legislature of one of the colonies; for interdicting all commerce to the capital of another; and for altering fundamentally the form of government established by charter, and secured by acts of its own legislature solemnly confirmed by the crown; for exempting the "murderers" of colonists from legal trial, and in effect, from punishment; for erecting in a neighbouring province, acquired by the joint arms of Great-Britain and America, a despotism dangerous to our very existence; and for quartering soldiers upon the colonists in time of profound peace. It has also been resolved in parliament, that colonists charged with committing certain offences, shall be transported to England to be tried. But why should we enumerate our injuries in detail? By one statute it is declared, that parliament can "of right make laws to bind us in all cases whatsoever." What is to defend us against so enormous, so unlimited a power? Not a single man of those who assume it, is chosen by us; or is subject to our control or influence; but, on the contrary, they are all of them exempt from the operation of such laws, and an American revenue, if not diverted from the ostensible purposes for which it is raised, would actually lighten their own burdens in proportion, as they increase ours. We saw the misery to which such despotism would reduce us. We for ten years incessantly and ineffectually besieged the throne as supplicants; we reasoned, we remonstrated with parliament, in the most mild and decent language.

Administration sensible that we should regard these oppressive measures as freemen ought to do, sent over fleets and armies to enforce them. The indignation of the Americans was roused, it is true; but it was the indignation of a virtuous, loyal, and affectionate people. A Congress of delegates from the United Colonies was assembled at Philadelphia, on the fifth day of last September. We resolved again to offer an humble and dutiful petition to the King, and also addressed our fellow-subjects of Great-Britain. We have pursued every temperate, every respectful measure; we have even proceeded to break off our commercial intercourse with our fellow-subjects, as the last peaceable admonition, that our attachment to no nation upon earth should supplant our attachment to liberty. -- This, we flattered ourselves, was the ultimate step of the controversy: but subsequent events have shewn, how vain was this hope of finding moderation in our enemies.

Several threatening expressions against the colonies were inserted in his majesty's speech; our petition, tho' we were told it was a decent one, and that his majesty had been pleased to receive it graciously, and to promise laying it before his parliament, was huddled into both houses among a bundle of American papers, and there neglected. The lords and commons in their address, in the month of February, said, that "a rebellion at that time actually existed within the province of Massachusetts- Bay; and that those concerned with it, had been countenanced and encouraged by unlawful combinations and engagements, entered into by his majesty's subjects in several of the other colonies; and therefore they besought his majesty, that he would take the most effectual measures to inforce due obediance to the laws and authority of the supreme legislature." -- Soon after, the commercial intercourse of whole colonies, with foreign countries, and with each other, was cut off by an act of parliament; by another several of them were intirely prohibited from the fisheries in the seas near their coasts, on which they always depended for their sustenance; and large reinforcements of ships and troops were immediately sent over to general Gage.

Fruitless were all the entreaties, arguments, and eloquence of an illustrious band of the most distinguished peers, and commoners, who nobly and strenuously asserted the justice of our cause, to stay, or even to mitigate the heedless fury with which these accumulated and unexampled outrages were hurried on. -- equally fruitless was the interference of the city of London, of Bristol, and many other respectable towns in our favor. Parliament adopted an insidious manoeuvre calculated to divide us, to establish a perpetual auction of taxations where colony should bid against colony, all of them uninformed what ransom would redeem their lives; and thus to extort from us, at the point of the bayonet, the unknown sums that should be sufficient to gratify, if possible to gratify, ministerial rapacity, with the miserable indulgence left to us of raising, in our own mode, the prescribed tribute. What terms more rigid and humiliating could have been dictated by remorseless victors to conquered enemies? in our circumstances to accept them, would be to deserve them.

Soon after the intelligence of these proceedings arrived on this continent, general Gage, who in the course of the last year had taken possession of the town of Boston, in the province of Massachusetts-Bay, and still occupied it a garrison, on the 19th day of April, sent out from that place a large detachment of his army, who made an unprovoked assault on the inhabitants of the said province, at the town of Lexington, as appears by the affidavits of a great number of persons, some of whom were officers and soldiers of that detachment, murdered eight of the inhabitants, and wounded many others. From thence the troops proceeded in warlike array to the town of Concord, where they set upon another party of the inhabitants of the same province, killing several and wounding more, until compelled to retreat by the country people suddenly assembled to repel this cruel aggression. Hostilities, thus commenced by the British troops, have been since prosecuted by them without regard to faith or reputation. -- The inhabitants of Boston being confined within that town by the general their governor, and having, in order to procure their dismission, entered into a treaty with him, it was stipulated that the said inhabitants having deposited their arms with their own magistrate, should have liberty to depart, taking with them their other effects. They accordingly delivered up their arms, but in open violation of honour, in defiance of the obligation of treaties, which even savage nations esteemed sacred, the governor ordered the arms deposited as aforesaid, that they might be preserved for their owners, to be seized by a body of soldiers; detained the greatest part of the inhabitants in the town, and compelled the few who were permitted to retire, to leave their most valuable effects behind.

By this perfidy wives are separated from their husbands, children from their parents, the aged and the sick from their relations and friends, who wish to attend and comfort them; and those who have been used to live in plenty and even elegance, are reduced to deplorable distress.

The general, further emulating his ministerial masters, by a proclamation bearing date on the 12th day of June, after venting the grossest falsehoods and calumnies against the good people of these colonies, proceeds to "declare them all, either by name or description, to be rebels and traitors, to supercede the course of the common law, and instead thereof to publish and order the use and exercise of the law martial." -- His troops have butchered our countrymen, have wantonly burnt Charlestown, besides a considerable number of houses in other places; our ships and vessels are seized; the necessary supplies of provisions are intercepted, and he is exerting his utmost power to spread destruction and devastation around him.

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We have rceived certain intelligence, that general Carleton, the governor of Canada, is instigating the people of that province and the Indians to fall upon us; and we have but too much reason to apprehend, that schemes have been formed to excite domestic enemies against us. In brief, a part of these colonies now feel, and all of them are sure of feeling, as far as the vengeance of administration can inflict them, the complicated calamities of fire, sword and famine. [1] We are reduced to the alternative of chusing an unconditional submission to the tyranny of irritated ministers, or resistance by force. -- The latter is our choice. -- We have counted the cost of this contest, and find nothing so dreadful as voluntary slavery. -- Honour, justice, and humanity, forbid us tamely to surrender that freedom which we received from our gallant ancestors, and which our innocent posterity have a right to receive from us. We cannot endure the infamy and guilt of resigning succeeding generations to that wretchedness which inevitably awaits them, if we basely entail hereditary bondage upon them.

Our cause is just. Our union is perfect. Our internal resources are great, and, if necessary, foreign assistance is undoubtedly attainable. -- We gratefully acknowledge, as signal instances of the Divine favour towards us, that his Providence would not permit us to be called into this severe controversy, until we were grown up to our present strength, had been previously exercised in warlike operation, and possessed of the means of defending ourselves. With hearts fortified with these animating reflections, we most solemnly, before God and the world, declare, that, exerting the utmost energy of those powers, which our beneficent Creator hath graciously bestowed upon us, the arms we have been compelled by our enemies to assume, we will, in defiance of every hazard, with unabating firmness and perseverence, employ for the preservation of our liberties; being with one mind resolved to die freemen rather than to live slaves.

Lest this declaration should disquiet the minds of our friends and fellow-subjects in any part of the empire, we assure them that we mean not to dissolve that union which has so long and so happily subsisted between us, and which we sincerely wish to see restored. -- Necessity has not yet driven us into that desperate measure, or induced us to excite any other nation to war against them. -- We have not raised armies with ambitious designs of separating from Great-Britain, and establishing independent states. We fight not for glory or for conquest. We exhibit to mankind the remarkable spectacle of a people attacked by unprovoked enemies, without any imputation or even suspicion of offence. They boast of their privileges and civilization, and yet proffer no milder conditions than servitude or death.

In our own native land, in defence of the freedom that is our birthright, and which we ever enjoyed till the late violation of it -- for the protection of our property, acquired solely by the honest industry of our fore-fathers and ourselves, against violence actually offered, we have taken up arms. We shall lay them down when hostilities shall cease on the part of the aggressors, and all danger of their being renewed shall be removed, and not before.

With an humble confidence in the mercies of the supreme and impartial Judge and Ruler of the Universe, we most devoutly implore his divine goodness to protect us happily through this great conflict, to dispose our adversaries to reconciliation on reasonable terms, and thereby to relieve the empire from the calamities of civil war.

Church in the U.S. Capitol

by David Barton

Many people are surprised to learn that the United States Capitol regularly served as a church building; a practice that began even before Congress officially moved into the building and lasted until well after the Civil War. Below is a brief history of the Capitol's use as a church, and some of the prominent individuals who attended services there.

The cornerstone of the Capitol was laid by President George Washington in 1793., but it was not until the end of 1800 that Congress actually moved into the building. According to the congressional records for late November of 1800, Congress spent the first few weeks organizing the Capitol rooms, committees, locations, etc. Then, on December 4, 1800, Congress approved the use of the Capitol building as a church building. 1

The approval of the Capitol for church was given by both the House and the Senate, with House approval being given by Speaker of the House, Frederick Augustus Muhlenberg, and Senate approval being given by the President of the Senate, Thomas Jefferson. Interestingly, Jefferson’s approval came while he was still officially the Vice- President but after he had just been elected President.

Significantly, the Capitol building had been used as a church even for years before it was occupied by Congress. The cornerstone for the Capitol had been laid on September 18, 1793; two years later while still under construction, the July 2, 1795, Federal Orrery newspaper of Boston reported:

City of Washington, June 19. It is with much pleasure that we discover the rising consequence of our infant city. Public worship is now regularly administered at the Capitol, every Sunday morning, at 11 o’clock by the Reverend Mr. Ralph.

The reason for the original use of the Capitol as a church might initially be explained by the fact that there were no churches in the city at that time. Even a decade later in 1803, U. S. Senator John Quincy Adams confirmed: “There is no church of any denomination in this city.” The absence of churches in Washington eventually changed, however. As one Washington citizen reported: “For several years after the seat of government was fixed at Washington, there were but two small [wooden] churches. . . . Now, in 1837 there are 22 churches of brick or stone.” Yet, even after churches began proliferating across the city, religious services still continued at the Capitol until well after the Civil War and Reconstruction.

Jefferson attended church at the Capitol while he was Vice President and also throughout his presidency. The first Capitol church service that Jefferson attended as President was a service preached by Jefferson’s friend, the Rev. John Leland, on January 3, 1802. Significantly, Jefferson attended that Capitol church service just two days after he penned his famous letter containing the “wall of separation between church and state” metaphor.

U. S. Rep. Manasseh Cutler, who also attended church at the Capitol, recorded in his own diary that “He [Jefferson] and his family have constantly attended public worship in the Hall.” Mary Bayard Smith, another attendee at the Capitol services, confirmed: “Mr. Jefferson, during his whole administration, was a most regular attendant.” She noted that Jefferson even had a designated seat at the Capitol church: “The seat he chose the first Sabbath, and the adjoining one (which his private secretary occupied), were ever afterwards by the courtesy of the congregation, left for him and his secretary.” Jefferson was so committed to those services that he would not even allow inclement weather to dissuade him; as Rep. Cutler noted: “It was very rainy, but his [Jefferson’s] ardent zeal brought him through the rain and on horseback to the Hall.” Other diary entries confirm Jefferson’s attendance in spite of bad weather.

In addition to Mary Bayard Smith and Congressman Manasseh Cutler, others kept diaries of the weekly Capitol church services – including Congressman Abijah Bigelow and statesman John Quincy Adams. (Adams served in Washington first as a Senator, then a President, and then as a Representative; and his extensive diaries describe the numerous church services he attended at the Capitol across a span of decades.) Typical of Adams’ diary entries while a U.S. Senator under President Jefferson were these:

Attended public service at the Capitol where Mr. Rattoon, an Episcopalian clergyman from Baltimore, preached a sermon.

[R]eligious service is usually performed on Sundays at the Treasury office and at the Capitol. I went both forenoon and afternoon to the Treasury.

Jefferson was not the only President to attend church at the Capitol. His successor, James Madison, also attended church at the Capitol. However, there was a difference in the way the two arrived for services. Observers noted that Jefferson arrived at church on horseback (it was 1.6 miles from the White House to the Capitol). However, Madison arrived for church in a coach and four. In fact, British diplomat Augustus Foster, who attended services at the Capitol, gave an eloquent description of President Madison arriving at the Capitol for church in a carriage drawn by four white horses.

From Jefferson through Abraham Lincoln, many presidents attended church at the Capitol; and it was common practice for Members of Congress to attend those services. For example, in his diary entry of January 9, 1803, Congressman Cutler noted: “Attended in the morning at the Capitol. . . . Very full assembly. Many of the Members present.” The church was often full – so crowded, in fact, one attendee reported that since “the floor of the House offered insufficient space, the platform behind the Speaker’s chair, and every spot where a chair could be wedged in” was filled. U. S. Representative John Quincy Adams (although noting that occasionally the “House was full, but not crowded”) also commented numerous times on the overly-crowded conditions at the Capitol church. In his diary entry for February 28, 1841, he noted: “I rode with my wife, Elizabeth C. Adams, and Mary, to the Capitol, where the Hall of the House of Representatives was so excessively crowded that it was with extreme difficulty that we were enabled to obtain seats.” Why did so many Members attend Divine service in the Hall of the House? Adams explained why he attended: “I consider it as one of my public duties – as a representative of the people – to give my attendance every Sunday morning when Divine service is performed in the Hall.”

Interestingly, the Marine Band participated in the early Capitol church services. According to Margaret Bayard Smith, who regularly attended services at the Capitol, the band, clad in their scarlet uniforms, made a “dazzling appearance” as they played from the gallery, providing instrumental accompaniment for the singing. The band, however, seemed too ostentatious for the services and “the attendance of the marine-band was soon discontinued.”

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From 1800 to 1801, the services were held in the north wing; from 1801 to 1804, they were held in the “oven” in the south wing, and then from 1804 to 1807, they were again held in the north wing. From 1807 to 1857, services were held in what is now Statuary Hall. By 1857 when the House moved into its new home in the extension, some 2,000 persons a week were attending services in the Hall of the House. Significantly, even though the U. S. Congress began meeting in the extension on Wednesday, December 16, 1857, the first official use of the House Chamber had occurred three days earlier, when “on December 13, 1857, the Rev. Dr. George Cummins preached before a crowd of 2,000 worshipers in the first public use of the chamber. Soon thereafter, the committee recommended that the House convene in the new Hall on Wednesday, December 16, 1857.” However, regardless of the part of the building in which the church met, the rostrum of the Speaker of the House was used as the preacher’s pulpit; and Congress purchased the hymnals used in the service.

The church services in the Hall of the House were interdenominational, overseen by the chaplains appointed by the House and Senate; sermons were preached by the chaplains on a rotating basis, or by visiting ministers approved by the Speaker of the House. As Margaret Bayard Smith, confirmed: “Not only the chaplains, but the most distinguished clergymen who visited the city, preached in the Capitol” and “clergymen, who during the session of Congress visited the city, were invited by the chaplains to preach.”

In addition to the non-denominational service held in the Hall of the House, several individual churches (such as Capitol Hill Presbyterian, the Unitarian Church of Washington, First Congregational Church, First Presbyterian Church, etc.) met in the Capitol each week for their own services; there could be up to four different church services at the Capitol each Sunday.

The Library of Congress provides an account of one of those churches that met weekly at the Capitol: “Charles Boynton (1806-1883) was in 1867 Chaplain of the House of Representatives and organizing pastor of the First Congregational Church in Washington, which was trying at that time to build its own sanctuary. In the meantime, the church, as Boynton informed potential donors, was holding services ‘at the Hall of Representatives’ where ‘the audience is the largest in town. . . . nearly 2000 assembled every Sabbath’ for services, making the congregation in the House the ‘largest Protestant Sabbath audience then in the United States.’ The First Congregational Church met in the House from 1865 to 1868.”

With so many services occurring, the Hall of the House was not the only location in the Capitol where church services were conducted. John Quincy Adams, in his February 2, 1806, diary entry, describes an overflow service held in the Supreme Court Chamber, and Congressman Manasseh Cutler describes a similar service in 1804. (At that time, the Supreme Court Chamber was located on the first floor of the Capitol.) Services were also held in the Senate Chamber as well as on the first floor of the south wing.

Church In The Capitol Milestones

* 1806. On January 12, 1806, Dorothy Ripley (1767-1832) became the first woman to preach before the House. One female attendee had noted: “Preachers of every sect and denomination of Christians were there admitted – Catholics, Unitarians, Quakers, with every intervening diversity of sect. Even women were allowed to display their pulpit eloquence in this national Hall.” In attendance at that service were President Thomas Jefferson and Vice President Aaron Burr. Ripley conducted the lengthy service in a fervent, evangelical, camp-meeting style.

* 1826. On January 8, 1826, Bishop John England (1786-1842) of Charleston, South Carolina (Bishop over North and South Carolina and Georgia) became the first Catholic to preach in the House of Representatives. Of that service, President John Quincy Adams (a regular attendee of church services in the Capitol) noted: Walked to the Capitol and heard the Bishop of Charleston, [John] England – an Irishman. He read a few prayers and then delivered an extemporaneous discourse of nearly two hours’ duration. . . . He closed by reading an admirable prayer. He came and spoke to me after the service and said he would call and take leave of me tomorrow. The house was overflowing, and it was with great difficulty that I obtained a seat.

* 1827. In January 1827, Harriet Livermore (1788-1868) became the second woman to preach in the House of Representatives. (Three of her immediate family members – her father, grandfather, and uncle – had been Members of Congress. Her grandfather, Samuel Livermore, was a Member of the first federal Congress and a framer of the Bill of Rights; her uncle was a Member under Presidents Thomas Jefferson and James Madison; her father was a Member under President James Monroe.) The service in which she preached was not only attended by President John Quincy Adams but was also filled with Members of Congress as well as the inquisitive from the city. As Margaret Bayard Smith noted, “curiosity rather than piety attracted throngs on such occasions.” Livermore spoke for an hour and a half, resulting in mixed reactions; some praised her and were even moved to tears by her preaching, some dismissed her. Harriet Livermore preached

* 1865. On February 12, 1865, Henry Highland Garnet (1815- 1882) became the first African American to speak in Congress. Two weeks earlier, on January 31, 1865, Congress had passed the Thirteenth Amendment abolishing slavery, and Garnet was invited to preach a sermon in Congress to commemorate that event. In his sermon, Garnet described his beginnings: “I was born among the cherished institutions of slavery. My earliest recollections of parents, friends, and the home of my childhood are clouded with its wrongs. The first sight that met my eyes was my Christian mother enslaved.” 33 His family escaped to the North; he became a minister, abolitionist, temperance leader, and political activist. He recruited black regiments during the Civil War and served as chaplain to the black troops of New York. In 1864, he became the pastor of the Fifteenth Street Presbyterian Church in Washington, D. C. (where he served at the time of this sermon). He later became president of Avery College and was made Minister to Liberia by President Ulysses S. Grant.

(For more information on this topic please see "Religion and the Founding of the American Republic: Religion and the Federal Government (Part 2)" on the Library of Congress website.) http://www.loc.gov/exhibits/religion/rel06-2.html

A Godless Constitution?: A Response to Kramnick and Moore

by Daniel L. Dreisbach

In their provocative polemic The Godless Constitution: The Case Against Religious Correctness (W. W. Horton, 1996), Cornell University professors Isaac Kramnick and R. Laurence Moore argue that the God-fearing framers of the U. S. Constitution "created an utterly secular state" unshackled from the intolerant chains of religion. They purportedly find evidence for this thesis in the constitutional text, which they describe as radically "godless" and distinctly secular. Their argument, while an appealing antidote to the historical assertions of the religious right, is superficial and misleading.

There were, indeed, anti-Federalist critics of the Constitution who complained bitterly that the document's failure to invoke the Deity and include explicit Christian references indicated, at best, indifference or, at worst, hostility toward Christianity. This view, however, did not prevail in the battle to ratify the Constitution. The professor's inordinate reliance on the Constitution's most vociferous critics to describe and define that document results in misleading, if not erroneous, conclusions. Furthermore, like the extreme anti-Federalists of 1787, the professors misunderstand the fundamental nature of the federal regime and its founding charter.

The U. S. Constitution's lack of a Christian designation had little to do with a radical secular agenda. Indeed, it had little to do with religion at all. The Constitution was silent on the subject of God and religion because there was a consensus that, despite the framer's personal beliefs, religion was a matter best left to the individual citizens and their respective state governments (and most states in the founding era retained some form of religious establishment). The Constitution, in short, can be fairly characterized as "godless" or secular only insofar as it deferred to the states on all matters regarding religion and devotion to God.

Relationships between religion and civil government were defined in most state constitutions, and the framers believed it would be inappropriate for the federal government to encroach upon or usurp state jurisdiction in this area. State and local governments, not the federal regime, it must be emphasized, were the basic and vital political units of the day. Thus, it was fitting that the people expressed religious preferences and affiliations through state and local charters.

Professors Kramnick and Moore find further evidence for a godless Constitution in the Article VI religious test ban. Here, too, they misconstrue the historical record. Their argument rests on the false premise that, in the minds of the framers, support for the Article VI ban was a repudiation of state establishments of religion and a ringing endorsement of a radically secular polity. The numerous state constitutions written between 1776 and 1787 in which sweeping religious liberty and nonestablishment provisions coexisted with religious test oaths confirm the poverty of this assumption. The founding generation, in other words, generally did not regard such measures as incompatible.

The Article VI ban (applicable to federal officeholders only) was not driven by a radical secular agenda or a renunciation of religious tests as a matter of principle. The fact that religious tests accorded with popular wishes is confirmed by their inclusion in the vast majority of revolutionary era state constitutions.

Professors Kramnick and Moore also blithely ignore Article I, sec. 2 of the U. S. Constitution, which deferred to state qualifications for the electors of members of the U. S. House of Representatives. This provision is significant since the constitutional framers of 1787 knew that in some states--such as South Carolina--the requisite qualifications for suffrage included religious belief.

Significantly, there were delegates at the Constitutional Convention in Philadelphia who endorsed the Article VI ban but had previously crafted religious tests for their respective state constitutions. The constitutional framers did not appreciate this apparent contradiction, which arises under a secular construction of Article VI. The framers believed, as a matter of federalism, that the Constitution denied the national government all jurisdiction over religion, including the authority to administer religious tests. Many in founding generation supported a federal test ban because they valued religious tests required under state laws, and they feared that a federal test might displace existing state test oaths and religious establishments. In other words, support for the Article VI ban was driven in part by a desire to preserve and defend the instruments of "religious establishment" (specifically, religious test oaths) that remained in the states.

The late-eighteenth-century view of oaths and religious test bans is illustrated in state constitutions of the era. The Tennessee Constitution of 1796 included the language of the Article VI test ban; however, the same constitution states that "no person who denies the being of God, or a future state of rewards and punishments, shall hold any office in the civil department of this State." Adopting a standard definition of oaths, the Kentucky Constitution of 1792, which omitted an express religious test but prescribed a basic oath of office, stated that required oaths and affirmations "shall be esteemed by the legislature [as] the most solemn appeal to God." This understanding of oaths, which was largely unchallenged in the founding era and frequently repeated in the state ratifying conventions, suggests that the U. S. Constitution, contrary to Professors Kramnick and Moore, was not entirely devoid of religious affirmations and did not create an utterly secular polity. The argument was made in ratifying conventions that the several constitutionally required oaths implicitly countenanced an acknowledgment of God (which, in a sense, constituted a general, nondenominational religious "test"), while the Article VI test ban merely proscribed sect-specific oaths for federal officeholders.

The debates in Article VI in state ratifying conventions further indicate that few, if any, delegates denied the advantage of placing devout Christians in public office. The issue warmly debated was the efficacy of a national religious test for obtaining this objective.

The Godless Constitution's lack of clear documentation is a disappointment. In order to examine the book's thesis more fully, I attempted to document the claims and quotations in the second chapter, which sets forth the case that the "principal architects of our national government envisioned a godless Constitution and a godless politics." It was readily apparent why these two university professors, who live in the world of footnotes, avoided them in this tract. The book is replete with misstatements or mischaracterizations of fact and garbled quotations. For example, the professors conflate two separate sections of New York Constitution of 1777 to support the claim that it "self-consciously repudiated tests" (p. 31). Contrary to this assertion, neither constitutional section expressly mentions religious tests and, indeed, test oaths were retained in the laws of New York well into the nineteenth century. The Danbury Baptists, for another example, did not ask Jefferson to designate "a fast day for national reconciliation" (pp.97, 119).

The book illustrates what is pejoratively called "law office history." That is, the authors, imbued with the adversary ethic, selectively recount facts, emphasizing data that support their own prepossessions and minimizing significant facts that complicate or conflict with their biases. The professors warn readers of this on the second page when they describe their book as a "polemic" that will " lay out the case for one" side of the debate on the important "role of religion in public and political life."

The suggestion that the U. S. Constitution is godless because it makes only brief mention of the Deity and Christian custom is superficial and misguided. Professors Kramnick and Moore succumb to the temptation to impose twentieth-century values on eighteenth-century text. Their book is less an honest appraisal of history than a partisan tract written for contemporary battles. They frankly state their desire that this polemic will rebut the "Christian nation" rhetoric of the religious right. Unfortunately, their historical analysis is as specious as the rhetoric they criticize.

Nathan Hale

Names do mean something. The name of Benedict Arnold is synonymous with treason. The name Major John Andre, co-conspirator with Benedict Arnold, a young man hung as an English spy in 1780, is synonymous with an intelligent and attractive young man of character caught in a great tragedy. The name Nathan Hale, a young man hung as an American spy on September 22, 1776, stands for patriotism, courage, and loyalty. His chilling words from the gallows, "I regret that I have but one life to give to my country," set the standard for all who aspire to the role of patriot.

Nathan Hale graduated from Yale in 1773. He excelled in sports. For a time he taught school in Connecticut. He enlisted in the Continental Army on July 1, 1775, almost a year before the colonies declared their independence.

He is described by fellow officer, Lieutenant Elisha Bostwick, in the following terms:

"I can now in imagination see his person and hear his voice--his person, I should say, was a little above the common stature in height, his shoulders of a moderate breadth, his limbs strait and very plump: regular features--very fair skin--blue eyes--flaxen or very light hair which he always kept short--his eyebrows a shade darker than his hair and his voice rather sharp or piercing--his bodily agility was remarkable. I have seen him follow a football and kick it over the tops of the trees in the Bowery at New York (an exercise which he was fond of)--his mental powers seemed to be above the common sort--his mind of a sedate and sober cast, and he was undoubtedly pious; for it was remarked that when any of the soldiers of his company were sick he always visited them and usually prayed for and with them in their sickness."

Independence was declared July 4, 1776, but things did not go well for the Continental Army. Washington suffered a crushing defeat on Long Island and he had to have better intelligence. Hale and the other officers of Knowlton's Rangers were asked to volunteer for spying behind the British lines. A call for volunteers went unanswered, a second call was made, and only Hale stepped forward.

Hale set out from Norwalk, Connecticut in a plain suit of brown clothes with a broad-brimmed hat, and tried to assume the character of a Dutch school master. He went over to New York by ferry boat and got past the guards, except for the last one who stopped him. Found upon him were drawings with Latin descriptions of the British fortifications. His cousin, Samuel Hale, a Harvard man and a Tory, is accused of betraying him, but it is more likely that Samuel Hale did not know that his cousin was a spy and merely identified him to the guard as a rebel sympathizer. The story of Hale's capture and execution appeared in the newspapers, and Samuel Hale denied that he gave Nathan away, but Samuel did later flee to England, abandoning his wife and son, and never returned, thus lending some credibility to the claim of his complicity in Nathan's arrest.

Upon being discovered, Hale gave his name, rank in the American army, and freely admitted that the had crossed the British lines to spy upon them.

Sir William Howe ordered him hanged the next morning without the benefit of a trial. His jailer was a hard-hearted man lacking elemental compassion. Hale asked for a clergyman and it was refused. He then asked for a bible, and it too was refused. In the morning shortly before the time for execution he was permitted to write two letters and then he was summoned to the gallows. From the gallows he addressed the spectators. It was, he said, the duty of every good soldier to obey any order from his commander-in-chief. He urged the British soldiers gathered around him to be ready to meet death in whatever shape it may appear. His last words were: "I regret that I have but one life to give to my country."

The next day, Captain John Montresor, a British officer approached the American lines under a flag of truce to report Hales capture, demeanor, and his final words from the gallows.

Nathan Hale had five brothers in the Revolution; his father wrote:

"You desire me to inform you about my son Nathan. . . . He was executed on the twenty second of September last by the accounts we have had. A child I sot much by but he is gone."

The following is a biography of John Locke. A little known man in todays history books that played a major part in the founding of this nation. I want to bring special attention to the highlighted portions.

A Biography of John Locke (1632-1704)

John Locke was born on August 29th, 1632 in England and lived to became one of the most influential people in England and, perhaps, one of the most influential people of the 17th century. Before his death on October 28th, 1704 he would earn the title as the Father of liberal philosophy. His ideas would also be used as a keystone for the revolution of the North American colonies from England.

Early Years
Locke had many prominent friends who were nobles in government and also highly respected scholars of the times. He was good friends with the Earl of Shaftesbury and he was given government jobs which he served with Shaftesbury.
Locke lived in France for a while and returned to troubled times in England. In 1679 his friend the Earl was tried for treason. Although Shaftesbury was acquitted, the Earl decided to flee England anyway to escape further persecution. He fled to Holland where William and Mary ruled but had some claim to the English throne. Owing to his close association with the Earl, Locke also fled fled to Holland in 1683. He returned to England in about 1688 when William and Mary were invited to retake the reign of England in what historians call the Bloodless Revolution. Eventually Locke returned to Oates in Essex where he retired. He lived there until his death in 1704.

Natural Rights
Locke wrote and developed the philosophy that there was no legitimate government under the divine right of kings theory. The Divine Right of Kings theory, as it was called, asserted that God chose some people to rule on earth in his will. Therefore, whatever the monarch decided was the will of God. When you criticized the ruler, you were in effect challenging God. This was a very powerful philosophy for the existing ruler. But, Locke did not believe in that and wrote his theory to challenge it.
Perhaps the part of Locke's writing which most influenced the founding fathers of the United States Constitution was the idea that the power to govern was obtained from the permission of the people.
He thought that the purpose of government was to protect the natural rights of its citizens. He said that natural rights were life, liberty and property, and that all people automatically earned these simply by being born. When a government did not protect those rights, the citizen had the right and maybe even the obligation of overthrowing the government.

If these ideas seem familiar to you, it is because they were incorporated into the Declaration of Independence by Thomas Jefferson. Once they took root in North America, the philosophy was adopted in other places as justification for revolution.

Ten Steps To Change America

by David Barton

What can be done to halt the havoc loosed on the United States since the early 60s? There must be two reversals, the first and most obvious one must occur in our national public stance toward God: the Supreme Court's current ban on the acknowledgment of God and the use of His principles in public is a direct challenge to Him and has thus triggered the law of national accountability, subjecting the nation to severe consequences. Therefore, our current national public stand against God must be set aside.

What can be done The second reversal must center on the restoration of the personal benefits derived from living by Godly principles. For example, when the Courts ruled that students might not use the Ten Commandments, nor study the Scriptures, nor learn about sexual abstinence, etc., the separation of these teachings caused personal, individual harm to those students, as forewarned in Deuteronomy 6:24 and 10:13:

The Lord commanded us to obey all these decrees so that we might always prosper.

Observe the Lord's decrees for your own good.

Observing His principles serves to our benefit. When His commands are rejected, it is to our own harm. Millions have been harmed by the mandated separation of His principles from specific arenas of their lives. The efforts at restoration and reversal must occur on both the national and on the individual levels.

In the decades immediately preceding the Court rulings (the 1920s, 30s, 40s, etc.), Christians en masse had voluntarily removed themselves from the political, social, and legal arenas. Whenever the Godly depart from any arena, their own Godly values depart with them. A person in office always legislates according to his own personal beliefs and convictions, and herein is the wisdom of Proverbs 29:2 made evident: "When the righteous rule, the people rejoice; when the wicked rule, the people groan."

It was the plan and intent of the Founders that the Godly, and thereby Godly principles, remain intimately involved in the political, judicial, and educational realms. The Founders believed that only the Godly would understand the unalienable freedoms provided by God and thus protect them in our form of government; and they never intended that Christian principles be divorced from public affairs.

Christians, through bad doctrine, political inactivity, and apathy had handed the reins of the nation over to leaders who awarded potential lifelong appointments to Justices not only willing but also eager to uproot the Christian practices that had been the heart of this nation for centuries. Quite frankly, the Court's 1962 (and subsequent) religion-hostile decisions were merely an outgrowth of what the Christian community-at-large had permitted and encouraged in the decades preceding those rulings.

A Biblical description of this process is given by Jesus in Matthew 13:24-26. In that parable, good people had a good field growing good seed. However, an enemy came in and planted bad among the good, thus contaminating the entire field. What afforded the enemy such an opportunity? The stark answer is found in verse 24: "While the good men slept, the enemy came in." Jesus never faulted the enemy for doing what he did, for it was his task and purpose to destroy; Jesus placed the fault on the good men who went to sleep, thus allowing the enemy to do what he did. Very bluntly what has occurred in America happened first because the church went to sleep, and then because the enemy came in and caused the damage.

The problems we have created for ourselves, although colossal, can be solved. Reversing the current trends involves making changes in the two areas mentioned earlier: (1) the official unfriendly stand taken against God must be corrected, and (2) religious principles and moral teachings must be restored and made available to individuals in public arenas. There are at least ten specific activities suggested in this chapter which can help realize these goals.

I. The first thing is to do first things first:

I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men, for [leaders] and for all that are in authority. 1 TIMOTHY 2:1

This is not an arbitrary, haphazard plan given by God; God wants every individual to pray for civic leaders first, because civic leaders and their policies affect every individual. Simply for our own benefit we should be praying regularly for our leaders at local, state, and federal levels in each branch of government. Prayer will be the first key to effecting significant and lasting change, for situations do not change on earth until they have been changed in the heavenlies. Additionally, we need to pray faithfully that God will root the wicked from office and will raise up righteous individuals to replace them. "An ounce of prevention is worth a pound of cure," and having the right individuals in office will prevent the enactment of many damaging policies. As explained by William Penn:

[G]overnments rather depend upon men than men upon governments. . . . Let men be good and the government cannot be bad. . . . [T]hough good laws do well, good men do better; for good laws may want [lack] good men . . . but good men will never want [lack] good laws nor suffer [allow bad] ill ones. [1]

Pray individually not only for our leaders on every level, but enlarge your sphere of influence and organize small groups to pray for our leaders.

cont'd on page two

Page Two

2. Voluntary prayer currently is greatly restricted in many schools, but that does not mean children should not be trained daily to pray. If you have children of school age, pray with them each day before they leave for school. Show them from the Scriptures the importance of prayer and petition, and help them begin each day by seeking God. Encourage them to pray specifically for students, families, schools, and the nation. God wants us to train our children in the importance of prayer.

The prayer of the upright is His delight. PROVERBS 15:8

Pray without ceasing. 1 THESSALONIANS 5:17
Continue in prayer. COLOSSIANS 4:2

3. Children currently receive little accurate information from their schools or public institutions either about the historical role of Christians in the nation or about the importance of involving Godly principles in our public affairs. Nevertheless, you can help them obtain correct information.

If you have children, teach them the Christian history, heritage, and traditions of our nation. If you do not have children, then educate those around you (i.e., Sunday School class, civic club, etc.) to an accurate history of our nation.

4. The political realm, formerly dominated by Christians, is still available to them. It was the use of politics that resulted in the elimination of religious activities and the public acknowledgment of God from public affairs; it can therefore restore those principles. While it might seem easier to empty the ocean with a thimble than to change politics, it is actually not as difficult as many people think. We've probably heard, or perhaps even made, statements such as: "I'm only an individual-one vote. What can I do?" "My vote won't make a difference anyway." "It does us no good to vote. As Christians, we're already in the minority." Sound familiar? The fact is, such statements are not true.

A recent Gallup Poll shows that 84 percent of this nation firmly believe in Jesus Christ, [2] and a separate poll indicates that 94 percent believe in God. [3] Polls have shown that:

Over 80 percent approve of voluntary prayer in school. [4]

81 percent of the nation opposes homosexual behavior. [5]
89 percent opposes the use of abortion as a means of convenience birth control. [6]

Additional findings could be cited, but the conclusion is inescapable: although we have been led to believe that we, the 94 percent who believe in God, are the minority, we most definitely are not!

Imagine a hypothetical vote in the U. S. Senate where the final tally was 94 to 6. It would be untenable for the 6 to be declared the winner and to have their policy enacted over the votes of the 94; yet this is exactly what happened when the public acknowledgment of God was prohibited. Can such an act truly be appropriate either in a republic (to which we pledge our allegiance) or in a democracy (which we most often claim to be)? Certainly not! Yet, unfortunately, this travesty continues to occur on a regular basis today. We have relinquished our right to be a democratic-republic and instead have become an oligarchy-a nation ruled by a small group or a council of "elite" individuals.

While polls show that the overwhelming majority of our citizens seem ready to return Godly precepts to public affairs, it is clear that a vast number of our elected officials are not. Whose fault is that? Notice President James Garfield's answer to this question:

Now, more than ever before, the people are responsible for the character of their Congress. If that body be ignorant, reckless, and corrupt, it is because the people tolerate ignorance, recklessness, and corruption. If it be intelligent, brave, and pure, it is because the people demand these high qualities to represent them in the national legislature. . . . If the next centennial does not find us a great nation . . . it will be because those who represent the enterprise, the culture, and the morality of the nation do not aid in controlling the political forces. [7]

Proof that it is up to us, the citizens, not them, the leaders came in five separate U. S. Senate races in 1986. The five candidates who stood for returning Godly principles to public affairs were defeated by a collective total of only 57,000 votes-less than 12,000 votes per state. Yet in those five states, there were over 5 million Christians who did not even vote! If only 1 of every 100 nonvoting Christians-one percent-had voted for the candidate supporting Godly principles, those five would have been elected and would have created a ten-vote swing in the Senate; five unGodly men would have been retired and five Godly men would have taken their places.

This is not the disheartening report it seems; actually, it is very encouraging, for it shows that Godly candidates are most often defeated not by activists and radicals, but by inactive Christians! This means that we do have the power to make a difference. When Christians begin to believe that we can make a difference and begin to act like the majority we are, we will make a difference. The ability to change the current situation is in our hands. As Edmund Burke explained:

All that is necessary for evil to triumph is for good men to do nothing. [8]

There is much that "good men" can do to stop the triumph of evil. One of the most important is to vote, and to vote Biblically. John Jay, America's first Chief Justice of the Supreme Court, once received a letter inquiring from him whether it was permissible for a Christian to vote for an unGodly candidate. Jay responded:

Whether our religion permits Christians to vote for infidel rulers is a question which merits more consideration than it seems yet to have generally received either from the clergy or the laity. It appears to me that what the prophet said to Jehoshaphat about his attachment to Ahab ["Shouldest thou help the ungodly and love them that hate the Lord?" 2 Chronicles 19:2] affords a salutary lesson. [9]

cont'd on page three

Page Three

On another occasion, Jay advised:

Providence has given to our people the choice of their rulers. It is the duty, as well as the privilege and interest, of our Christian nation to select and prefer Christians for their rulers. [10]

Daniel Webster delivered a similarly strong warning to teach our youth that:

[T]he exercise of the elective franchise is a social duty of as solemn a nature as man can be called to perform; that a man may not innocently trifle with his vote; that every free elector is a trustee as well for others as himself; and that every man and every measure he supports has an important bearing on the interests of others as well as on his own. [11]

Founding Father Noah Webster delivered a similar admonition:

Let it be impressed on your mind that God commands you to choose for rulers just men who will rule in the fear of God [Exodus 18:21]. . . . f the citizens neglect their duty and place unprincipled men in office, the government will soon be corrupted . . . If [our] government fails to secure public prosperity and happiness, it must be because the citizens neglect the Divine commands, and elect bad men to make and administer the laws. [12]

These admonitions to vote, and to vote Biblically, came not only from our political leaders, but from our spiritual leaders as well. Charles Finney, a prominent minister in the early 1800s, succinctly declared:

The time has come that Christians must vote for honest men and take consistent ground in politics or the Lord will curse them. . . . God cannot sustain this free and blessed country which we love and pray for unless the Church will take right ground. [13]

It is time to believe and to behave differently. We are not a minority; we are the majority! It is time to declare at the ballot box that we will no longer allow officials who embrace the values of the 6 percent who do not believe in God to abrogate the rights of the 94 percent who do. We must remove officials who do not comply with traditional, historical, and Biblical principles and replace them with those who do. We can make a difference! Our vote does count!

5. Too often, an allegedly "good" candidate is elected and we later end up regretting his public stands and votes. Much of this could be eliminated if the right questions were asked before election. We need to know more about a candidate than just the professional qualifications; we also need to know the personal traits that qualify him to represent us. As pointed out in a famous textbook first published in 1800:

A public character is often an artificial one. It is not, then, in the glare of public, but in the shade of private life that we are to look for the man. Private life is always real life. Behind the curtain, where the eyes of the million are not upon him . . . there he will always be sure to act himself: consequently, if he act greatly, he must be great indeed. Hence it has been justly said, that, "our private deeds, if noble, are noblest of our lives.". . . t is the private virtues that lay the foundation of all human excellence. [14]

It is not only proper, it is vital to investigate a candidate's private life and beliefs before placing him into office. The reason is made clear in Matthew 7:16-20 and in Luke 6:43-44; in these passages, Jesus reminds us that bad roots will produce bad fruit. Consequently, a candidate's moral and religious "roots" must be investigated before placing him into office. A candidate who produced bad fruit in private life will produce bad fruit in public life. Understanding this truth, Founding Father Elias Boudinot, President of the Continental Congress, reminded us to . . .

. . . be religiously careful in our choice of all public officers . . . and judge of the tree by its fruits. [15]

John Adams similarly charged us:

We electors have an important constitutional power placed in our hands; we have a check upon two branches of the legislature. . . . It becomes necessary to every [citizen] then, to be in some degree a statesman: and to examine and judge for himself. [16]

While there are many ways to ascertain a candidate's private beliefs and behavior, two are readily available to any individual or group. The first is outside monitoring, and the second is direct questioning.

Outside monitoring. Many groups publish a voter's guide showing the voting records of incumbents and the position of challengers on moral and religious issues of concern to the God-fearing community. A listing of several of these groups may be found on our "Helpful Links" page. Contact the group's national headquarters to get information on obtaining a voter's guide for your state. The national group will usually refer you to one of their state groups/chapters in your local area. While each of the national groups may not have a representative, there is usually at least one of the groups which will have a contact in your area. You may have to call several of the national groups before you finally make the local connection you need, but don't give up; the information you finally receive will be well worth the effort.

cont'd on page four

Page Four

Direct Questioning. Another way to obtain information on a candidate's stands on specific issues is simply to phone his or her office and ask. In addition to any questions which you might have concerning state or local issues, three additional questions you can pose will almost universally reveal the moral philosophy which guides that candidate. Specifically question each candidate on:

§ His view on the relationship between God and government.

§ His view on abortion.

§ His view on homosexual behavior.

The answers to these questions will reveal whether the candidate perceives the importance of God's principles to government, whether he understands the value of life and of protecting the innocent, and finally whether he believes that there are behavioral absolutes based on fundamental rights and wrongs. How a candidate answers these three questions will identify the moral foundation from which all other political decisions will be made.

No matter which position a candidate is seeking, scrutinize his stands. Some candidates will argue that since they are seeking only the position of justice-of-the-peace, city-treasurer, dogcatcher, etc., that their stands on issues like abortion will have no bearing on their office. While that statement may seem innocuous, it is misleading.

In Exodus 18:21, God holds forth the same standards for all elected officials regardless of whether they are "leaders of tens" (local), "leaders of fifties" (county), "leaders of hundreds" (state), or "leaders of thousands" (federal). The logic behind this is simple: nearly every current "leader of thousands" was once a "leader of tens"; that is, many low-level local offices have been starting points for prominent national careers. Therefore, screen candidates thoroughly at the lowest levels of government, for this is where their election or defeat is the easiest. Once a candidate is in office and becomes an incumbent, statistics show that his defeat and removal from office is much more difficult.

When you examine a candidate, realize that it is not vital that you agree on every specific doctrinal point. The determining factor is, do we agree on what the Founding Fathers called "the moral law"?; that is, do we agree on the moral essentials? Alexis de Tocqueville, in his famous book Democracy in America (still available in bookstores today), explained:

The sects [Christian denominations] 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 . . . [A]lmost all the sects of the United States are comprised within the great unity of Christianity, and Christian morality is everywhere the same. [17]

This nation will not be put back on track by Baptists alone, or by Catholics alone, or by Methodists alone, or by Pentecostals alone, or by any other single group; there is not enough strength in any one denomination to return America to its Biblical roots. However, it will be put back on track by Christians of all denominations committed to the same moral law of God. Be prepared to accommodate an appropriate degree of tolerance for those of other religious communities without compromising basic Biblical principles of morality.

Once you have determined each candidate's stand on moral and religious issues, do all you can to publicize those positions to your friends, acquaintances, and associates. (Note: It does not violate any tax-exempt provision of the IRS for a church to distribute voter's guides or candidate positions; a voter's guide is an educational publication and does not jeopardize a church's tax-exempt status. A church may educate its members on the beliefs of candidates concerning issues of concern to Christians. It is only as an official corporate body that the church may not endorse a specific candidate or party. However, a pastor may endorse a candidate or a party-even from the pulpit-as long as he makes it clear that he is simply delivering his own opinion and that he is not speaking on behalf of the church board or church corporation. A pastor does not forfeit his right to freedom of speech just because he is a pastor.)

6. After you have identified a Godly candidate, there is much you can do to help him or her. Frequently such a candidate may not receive good media coverage; however, this is neither an unusual nor an insurmountable problem. Candidates with strong grass-roots efforts regularly overcome the media influence and win.

Once you identify a candidate who can make a positive difference, get involved with him. Offer as much financial support as you can (whether little or much), and then call the office and volunteer some time to the campaign, even if it is only an hour or two. By volunteering to help a Godly candidate, you will, in fact, be helping yourself and your posterity; it is important to remember posterity and to leave them something better than we have. The Rev. Matthias Burnet, in a sermon delivered before the Connecticut legislature in 1803, addressed this very concern when he stated:

Finally, ye . . . whose high prerogative it is to . . . invest with office and authority or to withhold them, [by voting] and in whose power it is to save or destroy your country, consider well the important trust . . which God . . . [has] put into your hands. To God and posterity you are accountable for them. . . . Let not your children have reason to curse you for giving up those rights and prostrating those institutions which your fathers delivered to you. [18]

We need to help the good candidates, for our own sake and for the sake of our children. However, when helping a candidate, learn to look beyond party. You might have been born a Democrat; you might have been born a Republican; you might have been born an Independent; that doesn't matter. The fact is, you were reborn a Christian; reflect that in your political involvement. As Founding Father Benjamin Rush once declared:

I have been alternately called an aristocrat and a democrat. I am neither. I am a Christocrat. I believe all power . . . will always fail of producing order and happiness in the hands of man. He alone who created and redeemed man is qualified to govern him. [19]

Be a Christocrat; get involved with solid Godly candidates no matter what their party.

cont'd on page five

Page Five

7. Another mechanism for effective change is direct contact with your Congressman. A sincere, personal letter expressing your views and your concerns to your Congressman is effective, but for too long, most Americans have underestimated the effect they can have and thus have remained silent on many issues.

In June 1989, I had opportunity to participate directly in the introduction of a significant federal legislative bill. The bill received support from a wide variety of Congressmen (in fact, in the preceding month, the House of Representatives had voted two-to-one in favor of the material in the proposed bill). The bill was referred to the appropriate committee and subcommittee; however, those two chairmen refused to allow any hearings or discussion on the bill; they were both determined to let it die in committee.

Because of the widespread support already evident, and because it seemed inappropriate for only two individuals to block the progress of that bill, we asked several Congressmen how to get that bill released from the committee. The Congressmen instructed us to locate individuals in those two men's home districts who would be willing to write letters to the two requesting that the bill be released and that hearings be scheduled on it.

To determine how many letters would be needed, we queried several: "Congressman, how do you know when you have a 'hot' issue?" Their answer was startling: "If we get as many as fifty letters on a bill, it's a very hot issue." They further indicated that, in their opinion, twenty letters would be sufficient pressure to cause the two Congressmen to reverse their position on the bottled-up bill. Amazed, we asked: "How many letters do you usually receive on a bill?" They responded, "Five to ten is normal."

The fact that five to ten letters is the norm on a bill is a compelling commentary on the inactivity of most of us. Each Congressman represents at least 500,000 individuals, and as few as 20 letters can cause him to reverse his stand! This explains why philosophical minorities and anti-Christian groups are often more successful in reaching their goals in Congress: they are simply more active in generating individual contacts with a Congressman.

In communicating with your Congressman, it is important that your contacts be personal. Congressmen openly acknowledge that mass-produced mailings, form letters, or petitions get no response and usually go into the trash. In their view, if a person does not feel strongly enough about a bill or an issue to express himself in a personal, original letter, then he receives little serious consideration.

A personal letter is effective, even a short one; and letter writing is not only easy, but often takes less time than imagined. Usually, the difficulty is simply in getting started; once you begin your letter, the thoughts and feelings flow easily. Here are a few suggestions to assist you in effective letter writing:

§ Be personal in your letter. Use the name of your Congressman-don't address it to "Dear Congressman". You typically don't appreciate mail addressed to "Dear Occupant"; neither does he; call him/her by name. (You can obtain the name of your Congressman through the library, Chamber of Commerce, or other similar public service organizations.)

§ Get to the point-don't be long-winded or wordy; three or four paragraphs is plenty and is much more likely to receive serious attention than is a lengthy letter. After a short friendly greeting, explain why you are writing and what you would like the Congressman to do.

§ Be specific in your requests. If possible, try to give the name, number, or description of the bill or measure with which you are concerned. Do not ask him to do general things like bring world peace, end the famines in Africa, etc.; he can no more do that than you can.

§ Don't get preachy. Give practical, well-thought-out, logical reasons for your position and why you want him to take certain steps. Don't use Christian clichés or phrases.

§ Don't threaten. Don't tell him, for example, that if he doesn't vote the way you want that you will never vote for him again, or that if he doesn't stop abortion that he will stand before God and answer for his votes. Although these things may be true, Philippians 2:14 instructs us to do everything without threatening. Threats tend to bring out the stubborn side in most individuals.

§ Be complimentary and appreciative, not antagonistic, provoking, obnoxious, rude, or abrasive. The Bible says not to speak evil of a ruler (Acts 23:5) and that a soft word breaks down the hardest resistance (Proverbs 25:15).

§ Close with a statement of appreciation, and sincerely and genuinely thank him (for his service, for his consideration of your request, etc.), and then ask him for a response to your letter.

cont'd on page six

Page Six

The address for your federal Representative or Senator is:

Name of your Representative
U. S. House of Representatives
Washington, DC, 20515

Name of your Senator
U. S. Senate
Washington, DC, 20510

Because letter-writing does have an effect, many churches now are setting aside a portion of one service a month for their members to write letters. While it is very effective-and relatively easy-to organize a church or home letter-writing group, there is some preparation which must be done for this type of group activity.

The church leadership may designate one (or several) individuals to research current bills/issues of concern to the Christian community. (There are several groups listed on our "Helpful Links" page which monitor issues and bills of importance to Christians; it is beneficial to get on mailing lists of one or more of these groups in order to be informed about current issues.) The church then provides information on these bills or issues to the congregation in conjunction with a service (perhaps on a blackboard, an overhead, or a handout) and next provides the members with the paper and the time necessary to jot a short note to their Congressmen on one of the bills/issues. This entire process usually requires only 10-15 minutes; and since twenty letters can have substantial impact, virtually any church, Sunday School class, home-meeting group, etc. should easily be able to generate more than enough letters on a single bill/issue to create a "crisis" for a Congressman.

Although letters are more effective than calls, calls are still very effective. If you decide to call instead of write, dial the Capitol switchboard at (202) 224-3121. When the operator answers, ask for your Senator or Representative by name. When that office answers, ask to speak to your Congressman. If he is available, often he will speak with you. If he is unavailable, simply express to his staff your concern or how you expect him to vote on a particular issue. The staff will record your feelings and will communicate them to the Congressman. (This process is just as effective with your state and local leaders as it is with your federal officials.)

8. Often, we seem to be overwhelmed with bad news and regular reports concerning the loss or compromise of yet another moral or Biblical principle. Why is this the case? According to a recent study, the majority of those working in certain areas of the public media consider themselves "liberal" and support immoral stands which most Godly individuals oppose. [20] We therefore receive a steady presentation of what the "liberal" media believes to be important and a suppression of what we believe to be important. Consequently, we often feel that we are a minority and have no power to alter the stand of our government.

Song of Solomon 8:13 tells us otherwise; it declares a simple principle: "Your companions hearken to your voice, so speak!" You can be effective in communicating a different viewpoint to your friends and to others, and one way is through the "Letters to the Editor" section of your local newspaper. Your views can offer an alternative to those frequently presented by the media and can show other silent or discouraged ones that there are many who actually feel as they do. Commit yourself to writing one or two public letters a month (see a sample "Letter to the Editor").

When composing such a letter, be sure to avoid being purely emotional (and thus often illogical); also, avoid using Christian clichés and phrases-they communicate only to other well-informed Christians and not to the general population. In an English newspaper, you would not write in Japanese, nor would you write in Portuguese; therefore, don't write in Christian-ese. Christian-ese is just as foreign a language to many readers as is Chinese or Swahili. Adopt the philosophy of Paul explained in 1 Corinthians 9:19-22:

[T]o win as many as possible . . . I became like one under the law so as to win those under the law. To those not having the law I became like one not having the law . . . so as to win those not having the law. To the weak I became weak to win the weak. I have become all things to all men so that by all possible means I might save some.

Utilize the opportunity to give sound, practical reasons for your opinions and to provide a basis for others to adopt your views. As 1 Peter 3:15 instructs: "Be ready to give an answer to everyone."

cont'd on page seven

Page Seven

9. As you become more active and involved, don't underestimate the effect of the experience you are gaining. Be willing to step into leadership, perhaps by stepping out to inform the community of important issues and consideration, perhaps by recruiting others to run for office, or perhaps even by running for local offices yourself.

Local offices are important-they influence the entire community. Furthermore, it is easier to be elected to local government or to local school boards than to be elected to a statewide or national office. Don't be afraid to run for a position on the local school board, city council, or other areas where you can begin helping to implement changes. While Charles Finney's statement from the mid-1800s is appropriate for every level, it is especially true at the local level:

Politics are part of a religion in such a country as this and Christians must do their duty to the country as a part of their duty to God. It seems sometimes as if the foundations of the nation are becoming rotten, and Christians seem to act as if they think God does not see what they do in politics. But I tell you He does see it, and He will bless or curse this nation, according to the course they [Christians] take. [21]

Recognize that involvement in civil government is a legitimate ministry: in Luke 19:17-19, Jesus shows that the reward God gave to those who proved themselves faithful was to place them in civil government, and Romans 13:4 declares that civil leaders are "ministers of God." God wants His people in all arenas, including that of government, for government won't be redeemed from without; it must be redeemed from within by people of Godly principles and integrity.

10. Finally, it is vital that we develop an attitude of unswervable duty coupled with an attitude of resolute steadfastness. For the most part, our culture has developed a short-term, microwave mentality. Television seems to teach us that a family or a national crisis can arise and be resolved completely within a 30- or 60-minute program; consequently, we have embraced impatience as a national characteristic.

That characteristic too often infects our attitude toward involvement in public affairs. For example, we may get involved in an election or two; but when we don't see a complete turnaround, we have a tendency to throw up our hands, declare that we tried and that it didn't make any difference, then scurry on to our next inspiration. It took nearly half-a-century to arrive at the situation in which we find ourselves today; that situation will not be reversed in one election, or two.

Even if the recovery turns out to be just as lengthy as was the disease, a recovery will come if we faithfully persist. Galatians 6:9 promises that we will reap the benefits if we will simply hang in there long enough. We must learn to be content with small, steady gains. The principle of retaking lost ground slowly, while neither appealing nor gratifying to our natural impatience, is a well-articulated Biblical principle:

I will not drive them out in a single year . . . Little by little I will drive them out before you, until you have increased enough to take possession of the land. EXODUS 23:29-30

The Lord your God will drive [them] out before you . . . little by little. You will not be allowed to eliminate them all at once. DEUTERONOMY 7:22

To retake lost ground quickly is not the strategy prescribed by the Lord Himself; the rewards promised in the Scriptures go to the faithful (Matthew 25:21, 23). Commit yourself to this engagement for the long haul-for the duration; arm yourself with the mentality of a marathon runner, not a sprinter. Very simply, be willing to stay and compete until you win.

Conclusion:

We must regain the conviction that Biblical principles are vital to national success, and we must be willing to pursue their reinstatement. In recent decades, we have wrongly allowed the very principles which produced morality and virtue, and thus national stability, to be restricted in public life. We need once again to recognize the truth so well understood by George Washington that:

[T]he propitious [favorable] smiles of Heaven can never be expected on a nation that disregards the eternal rules of order and right which Heaven itself has ordained. [22]

We must become convinced of the principle expressed by Abraham Lincoln and then accept the civic responsibilities implied by his statement that:

The truth announced in the Holy Scripture, and proven by all history [is] that, "Those nations only are blessed whose God is the Lord." [23]

cont'd on page eight

Page Eight

[1]Thomas Clarkson, Memoirs of the Private and Public Life of William Penn (London: Longman, Hunt, Rees, Orme, and Brown, 1813), Vol. I, p. 303.

[2] The Unchurched American . . . 10 Years Later (Princeton: The Princeton Religion Research Center, 1988), p. 25.

[3] Religion in America: 92-93 (Princeton: The Princeton Religion Research Center), p. 20, from a survey conducted for the Christian Broadcasting Network, Inc., by The Gallup Organization, Inc., in 1986.

[4] D. Gilbert, Compendium of American Public Opinion (New York: Facts on File Publications, 1988), p. 313.

[5] Congressional Record, June 29, 1987, H. 3511, citing General Social Survey Annual of the National Opinion Research Center.

[6] U. S. House of Representatives, What America Believes: The Rest of the Story (Republican Staff of the Select Committee on Children, Youth, and Families, U. S. House of Representatives, 1990), p. 12, citing the Boston Globe, October 31, 1989.

[7] John M. Taylor, Garfield of Ohio: The Available Man (New York: W. W. Norton and Company, Inc.), p. 180. Quoted from "A Century of Progress," by James A. Garfield, published in Atlantic, July 1877.

[8] John Bartlett, Familiar Quotations (Boston: Little, Brown & Co., 1980), p. 374.

[9] John Jay, The Correspondence and Public Papers of John Jay, 1794-1826, Henry P. Johnston, editor (New York: G. P. Putnam' s Sons, 1893), Vol. IV, p. 365.

[10] Id. at Vol. IV, p. 393.

[11] Daniel Webster, The Works of Daniel Webster (Boston: Little, Brown and Company, 1853), Vol. II, p. 108, on October 5, 1840.

[12] Noah Webster, The History of the United States (New Haven: Durrie and Peck, 1832), pp. 336-337, 49.

[13] Charles G. Finney, Revival Lectures (Old Tappan, NJ: Fleming Revell Co., reprinted 1970), Lecture XV, pp. 336-337.

[14] M. L. Weems, The Life of Washington (Philadelphia: Joseph Allen, 1800), pp. 6-7.

[15] Elias Boudinot, An Oration, Delivered at Elizabeth-town, New-Jersey . . . on the Fourth of July (Elizabethtown: Kollock, 1793), pp. 14-15.

[16] John Adams, The Works of John Adams, Second President of the United States (Boston: Charles C. Little and James Brown, 1851), Vol. III, p. 437, on August 29, 1763.

[17] Alexis De Tocqueville, The Republic of the United States of America (New York: A. S. Barnes & Co., 1851), p. 331.

[18] Matthias Burnet, D.D., Pastor of the First Church in Norwalk, An Election Sermon, Preached at Hartford Anniversary Election, May 12, 1803 (Hartford: Hudson and Goodwin, 1803), pp. 26-27.

[19] David Ramsay, An Eulogium Upon Benjamin Rush, M.D. (Philadelphia: Bradford and Inskeep, 1813), p. 103.

[20] S. Robert Lichter and Stanley Rothman, The Media Elite (Bethesda, MD: Adler & Adler, 1986), pp. 28-29.

[21] Charles G. Finney, Revival Lectures (Reprinted Old Tappan, NJ: Fleming Revel Company, 1970), Lecture XV, pp. 336-337.

[22] James D. Richardson, A Compilation of the Message and Papers of the Presidents, 1789-1897 (Published by Authority of Congress, 1899), Vol. I, pp. 52-53.

[23] Id. at Vol. VI, p. 164, March 30, 1863.

One Nation Under God?!?

On the aluminum cap atop the Washington Monument in Washington, DC are two words: Laus Deo. No one can see these words. In fact, most visitors to the monument have no idea they are even there and...for that matter...probably couldn't care less!

But there they are...5.125 inches high ... perched atop the monument to the father of our nation. The Washington Monument is 55 feet wide at the base and 555 feet tall, overlooking the 69 square miles which comprise the District of Columbia, capital of the United States of America. It is made of 36,000 stones of marble (from Maryland) and granite (from Maine) and weighs 90,000 tons. The monument sees about 800,000 visitors a year.

Laus Deo! Two seemingly insignificant, unnoticed words ... out of sight and, one might think, out of mind ... but very meaningfully placed at the highest point over what is the most powerful city in the world. And what might those two words ... composed of just four syllables and only seven letters ... mean? Very simply ... "Praise be to God!"

Though construction of this giant obelisk began in 1848 when James Polk was President of the United States, it was not until 1888 that the monument was inaugurated and opened to the public. It took twenty-five years to finally cap the memorial with the tribute Laus Deo! Praise be to God!

From atop this magnificent granite and marble structure ... a visitor can take in the beautiful panoramic view of the city with its division into four major segments. And from that vantage point one can also easily see the original plan of the designer, Pierre Charles l'Enfant ... a perfect cross imposed upon the landscape ... with the White House to the North, the Jefferson Memorial to the South, the Capitol to the East, and the Lincoln Memorial to the West. A cross ... you say?

How interesting! And ... no doubt ... intended to carry a meaning for those who bother to notice. Praise be to God! One interesting feature is the interior iron stairway with 50 landings and 897 stone steps. These donated stones come from every state in the Union, as well as Native American nations and foreign countries. While the stairwell has been closed since the 1970s, visitors can gain access to the top observation area via elevator. As one climbs the steps and pauses at the landings the memorial stones share a message. On the 12th Landing is a prayer offered by the City of Baltimore; on the 20th is a memorial presented by some Chinese Christians; on the 24th a presentation made by Sunday School children from New York and Philadelphia quoting Proverbs 10:7, Luke 18:16 and Proverbs 22:6. Praise be to God!

When the cornerstone of the Washington Monument was laid on July 4th, 1848 deposited within it were many items including the Holy Bible presented by the Bible Society. Praise be to God! Such was the discipline, the moral direction, the spiritual mood given by the founder and first President of our unique democracy .. "one nation, under God."

I am awed by Washington's prayer for America. Have you never read it? Well now is your opportunity ... read on!

"Almighty God; We make our earnest prayer that Thou wilt keep the United States in Thy holy protection; that Thou wilt incline the hearts of the citizens to cultivate a spirit of subordination and obedience to government; and entertain a brotherly affection and love for one another and for their fellow citizens of the United states at large. And finally that Thou wilt most graciously be pleased to dispose us all to do justice, to love mercy, and to demean ourselves with that charity, humility, and pacific temper of mind which were the characteristics of the Divine Author of our blessed religion, and without a humble imitation of whose example in these things we can never hope to be a happy nation. Grant our supplication, we beseech Thee, through Jesus Christ our Lord. Amen."

Laus Deo!

As you might have guessed ... I kind of like the idea that our Pledge of Allegiance includes the phrase "under God." It is clear when one studies the history of our great nation that Washington's America was one of the few countries in all the world established under the guidance, direction and banner of Almighty God, to whom was given all praise, honor and worship by the great men who formed and fashioned her pivotal foundations. And when one stops to observe the inscriptions found in public places all over our nation's capitol ... one will easily find the signature of God.

We are a nation under God!!! Laus Deo!!! Praise be to God!!!

PREAMBLES TO STATE CONSTITUTIONS BASED ON THE BIBLE'S INFLUENCE

In prayer, we encourage you to declare these over the your states and the states of this union.

ALABAMA 1901: We, the people of the State of Alabama, in order to establish justice, insure domestic tranquility and secure the blessings of liberty to ourselves and our posterity, invoking the favor and guidance of Almighty God, do ordain and establish the following Constitution and form of government for the State of Alabama. ARIZONA 1912: We, the people of the State of Arizona, grateful to Almighty God for our liberties, do ordain this Constitution. ARKANSAS 1874 : We, the people of the State of Arkansas, grateful to Almighty God for the privilege of choosing our own forms of government, for our civil and religious liberty, and desiring to perpetuate its blessings and secure the same to ourselves and posterity, do ordain and establish this Constitution. CALIFORNIA 1879: We, the people of the State of California, grateful to Almighty God for our freedom, in order to secure and perpetuate its blessings, do establish this Constitution. COLORADO 1876: We, the people of Colorado, with profound reverence for the Supreme Ruler of the Universe, in order to form a more independent and perfect government; establish justice; insure tranquility; provide for the common defense; promote the general welfare and secure the blessings of liberty to ourselves and our posterity; do ordain and establish this Constitution for the "State of Colorado." CONNECTICUT 1818: The people of Connecticut acknowledging with gratitude, the good providence of God, in having permitted them to enjoy a free government, do, in order more effectual to define, secure, and perpetuate the liberties, rights and privileges which they have derived from their ancestors, hereby, after a careful consideration and revision, ordain and establish the following Constitution and form of civil government. DELAWARE 1897: Through Divine goodness, all men have by nature the rights of worshiping and serving their Creator according to the dictates of their consciences, of enjoying and defending life and liberty, of acquiring and protecting reputation and property, and in general of obtaining objects suitable to their condition, without injury by one to another; and as these rights are essential to their welfare, for the due exercise thereof, power is inherent in them; and therefore all just authority in the institutions of political society is derived from the people, and established with their consent, to advance their happiness; and they may for this end, as circumstances require, from time to time after their Constitution of governments. FLORIDA 1887: We, the people of the State of Florida, grateful to Almighty God for our constitutional liberty, in order to secure its blessings and to form a more perfect government, insuring domestic tranquility, maintaining public order, and guaranteeing equal civil and political rights to all, do ordain and establish this Constitution. GEORGIA 1887: To perpetuate the principles of free government, insure justice to all, preserve peace, promote the interest and happiness of the citizen, and transmit to posterity the enjoyment of liberty, we, the people of Georgia, relying upon the protection and guidance of Almighty God, do ordain and establish this Constitution. IDAHO 1890: We, the people of the State of Idaho, grateful to Almighty God for our freedom, to secure its blessings and promote our common welfare, do establish this Constitution. ILLINOIS 1870: We, the people of the State of Illinois, grateful to Almighty God for the civil, political and religious liberty which He hath so long permitted us to enjoy, and looking to Him for a blessing upon our endeavors to secure and transmit the same unimpaired to succeeding generations in order to form a more perfect government, establish justice, insure domestic tranquility, provide for the common defense, promote the general welfare, and secure the blessing of liberty to ourselves and our posterity, do ordain and establish this Constitution for the State of Illinois. INDIANA 1851: To the end that justice be established, public order maintained, and liberty perpetuated: We, the people of the State of Indiana, grateful to Almighty God for the free exercise of the right to choose our own form of government, do ordain this Constitution. IOWA 1857: We, the people of the State of Iowa, grateful to the Supreme Being for the blessings hitherto enjoyed, and feeling our dependence on Him for a continuation of those blessings, do ordain and establish a free and independent government, by the name of the State of Iowa, the boundaries whereof shall be as follows: KANSAS 1863: We, the people of Kansas, grateful to Almighty God for our civil and religious privileges, in order to insure the full enjoyment of our rights as American citizens, do ordain and establish this Constitution of the State of Kansas, with the following boundaries, to wit: KENTUCKY 1891: We, the people of the Commonwealth of Kentucky, grateful to Almighty God for the civil, political and religious liberties we enjoy, and invoking the continuance of these blessings, do ordain and establish this Constitution. LOUISIANA 1974: We, the people of Louisiana, grateful to Almighty God for the civil, political, economic, and religious liberties we enjoy, and desiring to protect individual rights to life, liberty, and property; afford opportunity for the fullest development of the individual; assure equality of rights; promote the health, safety, education, and welfare of the people; maintain a representative and orderly government; ensure domestic tranquility; provide for the common defense; and secure the blessings of freedom and justice to ourselves and our posterity, do ordain and establish this constitution. MAINE 1820 and 1876: We, the people of Maine, in order to establish justice, insure tranquility, provide for our mutual defense, promote our common welfare, and secure to ourselves and our posterity the blessings of liberty, acknowledging with grateful hearts the goodness of the Sovereign Ruler of the Universe in affording us an opportunity, so favorable to the design; and imploring His aid and direction in its accomplishment, do agree to form ourselves into a free and independent State, by the style and title of the State of Maine, and do ordain and establish the following Constitution for the government of the same. MARYLAND 1867: We, the people of Maryland, grateful to Almighty God for our civil and religious liberty, and taking into our serious consideration best means of establishing a good Constitution in this State for the sure foundation and more permanent security thereof, declare: MASSACHUSETTS 1790: We, therefore, the people of Massachusetts, acknowledging, with grateful hearts, the goodness of the great Legislator of the universe, in affording us, in the course of His providence, an opportunity, deliberately and peaceably, without fraud, violence, or surprise, of entering into an original, explicit and solemn compact with each other; and for forming a new Constitution of civil government, for ourselves and posterity; and devoutly imploring His direction in so interesting a design, do agree upon, ordain, and establish the following Declaration of Rights, and Frame of Government, as the Constitution of the Commonwealth of Massachusetts.

cont'd on page two

Page Two

MICHIGAN 1909: We, the people of the State of Michigan, grateful to Almighty God for the blessings of freedom, and earnestly desiring to secure these blessings undiminished to ourselves and our posterity, do ordain and establish this Constitution. MINNESOTA 1857: We, the people of the State of Minnesota, grateful to God for our civil and religious liberty and desiring to perpetuate its blessings and secure the same to ourselves and our posterity, do ordain and establish this Constitution. MISSISSIPPI 1890: We, the people of Mississippi in convention assembled, grateful to Almighty God, and invoking his blessing on our work, do ordain and establish this Constitution. Missouri 1945: We, the people of Missouri, with profound reverence for the Supreme Ruler of the Universe, and grateful for His goodness, do establish this Constitution for the better government of the State. MONTANA 1889: We, the people of Montana, grateful to Almighty God for the blessings of liberty, in order to secure the advantages of a State government, do in accordance with the provisions of the enabling act of Congress, approve the twenty second of February AD 1889, ordain and establish this Constitution. NEBRASKA 1875: We, the people, grateful to Almighty God for our freedom, do ordain and establish the following declaration of rights and frame of government, as the Constitution of the State of Nebraska. NEVADA 1864: We, the people of the State of Nevada, grateful to Almighty God for our freedom, in order to secure its blessings, insure domestic tranquility, and form a more perfect government, do establish this Constitution. NEW HAMPSHIRE 1784: Every individual has a natural and unalienable right to worship God according to the dictates of his own conscience, and reason, morality and piety, rightly grounded on evangelical principles, will give the best and greatest security to government, and will lay, in the hearts of men, the strongest obligations to due subjection; and the knowledge of these is most likely to be propagated through society by the institutions of the public worship of the Deity. NEW JERSEY 1947: We, the people of the State of New Jersey, grateful to Almighty God for the civil and religious liberty which He hat so long permitted us to enjoy, and looking to Him for a blessing upon our endeavors to secure and transmit the same unimpaired to succeeding generations, do ordain and establish this Constitution. NEW MEXICO 1912: We, the people of New Mexico, grateful to Almighty God for the blessings of liberty, in order to secure the advantages of a State government, do ordain and establish this Constitution. NEW YORK 1895: We, the people of the State of New York, grateful to Almighty God for our freedom, in order to secure its blessings, do establish this Constitution. NORTH CAROLINA 1876: We, the people of the State of North Carolina, grateful to Almighty God, the Sovereign Ruler of Nations, for the preservation of the American Union and the existence of our civil, political and religious liberties, and acknowledging our dependence upon Him for the continuance of these blessings to us and our posterity, do, for the more certain security thereof and for the better government of this State, ordain and establish this Constitution. NORTH DAKOTA 1889: We, the people of North Dakota, grateful to Almighty God for the blessings of civil and religious liberty, do ordain and establish this Constitution. OHIO 1851: We, the people of the State of Ohio, grateful to Almighty God for our freedom, to secure its blessings and promote our common welfare, do establish this Constitution. OKLAHOMA 1907: Invoking the guidance of Almighty God, in order to secure and perpetuate the blessings of liberty; to secure just and rightful government; to promote our mutual welfare and happiness, we the people of the State of Oklahoma, do ordain and establish this Constitution. OREGON 1859: We, the people of the State of Oregon, to the end that justice be established, order maintained, and liberty perpetuated, do ordain this Constitution. PENNSYLVANIA 1874: W, the people of the Commonwealth of Pennsylvania, grateful to Almighty God for the blessings of civil and religious liberty, and humbly invoking His guidance, do ordain and establish this Constitution. RHODE ISLAND 1843: We, the people of the State of Rhode Island and Providence Plantations, grateful to Almighty God for the civil and religious liberty which He hath so long permitted us to enjoy, and looking to Him for a blessing upon our endeavors to secure and to transmit the same unimpaired to succeeding generations do ordain and establish this Constitution of Governments. SOUTH CAROLINA 1895: We, the people of the State of South Carolina, in convention assembled, grateful to God for our liberties, do ordain and establish this Constitution for the preservation and perpetuation of the same. SOUTH DAKOTA 1889: We, the people of South Dakota, grateful to Almighty God for our civil and religious liberties, in order to form a more perfect and independent government, establish justice, insure tranquility, provide for the common defense, promote the general welfare and preserve to ourselves and to our posterity the blessings of liberty, do ordain and establish this Constitution for the State of South Dakota. TENNESSEE 1870: That all men have a natural and indefeasible right to worship Almighty God according to the dictates of their own conscience; that no man can of right, be compelled to attend, erect, or support any TEXAS 1876: Humbly invoking the blessings of Almighty God, the people of the State of Texas, do ordain and establish this Constitution. UTAH 1895: Grateful to Almighty God for life and liberty, we the people of Utah, in order to secure and perpetuate the principles of free government, do ordain and establish this Constitution. VERMONT 1793: That all men have a natural and unalienable right, to worship Almighty God, according to the dictates of their own consciences and understandings as in their opinion shall be regulated by the word of God: and that no man ought to or of right can be compelled to attend any religious worship, or erect or support any place of worship, or maintain any minister, contrary to the dictates of his conscience, nor can any man be justly deprived or abridged of any civil right as a citizen, on account of his religious sentiments, or peculiar mode of religious worship; and that no authority can or ought to be vested in, or assumed by, any power whatever, that shall in any case interfere with, or in any manner control the rights of conscience, in the free exercise of religious worship. Nevertheless, every sect or denomination of Christians ought to observe the Sabbath or Lord’s day, and keep up some sort of religious worship, which to them shall seem most agreeable to the revealed will of God. VIRGINIA 1902: That religion or the duty which we owe to our Creator, and the manner of discharging it, can be directed only by reason and conviction, not by force or violence; and, therefore, all men are equally entitled to the free exercise of religion, according to the dictates of conscience; and that it is the mutual duty of all to practice Christian forbearance, love and charity towards each other. WASHINGTON 1889 We, the people of the State of Washington, grateful to the Supreme Ruler of the Universe for our liberties, do ordain this Constitution. WEST VIRGINIA ( ): Since through Divine Providence we enjoy the blessings of civil, political and religious liberty, we, the people of west Virginia, in and through the provisions of this Constitution, reaffirm our faith in and constant reliance upon God and seek diligently to promote, preserve and perpetuate good government in the State of West Virginia for the common welfare, freedom and security of ourselves and our posterity. WISCONSIN 1848: We, the people of Wisconsin, grateful to Almighty God for our freedom, in order to secure its blessings, forms a more perfect government, insure domestic tranquility and promote the general welfare, do establish this Constitution. WYOMING 1889: We, the people of the State of Wyoming, grateful to God for our civil, political and religious liberties, and desiring to secure them to ourselves and perpetuate them to our posterity, do ordain and establish this Constitution.

This preamble does not include Alaska or Hawaii.

Christopher Columbus

"It is hoped that by God's assistance, some of the continents in the Ocean will be discovered....for the Glory of God."

Christopher Columbus

"My hope in the One who created us all sustains me; He is an ever present help in trouble...When I was extremely depressed, He raised me with His right hand, saying,`O man of little faith, get up, it is I; do not be afraid."

Christopher Columbus

From his Libro de profecias (Book of Prophecies)

At a very early age I began to sail upon the ocean. For more than forty years, I have sailed everywhere that people go.

I prayed to the most merciful Lord about my heart's great desire, and He gave me the spirit and the intelligence for the task: seafaring, astronomy, geometry, arithmetic, skill in drafting spherical maps and placing correctly the cities, rivers, mountains and ports. I also studied cosmology, history, chronology and philosophy.

It was the Lord who put into my mind (I could feel His hand upon me) the fact that it would be possible to sail from here to the Indies. All who heard of my project rejected it with laughter, ridiculing me.

There is no question that the inspiration was from the Holy Spirit, because he comforted me with rays of marvelous illumination from the Holy Scriptures, a strong and clear testimony from the 44 books of the Old Testament, from the four Gospels, and from the 23 Epistles of the blessed Apostles, encouraging me continually to press forward, and without ceasing for a moment they now encourage me to make haste.

Our Lord Jesus desired to perform a very obvious miracle in the voyage to the Indies, to comfort me and the whole people of God. I spent seven years in the royal court, discussing the matter with many persons of great reputation and wisdom in all the arts; and in the end they concluded that it was all foolishness, so they gave it up.

But since things generally came to pass that were predicted by our Savior Jesus Christ, we should also believe that this particular prophecy will come to pass. In support of this, I offer the gospel text, Matt. 24:25, in which Jesus said that all things would pass away, but not his marvelous Word. He affirmed that it was necessary that all things be fulfilled that were prophesied by himself and by the prophets.

I said that I would state my reasons: I hold alone to the sacred and Holy Scriptures, and to the interpretations of prophecy given by certain devout persons.

It is possible that those who see this book will accuse me of being unlearned in literature, of being a layman and a sailor. I reply with the words of Matt. 11:25: "Lord, because thou hast hid these things from the wise and prudent, and hath revealed them unto babes."

The Holy Scripture testifies in the Old Testament by our Redeemer Jesus Christ, that the world must come to an end. The signs of when this must happen are given by Matthew, Mark and Luke. The prophets also predicted many things about it.

Our Redeemer Jesus Christ said that before the end of the world, all things must come to pass that had been written by the prophets.

The prophets wrote in various ways. Isaiah is the one most praised by Jerome, Augustine, and by the other theologians. They all say that Isaiah was not only a prophet, but an evangelist as well. Isaiah goes into great detail in describing future events and in calling all people to our holy catholic faith. Most of the prophecies of Holy Scripture have been fulfilled already...

I am a most unworthy sinner, but I have cried out to the Lord for grace and mercy, and they have covered me completely. I have found the sweetest consolations since I made it my whole purpose to enjoy His marvelous presence.

For the execution of the journey to the Indies I did not make use of intelligence, mathematics or maps. It is simply the fulfillment of what Isaiah had prophesied. All this is what I desire to write down for you in this book.

No one should fear to undertake any task in the name of our Savior, if it is just and if the intention is purely for His holy service. The working out of all things has been assigned to each person by our Lord, but it all happens according to His sovereign will even though He gives advice.

He lacks nothing that it is in the power of men to give him. Oh what a gracious Lord, who desires that people should perform for Him those things for which He holds Himself responsible! Day and night moment by moment, everyone should express to Him their most devoted gratitude.

I said that some of the prophecies yet to be fulfilled. These are great and wonderful things for the earth, and the signs are that the Lord is hastening the end. The fact that the gospel must still be preached to so many lands in such a short time, this is what convinces me.

Christopher Columbus

From his Journal of the First Voyage (El Libro de la Primera Navegacion)

October 12, 1492. At two hours after midnight appeared the land, at a distance of 2 leagues. They handed all sails and set the treo, which is the mainsail without bonnets, and lay-to, waiting for daylight Friday, when they arrived at an island of the Bahamas that was called in the Indians' tongue Guanahani' [San Salvador]....

So that they might be well-disposed towards us, for I knew that they were a people to be delivered and converted to our Holy Faith rather by love than by force, I gave to some red caps and to others glass beads, which they hung around their necks, and many other things of slight value. At this they were greatly pleased and became so entirely our friends that it was a wonder to see... I believe that they would easily be made Christians, for it seemed to me that they had no religion of their own. Our Lord willing, when I depart, I shall bring back six of them to your Highnesses, that they may learn to talk our language.

October 16, 1492. I don't recognize in them any religion, and I believe that they very promptly would turn Christians, for they are of very good understanding.

November 6, 1492. I maintain, Most Serene Princes, that if they had access to devout religious persons knowing the language, they would all turn Christian, and so l hope in Our Lord that Your Highnesses will do something about it with much care...

November 27, 1492. But now, please our Lord, I shall see the most that I may, and little by little I shall come, to understand and know, and I will have this language taught to people of my household, because I see that all so far have one language. And afterwards the benefits will be known, and it will be endeavored to have these folk Christians, for that will easily be done, since they have no religion; nor are they idolaters... And I say that Your Highness ought not to consent that any foreigner does business or sets foot here, except Christian Catholics, since this was the end and the beginning of the enterprise, that it should be for the enhancement and glory of the Christian religion, nor should anyone who is not a good Christian come to these parts.

December 16, 1492. Because they [the Arawak tribe], are the best people in the world and above all the gentlest, I have much hope in Our Lord that Your Highnesses will make them all Christians...

December 22, 1492. The Admiral ordered the lord to be given some things, and he and all his folk rested in great contentment, believing truly that they had come from the sky, and to see the Christians they held themselves very fortunate.

December 24,1492. Your Highnesses may believe that in all the world there can be no better or gentler people. Your Highnesses should feel great joy, because presently they will be Christians, and instructed in the good manners of your realms; for a better people there cannot be on earth, and both people and land are in such quantity that I don't know how to write it.

Christopher Columbus

Letter written to King Ferinand and Queen Isabella, Feb. 15, 1493

To the first island which I found I gave the name San Salvador [Holy Savior], in recognition of His Heavenly Majesty, who marvelously hath given all this; the Indians call it Guanahani.

I forbade that they should be given things so worthless as pieces of broken crockery and broken glass, and lace points, although when they were able to get them, they thought they had the best jewel in the world; thus it was learned that a sailor for a lace point received gold to the weight of two and a half castellanos, and others much more for other things which were worth much less; yea, for new blancas, for them they would give all that they had, although it might be two or three castellanos' weight of gold or an arroba or two of spun cotton; they even took pieces of the broken hoops of the wine casks and, like animals, gave what they had, so that it seemed to me wrong and I forbade it, and I gave them a thousand good, pleasing things which I had brought, in order that they might be fond of us, and furthermore might become Christians and be inclined to the love and service of Their Highnesses and of the whole Castilian nation [Spain], and try to help us and to give us of the things which they have in abundance and which are necessary to us.

And they know neither sect nor idolatry, with the exception that all believe that the source of all power and goodness is the sky, and they believe very firmly that I, with these ships and people, came from the sky, and in this belief they everywhere received me, after they had overcome their fear.

And this does not result from their being ignorant (for they are of a very keen intelligence and men who navigate all those seas, so that it is wondrous the good account they give of everything), but because they have never seen people clothed or ships like ours....

Praise be to our eternal God, our Lord, who gives to all those who walk in His ways victory over all things which seem impossible; of which this is signally one, for, although others have spoken or written concerning these countries, it was all conjecture, as no one could say that he had seen them-it amounting only to this, that those who heard listened the more, and regarded the matter rather as a fable than anything else.

But our Redeemer has granted this victory to our illustrious King and Queen and their kingdoms, which have acquired great fame by an event of such high importance, in which all Christendom ought to rejoice, and which it ought to celebrate with great festivals and the offering of solemn thanks to the Holy Trinity with many sincere prayers, both for the great exaltation which may accrue to them in turning so many nations to our holy faith, and also for the temporal benefits which will bring great refreshment and gain, not only to Spain, but to all Christians.

Done on board the Caravel, off the Canary Islands, on the fifteenth day of February, Fourteen hundred and ninety-three. At your orders,

The Admiral.
May 29, 1493,
King Ferdinand and Queen Isabel granted Columbus' request for a second voyage, pronouncing:

It hath pleased God, Our Lord, in His abundant mercy to reveal the said Islands and Mainland to the King and Queen, our Lords, by the diligence of the Don Christopher Columbus, their Admiral, Viceroy and Governor thereof who hath reported it to Their Highnesses that he knew the people he found residing therein to be very ripe to be converted to our Holy Catholic Faith, since they have neither dogma nor doctrine; wherefore it hath pleased and greatly pleaseth Their Highnesses (since in all matters it is meet that their principal concern be for the service of God, Our Lord, and the enhancement of Our Holy Catholic Faith); wherefore, desiring the augmentation and increase of our Holy Catholic Faith, Their Highnesses charge and direct the said Admiral, Viceroy and Governor that by all ways and means he strive and endeavor to win over the inhabitants of the said Islands and Mainland to be converted to our Holy Catholic Faith....

[Priest and clerics will be sent] to see that they be carefully taught the principles of Our Holy Faith.

[The Admiral should] force and compel all those who sail therein as well as all others who are to go out from here later on, that they treat the said Indians very well and lovingly and abstain from doing them any injury, arranging that both people hold much conversation and intimacy, each serving the others to the best of their ability. Moreover, the said Admiral shall graciously present them with things from the merchandise of Their Highnesses which he is carrying for barter, and honor them much; and if some person or persons should maltreat the said Indians in any manner whatsoever, the said Admiral, as Viceroy and Governor of Their Highnesses, shall punish them severely by the virtue of the authority vested in him by Their Majesties for this purpose...
Bartolomé de Las Casas, (1474-1566)
The priest who was call "the Apostle of the Indies" knew Christopher Columbus personally, his father and uncle were shipmates and colonists under him. This is his description of Columbus.

In matters of the Christian religion, without doubt he was a Catholic and of great devotion, for in everything he did and said or sought to begin, he always interposed "In the name of the Holy Trinity I will do this," or "launch this" or "this will come to pass."

In whatever letter or other thing he wrote, he put at the head "Jesus and Mary be with us on the way," and of these writings of his in his own hand I have plenty now in my possession....

He observed the fasts of the Church most faithfully, confessed and made communion often, read the canonical offices like a churchman or member of a religious order, hated blasphemy and profane swearing... seemed very grateful to God for benefits received from the divine hand, wherefore, as in the proverb, he hourly admitted that God had conferred upon him great mercies, as upon David...

He was extraordinarily zealous for the divine service; he desired and was eager for the conversion of these people [native Americans], and that in every region the faith of Jesus Christ be planted and enhanced. And he was especially affected and devoted to the idea that God should deem him worthy of aiding somewhat in recovering the Holy Sepulchre...

He was a gentleman of great force of spirit, of lofty thoughts, naturally inclined to undertake worthy deeds and signal enterprises; patient and long-suffering, and a forgiver of injuries, and wished nothing more than that those who offended against him should recognize their errors, and that the delinquents be reconciled with him; most constant and endowed with forbearance in the hardships and adversities which were always occurring and which were incredible and infinite; ever holding great confidence in divine Providence.

And verily, from what I have heard from him and from my own father, who was with him when he returned to colonize Hispaniola in 1493, and from others who accompanied and served him, he held and always kept on terms of intimate fidelity and devotion to the Sovereigns.
Ferdinand Columbus
(The son of Christopher) The Life of the Admiral Christopher Columbus

There is reason to believe that many souls that Satan expected to catch because they had not passed through the waters of baptism were by the Admiral made dwellers in the eternal glory of Paradise....

The Admiral was a well built man of more than average statute, the face long, the cheeks somewhat high, his body neither fat nor lean. He had an aquiline nose and light-colored eyes; his complexion too was light and tending to bright red. In his youth his hair was blonde, but when he reached the age of thirty, it all turned white.

In eating and drinking, and in adornment of his person, he was very moderate and modest. He was affable in conversation with strangers and very pleasant to the members of his household, though with a certain gravity. He was so strict in matters of religion that for fasting and saying prayers he might have been taken for a member of a religious order.

He was so great an enemy of swearing and blasphemy that I give my word I never heard him utter any other oath than "by St. Ferdinand!" and when he grew very angry with someone, his rebuke was to say "God take you!" for doing or saying that.

If he had to write anything, he always began by writing these words: IESUS cum MARIA sit nobis in via. And so fine was his hand that he might have earned his bread by that skill alone.

Christopher Columbus

On May 20, 1506 he uttered his last words:

In manus tuas, Domine, commendo spiritum meum.
(Into your hands, Father, I commend my soul.)

Mayflower Compact, 1620

"Having undertaken, for the Glory of God and the advancement of the Christian Faith and honor of our King and country, a voyage to plant the first colony in the northern parts of Virginia, do by the presents solemnly and mutually in the presence of God and one of another, covenant and combine ourselves together into a civil body politic..."
Declaration of Independence

"We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are life, liberty and the pursuit of happiness."

The Articles of Confederation

"Whereas the delegates of the United States of America in Congress assembled did on the fifteenth day of November in the Year of Our Lord 1777, and in the second year of the independence of America agree on certain Articles of Confederation and perpetual union between the States...

The said states hereby severally enter into a firm league of friendship with each other, for their common defense, the security of their liberties, and their mutual and general welfare, binding themselves to assist each other, against all force offered to, or attacks made upon them, or any of them, on account of religion, sovereignty, trade, or any other pretense...

And whereas it has pleased the Great Governor of the World to incline the hearts of the Legislatures we respectively represent in Congress, to approve of, and to authorize us to ratify the said Articles of Confederation.

In Witness whereof we have hereunto set our hands in Congress. Done at Philadelphia in the State of Pennsylvania the ninth day of July in the Year of our Lord One Thousand Seven Hundred and Seventy-Eight, and in the Third Year of the independence of America."

New Hampshire
Josiah Bartlett
John Wentworth Jr.


Massachusetts
John Hancock
Francis Dana
Samuel Adams
James Lovell
Elbridge Gerry
Samuel Holten

Rhode Island
William Ellery
John Collins
Henry Marchant

Connecticut
Roger Sherman
Titus Hosmer
Samuel Huntington
Andrew Adams
Oliver Wolcott

New York
James Duane
Wm Duer
Francis Lewis
Gouv Morris


New Jersey
Jno Witherspoon
Nathaniel Scudder

Pennsylvania
Robert Morris
William Clingan
Daniel Roberdeau
Joseph Reed
John Bayard Smith

Delaware
Tho Mckean
John Dickinson
Nicholas Van Dyke


Maryland
John Hanson
Daniel Carroll

Virginia
Richard Henry Lee
Jno Harvie
John Banister
Francis Lightfoot Lee
Thomas Adams

N. Carolina
John Penn
Corns Harnett
Jno Williams


S. Carolina
Henry Laurens
Richd Hutson
William Henry Drayton
Thos Heyward Jr.
Jno Mathews

Georgia
Jno Walton
Edwd Telfair
Edwd Langworthy

William Penn

"If we will not be governed by God, we must be governed by tyrants."

Benjamin Rush

"Let the children...be carefully instructed in the principles and obligations of the Christian religion. This is the most essential part of education. The great enemy of the salvation of man, in my opinion, never invented a more effectual means of extirpating [removing] Christianity from the world than by persuading mankind that it was improper to read the Bible at schools."

Noah Webster, 1823

"It is alleged by men of loose principles, or defectice views of the subject, that religion and morality are not necessary or important qualifications for political stations. But the Scriptures teach a different doctrine. They direct that rulers should be men who rule in the fear of God, able men, such as fear God, men of truth, hating covetousness."
Noah Webster, 1832
History of the United States

"t is the sincere desire of the writer [Noah Webster] that our citizens should early understand that the genuine source of correct republican principles is the Bible, particularly the New Testament or the Christian religion.

The religion which has introduced civil liberty is the religion of Christ and his apostles, which enjoins humility, piety and benevolence; which acknowledges in every person a brother, or a sister, and a citizen with equal rights. This is genuine Christianity, and to this we owe our free Constitutions of Government.

The moral principles and precepts contained in the Scriptures ought to form the basis of all our civil constitutions and laws.... All the miseries and evils which men suffer from, vice, crime, ambition, injustice, oppression, slavery, and war, proceed from their despising or neglecting the precepts contained in the Bible.

When you become entitled to exercise the right of voting for public officers, let it be impressed on your mind that God commands you to choose for rulers, just men who will rule in the fear of God. The preservation of a republican government depends on the faithful discharge of this duty; if the citizens neglect their duty and place unprinciped men in office, the government will soon be corrupted; laws will be made, not for the public good, so much as for selfish or local purposes; corrupt or incompetent men will be appointed to execute the laws; the public revenues will be squandered on unworthy men; and the rights of the citizens will be violated or disregared. If a republican government fails to secure public prosperity and happiness, it must be because the citizens neglect the divine commands, and elect bad men to make and administer the laws. Intriguing men can never be safely trusted."

Noah Webster, 1833

Common Version of the Holy Bible,
containing the Old and New Testaments,
with Amendments of the Language

"It is extremely important to our nation, in a political as well as religious view, that all possible authority and influence should be given to the scriptures, for these furnish the best principles of civil liberty, and the most effectual support of republican government."

Daniel Webster

"If religious books are not widely circulated among the masses in this country, I do not know what is going to become of us as a nation. If truth be not diffused, error will be;

If God and His Word are not known and received, the devil and his works will gain the ascendancy; If the evangelical volume does not reach every hamlet, the pages of a corrupt and licentious literature will;

If the power of the Gospel is not felt throughout the length and breadth of this land, anarchy and misrule, degradation and misery, corruption and darkness will reign without mitigation or end."

George Mason

Wrote the Virginia Bill of Rights June 12, 1776

"Article XVI That Religion, or the Duty which we owe our Creator, and the Manner of discharging it, can be directed only by Reason and Convictions, not by Force or Violence; and therefore all Men are equally entitled to the free exercise of Religion, according to the Dictates of conscience; and that it is the mutual Duty of all to practice Christian Forbearance, Love, and Charity towards each other."

George Mason
Suggested wording of the First Amendment

"All men have an equal, natural and unalienable right to the free exercise of religion, according to the dictates of conscience; and that no particular sect or society of Christians ought to be favored or established by law in preference to others."

Patrick Henry

"Whether this [new government] will prove a blessing or a curse will depend upon the use our people make of the blessings which a gracious God hath bestowed on us. If they are wise, they will be great and happy. If they are of a contrary character, they will be miserable. Righteousness alone can exalt them as a nation [Proverbs 14:34]. Reader! Whoever thou art, remember this, and in thy sphere practice virtue thyself and encourage it in others."

Patrick Henry

From his Last Will and Testament:

"I wish I could leave you my most cherished possession--my faith in Jesus Christ. For with Him you have everything; without Him you have nothing at all."

Rev. John Witherspoon
Signer of the Declaration of Independence, Continental Congressman, President of Princeton College.

" . . . he is the best friend to American liberty, who is most sincere and active in promoting true and undefiled religion, and who sets himself with the greatest firmness to bear down profanity and immorality of every kind. Whoever is an avowed enemy of God, I scruple not [would not hesitate] to call him an enemy to his country."

Samuel Adams
Wrote in 1750

"He therefore is the truest friend to the liberty of his country who tries most to promote its virtue, and who, so far as his power and influence extend, will not suffer a man to be chosen into any office of power and trust who is not a wise and virtuous man...."

Samuel Adams
in a letter to James Warren dated February 12, 1779

"A general dissolution of Principles and Manners will more surely overthrow the Liberties of America than the whole Force of the common enemy. While the people are virtuous they cannot be subdued; but when once they lose their virtue they will be ready to surrender their liberties to the first external or internal invader . . . If virtue and knowledge are diffused among the people, they will never be enslaved. This will be their great security."

Samuel Adams

"The rights of the colonists as Christians...may be best understood by reading and carefully studying the institutes of the Great Law Giver and Head of the Christian Church, which are to be found clearly written and promulgated in the New Testament."

Benjamin Franklin
Address at the Constitutional Convention Thursday June 28, 1787

"I have lived, a long time, and the longer I live, the more convincing proofs I see of this truth -- that God Governs in the affairs of men. And if a sparrow cannot fall to the ground without His notice, is it probable that an empire can rise without His aid?

We have been assured, in the Sacred Writings, that "except the Lord build the House, they labor in vain that build it." I firmly believe this; and I also believe that without His concurring aid we shall succeed in this political building no better than the builders of Babel: We shall be divided by our partial local interests; our projects will be confounded, and we ourselves shall become a reproach and bye word down to future ages.

And what is worse, mankind may hereafter from this unfortunate instance, despair of establishing Governments by Human wisdom and leave it to chance, war and conquest.

I therefore beg leave to move -- that henceforth prayers imploring the assistance of Heaven, and its blessing on our deliberations, be held in this Assembly every morning before we proceed to officiate in that service."

Benjamin Franklin
while emissary to France

"Bad examples to youth are more rare in America, which must be a comfortable consideration to parents. To this may be truly added, that serious religion, under its various denominations, is not only tolerated, but respected and practised. Atheism is unknown there; infidelity rare and secret; so that persons may live to a great age in that country without having their piety shocked by meeting with either an Atheist or an Infidel."
Alexander Hamilton

"The sacred rights of mankind are not to be rummaged for among old parchments or musty records. They are written, as with a sunbeam, in the whole volume of human nature by the hand of the Divinity itself, and can never be erased or obscured by mortal power."

Elias Boudinot
President of the First Continental Congress in 1783 and the founder of the American Bible Society.

"If the Moral character of a people degenerate, their political character must follow. These considerations should lead to an attentive solicitude to be religiously careful in our choice of all public officers...and judge of the tree by its fruits."

Fisher Ames
First Session Congressman from Massachusetts

Should not the Bible regain the place it once held as a schoolbook? Its morals are pure, its examples are captivating and noble... The reverence for the sacred book that is thus early impressed lasts long; and, probably, if not impressed in infancy, never takes firm hold of the mind... In no Book is there so good English, so pure and so elegant, and by teaching all the same they will speak alike, and the Bible will justly remain the standard of language as well as of faith.

Fisher Ames
Sept. 20, 1789, Palladium magazine

We have a dangerous trend beginning to take place in our education. We're starting to put more and more textbooks into our schools... We've become accustomed of late of putting little books into the hands of children containing fables and moral lessons... We are spending less time in the classroom on the Bible, which should be the principle text in our schools... The Bible states these great moral lessons better than any other manmade book.

Charles Carroll
Signer of the Declaration of Independence.
Letter to James McHenry, November 4, 1800

"Without morals a republic cannot subsist any length of time; they therefore who are decrying the Christian religion, whose morality is so sublime and pure,...are undermining the solid foundation of morals, the best security for the duration of free governments."

President George Washington’s
Prayer for the Nation given at Newburg, June 8, 1783, and copies sent to the Governors of all the States.

Almighty God, we make our earnest prayer that Thou wilt keep the United States in Thy holy protection, that Thou wilt incline the hearts of the citizens to cultivate a spirit of subordination and obedience to government, and entertain a brotherly affection and love for one another and for their fellow citizens of the Unites States at large.

And finally that Thou wilt most graciously be pleased to dispose us all to do justice, to love mercy and to demean ourselves with that charity, humility, and specific temper of mind which were the characteristics of Divine Author of our blessed religion, and without an humble imitation of whose example in these things, we can never hope to be a happy nation.

Grant our supplications, we beseech Thee, through Jesus Christ our Lord. Amen.

President George Washington
Inaugural Address, 1789

"The propitious smiles of Heaven can never be expected on a nation that disregards the eternal rules of order and right which Heaven itself has ordained."

President George Washington
Letter to the United Baptist Churches of Virginia [Regarding the Constitution], May 10, 1789

"If I could have entertained the slightest apprehension that the Constitution framed by the Convention, where I had the honor to preside, might possibly endanger the religious rights of any ecclesiastical Society, certainly I would never have placed my signature to it."

President George Washington
The first National Day of Thanksgiving, October 3,1789

"Whereas it is the duty of all nations to acknowledge the Providence of Almighty God... I do recommend and assign Thursday, the twenty-sixth day of November next, to be devoted by the People of these United States to the service of that great and glorious Being, who is the beneficent Author of all the good that was, that is, or that will be; That we may then all unite in rendering unto Him our sincere and humble thanks...for the peaceable and rational manner in which we have been enabled to establish constitutions of government... and particularly the national one now lately instituted, for the civil and religious liberty with which we are blessed... to promote the knowledge and practice of true religion and virtue."

President George Washington

"Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports... And let us indulge with caution the supposition that morality can be maintained without religion... Reason and experience both forbid us to expect that national morality can prevail to the exclusion of religious principle."

George Washington
His Prayer At Valley Forge

"Almighty and eternal Lord God, the great Creator of heaven and earth, and the God and Father of our Lord Jesus Christ; look down from heaven in pity and compassion upon me Thy servant, who humbly prorate myself before Thee.

Bless O Lord the whole race of mankind, and let the world be filled with the knowledge of Thee and Thy Son, Jesus."

George Washington

"Of all dispositions and habits which lead to political prosperity, religion and morality are indispensable supports. In vain would that man claim the tribute of patriotism, who should labor to subvert these great pillars of human happiness, these firmest props of the duties of men and citizens."

George Washington

"To the distinguished character of a Patriot, it should be our highest glory to add the more distinguished character of a Christian."

George Washington's Vision
Originally published by Wesley Bradshaw. Copied from a reprint in the National Tribune. Vol. 4, No. 12, December 1880.:

"This afternoon, as I was sitting at this table engaged in preparing a dispatch, something seemed to disturb me. Looking up, I beheld standing 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, a third and even a fourth time did I repeat my question, but received no answer from my mysterious visitor except a slight raising of her eyes.

By this time I felt strange sensations spreading through me. I would have risen but the riveted gaze of the being before me rendered volition impossible. I assayed once more to address her, but my tongue had become useless, as though it had become paralyzed.

A new influence, mysterious, potent, irresistible, took possession of me. All I could do was to gaze steadily, vacantly at my unknown visitor. Gradually the surrounding atmosphere seemed as if it had become filled with sensations, and luminous. Everything about me seemed to rarify, the mysterious visitor herself becoming more airy and yet more distinct to my sight than before. I now began to feel as one dying, or rather to experience the sensations which I have sometimes imagined accompany dissolution. I did not think, I did not reason, I did not move; all were alike impossible. I was only conscious of gazing fixedly, 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 eastwardly. 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 spread 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,' said the same mysterious voice as before,'look and learn.' At that moment I beheld a dark, shadowy being, like an angel, standing, or rather floating in midair; 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 with his left hand he cast some on Europe. Immediately a cloud raised from these countries, and joined in mid-ocean. For a while it remained stationary, and then moved slowly westward, until it enveloped America in its murky folds. Sharp flashes of lightning gleamed through it at intervals, and I heard the smothered groans and cries of the American people.

A second time the angel dipped water from the ocean, and sprinkled it out as before. The dark cloud was then drawn back to the ocean, in whose heaving billows it sank from view. A third time I heard the mysterious voice saying, 'Son of the Republic, look and learn,' I cast my eyes upon America and beheld villages and towns and cities springing up one after another until the whole land from the Atlantic to the Pacific was dotted with them.

Again, I heard the mysterious voice say, 'Son of the Republic, the end of the century cometh, look and learn.' At this the dark shadowy angel turned his face southward, and from Africa I saw an ill-omened spectre approach our land. It flitted slowly over every town and city of the latter. The inhabitants presently set themselves in battle array against each other. As I continued looking I saw a bright angel, on whose brow rested a crown of light, on which was traced the word 'Union,' bearing the American flag which he placed between the divided nation, 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, 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, he sprinkled it upon Europe, Asia and Africa. Then my eyes beheld a fearful scene: from each of these countries arose thick, black clouds that were soon joined into one. Throughout this mass there 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. Our country was enveloped in this volume of cloud, and 1 saw these vast armies devastate the whole country and burn the villages, towns and cities that I beheld springing up. As my ears listened to the thundering of the cannon, clashing of swords, and the shouts and cries of millions in mortal combat, I heard again the mysterious voice saying, 'Son of the Republic, look and learn.' When the voice had ceased, the dark shadowy angel placed his trumpet once more to his mouth, and blew a long and fearful blast.

Instantly a light as of a thousand suns shone down from above me, and pierced and broke into fragments the dark cloud which enveloped America. At the same moment the angel upon whose head still shone the word 'Union,' end who bore our national flag in one hand and a sword in the other, descended from the heavens attended by legions of white spirits. These immediately joined the inhabitants of America, who I perceived were well nigh overcome, but who immediately taking courage again, closed up their broken ranks and renewed the battle.

Again, amid the fearful noise of the conflict, I heard the mysterious voice saying, 'Son of the Republic, look and learn.' As the voice ceased, the shadowy angel for the last time dipped water from the ocean and sprinkled it upon 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 the villages, towns and cities springing up where I had seen them before, while the bright angel, planting the azure standard he had brought in the midst of them, cried with a loud voice:'While the stars remain, and the heavens send down dew upon the earth, so long shall the Union last.' And taking from his brow the crown on which blazoned the word 'Union,' he placed it upon the National Standard while 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 I at first beheld. This also disappearing, I found myself once more gazing upon the mysterious visitor, who, in the same voice I had heard before, said, 'Son of the Republic, what you have seen is thus interpreted: Three great perils will come upon the Republic. The most fearful is the third, but in this greatest conflict the whole world united shall not prevail against her. Let every child of the Republic learn to live for his God, his land and the Union.' With these words the vision vanished, and I started from my seat and felt that I had seen a vision wherein had been shown to me the birth, progress, and destiny of the United States."

John Adams, 1798
Signing of the Constitution

"Our Constitution was made only for a moral and religious people. It is wholly inadequate for the government of any other."

John Adams
Entered into his diary February 22, 1756

"Suppose a nation in some distant region should take the Bible for their only law book, and every member should regulate his conduct by the precepts there contained ! Every member would be obliged in conscience to temperance, frugality and industry: to justice, kindness and charity towards his fellow men: and to piety, love and reverence toward Almighty God....What a Eutopia, what a Paradise would this region be."

John Adams
Wrote on June 21, 1776

"Statesmen, my dear Sir, may plan and speculate for liberty, but it is Religion and Morality alone, which can establish the Principles upon which Freedom can securely stand.

The only foundation of a free Constitution is pure Virtue, and if this cannot be inspired into our People in a greater Measure, than they have it now, they may change their Rulers and the forms of Government, but they will not obtain a lasting liberty."

John Adams
A letter to Mr. Warren

"This Form of Government...is productive of every Thing which is great and excellent among Men. But its Principles are as easily destroyed, as human nature is corrupted...A Government is only to be supported by pure Religion or Austere Morals. Private, and public Virtue is the only Foundation of Republics."

John Adams
Address to the militia of Massachusetts, 1798

"We have no government armed in power capable of contending in human passions unbridled by morality and religion. Our constitution was made only for a moral and religious people. It is wholly inadequate for the government of any other."

President John Adams

"The highest story of the American Revolution is this: it connected in one indissoluble bond the principles of civil government with the principles of Christianity."

Abigail Adams, 1775
A letter to her husband John.

"The race is not to the swift, nor the battle to the strong; but the God of Israel is He that giveth strength and power unto His people. Trust in Him at all times, ye people, pour out your hearts before Him; God is a refuge for us."

First Lady Abigail Adams

"...a true American Patriot must be a religious man...He who neglects his duty to his maker, may well be expected to be deficient and insincere in his duty towards the public."

President Thomas Jefferson, 1781
Notes on the State of Virginia

"God who gave us Life gave us Liberty. And can the Liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these Liberties are a gift of God? That they are not to be violated but with His wrath? Indeed I tremble for my country when I reflect that God is just; that His justice cannot sleep forever."

President Thomas Jefferson

"I hold the precepts of Jesus as delivered by Himself, to be the most pure, benevolent and sublime which have ever been preached to man..."

President Thomas Jefferson, 1801
First Inaugural Address

"Let us... with courage and confidence pursue our own federal and republican principles... enlightened by a benign religion, professed, indeed, and practiced in various forms, yet all of them including honesty, truth, temperance, gratitude, and the love of man; acknowledging and adoring an overruling Providence, which by all its dispensations proves that it delights in the happiness of man here and his greater happiness hereafter; With all these blessings, what more is necessary to make us a happy and prosperous people? Steal one thing more, fellow citizens—a wise and frugal government... which shall leave them otherwise free to regulate their own pursuits of industry and improvement, and shall not take from the mouth of labor the bread it has earned...

And may that Infinite Power which rules the destinies of the universe, lead our councils to what is best, and give them a favorable issue for your peace and prosperity."

Thomas Jefferson,
To Dr. Benjamin Rush, April 21, 1803

"My views... are the result of a life of inquiry and reflection, and very different from the anti-christian system imputed to me by those who know nothing of my opinions. To the corruptions of Christianity I am, indeed, opposed; but not to the genuine precepts of Jesus himself. I am a Christian in the only sense in which he wished any one to be; sincerely attached to his doctrines in preference to all others..."

Thomas Jefferson,
To Henery Fry, 1804

"I consider the doctrines of Jesus as delivered by himself to contain the outlines of the sublimest system of morality that has ever been taught but I hold in the most profound detestation and execration the corruptions of it which have been invented..."

Thomas Jefferson,
To William Canby, 1813

"Of all systems of morality, ancient or modern, which have come under my observation, none appear to be so pure as that of Jesus."

Thomas Jefferson,
From his will:

"I am a real Christian, that is to say, a disciple of the doctrines of Jesus Christ."

James Madison
The papers of James Madison, June 20, 1785

"Religion is the basis and Foundation of Government."

James Madison
Inaugural Address March 4, 1809

"We have all been encouraged to feel in the guardianship and guidance of that Almighty Being, whose power regulates the destiny of nations."

James Madison
Memorial and Remonstrance

"Before any man can be considered as a member of civil society, he must be considered as a subject of the Governor of the Universe. And to the same Divine Author of every good and perfect gift [James 1:17] we are indebted for all those privileges and advantages, religious as well as civil, which are so richly enjoyed in this favored land."

President James Madison

"The future and success of America is not in this Constitution, but in the laws of God upon which this Constitution is founded."

John Quincy Adams
in his Fourth Of July Oration at Newburyport Massachusetts 1837

"Why is it that, next to the birthday of the Savior of the world, your most joyous and most venerated festival returns on this day [the Fourth of July]?" "Is it not that, in the chain of human events, the birthday of the nation is indissolubly linked with the birthday of the Savior? That it forms a leading event in the progress of the Gospel dispensation? Is it not that the Declaration of Independence first organized the social compact on the foundation of the Redeemer's mission upon earth? That it laid the cornerstone of human government upon the first precepts of Christianity"?

President John Quincy Adams

"It is no slight testimonial, both to the merit and worth of Christianity, that in all ages since its promulgation the great mass of those who have risen to eminence by their profound wisdom and integrity have recognized and reverenced Jesus of Nazareth as the Son of the living God."

President John Quincy Adams

"The general principles on which the fathers achieved independence were.... the general principles of Christianity."

President Andrew Jackson

"The Bible is the Rock on which this Republic rests."

Abraham Lincoln
March 30, 1863 Proclamation appointing a National Day of Humiliation, Fasting and Prayer:

"Whereas, the Senate of the United States devoutly recognizing the Supreme Authority and just Government of Almighty God in all the affairs of men and of nations, has, by a resolution, requested the President to designate and set apart a day for national prayer and humiliation; and

Whereas, it is the duty of nations as well as of men to own their dependence upon the overruling power of God, to confess their sins and transgressions in humble sorrow yet with assured hope that genuine repentance will lead to mercy and pardon, and to recognize the sublime truth, announced in the Holy Scriptures and proven by all history: that those nations only are blessed whose God is the Lord;

And, insomuch as we know that, by His divine law, nations like individuals are subjected to punishments and chastisement in this world, may we not justly fear that the awful calamity of civil war, which now desolates the land may be but a punishment inflicted upon us for our presumptuous sins to the needful end of our national reformation as a whole people?

We have been the recipients of the choicest bounties of Heaven.

We have been preserved these many years in peace and prosperity.

We have grown in numbers, wealth and power as no other nation has ever grown.

But we have forgotten God.

We have forgotten the gracious Hand which preserved us in peace, and, multiplied and enriched and strengthened us; and we have vainly imagined, in the deceitfulness of our hearts, that all these blessings were produced by some superior wisdom and virtue of our own.

Intoxicated with unbroken success, we have become too self-sufficient to feel the necessity of redeeming and preserving grace, too proud to pray to the God that made us!

It behooves us then to humble ourselves before the offended Power, to confess our national sins and to pray for clemency and forgiveness.

Now, therefore, in compliance with the request and fully concurring in the view of the Senate, I do, by this my proclamation, designate and set apart Thursday, the 30th day of April, 1863, as a day of national humiliation, fasting and prayer.

And I do hereby request all the people to abstain on that day from their ordinary secular pursuits, and to unite, at their several places of public worship and their respective homes, in keeping the day holy to the Lord and devoted to the humble discharge of the religious duties proper to that solemn occasion.

All this being done, in sincerity and truth, let us then rest humbly in the hope authorized by the Divine teachings, that the united cry of the nation will be heard on high and answered with blessing no less than the pardon of our national sins and the restoration of our now divided and suffering country to its former happy condition of unity and peace.

In witness whereof, I have hereunto set my hand and caused the seal of the United States to be affixed.

Done at the city of Washington, this 30th day of March, A.D. 1863, and of the Independence of the United States the eighty-seventh."

Abraham Lincoln.

By the President: William H. Seward, Secretary of State.
President Abraham Lincoln
December 8, 1863 President Lincoln announced his plan to pardon those who had been in the Confederacy.

"Whereas it is now desired by some persons heretofore engaged in said rebellion to resume their allegiance to the United States...

Therefore, I, Abraham Lincoln, President of the United States, do proclaim, declare, and make known to all persons who have, directly or by implication, participated in the existing rebellion... that a full pardon is hereby granted to them and each of them, with restoration of all rights of property... upon the condition that every such person shall take and subscribe an oath... to wit:

"I, ____ ____, do solemnly swear, in presence of Almighty God, that I will henceforth faithfully support, protect, and defend the Constitution of the United States and the Union of the States thereunder, and that I will in like manner abide by and faithfully support all acts of Congress passed during the existing rebellion... So help me God."
Abraham Lincoln

"I know that the Lord is always on the side of right. But it is my constant anxiety and prayer that I—and this nation—should be on the Lord's side."
Abraham Lincoln
Mrs. Lincoln recalled his last words as they sat in Ford's Theater:

"He said he wanted to visit the Holy Land and see those places hallowed by the footprints of the Saviour. He was saying there was no city he so much desired to see as Jerusalem."

Grover Cleveland

"All must admit that the reception of the teachings of Christ results in the purest patriotism, in the most scrupulous fidelity to public trust, and in the best type of citizenship. Those who manage the affairs of government are by this means reminded that the law of God demands that they should be courageously true to the interest of the people, and that the Ruler of the Universe will require of them a strict account of their stewardship. The teachings of both human and Divine law thus merging into one word, duty, form the only union of Church and state that a civil and religious government can recognize."

Grover Cleveland
November 3, 1893, Proclamation of a National Day of Thanksgiving and Praise:

"While the American people should every day remember with praise and thanksgiving the divine goodness and mercy which have followed them since their beginning as a nation, it is fitting that one day in each year should be especially devoted to the contemplation of the blessings we have received from the hand of God and to the grateful acknowledgement of His loving kindness.

Therefore, I, Grover Cleveland, President of the United States, do hereby designate and set apart Thursday, the 30th day of the present month of November, as a day of thanksgiving and praise to be kept and observed by all the people of our land.

On that day let us forego our ordinary work and employments and assemble in our usual places of worship, where we may recall all that God has done for us and where from grateful hearts our united tribute of praise and song may reach the Throne of Grace.

Let the reunion of kindred and the social meeting of friends lend cheer and enjoyment to the day, and let generous gifts of charity for the relief of the poor and needy prove the sincerity of our thanksgiving..."

William H. Taft
Thanksgiving Proclamation

"This year of 1910 is drawing to a close. The records of population and harvests which are the index of progress show vigorous national growth and the health and prosperous well-being of our communities throughout this land and in our possessions beyond the seas.

These blessings have not descended upon us in restricted measure, but overflow and abound. They are the blessings and bounty of God...

Now, therefore, I, WILLIAM HOWARD TAFT, President of the United States of America, in accordance with the wise custom of the civil magistrate since the first settlements in this land and with the rule established from the foundation of this Government, do appoint Thursday, November 24, 1910, as a day of National Thanksgiving and Prayer, enjoining the people upon that day to meet in their churches for the praise of Almighty God and to return heartfelt thanks to Him for all His goodness and loving-kindness...

Done at the city of Washington...in the year of our Lord one thousand nine hundred and ten."

Woodrow Wilson, 1911
Pre-Presidential campaign speech

"America was born a Christian nation. America was born to exemplify that devotion to the elements of righteousness which are derived from the revelations of Holy Scriptures. Ladies and gentlemen, I have a very simple thing to ask of you. I ask of every man and woman in this audience that from this night on they will realize that part of the destiny of America lies in their daily perusal of this great book of revelations. That if they would see America free and pure they will make their own spirits free and pure by this baptism of the Holy Scripture."
President Calvin Coolidge
Address to the Holy Name Society in Washington, D.C. September 21, 1924

"The worst evil that could be inflicted upon the youth of the land would be to leave them without restraint and completely at the mercy of their own uncontrolled inclinations. Under such conditions education would be impossible, and all orderly development intellectually or morally would be hopeless. I do not need to picture the result.

...It seems to me perfectly plain that the authority of law, the right to equality, liberty and property, under American institutions, have for their foundation reverence for God. If we could imagine that to be swept away, these institutions of our American government could not long survive."

President Harry S. Truman
Attorney General's Conference on Law Enforcement, 1950

"The fundamental basis of this nation's law was given to Moses on the Mount. The fundamental basis of our Bill of Rights comes from the teaching we get from Exodus and St. Matthew, from Isaiah and St. Paul. I don't think we emphasize that enough these days. If we don't have the proper fundamental moral background, we will finally end up with a totalitarian government which does not believe in the right for anybody except the state."
Dwight Eisenhower
In a nationally broadcast address from an American Legion event, 1955

"Without God there could be no American form of government nor an American way of life. Recognition of the Supreme Being is the first - the most basic - expression of Americanism."

Justice Thomas McKean
Served as governor in Delaware and Pennsylvania. During his tenure as Chief Justice of the Supreme Court of Pennsylvania, he offered these words of advice to John Roberts -- a man sentenced to death.

Respublica vs. John Roberts

"You will probably have but a short time to live. Before you launch into eternity it behooves you most seriously to reflect upon your past conduct; to repent of your evil deeds; to be incessant in prayers to the great and merciful God to forgive your manifold transgressions and sins; to rely upon the merit and passion of a dear Redeemer, and thereby to avoid those regions of sorrow….May you, reflecting upon these things, and pursuing the will of the great Father of light and life, be received into [the] company and society of angels and archangels and the spirits of just men made perfect; and may you be qualified to enter into the joys of Heavens -- joys unspeakable and full of glory."

John Jay, 1777
The first Chief Justice of the United States

"Providence has given to our people the choice of their rulers, and it is the duty, as well as the privilege and the interest, of a Christian nation to select and prefer Christians for their rulers."
James Wilson,
a signer of the Constitution and an original Justice on the U.S. Supreme Court

"Human law must rest its authority ultimately upon the authority of that law which is divine....Far from being rivals or enemies, religion and law are twin sisters, friends, and mutual assistants. Indeed, these two sciences run into each other."

Justice Samuel Chase
Runkel v. Winemiller, 1799

"Religion is of general and public concern, and on its support depend, in great measure, the peace and good order of government, the safety and happiness of the people. By our form of government, the Christian religion is the established religion; and all sects and denominations of Christians are placed upon the same equal footing, and are equally entitled to protection in their religious liberty."

Justice Joseph Story

"The real object of the First Amendment was not to countenance [approve of], much less to advance Mohammedanism, or Judaism, or infidelity [secularism], by prostrating [overcoming] Christianity, but to exclude all rivalry among Christian sects [denominations]..."

Justice Joseph Story
A Familiar Exposition of the Constitution of the United States 1840

"We are not to attribute this prohibition of the national religious establishment [in the First Amendment] to any indifference to religion in general, and especially to Christianity (which none could hold in more reverence than the framers of the Constitution)... at the time of the adoption of the Constitution, the general, if not the universal, sentiment in America was, that Christianity ought to receive encouragement from the State so far as was not incompatible with the private rights of conscience and the freedom of religious worship.

... Republics are created by the virtue, public spirit, and intelligence of the citizens. They fall, when the wise are banished from the public councils, because they dare to be honest, and the profligate [immoral] are rewarded, because they flatter the people, in order to betray them."

Justice Joseph Story
Vidal v. Girard's Executors 1844

"Christianity... is not to be maliciously and openly reviled and blasphemed against, to the annoyance of believers or the injury of the public..."
Justice Joseph Story

"There is not a truth to be gathered from history more certain, or more momentous, than this: that civil liberty cannot long be separated from religious liberty without danger, and ultimately without destruction to both.

"Wherever religious liberty exists, it will, first or last, bring in and establish political liberty."

Chief Justice John Marshall
In a letter to Jasper Adams, May 9, 1833

"The American population is entirely Christian, and with us Christianity and Religion are identified. It would be strange indeed, if with such a people, our institutions did not presuppose Christianity, and did not often refer to it, and exhibit relations with it."
Thomas Cooley
In his General Principles of Constitutional Law 1890

"It was never intended by the Constitution that the government should be prohibited from recognizing religion, or that religious worship should never be provided for in cases where a proper recognition of Divine Providence in the working of government might seem to require it... The Christian religion was always recognized in the administration of the common law of the land, the fundamental principles of that religion must continue to be recognized in the same cases and to the same extent as formerly."

Judge Gallagher
Baer v. Kolmorgen
The Supreme Court of New York 1958

"Much has been written in recent years...to "a wall of separation between church and State." ...It has received so much attention that one would almost think at times that it is to be found somewhere in our Constitution."
Justice Potter Stewart

"I think that the Court's task, in this as in all areas of constitutional adjudication, is not responsibly aided by the uncritical invocation of metaphors like the "wall of separation," a phrase nowhere to be found in the Constitution."
Justice William Rehnquist
Wallace v. Jafree 1985

"It is impossible to build sound consitutional doctrine upon a mistaken understanding of Constitutional history... The establishment clause had been expressly freighted with Jefferson's misleading metaphor for nearly forty years... There is simply no historical foundation for the proposition that the framers intended to build a wall of separation [between church and state]... The recent court decisions are in no way based on either the language or intent of the framers."
Justice William Rehnquist

"But the greatest injury of the "wall" notion is its mischievous diversion of judges from the actual intentions of the drafters of the Bill of Rights... The "wall of separation between church and State" is a metaphor based on bad history, a metaphor which has proved useless as a guide to judging. It should be frankly and explicitly abandoned."

—U.S. Supreme Court, 1811—
The People v. Ruggles
Justice James Kent delivered the Court's opinion:

"The defendant was indicted... in December, 1810, for that he did, on the 2nd day of September, 1810... wickedly, maliciously, and blasphemously, utter, and with a loud voice publish, in the presence of hearing of divers good and Christian people, of and concerning the Christian religion, and of and concerning Jesus Christ, the false, scandalous, malicious, wicked and blasphemous words following: "Jesus Christ is a bastard, and his mother must be a whore", in contempt of the Christian religion... the defendant was tried and found guilty, and was sentenced by the court to be imprisoned for three months, and to pay a fine of $500.

Such words uttered with such a disposition were an offense at common law. In Taylor's case the defendant was convicted upon information of speaking similar words, and the Court... said that Christianity was parcel of the law, and to cast contumelious reproaches upon it, tended to weaken the foundation of moral obligation, and the efficacy of oaths.

And in the case of Rex vs. Woolston's, on a like conviction, the Court said... that whatever strikes at the root of Christianity tends manifestly to the dissolution of civil government... the authorities show that blasphemy against God and... profane ridicule of Christ or the Holy Scriptures (which are equally treated as blasphemy), are offenses punishable at common law, rather uttered by words or writings... because it tends to corrupt the morals of the people, and to destroy good order.

Such offenses have always been considered independent of any religious establishment or the rights of the Church. They are treated as affecting the essential interest of civil society...

We stand equally in need, now as formerly, of all the moral discipline, and of those principles of virtue, which help to bind society together.

The people of this State, in common with the people of this country, profess the general doctrines of Christianity, as the rule of their faith and practice; and to scandalize the author of these doctrines is not only... impious, but... is a gross violation of decency and good order.

Nothing could be more injurious to the tender morals of the young, then to declare such profanity lawful...

The free, equal, and undisturbed enjoyment of religious opinion, whatever it may be, and free and descent discussions on any religious subject, is granted and secured; but to revile... the religion professed by almost the whole community, is an abuse of that right...

We are a Christian people, and the morality of the country is deeply engrafted upon Christianity, and not upon the doctrines of worship of those impostors [other religions]...

[We are] people whose manners are refined and whose morals has been elevated and inspired with a more enlarged benevolence, by means of the Christian religion. Though the Constitution has discarded religious establishments, it does not forbid judicial cognizance of those offenses against religion and morality which have no reference to any such establishment...

This [constitutional] declaration (noble and magnanimous as it is, when duly understood) never meant to withdraw religion in general, and with it the best sanctions of moral and social obligation from all consideration and notice of Law...

To construe it as breaking down the common law barriers against licentious, wanton, and impious attacks upon Christianity itself, would be an enormous perversion of its meaning...

Christianity in its enlarged sense, as a religion revealed and taught in the Bible, is part and parcel of the law of the land...

Nor are we bound by any expression of the Constitution, as some has strangely supposed, either not to punish at all, or to punish indiscriminately like attacks upon the religion of Mahomet and the Grand Lama; and for this plain reason, that we are a Christian people, and the morality of this country is deeply engrafted upon Christianity, and not upon the doctrines or worship of these impostors...

The Court is accordingly of the opinion that the judgment... must be affirmed."

—U. S. Supreme Court, 1892—
Church of the Holy Trinity v. United States

"No purpose of action against religion can be imputed to any legislation, state or national, because this is a religious people. This is historically true. From the discovery of this continent to the present hour, there is a single voice making this affirmation.

The commission to Christopher Columbus.... "that it is hoped that by God's assistance some of the continents and islands in the ocean will be discovered..."

The first colonial grant made to Sir Walter Raleigh in 1584.... and the grant authorizing him to enact statutes for the government of the proposed colony provided that they "be not against the true Christian faith..."

The first charter of Virginia, granted by King James I in 1606.... commenced the grant in these words: "...in propagating of Christian Religion to such People as yet live in Darkness..."

Language of similar import may be found in the subsequent charters of that colony.... in 1609 and 1611; and the same is true of the various charters granted to the other colonies. In language more or less emphatic is the establishment of the Christian religion declared to be one of the purposes of the grant. The celebrated compact made by the Pilgrims in the Mayflower, 1620, recites; "Having undertaken for the Glory of God, and advancement of the Christian faith... a voyage to plant the first colony in the northern parts of Virginia..."

The fundamental orders of Connecticut, under which a provisional government was instituted in 1638-1639, commence with this declaration: "...And well knowing where a people are gathered together the word of God requires that to maintain the peace and union... there should be an orderly and decent government established according to God...to maintain and preserve the liberty and purity of the gospel of our Lord Jesus which we now profess...of the said gospel [which] is now practiced amongst us."

In the charter of privileges granted by William Penn to the province of Pennsylvania, in 1701 it is recited: "...no people can be truly happy, though under the greatest enjoyment of civil liberties, if abridged of... their religious profession and worship..."

Coming nearer to the present time, the Declaration of Independence recognizes the presence of Divine in human affairs in these words:

"We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights... appealing to the Supreme Judge of the world for the rectitude of our intentions... And for the support of this Declaration, with firm reliance on the Protection of Divine Providence, we mutually pledge to each other our Lives, our Fortunes, and our sacred Honor."

...We find everywhere a clear recognition of the same truth... because of a general recognition of this truth [that we are a Christian nation], the question has seldom been presented to the courts...

There is no dissonance in these declarations. There is a universal language pervading them all, having one meaning; they affirm and reaffirm that this is a religious nation. Those are not individual sayings, declarations of private persons; they are organic utterances; they speak the voice of the entire people.

While because of a general recognition of this truth the question has seldom been presented to the courts, yet we find that in Updegraph v. The Commonwealth, it was decided that, Christianity, general Christianity, is, and always has been, a part of the common law... not Christianity with an established church.... but Christianity with liberty of conscience to all men.

And in The People v. Ruggles, Chancellor Kent, the great commentator on American law, speaking as Chief Justice of the Supreme Court of New York, said:

"The people of this State, in common with the people of this country, profess the general doctrines of Christianity, as the rule of their faith and practice... We are a Christian people, and the morality of the country is deeply engrafted upon Christianity, and not upon the doctrines or worship of those impostors [other religions]."

And in the famous Case of Vidal v. Girard's Executors, this Court... observed:

"It is also said, and truly, that the Christian religion is a part of the common law..."

If we pass beyond these matters to a view of American life as expressed by its laws, its business, its customs and its society, we find everywhere a clear recognition of the same truth. Among other matters note the following: The form of oath universally prevailing, concluding with an appeal to the Almighty; the custom of opening sessions of all deliberative bodies and most conventions with prayer; the prefatory words of all wills, " In the name of God, amen"; the laws respecting the observance of the Sabbath, with the general cessation of all secular business, and the closing of courts, legislatures, and other similar public assemblies on that day; the churches and church organizations which abound in every city, town and hamlet; the multitude of charitable organizations existing everywhere under Christian auspices; the gigantic missionary associations, with general support, and aiming to establish Christian missions in every quarter of the globe.

These, and many other matters which might be noticed, add a volume of unofficial declarations to the mass of organic utterances that this is a Christian nation...We find everywhere a clear recognition of the same truth.

The happiness of a people and the good order and preservation of civil government essentially depend upon piety, religion and morality.

Religion, morality, and knowledge [are] necessary to government, the preservation of liberty, and the happiness of mankind."

—U.S. Supreme Court, 1931—
U.S. vs. Macintosh

"We are a Christian people... and acknowledge with reverence the duty of obedience to the will of God."

—U. S. Supreme Court, 1952—
Zorach v. Clauson

"The First Amendment, however, does not say that in every respect there shall be a separation of Church and State. Rather, it studiously defines the manner, the specific ways, in which there shall be no concert or union or dependency one on the other.

That is the common sense of the matter. Otherwise the state and religion would be aliens to each other—hostile, suspicious, and even unfriendly...

Municipalities would not be permitted to render police or fire protection to religious groups. Policemen who helped parishioners into places of worship would violate the Constitution. Prayers in our legislative halls; the appeals to the Almighty in the messages of the Chief Executive; the proclamation making Thanksgiving Day a holiday; "so help me God" in our courtroom oaths—these and all other references to the Almighty that run through our laws, or public rituals, our ceremonies, would be flouting the First Amendment. A fastidious atheist or agnostic could even object to the supplication with which the Court opens each session: God save the United States and this Honorable Court.

We are a religious people and our institutions presuppose a Supreme Being... When the state encourages religious instruction or cooperates with religious authorities by adjusting the schedule of public events to sectarian needs, it follows the best of our traditions.

For it then respects the religious nature of our people and accommodates the public service to their spiritual needs. To hold that it may not would be to find in the Constitution a requirement that the government show a callous indifference to religious groups. That would be preferring those who believe in no religion over those who do believe...

We find no constitutional requirement making it necessary for government to be hostile to religion and to throw its weighed against the efforts to widen the scope of religious influence. The government must remain neutral when it comes to competition between sects...

We cannot read into the Bill of Rights such a philosophy of hostility to religion."

Foreign Observers

Edward Kendall
Travels in America, 1807

"At about 11 o'clock, his excellency [Governor Jonathan Trumbull] entered the statehouse and shortly after took his place at the head of a procession which was made to a meetinghouse or church at something less than half a mile distance. The procession was on foot and was composed of the person of the government, together with the lieutenant-governor, assistants, high-sheriffs, members of the lower house of assembly, and unless with accidental exceptions, all the clergy of the State... The pulpit or, as it is called, the desk, was filled by three if not four clergymen; a number which, by its form and dimensions, it was able to accommodate. Of these, one opened the service with a prayer; another delivered a sermon; a third made a concluding prayer, and a fourth pronounced a benediction. Several hymns were sung; and, among others, an occasional one [a special one for that occasion]. The total number of singers was between forty and fifty. The sermon, as will be supposed, touched upon matters of government. When all was finished, the procession returned to the statehouse."

Achille Murat
A Moral and Political Sketch of the United States, 1833

"It must be admitted that looking at the physiognomy [discernible character] of the United States, its religion is the only feature which disgusts a foreigner... There is no country in which the people as in the United States; to the eyes of a foreigner they even appear to be too much so... The great number of religious societies existing in the United States is truly surprising: there are some of them for every thing; for instance, societies to distribute the Bible; to distribute tracts; to encourage religious journals; to convert, civilize, educate the savages; to marry the preachers; to take care of their widows and orphans; to preach, extend, purify, preserve, reform the faith; to build chapels, endow congregations, support seminaries; catechize and convert sailors, Negroes, and loose women; to secure the observance of Sunday and prevent blasphemy by prosecuting the violators; to establish Sunday schools where young ladies teach reading and the catechism to little rogues, male and female; to prevent drunkenness.... it is curious to observe the tranquillity which prevails in the United States."

Alexis de Tocqueville
Democracy in America, 1835

"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 I perceived the great political consequences resulting from this new state of things.

In France I had almost always seen the spirit of religion and the spirit of freedom marching in opposite directions. But in America I found they were intimately united and that they reigned in common over the same country.

Religion in America...must 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 it. 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 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 a party, but it belongs to the whole nation and to every rank of society.

The sects that exist in the United States are innumerable. They all differ in respect to the worship which is due to the 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 sects preach the same moral law in the name of God....

Moreover, all the sects of the United States are comprised within the great unity of Christianity, and Christian morality is everywhere the same.

In the United States the sovereign authority is religious,... there is no country in the world where the Christian religion retains a greater influence over the souls of men 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 powerfully felt over the most enlightened and free nation of the earth.

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

I do not question that the great austerity of manners that is observable in the United States arises, in the first instance, from religious faith... 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 more respected than in America or where conjugal happiness is more highly or worthily appreciated...

In the United States the influence of religion is not confined to the manners, but it extends to the intelligence of the people....

Christianity, therefore reigns without obstacle, by universal consent; the consequence is, as I have before observed, that every principle of the moral world is fixed and determinate...

I sought for the key to the greatness and genius of America in her harbors...; in her fertile fields and boundless forests; in her rich mines and vast world commerce; in her public school system and institutions of learning. I sought for it in her democratic Congress and in her matchless Constitution.

Not until I went into the churches of America and heard her pulpits flame with righteousness did I understand the secret of her genius and power.

The safeguard of morality is religion, and morality is the best security of law as well as the surest pledge of freedom.

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.

Christianity is the companion of liberty in all its conflicts—the cradle of its infancy, and the divine source of its claims.

They brought with them... a form of Christianity, which I cannot better describe, than by styling it a democratic and republican religion.... From the earliest settlement of the emigrants, politics and religion contracted an alliance which has never been dissolved."

Harriet Martineau
Society in America, 1837

"The institutions of America are, as I have said, planted down deep into Christianity. Its spirit must make an effectual pilgrimage through a society of which it may be called a native; and no mistrust of its influences can forever intercept that spirit in its mission of denouncing anomalies, exposing hypocrisy, rebuking faithlessness, raising and communing with the outcast, and driving out sordidness [vileness] from the circuit of this, the most glorious temple of society that has ever yet been reared."

Book of Prophecies by Cristobal Colon (Christopher Columbus)

One aspect of Columbus and his journey to America is consistently left out of modern day history books. We're often told that Columbus decided to take his famous voyage in hopes of establishing trade routes. I don't know of any evidence that supports that notion, and Columbus himself wrote an entirely different reason in the only book that he ever wrote, "Libro de las Profecias" (or Book of Prophecies):

" At a very early age I began to sail upon the ocean. For more than forty years, I have sailed everywhere that people go. I prayed to the most merciful Lord about my heart's great desire, and He gave me the spirit and the intelligence for the task: seafaring, astronomy, geometry, arithmetic, skill in drafting spherical maps and placing correctly the cities, rivers, mountains and ports. I also studied cosmology, history, chronology and philosophy.

It was the Lord who put into my mind (I could feel His hand upon me) the fact that it would be possible to sail from here to the Indies. All who heard of my project rejected it with laughter, ridiculing me. There is no question that the inspiration was from the Holy Spirit, because he comforted me with rays of marvelous illumination from the Holy Scriptures, a strong and clear testimony from the 44 books of the Old Testament, from the four Gospels, and from the 23 Epistles of the blessed Apostles, encouraging me continually to press forward, and without ceasing for a moment they now encourage me to make haste.

Our Lord Jesus desired to perform a very obvious miracle in the voyage to the Indies, to comfort me and the whole people of God. I spent seven years in the royal court, discussing the matter with many persons of great reputation and wisdom in all the arts; and in the end they concluded that it was all foolishness, so they gave it up. But since things generally came to pass that were predicted by our Savior Jesus Christ, we should also believe that this particular prophecy will come to pass. In support of this, I office the gospel text, Matt. 24:35, in which Jesus said that all things would pass away, but not his marvelous Word. He also affirmed that it was necessary that all things be fulfilled that were prophesied by Himself and by the prophets...

For the execution of the journey to the Indies I did not make use of intelligence, mathematics or maps. It is simply the fulfillment of what Isaiah had prophesied. All this is what I desire to write down for you in this book...

I said that some of the prophecies remained yet to be fulfilled. These are great and wonderful things for the earth, and the signs are that the Lord is hastening the end. The fact that the gospel must still be preached to so many lands in such a short time - this is what convinces me."

"Why Did Columbus Sail"

The bright noon sun beat down on the stone walls of the
Church of St. George in Palos, Spain. Inside, in the cool quiet,
knelt Cristobal Colon, captain general of three small ships
anchored in the town's inlet below. With Colon, saying
confession and hearing mass, were some ninety pilots, seamen, and
crown-appointed officials. Later that day they would row to
their ships, Colon taking his place on the Santa Maria, a slow
but sturdy flagship no longer than five canoes.
The next morning, Friday, August 3, 1492, at dawn, the Santa
Maria and its companion caravels caught the ebb tide and drifted
toward the gulf. Their sails began to fill, and the crosses
emblazoned on them caught the light. Their mission--the wild-
eyed idea of their foreigner captain--was to sail west, away from
all visible landmarks. They would leave behind Spain and
Portugal, the "end of the world," and straight into the Mare
Oceanum, the Ocean Sea.
In that Ocean of Darkness, some feared, the water boiled and
sea monsters gulped down sailors so foolish as to sail there.
Beyond--if they lived to see it--lay the fabled island of
Cipangu. There, in the land of the Great Khan, houses were
roofed with gold, streets paved in marble. And this was but one
of 7,448 islands Marco Polo had said were in the Sea of China.
But even if they reached the Indies, how would they get back,
since currents and winds all seemed to go one way?

Why take the risky voyage?
Commander Cristoforo Colombo (as he was known in his
hometown of Genoa, Italy) was taller than most men; so tall; in
fact, he couldn't stand inside his cabin on the Santa Maria.
He'd had "very red" hair in his younger years, but since he'd
passed age 40, it had turned prematurely white. His face boasted
a big nose and freckles.
Columbus, as we know his name today, was an experienced
mariner. He had sailed the Mediterranean and traveled to parts
of Africa, to Ireland, and probably even to Iceland. He boasted
later in life, "I have gone to every place that has heretofore
been navigated." He knew the Atlantic as well or better than
anyone, and he probably knew more about how to read currents,
winds, and surfaces of the sea than do sailors today. "He [our
Lord] has bestowed the marine arts upon me in abundance,"
Columbus said.
For nearly seven years, the "socially ambitious, socially
awkward" Italian had become a fixture at the Spanish court,
carelessly lobbying for his crazy "enterprise of the Indies." A
royal commission in 1490 had judged "that the claims and promises
of Captain Colon are vain and worthy of rejection....The Western
Sea is infinite and unnavigable. The Antipodes are not livable,
and his ideas are impracticable." Yet Columbus had pressed on,
proving, as he said, "If it strikes often enough, a drop of water
can wear a hole in a stone."
Why? Why would someone, anyone, doggedly spend years
getting funding for a death-defying feat?

The misleading textbook answer
The textbook answer, as any schoolchild could recite, is
that Columbus wanted to find a trade route to the Orient. Writer
Robert Hughes expressed the conventional wisdom: "Sometime
between 1478 and 1484, the full plan of self-aggrandizement and
discovery took shape in his mind. He would win glory, riches,
and a title of nobility by opening a trade route to the untapped
wealth of the Orient. No reward could be too great for the man
who did that."
That's true, but incomplete--so incomplete it's misleading.
At least later, Columbus saw his voyage in much greater terms:
"Who can doubt that this fire was not merely mine, but also the
Holy Spirit who encouraged me with a radiance of marvelous
illumination from his sacred Scriptures,...urging me to press
forward?'
Columbus felt that Almighty God had directly brought about
his journey: "With a hand that could be felt, the Lord opened my
mind to the fact that it would be possible...and he opened my
will to desire to accomplish that project...The Lord purposed
that there should be something miraculous in this matter of the
voyage to the Indies."
There may be many things we don't know about history's most
famous mariner. We don't know exactly what Columbus looked like.
We don't know the precise design of his three ships. And most
bizarre of all, we don't know--and will probably never know--the
spot where he came ashore.
But we know beyond doubt that Columbus sailed, in part, to
fulfill a religious quest. Columbus's voyages were intense
religious missions. He saw them as a fulfillment of a divine
plan for his life--and for the soon-coming end of the world. As
he put it in 1500, "God made me the messenger of the new heaven
and the new earth of which he spoke in the Apocalypse of St. John
[Rev. 21:1] after having spoken of it through the mouth of
Isaiah; and he showed me the spot where to find it."

Saint Christopher?
Columbus was visibly and verbally "an exceptionally pious
man," writes historian Delno C. West. "Throughout his journals
and letters, we find him constantly in prayer, invoking the names
of Christ, Mary, and the saints and solemnly giving praise to
God."
It was typical for Spanish crewmen daily to recite the "Our
Father" and other prayers. Columbus's men did, to. But Columbus
went far beyond conventional practice.
His son Ferdinand wrote, "He was so strict in matters of
religion that for fasting and saying prayers he might have been
taken for a member of a religious order." He knew the Vulgate
Bible thoroughly, and he probably took it (or a collection of
Scriptures) on his voyages. Whenever he faced a storm, a
waterspout (tornado-like whirl of seawater), or a rebellious
crewmen, he made vows to God. "Religion was always his first
refuge in adversity," writes Columbus scholar Felipe Fernandez-
Armesto.
A main source for information about Columbus is his
contemporary Bishop Bartolome de Las Casas. Las Casas fearlessly
criticized many fellow Spaniards, yet he did little but praise
the mariner: "He was calm and serious, friendly to strangers,
gentle and kind to his family....In nearly everything, he
undertook to plan of to accomplish, he would begin with 'In the
name of the Holy Trinity I will do this of look to that.'...He
fasted most observantly on all the fast days of the church; he
participated frequently in confession and Communion; he prayed at
all the daily canonical hours, just as the priests and
monks;...He was extremely zealous for the honor and glory of God;
with deep longing he yearned for the evangelization of these
peoples and for the planting and flourishing everywhere of
people's faith in Jesus Christ.

Medieval "evangelical"
The overwhelming evidence has led Delno C. West to conclude
that Columbus "is best viewed as an 'evangelical' but not in the
sense of the Catholic tradition and the church of the times."
Evangelical? In 1501 Columbus wrote, "I am only a most
unworthy sinner, but ever since I have cried out for grace and
mercy from the Lord, they have covered me completely. I have
found the most delightful comfort in making it my whole aim in
life to enjoy his marvelous presence." He constantly associated
with reform-minded Franciscans and spent perhaps five months at
the white-walled monastery of Santa Maria de La Rabida. He may
have been a member of the Franciscan Third Order (for lay
people). At least once he appeared in public wearing a
Franciscan habit and the order's distinctive cord.
But he and his faith were wholly medieval. He died more
than a decade before Martin Luther would post his 95 Thesis
protesting the abuse of indulgences. In fact, advances on
indulgences helped pay for Columbus's voyage. He read from the
Vulgate Bible and the church fathers but, typical for his era,
mingled astronomy, geography, and prophecy with his theology.
Columbus and his faith reflected, to use Alexander von Humboldt's
phrase, "everything sublime and bizarre that the Middle Ages
produced."
But only in the last 40 years--and particularly in the last
10--have scholars examined Columbus's religious motivations. Not
until last year was his most important religious writing--the
Libro de las profecias, or Book of Prophecies--translated into
English.
Columbus's deep Christian faith still causes academic
bewilderment. Some scholars attribute his recurring encounters
with a heavenly voice to mental instability, illness, or stress.
Others complain that Columbus biographers described him as more
religious than he really was. Some protest that Columbus was
greedy and obsessively ambitious, so he couldn't have been truly
religious, as if competing qualities cannot exist in one person.
But why explain away his intense religious devotion, when it
was obvious to those who knew him and persistent throughout his
writings.
Concludes Pulitzer-Prize-winning biographer Samuel Eliot
Morison, "There can be no doubt that the faith of Columbus was
genuine and sincere, and that his frequent communion with forces
unseen was a vital element in his achievement."

cont'd

Reaching land-but where?
Columbus would need that vital element. The voyage was
immediately beset by calamities--a broken rudder, leaks so bad
they needed immediate repair, and threatened capture by the
Portuguese. A week after losing sight of the Canary Islands, the
pilots discovered to their consternation that the compasses no
longer worked right. (They varied a full degree at various times
of the day, because of the rotation of the North Star, which
pilots had thought was fixed in its location.)
On September 23, the ship hit a calm, causing the seamen to
complain they'd never be able to get back to Spain. But later,
the sea rose without the aid of any wind. This "astonished
them," and Columbus compared it to the miracles that accompanied
Moses.
After going a month without seeing land , the men belly-
ached about the endless voyage. But on October 11, the ship's
log records, they began seeing signs of shore: seabirds, bits of
green plants, sticks that looked they had been carved, a small
plank. At 10 that evening, Columbus saw a faint, flickering
light like a candle in the distance. Few took it as a sign of
land, but when the crew gathered to sing Salve Regina ("Hail,
Queen"), Columbus instructed his men to keep careful lookout. He
would give the first person to sight land a silk jacket and
10,000 maravedis. At about 2 A.M., a crewman yelled "Terra!"--
land.
At daylight, the wide-eyed Europeans saw people "as naked as
their mother bore them" and many ponds, fruits, and green trees.
Columbus and his captains went ashore in an armed launch and
unfurled the royal banner and two flags. Each was white with a
central bright ceross flanked by a green F and Y for "Ferdinand"
and "Isabella." Columbus declared that these obviously inhabited
lands now belonged to the Catholic sovereigns.
But what land was this? Where was he? The natives called
the island Guanahani. Columbus dubbed it San Salvador, "Holy
Savior." He probably figured it was, in one writer's words, at
the "gateway to the kingdom of the Grand Khan."
Columbus had woefully miscalculated--by thousands of miles.
Historian Jeffrey Burton Russell explains, "In six stages of
calculations, Columbus had cooked the figures to suit himself and
reduced the width of the Ocean Sea to 60 degrees, less than a
third of the modern figure of 200 degrees for the distance
between the Canary Islands and Japan....Providence--or fool's
luck--placed America in the middle of the sea to save him."
Columbus said it was Providence. As he wrote to Ferdinand
and Isabella late in his life, "I spent six years here at your
royal court, disputing the case with so many people of great
authority, learned in all the arts. And finally they concluded
that it was all in vain, and they lost interest. In spite of
that it later came to pass as Jesus Christ our Savior had
predicted and as he had previously announced through the mouths
of His holy prophets....I have already said that reason,
mathematics, and maps of the world were of no use to me in the
execution of the enterprise of the Indies. What Isaiah said was
completely fulfilled."
Now here he was, standing in the distant isles of the
Indies. So he called the Taino-speaking peoples of the Arawak
tribes "Indians." The name, though flatly wrong, stuck.

Good Christians, good slaves
Soon many natives gathered. They had coarse black hair--
"almost like the tail of a horse"--with "handsome bodies and
faces" painted with black, red, or white paint. "I recognized
that they were people who would be better freed [from error] and
converted to our Holy Faith by love than by force," Columbus
concluded.
"To some of them I gave red caps, and glass beads which they
put on their chests, and many of other things of small value, in
which they took so much pleasure and became so much our friends
that it was a marvel." The natives soon brought "parrots and
cotton thread in balls and javelins and many other things," which
they traded for "small glass beads and bells."
"They should be good and intelligent servants," Columbus
wrote," for I see that they say very quickly everything that is
said to them; and I believe that they would become Christians
very easily, for it seemed to me that they had no religion. Our
Lord pleasing, at the time of my departure I will take six of
them from here to Your Highnesses in order that they may learn to
speak."
In other words, they would make good Christians and good
slaves. The cross and sword have come together. The modern
concept of separating church and state had never entered
Columbus's mind. His sovereigns were Christian princes; to
extend his nation's borders was to extend Christianity; to
conquer and enslave new lands was to spread the gospel. Even
when Columbus forcibly subjugated Hispaniola in 1495, he believed
he was fulfilling a divine destiny for himself and for Aragon and
Castile and for the holy church.

cont'd

The "Christ-bearer"
Indeed, he saw himself on an evangelistic mission. In the
prologue to his account of the first voyage, Columbus wrote to
King Ferdinand and Queen Isabella: "I had given [a report] to
your Highnesses about the lands of India and about a prince who
is called 'Grand Khan,'...how, many times, he and his
predecessors had sent to Rome to ask for men learned in our Holy
Faith in order that they might instruct him in it...and thus so
many people lost, falling into idolatry and accepting false and
harmful religions; and Your Highnesses, as Catholic Christians
and Princes, lovers and promoters of the Holy Christian
Faith...thought of sending me, Cristobal Colon...to see how their
conversion to our Holy Faith might be undertaken."
Columbus was the advance man for a mighty evangelistic
campaign. He would open new worlds and unseen peoples to the
gospels. In a sense, he would be like the legendary giant
Christopher, who carried Christ on his back across a wide river.
He also, a Christopher, a "Christ-bearer," would carry Christ
across the wide Ocean Sea to peoples who had never heard the
Christian message.
In his later Book of Prophecies, he cited various Scriptures
that validated that mission:
*John 10:16--"And other sheep I have, which are not of this
fold: them I also must bring, and they shall hear my voice; and
there shall be one fold, and one shepherd."
*And especially Isaiah 60:9--"For, the islands wait for me,
and the ships of the sea in the beginning: that I may bring thy
sons from afar, their silver and their gold with them, to the
name of the Lord thy God." In Columbus's mind, the islands were
waiting for him; he would bring their sons to the Lord (and not
incidentally, bring their silver and gold as well).
Las Casas agreed that "Columbus showed the way to the
discovery of immense territories" and many peoples "are now ready
and prepared to be brought to the knowledge of their Creator and
the faith." As a sign of that work, on every island he explored,
Columbus erected a large wooden cross.

Voice in the storm
After ten weeks of exploring the coastline of Cuba and
Hispaniola, continually trading trinkets for gold, Columbus and
his men hit a problem. In the wee hours of Christmas morning, a
sailor decided to catch some sleep and left the tiller in the
hands of a boy. The Santa Maria ran aground.
But what most would have viewed as a calamity, Columbus did
not: "It was a great blessing and the express purpose of God"
that his ship ran aground so he would leave some of his men.
Yes, the ship was wrecked beyond repair, but now he had lumber--
lots of it--for building the necessary fort. He left a small
garrison of men with instructions: treat the natives well and
don't "injure" the women; explore for gold; seek a place for
permanent settlement.
The Nina and Pinta sailed for home in january. On February
12, the ships encountered a frightening storm. Waves broke over
the ships, sails had to be lowered, and soon they were driven by
the wind until they were wildly lost. "i knew that my life was
at the disposal of him who made me," Columbus wrote, "and I have
been near death so often....What made it so unbearably painful
this time was the thought that after our Lord had been pleased to
enflame me with faith and trust in this enterprise, and had
crowned it with victory,...His divine Majesty should now choose
to jeopardize everything with my death....I tried to console
myself with the thought that our Lord would not allow such an
enterprise to remain unfinished, which was so much for the
exaltation of His Church."
The storm raged on. On February 14th, Columbus gathered his
crew on the heaving and rolling deck to pray and make vows. They
put chick-peas in a cap and had sailors draw to see which one
picked the chick-pea with a cross cut into it. that sailor would
go on a holy pilgrimage to a shrine of the Virgin Mary if they
landed safely. Columbus drew the cross-marked bean.
Apparently, on that frightening day, Columbus also heard a
celestial voice. In his youth, he felt God had promised him,
that his name would be proclaimed throughout the world. And at
age 25, ha had survived a shipwreck and six-mile swim--a sign, he
told his son Ferdinand, that God had a plan for him. But this
was different.
Although the words are recorded only indirectly, God spoke
to Columbus and assured that God would take him to safety. God
had given him great favor in allowing him to accomplish this
great feat. God would allow him to complete what he had begun.
The next day Columbus's men spotted an Island in the Azores;
less than three weeks later they landed triumphantly on the
Iberian peninsula.

cont'd

"Communion with celestial joys"
When Columbus anchored the Nina in Palos, seven months after
he'd left, shops closed and church bells rang. Columbus had
forwarded a letter to Ferdinand and Isabella: "Our Redeemer has
given this triumph....for all of this Christendom should fell
joyful and make great celebrations and give solemn thanks to the
Holy Trinity...for the great exaltation which it will have in the
salvation of so many peoples to our holy faith and, secondly, for
the material benefits which will bring refreshment and profit."
Columbus was greeted in the Barcelona court as "Don
Cristobal Colon, our Admiral of the Ocean Sea and Viceroy and
Governor of the Isles discovered in the Indies."
According to Las Casas, "The King and Queen heard
[Columbus's report] with profound attention and, raising their
hands in prayer, sank to their knees in deep gratitude to God.
The singers of the royal chapel sang the 'Te Deum laudamus'...and
indeed it seemed a moment of communion with all the celestial
joys."
Spain had now emerged, in one historian's words,"as the
greatest empire since antiquity." In "a year of marvels," to
quote historian Garry Wills, three profound changes had occurred:
1. Ferdinand and Isabella, who had just united their
kingdoms, soundly defeated the Moors, signaling the end of an
Islamic presence in Europe.
2. The Catholic sovereigns had expelled all Jews and seized
their assets. Columbus had used the port of Palos, i fact,
because the larger Cadiz was flooded with thousands of fleeing
Jewish refugees.
3. A Spanish pope had been elected. And now this--a new
gateway to the Indies. A new country, militantly untied behind
Christianity, had arisen and would dominate the world for a
hundred years.

An end-times crusade
To Columbus, all this was a sure sign of the end times.
For years a prophecy had circulated that "the restorer of
the House of Mt. Zion will come from Spain." For hundreds of
years, the holy sites of Jerusalem had been held captive by the
infidel Muslims. But according to ancient prophecy, that day
would soon end. And Columbus believed he would be part of making
it happen.
Following St. Augustine's teaching, Columbus knew that all
history fell into seven ages--and he was in the sixth, the next
to last. Furthermore, Augustine had said that the world would
end 7,000 years after its creation. That was a mere 155 years
away, and much had to happen: all peoples of the world would
convert to Christianity, the Holy Land would be rescued from the
infidels, the Antichrist would come.
Columbus thought that Ferdinand and Isabella were God's
chosen instruments to recapture Jerusalem and place the Holy City
under Christian control. This was not some sidelight in
Columbus's mind; it was a central passion. As scholar Pauline
Moffitt Watts has written, "This was Columbus's ultimate goal,
the purpose of all his travels and discoveries--the liberation of
the Holy Land."
Not that he would personally lead the armies. No, he would
help pay for the expensive crusade. The Crusaders' Book of
Secrets, written in the early fourteenth century, said that it
would take 210,000 gold florins to mount a crusade. If Columbus
could find enough gold in the Indies--especially if he could find
the lost mines of Solomon, which were known to be in the East--he
could pay for a Holy Land crusade.
When Columbus had left his men on Hispaniola in early
January, he told them he hoped "in God that on the return...he
would find a barrel of gold that those who were left would have
acquired by exchange; and that they would have found the gold
mine and the spicery, and those things in such quantity, that the
sovereigns before three years will undertake and prepare to
conquer the Holy Sepulcher."
Columbus thirsted for gold; he was obsessed by it. When he
says sincerely, "Our Lord in his goodness guides me so that I may
find this gold," we cringe. But writers who accuse Columbus of
raw greed miss part of the point. Columbus wanted gold not only
for himself, but also for a much larger reason: to pay for the
medieval Christian's dream, the retaking of the holy Land. "The
primary motivation in his quest for gold was spiritual," argues
Delno C. West.
As soon as Columbus had returned to Spain, he told Ferdinand
and Isabella he would provide 50,000 soldiers and 4,000 horses
for them to free Christ's Holy Tomb in Jerusalem. "You are
assured of certain victory in the enterprise of Jerusalem,"
Columbus later wrote to them, "if you have faith."
But much to Columbus's disappointment, the longed-for
crusade to recapture the Holy City was never undertaken.
Although Ferdinand and Isabella made military strikes into
Muslim-held North Africa, they never mounted a grand-crusade.

cont'd

High point of his life
Columbus was at high point of his life. In his remaining 14
years, difficulties would only intensify the qualities in his
life:
* His wanderlust. He took three more voyages across the
Atlantic, each lasting several years and filled with harrowing
storms, crew rebellions, illnesses (at one point his eyes bled),
and encounters with native Americans.
* His passion for evangelism. In May 1493, he asked
Ferdinand and Isabella to set aside 1 percent of all gold taken
from the islands to pay for establishing churches and sending
monks. They instructed him "to win over the peoples of the said
islands and mainland by all ways and means to our Holy Catholic
faith" and sent 13 religious workers on his second voyage. In
his will, Columbus instructed his son Diego to support from his
trust four theology professors to live on Hispaniola and convert
the Indians.
* His inflexibility. To his death he continued to argue
(against other evidence) that he had landed in Asia. As a
colonial governor, he ruled the farmers and settlers with such a
heavy hand they rebelled. Columbus was arrested and shipped back
to Spain in chains.
* His drive for titles and money. Columbus became
absolutely wealthy, "a millionaire by any standard." But he had
driven such a hard bargain with the crown--hereditary titles and
"the tenth part of the whole" of gold he found--that the monarchs
continually had to limit his power and wealth. Columbus spent
his last years in legal battles and worries that his estate would
be whittled away.
* His encounters with the voice of God. Columbus had at
least two more, both in dark hours.
In 1499, he said, "When all had abandoned me, I was assailed
by the Indians and the wicked Christians [the Spanish settlers
who were rebelling against his inept administration]. I found
myself in such a pass that in an attempt to escape death I took
to the sea on a small caravel. Then the Lord came to help,
saying, 'O man of little faith, be not afraid, I am with thee.'
And he scattered my enemies and showed me the way to fulfill my
promises. Miserable sinner that I am, to have put all my trust
in the vanities of this world!"
In the Americas again four years later, he found himself
alone. His worm-eaten ship was trapped by low waters from
getting out into open sea. A local Indian cacique [ruler] had
vowed to massacre the Spaniards. Some of Columbus's men had been
killed. Feverish and in deep despair, he wrote, "I dragged
myself up the rigging to the height of the crow's nest...Still
groaning, I lost consciousness. I heard a voice in pious accents
saying, 'O foolish man and slow to serve your God, the God of
all! What more did he accomplish for Moses or for his servant
David? From the hour of your birth has always had a special care
of you." The voice continued at length and closed with "Be not
afraid, but of good courage. All your afflictions are engraved
in letters of marble and there is a purpose behind them all."
* His belief in his role in end-times prophecy. Late in
life, with the help of a friend, a monk, Columbus assembled
excerpts from the Bible and medieval authors. The unfinished
work, titled Book of Prophecies, uses Scriptures to show that God
had ordained his voyages of discovery and that God would be doing
further wonderful things for the Church. Some have criticized
Columbus for the "providential and messianic delusions that would
come to grip him later in life" and accused him of megalomania.
Columbus was often egocentric and, by today's standards,
loose in his hermeneutics. But he wasn't the first or last
Christian to read his personal destiny into a Scripture verse.
Scholar Kay Brigham writes that he was "a man who had an
extensive knowledge of God's plan for the world, revealed in the
Holy Scriptures, and of the particular role that he was to play
in the fulfillment of the divine purposes."
So why did Columbus sail? Certainly he sailed to "make a
great lord of himself," as his crew members grumbled. But he
sailed for far more. As Samuel Eliot Morison wrote, "This
conviction that God destined him to be an instrument for
spreading the faith was far more potent than the desire to win
glory, wealthy, and worldly honors, to which he was certainly far
from indifferent."
Columbus concluded the log of his first voyage with one
simple desire: "I hope in Our Lord that it [the recent voyage]
will be the greatest honor to Christianity that, unexpectedly,
has ever come about."

William Bradford: History of Plymouth Plantation, c. 1650

On the Mayflower

Being thus arrived in a good harbor, and brought safe to land, they fell upon their knees and blessed the God of Heaven who had brought them over the fast and furious ocean, and delivered them from all the perils and miseries thereof, again to set their feet on the firm and stable earth, their proper element. And no marvel if they were thus joyful, seeing wise Seneca was so affected with sailing a few miles on the coast of his own Italy, as he affirmed, that he had rather remain twenty years on his way by land than pass by sea to any place in a short time, so tedious and dreadful was the same unto him.

But here I cannot but stay and make a pause, and stand half amazed at this poor people's present condition; and so I think will the reader, too, when he well considers the same. Being thus passed the vast ocean, and a sea of troubles before in their preparation (as may be remembered by that which went before), they had now no friends to welcome them nor inns to entertain or refresh their weatherbeaten bodies; no houses or much less towns to repair to, to seek for succor. It is recorded in Scripture as a mercy to the Apostle and his shipwrecked company, that the barbarians showed them no small kindness in refreshing them, but these savage barbarians, when they met with them (as after will appear) were readier to fill their sides full of arrows than otherwise. And for the season it was winter, and they know that the winters of that country know them to be sharp and violent, and subject to cruel and fierce storms, dangerous to travel to known places, much more to search an unknown coast. Besides, what could they see but a hideous and desolate wilderness, full of wild beasts and wild men--and what multitudes there might be of them they knew not. Neither could they, as it were, go up to the top of Pisgah to view from this wilderness a more goodly country to feed their hopes; for which way soever they turned their eyes (save upward to the heavens) they could have little solace or content in respect of any outward objects. For summer being done, all things stand upon them with a weatherbeaten face, and the whole country, full of woods and thickets, represented a wild and savage hue. If they looked behind them, there was the mighty ocean which they had passed and was now as a main bar and gulf to separate them from all the civil parts of the world. If it be said they had a ship to succor them, it is true; but what heard they daily from the master and company? But that with speed they should look out a place (with their shallop) where they would be, at some near distance; for the season was such that he would not stir from thence till a safe harbor was discovered by them, where they would be, and he might go without danger; and that victuals consumed space but he must and would keep sufficient for themselves and their return. Yea, it was muttered by some that if they got not a place in time, they would turn them and their goods ashore and leave them. Let it also be considered what weak hopes of supply and succor they left behind them, that might bear up their minds in this sad condition and trials they were under; and they could not but be very small. It is true, indeed, the affections and love of their brethren at Leyden was cordial and entire towards them, but they had little power to help them or themselves; and how the case stood between them and the merchants at their coming away hath already been declared.

What could now sustain them but the Spirit of God and His grace? May not and ought not the children of these fathers rightly say: "Our fathers were Englishmen which came over this great ocean, and were ready to perish in this wilderness; but they cried unto the Lord, and He heard their voice and looked on their adversity," etc. "Let them therefore praise the Lord, because He is good: and his mercies endure forever. Yea, let them which have been redeemed of the Lord, show how He hath delivered them from the hand of the oppressor. When they wandered in the desert wilderness out of the way, and found no city to dwell in, both hungry and thirsty, their soul was overwhelmed in them." "Let them confess before the Lord His lovingkindness and His wonderful works before the sons of men."

How they sought a place of habitation (1620)

Being thus arrived at Cape Cod the 11th of November, and necessity calling them to look out a place for habitation (as well as the master's and mariner's importunity); they having brought a large shallop with them out of England, stowed in quarters in the ship, they now got her out and set their carpenters to work to trim her up; but being much bruised and shattered in the ship with foul weather, they saw she would be long in mending. Whereupon a few of them tendered themselves to go by land and discover those nearest places, whilst the shallop was in mending; and the rather because as they went into that harbor there seemed to be an opening some two or three leagues off, which the master judged to be a river. It was conceived there might be some danger in the attempt, yet seeing them resolute, they were permitted to go, being sixteen of them well armed under the conduct of Captain Standish, having such instructions given them as was thought meet.

They set forth the 15 of November; and when they had marched about the space of a mile by the seaside, they espied five or six persons with a dog coming towards them, who were savages; but they fled from them and ran up into the woods, and the English followed them, partly to see if they could speak with them, and partly to discover if there might not be more of them lying in ambush. But the Indians seeing themselves thus followed, they again forsook the woods and ran away on the sands as hard as they could, so as they could not come near them but followed them by the track of their feet sundry miles and saw that they had come the same way. So, night coming on, they made their rendezvous and set out their sentinels, and rested in quiet that night; and the next morning followed their track till they had headed a great creek and so left the sands, and turned another way into the woods. But they still followed them by guess, hoping to find their dwellings; but they soon lost both them and themselves, falling into such thickets as were ready to tear their clothes and armor in pieces; but were most distressed for want of drink. But at length they found water and refreshed themselves, being the first New England water they drunk of, and was now in great thirst as pleasant unto them as wine or beer had been in foretimes.

Afterwards, they directed their course to come to the other shore, for they knew it was a neck of land they were to cross over, and so at length got to the seaside and marched to this supposed river, and by the way found a pond of clear, fresh water, and shortly after a good quantity of clear ground where the Indians had formerly set corn, and some of their graves. And proceeding further they saw new stubble where corn had been set the same year; also they found where lately a house had been, where some planks and a great kettle was remaining, and heaps of sand newly paddled with their hands. Which, they digging up, found in them divers fair Indian baskets filled with corn, and some in ears, fair and good, of divers colors, which seemed to them a very goodly sight (having never seen any such before). This was near the place of that supposed river they came to seek, unto which they went and found it to open itself into two arms with a high cliff of sand in the entrance but more like to be creeks of salt water than any fresh, for aught they saw; and that there was good harborage for their shallop, leaving it further to be discovered by their shallop, when she was ready. So, their time limited them being expired, they returned to the ship lest they should be in fear of their safety; and took with them part of the corn and buried up the rest. And so, like the men from Eshcol, carried with them of the fruits of the land and showed their brethren; of which, and their return, they were marvelously glad and their hearts encouraged.

After this, the shallop being got ready, they set out again for the better discovery of this place, and the master of the ship desired to go himself. So there went some thirty men but found it to be no harbor for ships but only for boats. There was also found two of their houses covered with mats, and sundry of their implements in them, but the people were run away and could not be seen. Also there was found more of their corn and of their beans of various colors; the corn and beans they brought away, purposing to give them full satisfaction when they should meet with any of them as, about some six months afterward they did, to their good content.

And here is to be noted a special providence of God, and a great mercy to this poor people, that here they got seed to plant them corn the next year, or else they might have starved, for they had none nor any likelihood to get any till the season had been past, as the sequel did manifest. Neither is it likely they had had this, if the first voyage had not been made, for the ground was now all covered with snow and hard frozen; but the Lord is never wanting unto His in their greatest needs; let His holy name have all the praise. . . .

The Mayflower Compact (1620)

I shall a little return back, and begin with a combination of made by them before they came ashore; being the first foundation of their government in this place. Occasioned partly by the discontented and mutinous speeches that some of the strangers amongst them had let fall from them in the ship: That when they came ashore they would use their own liberty, for none had power to command them, the patent they had being for Virginia and not for New England, which belonged to another government, with which the Virginia Company had nothing to do. And partly that such an act by them done, this their condition considered, might be as firm as any patent and in some respects more sure.

The form was as followeth:

IN THE NAME OF GOD, AMEN.

We whose names are underwritten, the loyal subjects of our dread Sovereign Lord King James, by the Grace of God of Great Britain, France, and Ireland King, Defender of the faith, etc.

Having undertaken, for the Glory of God and advancement of the Christian Faith and Honor of our King and Country, a Voyage to plant the First Colony in the Northern Parts of Virginia, do by these presents solemnly and mutually in the presence of God and one of another, Covenant and Combine ourselves together into a Civil Body Politic, for our better ordering and preservation and furtherance of the ends aforesaid; and by virtue hereof to enact, constitute and frame such just and equal Laws, Ordinances, Acts, Constitutions and Offices, from time to time, as shall be thought most meet and convenient for the general good of the Colony, unto which we promise all due submission and obedience. In witness whereof we have hereunder subscribed our names at Cape Cod, the llth of November, in the year of the reign of our Sovereign Lord King James, of England, France and Ireland the eighteenth, and of Scotland the fifty-fourth. Anno Domini 1620.

After this they chose, or rather confirmed, Mr. John Carver (a man godly and well approved amongst them) their Governor for that year. And after they had provided a place for their goods, or common store (which were long in unlading for want of boats, foulness of the winter weather and sickness of divers) and begun some small cottages for their habitation; as time would admit, they met and consulted of laws and orders, both for their civil and military government as the necessity of their condition did require, still adding thereunto as urgent occasion in several times, and as cases did require.

In these hard and difficult beginnings they found some discontents and murmurings arise amongst some, and mutinous speeches and carriages in other; but they were soon quelled and overcome by the wisdom, patience, and just and equal carriage of things, by the Governor and better part, which clave faithfully together in the main.

Treaty with the Indians (1621)

All this while the Indians came skulking about them, and would sometimes show themselves aloof off, but when any approached near them, they would run away; and once they stole away their tools where they had been at work and were gone to dinner. But about the 16th of March, a certain Indian came boldly amongst them and spoke to them in broken English, which they could well understand but marveled at it. At length they understood by discourse with him, that he was not of these parts, but belonged to the eastern parts where some English ships came to fish, with whom he was acquainted and could name sundry of them by their names, amongst whom he had got his language. He became profitable to them in acquainting them with many things concerning the state of the country in the east parts where he lived, which was afterwards profitable unto them; as also of the people here, of their names, number and strength, of their situation and distance from this place, and who was chief amongst them. His name was Samoset. He told them also of another Indian whose name was Sguanto, a native of this place, who had been in England and could speak better English than himself.

Being after some time of entertainment and gifts dismissed, a while after he came again, and five more with him, and they brought again all the tools that were stolen away before, and made way for the coming of their great Sachem, called Massasoit. Who, about four or five days after, came with the chief of his friends and other attendance, with the aforesaid Squanto. With whom, after friendly entertainment and some gifts given him, they made a peace with him (which hath now continued this 24 years) in these terms:

1. That neither he nor any of his should injure or do hurt to any of their people.
2. That if any of his did hurt to any of theirs, he should send the offender, that they might punish him.
3. That if anything were taken away from any of theirs, he should cause it to be restored; and they should do the like to his.
4. If any did unjustly war against him, they would aid him; if any did war against them, he should aid them.
5. He should send to his neighbors confederates to certify them of this, that they might not wrong them, but might be likewise comprised in the conditions of peace.
6. That when their men came to them, they should leave their bows and arrows behind them.

After these thing he returned to his place called Sowams, some 40 miles from this place, but Squanto continued with them and was their interpreter and was a special instrument sent of God for their good beyond their expectation. He directed them how to set their corn, where to take fish, and to procure other commodities, and was also their pilot to bring them to unknown places for their profit, and never left them till he died. He was a native of this place, and scarce any left alive besides himself. He we carried away with divers others by one Hunt, a master of a ship, who thought to sell them for slaves in Spain. But he got away for England and was entertained by a merchant in London, and employed to Newfoundland and other parts, and lastly brought hither into these parts by one Mr. Dermer, a gentleman employed by Sir Ferdinando Gorges and others for discovery and other designs in these parts.

Private and communal farming (1623)

All this while no supply was heard of, neither knew they when they might expect any. So they began to think how they might raise as much corn as they could, and obtain a better crop than they had done, that they might not still thus languish in misery. At length, after much debate of things, the Governor (with the advice of the chiefest amongst them) gave way that they should set corn every man for his own particular, and in that regard trust to themselves; in all other thing to go on in the general way as before. And so assigned to every family a parcel of land, according to the proportion of their number, for that end, only for present use (but made no division for inheritance) and ranged all boys and youth under some family. This had very good success, for it made all hands very industrious, so as much more corn was planted than otherwise would have been by any means the Governor or any other could use, and saved him a great deal of trouble, and gave far better content. The women now went willingly into the field, and took their little ones with them to set corn; which before would allege weakness and inability; whom to have compelled would have been thought great tyranny and oppression.

The experience that was had in this common course and condition, tried sundry years and that amongst godly and sober men, may well evince the vanity of that conceit of Plato's and other ancients applauded by some of later times; and that the taking away of property and bringing in community into a commonwealth would make them happy and flourishing; as if they were wiser than God. For this community (so far as it was) was found to breed much confusion and discontent and retard much employment that would have been to their benefit and comfort. For the young men, that were most able and fit for labor and service, did repine that they should spend their time and strength to work for other men's wives and children without any recompense. The strong, or man of parts, had no more in division of victuals and clothes than he that was weak and not able to do a quarter the other could; this was thought injustice. The aged and graver men to be ranked and equalized in labors and victuals, clothes etc., with the meaner and younger sort, thought it some indignity and disrespect unto them. And for men's wives to be commanded to do service for other men, as dressing their meat, washing their clothes, etc., they deemed it a kind of slavery, neither could many husbands well brook it. Upon the point all being to have alike, and all to do alike, they thought themselves in the like condition, and one as good as another; and so, if it did not cut off those relations that God hath set amongst men, yet it did at least much diminish and take off the mutual respects that should be preserved amongst them. And would have been worse if they had been men of another condition. Let none object this is men's corruption, and nothing to the course itself. I answer, seeing all men have this corruption in them, God in His wisdom saw another course fitter for them.

The First Charter of Virginia; April 10, 1606 (1)

JAMES, by the Grace of God, King of England, Scotland, France and Ireland, Defender of the Faith, &c. WHEREAS our loving and well-disposed Subjects, Sir Thorn as Gales, and Sir George Somers, Knights, Richard Hackluit, Clerk, Prebendary of Westminster, and Edward-Maria Wingfield, Thomas Hanharm and Ralegh Gilbert, Esqrs. William Parker, and George Popham, Gentlemen, and divers others of our loving Subjects, have been humble Suitors unto us, that We would vouchsafe unto them our Licence, to make Habitation, Plantation, and to deduce a colony of sundry of our People into that part of America commonly called VIRGINIA, and other parts and Territories in America, either appertaining unto us, or which are not now actually possessed by any Christian Prince or People, situate, lying, and being all along the Sea Coasts, between four and thirty Degrees of Northerly Latitude from the Equinoctial Line, and five and forty Degrees of the same Latitude, and in the main Land between the same four and thirty and five and forty Degrees, and the Islands "hereunto adjacent, or within one hundred Miles of the Coast thereof;

And to that End, and for the more speedy Accomplishment of their said intended Plantation and Habitation there, are desirous to divide themselves into two several Colonies and Companies; the one consisting of certain Knights, Gentlemen, Merchants, and other Adventurers, of our City of London and elsewhere, which are, and from time to time shall be, joined unto them, which do desire to begin their Plantation and Habitation in some fit and convenient Place, between four and thirty and one and forty Degrees of the said Latitude, alongst the Coasts of Virginia, and the Coasts of America aforesaid: And the other consisting of sundry Knights, Gentlemen, Merchants, and other Adventurers, of our Cities of Bristol and Exeter, and of our Town of Plimouth, and of other Places, which do join themselves unto that Colony, which do desire to begin their Plantation and Habitation in some fit and convenient Place, between eight and thirty Degrees and five and forty Degrees of the said Latitude, all alongst the said Coasts of Virginia and America, as that Coast lyeth:

We, greatly commending, and graciously accepting of, their Desires for the Furtherance of so noble a Work, which may, by the Providence of Almighty God, hereafter tend to the Glory of his Divine Majesty, in propagating of Christian Religion to such People, as yet live in Darkness and miserable Ignorance of the true Knowledge and Worship of God, and may in time bring the Infidels and Savages, living in those parts, to human Civility, and to a settled and quiet Government: DO, by these our Letters Patents, graciously accept of, and agree to, their humble and well-intended Desires;

And do therefore, for Us, our Heirs, and Successors, GRANT and agree, that the said Sir Thomas Gates, Sir George Somers, Richard Hackluit, and Edward-Maria Wingfield, Adventurers of and for our City of London, and all such others, as are, or shall be, joined unto them of that Colony, shall be called the first Colony; And they shall and may begin their said first Plantation and Habitation, at any Place upon the said-Coast of Virginia or America, where they shall think fit and convenient, between the said four and thirty and one and forty Degrees of the said Latitude; And that they shall have all the Lands, Woods, Soil, Grounds, Havens, Ports, Rivers, Mines, Minerals, Marshes, Waters, Fishings, Commodities, and Hereditaments, whatsoever, from the said first Seat of their Plantation and Habitation by the Space of fifty Miles of English Statute Measure, all along the said Coast of Virginia and America, towards the West and Southwest, as the Coast lyeth, with all the Islands within one hundred Miles directly over against the same Sea Coast; And also all the Lands, Soil, Grounds, Havens, Ports, Rivers, Mines, Minerals, Woods, Waters, Marshes, Fishings, Commoditites, and Hereditaments, whatsoever, from the said Place of their first Plantation and Habitation for the space of fifty like English Miles, all alongst the said Coasts of Virginia and America, towards the East and Northeast, or towards the North, as the Coast lyeth, together with all the Islands within one hundred Miles, directly over against the said Sea Coast, And also all the Lands, Woods, Soil, Grounds, Havens, Ports, Rivers, Mines, Minerals, Marshes, Waters, Fishings, Commodities, and Hereditaments, whatsoever, from the same fifty Miles every way on the Sea Coast, directly into the main Land by the Space of one hundred like English Miles; And shall and may inhabit and remain there; and shall and may also build and fortify within any the same, for their better Safeguard and Defense, according to their best Discretion, and the Discretion of the Council of that Colony; And that no other of our Subjects shall be permitted, or suffered, to plant or inhabit behind, or on the Backside of them, towards the main Land, without the Express License or Consent of the Council of that Colony, thereunto in Writing; first had and obtained.

cont'd

And we do likewise, for Us, Our Heirs, and Successors, by these Presents, GRANT and agree, that the said Thomas Hanham, and Ralegh Gilbert, William Parker, and George Popham, and all others of the Town of Plimouth in the County of Devon, or elsewhere which are, or shall be, joined unto them of that Colony, shall be called the second Colony; And that they shall and may begin their said Plantation and Seat of their first Abode and Habitation, at any Place upon the said Coast of Virginia and America, where they shall think fit and convenient, between eight and thirty Degrees of the said Latitude, and five and forty Degrees of the same Latitude; And that they shall have all the Lands, Soils, Grounds, Havens, Ports, Rivers, Mines, Minerals, Woods, Marshes, Waters, Fishings, Commodities, and Hereditaments, whatsoever, from the first Seat of their Plantation and Habitation by the Space of fifty like English Miles, as is aforesaid, all alongst the said Coasts of Virginia and al raerica towards the West and Southwest, or towards the South, as the Coast lyeth, and all the Islands within one hundred Miles, directly over against the said Sea Coast; And also all the Lands, Soils, Grounds, Havens, Ports, Rivers, Mines, Minerals, Woods, Marshes, Waters, Fishings, Commodities, and Hereditaments, whatsoever, from the said Place of their first Plantation and Habitation for the Space of fifty like Miles, all alongst the said Coast of Virginia and America, towards the least and Northeast, or towards the North, as the Coast lyeth, and all the Islands also within one hundred Miles directly over against the same Sea Coast; And also all the Lands, Soils, Grounds, Havens, Ports, Rivers, Woods, Mines, Minerals, Marshes, Waters, Fishings, Commodities, and Hereditaments, whatsoever, from the same fifty Miles every way on the Sea Coast, directly into the main Land, by the Space of one hundred like English Miles; And shall and may inhabit and remain there; and shall and may also build and fortify within any the same for their better Safeguard, according to their best Discretion, and the Discretion of the Council of that Colony; And that none of our Subjects shall be permitted, or suffered, to plant or inhabit behind, or on the back of them, towards the main Land, without express Licence of the Council of that Colony, in Writing thereunto first had and obtained.

Provided always, and our Will and Pleasure herein is, that the Plantation and Habitation of such of the said Colonies, as shall last plant themselves, as aforesaid, shall not be made within one;hundred like English Miles of the other of them, that first began to make their Plantation, as aforesaid.

And we do also ordain, establish, and agree, for Us, our Heirs, and Successors, that each of the said Colonies shall have a Council, which shall govern and order all Matters-and Causes, which shall arise, grow, or happen, to or within the same several Colonies, according to such Laws, Ordinances, and Instructions, as shall be, in that behalf, given and signed with Our Hand or Sign Manual, and pass under the Privy Seal of our Realm of England; Each of which Councils shall consist of thirteen Persons, to be ordained, made, and removed, from time to time, according as shall be directed and comprised in the same instructions; And shall have a several Seal, for all Matters that shall pass or concern the same several Councils; Each of which Seals, shall have the King's Arms engraver on the one Side thereof, and his Portraiture on the other; And that the Seal for the Council of the said first Colony shall have engraver round about, on the one Side, these Words; Sigillum Regis Magne Britanniae, Franciae, & Hiberniae; on the other Side this Inscription round about; Pro Concilio primae Coloniae Virginiae. And the Seal for the Council of the said second Colony shall also have engraven, round about the one Side thereof, the aforesaid Words; Sigillum Regis Magne Britanniae, Franciae, & Hiberniae; and on the other Side; Pro Concilio primae Coloniae Virginiae:

And that also there shall be a Council, established here in England, which shall, in like manner, consist of thirteen Persons, to be for that Purpose, appointed by Us, our Heirs and Successors, which shall be called our Council of Virginia; And shall, from time to time, have the superior Managing and Direction, only of and for all Matters that shall or may concern the Government, as well of the said several Colonies, as of and for any other Part or Place, within the aforesaid Precincts of four and thirty and five and forty Degrees abovementioned; Which Council shall, in like manner, have a Seal, for matters concerning the Council or Colonies, with the like Arms and Portraiture, as aforesaid, with this inscription, engraver round about on the one Side; Sigillum Regis Magne Britanniae, Franciae, & Hiberniae; and round about on the other Side, Pro Concilio fuo Virginiae.

And moreover, we do GRANT and agree, for Us, our Heirs and Successors; that that the said several Councils of and for the said several Colonies, shall and lawfully may, by Virtue hereof, from time to time, without any Interruption of Us, our Heirs or Successors, give and take Order, to dig, mine, and search for all Manner of Mines of Gold, Silver, and Copper, as well within any Part of their said several Colonies, as of the said main Lands on the Backside of the same Colonies; And to HAVE and enjoy the Gold, Silver, and Copper, to be gotten thereof, to the Use and Behoof of the same Colonies, and the Plantations thereof; YIELDING therefore to Us, our Heirs and Successors, the fifth Part only of all the same Gold and Silver, and the fifteenth Part of all the same Copper, so to be gotten or had, as is aforesaid, without any other Manner of Profit or Account, to be given or yielded to Us, our Heirs, or Successors, for or in Respect of the same:

And that they shall, or lawfully may, establish and cause to be made a Coin, to pass current there between the people of those several Colonies, for the more Ease of Traffick and Bargaining between and amongst them and the Natives there, of such Metal, and in such Manner and Form, as the said several Councils there shall limit and appoint.

cont'd

And we do likewise, for Us, our Heirs, and Successors, by these Presents, give full Power and Authority to the said Sir Thomas Gates, Sir George Somers, Richard Hackluit, Edward-Maria Wingfeld, Thomas Hanham, Ralegh Gilbert, William Parker, and George Popham, and to every of them, and to the said several Companies, Plantations, and Colonies, that they, and every of them, shall and may, at all and every time and times hereafter, have, take, and lead in the said Voyage, and for and towards the said several Plantations, and Colonies, and to travel thitherward, and to abide and inhabit there, in every the said Colonies and Plantations, such and so many of our Subjects, as shall willingly accompany them or any of them, in the said Voyages and Plantations; With sufficient Shipping, and Furniture of Armour, Weapons, Ordinance, Powder, Victual, and all other things, necessary for the said Plantations, and for their Use and Defence there: PROVIDED always, that none of the said Persons be such, as shall hereafter be specially restrained by Us, our Heirs, or Successors.

Moreover, we do, by these Presents, for Us, our Heirs, and Successors, GIVE AND GRANT Licence unto the said Sir Thomas Gates, Sir George Somers, Richard Hackluit, Edward-Maria Wingfield, Thornas Hanham, Ralegh Gilbert, William Parker, and George Popham, and to every of the said Colonies, that they, and every of them, shall and may, from time to time, and at all times forever hereafter, for their several Defences, encounter, expulse, repel, and resist, as well by Sea as by Land, by all Ways and Means whatsoever, all and every such Person or Persons, as without the especial Licence of the said several Colonies and Plantations, shall attempt to inhabit within the said several Precincts and Limits of the said several Colonies and Plantations, or any of them, or that shall enterprise or attempt, at any time hereafter, the Hurt, Detriment, or Annoyance, of the said several Colonies or Plantations:

Giving and granting, by these Presents, unto the said Sir Thomas Gates, Sir George Somers, Richard Hackluit, Edward-Maria Wingfield, Thornas Hanham, Ralegh Gilbert, William Parker, and George Popham, and their Associates of the said second Colony, arid to every of them, from time to time, and at all times for ever hereafter, Power and Authority to take and surprise, by all Ways and Means whatsoever, all and every Person and Persons, with their Ships, Vessels, Goods, and other Furniture, which shall be found trafficking, into any Harbour or Harbours, Creek or Creeks, or Place, within the Limits ok Precincts of the said several Colonies and Plantations, not being of the same Colony, until such time, as they, being of any Realms, or Dominions under our Obedience, shall pay, or agree to pay, to the Hands of the Treasurer of that Colony, within whose Limits and Precincts they shall so traffick, two and a half upon every Hundred, of any thing so by them trafficked, bought, or sold; And being Strangers, and not Subjects under our Obeysance, until they shall pay five upon every Hundred, of such Wares and Merchandises, as they shall traffick, buy, or sell, within the Precincts of the said several Colonies, wherein they shall so traffick, buy, or sell, as aforesaid; WHICH Sums of Money, or Benefit, as aforesaid, for and during the Space of one and twenty Years, next ensuing the Date hereof, shall be wholly emploied to the Use, Benefit, and Behoof of the said several Plantations, where such Traffick shall be made; And after the said one and twenty Years ended, the same shall be taken to the Use of Us, our Heires, and Successors, by such Officers and Ministers as by Us, our Heirs, and Successors, shall be thereunto assigned or appointed.

And we do further, by these Presents, for Us, our Heirs and Successors, GIVE AND GRANT unto the said Sir Thomas Gates, Sir George Sommers, Richard Hackluit, and Edward-Maria Wingfield, and to their Associates of the said first Colony and Plantation, and to the said Thomas Hanham, Ralegh Gilbert, William Parker, and George Popham, and their Associates of the said second Colony and Plantation, that they, and every of them, by their Deputies, Ministers, and Factors, may transport the Goods, Chattels, Armour, Munition, and Furniture, needful to be used by them, for their said Apparel, Food, Defence, or otherwise in Respect of the said Plantations, out of our Realms of England and Ireland, and all other our Dominions, from time to time, for and during the Time of seven Years, next ensuing the Date hereof, for the better Relief of the said several Colonies and Plantations, without any Customs, Subsidy, or other Duty, unto Us, our Heirs, or Successors, to be yielded or payed for the same.

Also we do, for Us, our Heirs, and Successors, DECLARE, by these Presents, that all and every the Persons being our Subjects, which shall dwell and inhabit within every or any of the said several Colonies and Plantations, and every of their children, which shall happen to be born within any of the Limits and Precincts of the said several Colonies and Plantations, shall HAVE and enjoy all Liberties, Franchises, and Immunities, within any of our other Dominions, to all Intents and Purposes, as if they had been abiding and born, within this our Realm of England, or any other of our said Dominions.

Moreover, our gracious Will and Pleasure is, and we do, by these Presents, for Us, our Heirs, and Successors, declare and set forth, that if any Person or Persons, which shall be of any of the said Colonies and Plantations, or any other, which shall trick to the said Colonies and Plantations, or any of them, shall, at any time or times hereafter, transport any Wares, Merchandises, or Commodities, out of any of our Dominions, with a Pretence to land, sell, or otherwise dispose of the same, within any the Limits and Precincts of any of the said Colonies and Plantations, and yet nevertheless, being at Sea, or after he hath landed the same within any of the said Colonies and Plantations, shall carry the same into any other Foreign Country, with a Purpose there to sell or dispose of the same, without the Licence of Us, our Heirs, and Successors, in that Behalf first had and obtained; That then, all the Goods and Chattels of such Person or Persons, so offending and transporting together with the said Ship or Vessel, wherein such Transportation was made, shall be forfeited to Us, our Heirs, and Successors.

cont'd

Provided always, and our Will and Pleasure is, and we do hereby declare to all Christian Kings, Princes, and States, that if any Person or Persons which shall hereafter be of any of the said several Colonies and Plantations, or any other, by his, their, or any of their Licence and Appointment, shall, at any Time or Times hereafter, rob or spoil, by Sea or Land, or do any Act of unjust and unlawful Hostility to any the Subjects of Us, our Heirs, or Successors, or any the Subjects of any King, Prince, Ruler, Governor, or State, being then in League or Amitie with Us, our Heirs, or Successors, and that upon such Injury, or upon just Complaint of such Prince, Ruler, Governor, or State, or their Subjects, We, our Heirs, or Successors, shall make open Proclamation, within any of the Ports of our Realm of England, commodious for that purpose, That the said Person or Persons, having committed any such robbery, or Spoil, shall, within the term to be limited by such Proclamations, make full Restitution or Satisfaction of all such Injuries done, so as the said Princes, or others so complaining, may hold themselves fully satisfied and contented; And, that if the said Person or Persons, having committed such Robery or Spoil, shall not make, or cause to be made Satisfaction accordingly, within such Time so to be limited, That then it shall be lawful to Us, our Heirs, and Successors, to put the said Person or Persons, having committed such Robbery or Spoil, and their Procurers, Abettors, and Comforters, out of our Allegiance and Protection; And that it shall be lawful and free, for all Princes, and others to pursue with hostility the said offenders, and every of them, and their and every of their Procurers, Aiders, abettors, and comforters, in that behalf.

And finally, we do for Us, our Heirs, and Successors, and agree, to and with the said Sir Thomas Gates, Sir George Somers, Richard Hackluit, Edward-Maria Wingfield, and all others of the said first colony, that We, our Heirs and Successors, upon Petition in that Behalf to be made, shall, by Letters Patent under the Great Seal of England, GIVE and GRANT unto such Persons, their Heirs and Assigns, as the Council of that Colony, or the most part of then, shall, for that Purpose, nominate and assign all the lands, Tenements, and Hereditaments, which shall be within the Precincts limited for that Colony, as is aforesaid, To BE HOLDEN of Us, our heirs and Successors, as of our Manor at East-Greenwich, in the County of Kent, in free and common Soccage only, and not in Capite:

And do in like Manner, Grant and Agree, for Us, our Heirs and Successors, to and with the said Thomas Hanham, Ralegh Gilbert, William Parker, and George Popham, and all others of the said second Colony, That We, our Heirs, and Successors, upon Petition in that Behalf to be made, shall, by Letters-Patent, under the Great Seal of England, GIVE and GRANT, unto such Persons, their Heirs and Assigns, as the Council of that Colony, or the most Part of them, shall for that Purpose nominate and assign, all the Lands, Tenements, and Hereditaments, which shall be within the Precincts limited for that Colony, as is aforesaid, To BE nodded of Us, our Heires, and Successors, as of our Manor of East-Greenwich, in the County of Kent, in free and common Soccage only, and not in Capite.

All which Lands, Tenements, and Hereditaments, so to be passed by the said several Letters-Patent, shall be sufficient Assurance from the said Patentees, so distributed and divided amongst the Undertakers for the Plantation of the said several Colonies, and such as shall make their Plantations in either of the said several Colonies, in such Manner and Form, and for such Estates, as shall be ordered and set down by the Council of the said Colony, or the most part of them, respectively, within which the same Lands, Tenements, and Hereditaments shall lye or be; Although express Mention of the true yearly Value or Certainty of the Premises, or any of them, or of any other Gifts or Grants, by Us or any of our Progenitors or Predecessors, to the aforesaid Sir Thomas Gates, Knt. Sir George Somers, Knt. Richard Hackluit, Edward-Maria Wingfield, Thomas Hanham, Ralegh Gilbert, William Parker, and George Popham, or any of them, heretofore made, in these Presents, is not made; Or any Statute, Act, Ordinance, or Provision, Proclamation, or Restraint, to the contrary hereof had, made, ordained, or any other Thing, Cause, or Matter whatsoever, in any wise notwithstanding. IN Wetness whereof, we have caused these our Letters to be made Patent; Witness Ourself at Westminster, the tenth Day of April, in the fourth Year of our Reign of England, France, and Ireland, and of Scotland the nine and thirtieth.

The Fundamental Orders of Connecticut

January 14, 1639

For as much as it hath pleased Almighty God by the wise disposition of his divine providence so to order and dispose of things that we the Inhabitants and Residents of Windsor, Hartford and Wethersfield are now cohabiting and dwelling in and upon the River of Connectecotte and the lands thereunto adjoining; and well knowing where a people are gathered together the word of God requires that to maintain the peace and union of such a people there should be an orderly and decent Government established according to God, to order and dispose of the affairs of the people at all seasons as occasion shall require; do therefore associate and conjoin ourselves to be as one Public State or Commonwealth; and do for ourselves and our successors and such as shall be adjoined to us at any time hereafter, enter into Combination and Confederation together, to maintain and preserve the liberty and purity of the Gospel of our Lord Jesus which we now profess, as also, the discipline of the Churches, which according to the truth of the said Gospel is now practiced amongst us; as also in our civil affairs to be guided and governed accordinbg to such Laws, Rules, Orders and Decrees as shall be made, ordered, and decreed as followeth:

1. It is Ordered, sentenced, and decreed, that there shall be yearly two General Assemblies or Courts, the one the second Thursday in April, the other the second Thursday in September following; the first shall be called the Court of Election, wherein shall be yearly chosen from time to time, so many Magistrates and other public Officers as shall be found requisite: Whereof one to be chosen Governor for the year ensuing and until another be chosen, and no other Magistrate to be chosen for more than one year: provided always there be six chosen besides the Governor, which being chosen and sworn according to an Oath recorded for that purpose, shall have the power to administer justice according to the Laws here established, and for want thereof, according to the Rule of the Word of God; which choice shall be made by all that are admitted freemen and have taken the Oath of Fidelity, and do cohabit within this Jurisdiction having been admitted Inhabitants by the major part of the Town wherein they live or the major part of such as shall be then present.
2. It is Ordered, sentenced, and decreed, that the election of the aforesaid Magistrates shall be in this manner: every person present and qualified for choice shall bring in (to the person deputed to receive them) one single paper with the name of him written in it whom he desires to have Governor, and that he that hath the greatest number of papers shall be Governor for that year. And the rest of the Magistrates or public officers to be chosen in this manner: the Secretary for the time being shall first read the names of all that are to be put to choice and then shall severally nominate them distinctly, and every one that would have the person nominated to be chosen shall bring in one single paper written upon, and he that would not have him chosen shall bring in a blank; and every one that hath more written papers than blanks shall be a Magistrate for that year; which papers shall be received and told by one or more that shall be then chosen by the court and sworn to be faithful therein; but in case there should not be six chosen as aforesaid, besides the Governor, out of those which are nominated, than he or they which have the most writen papers shall be a Magistrate or Magistrates for the ensuing year, to make up the aforesaid number.
3. It is Ordered, sentenced, and decreed, that the Secretary shall not nominate any person, nor shall any person be chosen newly into the Magistracy which was not propounded in some General Court before, to be nominated the next election; and to that end it shall be lawful for each of the Towns aforesaid by their deputies to nominate any two whom they conceive fit to be put to election; and the Court may add so many more as they judge requisite.
4. It is Ordered, sentenced, and decreed, that no person be chosen Governor above once in two years, and that the Governor be always a member of some approved Congregation, and formerly of the Magistracy within this Jurisdiction; and that all the Magistrates, Freemen of this Commonwealth; and that no Magistrate or other public officer shall execute any part of his or their office before they are severally sworn, which shall be done in the face of the court if they be present, and in case of absence by some deputed for that purpose.
5. It is Ordered, sentenced, and decreed, that to the aforesaid Court of Election the several Towns shall send their deputies, and when the Elections are ended they may proceed in any public service as at other Courts. Also the other General Court in September shall be for making of laws, and any other public occasion, which concerns the good of the Commonwealth.

cont'd

6. It is Ordered, sentenced, and decreed, that the Governor shall, either by himself or by the Secretary, send out summons to the Constables of every Town for the calling of these two standing Courts one month at least before their several times: And also if the Governor and the greatest part of the Magistrates see cause upon any special occasion to call a General Court, they may give order to the Secretary so to do within fourteen days' warning: And if urgent necessity so required, upon a shorter notice, giving sufficient grounds for it to the deputies when they meet, or else be questioned for the same; And if the Governor and major part of Magistrates shall either neglect or refuse to call the two General standing Courts or either of them, as also at other times when the occasions of the Commonwealth require, the Freemen thereof, or the major part of them, shall petition to them so to do; if then it be either denied or neglected, the said Freemen, or the major part of them, shall have the power to give order to the Constables of the several Towns to do the same, and so may meet together, and choose to themselves a Moderator, and may proceed to do any act of power which any other General Courts may.
7. It is Ordered, sentenced, and decreed, that after there are warrants given out for any of the said General Courts, the Constable or Constables of each Town, shall forthwith give notice distinctly to the inhabitants of the same, in some public assembly or by going or sending from house to house, that at a place and time by him or them limited and set, they meet and assemble themselves together to elect and choose certain deputies to be at the General Court then following to agitate the affairs of the Commonwealth; which said deputies shall be chosen by all that are admitted Inhabitants in the several Towns and have taken the oath of fidelity; provided that none be chosen a Deputy for any General Court which is not a Freeman of this Commonwealth.

The aforesaid deputies shall be chosen in manner following: every person that is present and qualified as before expressed, shall bring the names of such, written in several papers, as they desire to have chosen for that employment, and these three or four, more or less, being the number agreed on to be chosen for that time, that have the greatest number of papers written for them shall be deputies for that Court; whose names shall be endorsed on the back side of the warrant and returned into the Court, with the Constable or Constables' hand unto the same.
8. It is Ordered, sentenced, and decreed, that Windsor, Hartford, and Wethersfield shall have power, each Town, to send four of their Freemen as their deputies to every General Court; and Whatsoever other Town shall be hereafter added to this Jurisdiction, they shall send so many deputies as the Court shall judge meet, a reasonable proportion to the number of Freemen that are in the said Towns being to be attended therein; which deputies shall have the power of the whole Town to give their votes and allowance to all such laws and orders as may be for the public good, and unto which the said Towns are to be bound.
9. It is Ordered, sentenced, and decreed, that the deputies thus chosen shall have power and liberty to appoint a time and a place of meeting together before any General Court, to advise and consult of all such things as may concern the good of the public, as also to examine their own Elections, whether according to the order, and if they or the greatest part of them find any election to be illegal they may seclude such for present from their meeting, and return the same and their reasons to the Court; and if it be proved true, the Court may fine the party or parties so intruding, and the Town, if they see cause, and give out a warrant to go to a new election in a legal way, either in part or in whole. Also the said deputies shall have power to fine any that shall be disorderly at their meetings, or for not coming in due time or place according to appointment; and they may return the said fines into the Court if it be refused to be paid, and the Treasurer to take notice of it, and to escheat or levy the same as he does other fines.
10. It is Ordered, sentenced, and decreed, that every General Court, except such as through neglect of the Governor and the greatest part of the Magistrates the Freemen themselves do call, shall consist of the Governor, or some one chosen to moderate the Court, and four other Magistrates at least, with the major part of the deputies of the several Towns legally chosen; and in case the Freemen, or major part of them, through neglect or refusal of the Governor and major part of the Magistrates, shall call a Court, it shall consist of the major part of Freemen that are present or their deputiues, with a Moderator chosen by them: In which said General Courts shall consist the supreme power of the Commonwealth, and they only shall have power to make laws or repeal them, to grant levies, to admit of Freemen, dispose of lands undisposed of, to several Towns or persons, and also shall have power to call either Court or Magistrate or any other person whatsoever into question for any misdemeanor, and may for just causes displace or deal otherwise according to the nature of the offense; and also may deal in any other matter that concerns the good of this Commonwealth, except election of Magistrates, which shall be done by the whole body of Freemen.

In which Court the Governor or Moderator shall have power to order the Court, to give liberty of speech, and silence unseasonable and disorderly speakings, to put all things to vote, and in case the vote be equal to have the casting voice. But none of these Courts shall be adjourned or dissolved without the consent of the major part of the Court.
11. It is Ordered, sentenced, and decreed, that when any General Court upon the occasions of the Commonwealth have agreed upon any sum, or sums of money to be levied upon the several Towns within this Jurisdiction, that a committee be chosen to set out and appoint what shall be the proportion of every Town to pay of the said levy, provided the committee be made up of an equal number out of each Town.

14th January 1639 the 11 Orders above said are voted.

The Articles of Confederation
of the United Colonies of New England
(May 19, 1643)

The Articles of Confederation between the Plantations under the Government of the Massachusetts, the Plantations under the Government of New Plymouth, the Plantations under the Government of Connecticut, and the Government of New Haven with the Plantations in Combination therewith: Whereas we all came into these parts of America with one and the same end and aim, namely, to advance the Kingdom of our Lord Jesus Christ and to enjoy the liberties of the Gospel in purity with peace; and whereas in our settling (by a wise providence of God) we are further dispersed upon the sea coasts and rivers than was at first intended, so that we can not according to our desire with convenience communicate in one government and jurisdiction; and whereas we live encompassed with people of several nations and strange languages which hereafter may prove injurious to us or our posterity. And forasmuch as the natives have formerly committed sundry Insolence and outrages upon several Plantations of the English and have of late combined themselves against us: and seeing by reason of those sad distractions in England which they have heard of, and by which they know vie are hindered from that humble way of seeking advice, or reaping those comfortable fruits of protection, which at other times we might well expect. We therefore do conceive it our bounder duty, without delay to enter into a present Consociation amongst ourselves, for mutual help and strength in all our future concernments: That, as in nation and religion, so in other respects, we be and continue one according to the tenor and true meaning of the ensuing articles: Wherefore it is fully agreed and concluded by and between the parties or Jurisdictions above named, and they jointly and severally do by these presents agree and conclude that they all be and henceforth be called by the name of the United Colonies of New England.

2. The said United Colonies for themselves and their posterities do jointly and severally hereby enter into a firm and perpetual league of friendship and amity for offence and defence, mutual advice and succor upon all just occasions both for preserving and propagating the truth and liberties of the Gospel and for their own mutual safety and welfare.

3. It is further agreed that the Plantations which at present are or hereafter shall be settled within the limits of the Massachusetts shall be forever under the Massachusetts and shall have peculiar jurisdiction among themselves in all cases as an entire body, and that Plymouth, Connecticut, and New Haven shall each of them have like peculiar jurisdiction and government within their limits; and in reference to the Plantations which already are settled, or shall hereafter be erected, or shall settle within their limits respectively; provided no other Jurisdiction shall hereafter be taken in as a distinct head or member of this Confederation, nor shall any other Plantation or Jurisdiction in present being, and not already in combination or under the jurisdiction of any of these Confederates, be received by any of them; nor shall any two of the Confederates join in one Jurisdiction without consent of the rest, which consent to be interpreted as is expressed in the sixth article ensuing.

4. It is by these Confederates agreed that the charge of all just wars, whether offensive or defensive, upon what part or member of this Confederation soever they fall, shall both in men, provisions and all other disbursements be borne by all the parts of this Confederation in different proportions according to their different ability in manner following, namely, that the Commissioners for each Jurisdiction from time to time, as there shall be occasion, bring a true account and number of all their males in every Plantation, or any way belonging to or under their several Jurisdictions, of what quality or condition soever they be, from sixteen years old to threescore, being inhabitants there. And that according to the different numbers which from time to time shall be found in each Jurisdiction upon a true and just account, the service of men and all charges of the war be borne by the poll: each Jurisdiction or Plantation being left to their own just course and custom of rating themselves and people according to their different estates with due respects to their qualities and exemptions amongst themselves though the Confederation take no notice of any such privilege: and that according to their different charge of each Jurisdiction and Plantation the whole advantage of the war (if it please God so to bless their endeavors) whether it be in lands, goods, or persons, shall be proportionately divided among the said Confederates.

5. It is further agreed, that if any of these Jurisdictions or any Plantation under or in combination with them, be invaded by any enemy whomsoever, upon notice and request of any three magistrates of that Jurisdiction so invaded, the rest of the Confederates without any further meeting or expostulation shall forthwith send aid to the Confederate in danger but in different proportions; namely, the Massachusetts an hundred men sufficiently armed and provided for such a service and journey, and each of the rest, forty-five so armed and provided, or any less number, if less be required according to this proportion. But if such Confederate in danger may be supplied by their next Confederates, not exceeding the number hereby agreed, they may crave help there, and seek no further for the present: the charge to be borne as in this article is expressed: and at the return to be victualled and supplied with powder and shot for their journey (if there be need) by that Jurisdiction which employed or sent for them; but none of the Jurisdictions to exceed these numbers until by a meeting of the Commissioners for this Confederation a greater aid appear necessary. And this proportion to continue till upon knowledge of greater numbers in each Jurisdiction which shall be brought to the next meeting, some other proportion be ordered. But in any such case of sending men for present aid, whether before or after such order or alteration, it is agreed that at the meeting of the Commissioners for this Confederation, the cause of such war or invasion be duly considered: and if it appear that the fault lay in the parties so invaded then that Jurisdiction or Plantation make just satisfaction, both to the invaders whom they have injured, and bear all the charges of the war themselves, without requiring any allowance from the rest of the Confederates towards the same. And further that if any Jurisdiction see any danger of invasion approaching, and there be time for a meeting, that in such a case three magistrates of the Jurisdiction may summon a meeting at such convenient place as themselves shall think meet, to consider and provide against the threatened danger; provided when they are met they may remove to what place they please; only whilst any of these four Confederates have but three magistrates in their Jurisdiction, their requests, or summons, from any two of them shall be accounted of equal force with the three mentioned in both the clauses of this article, till there be an increase of magistrates there.

6. It is also agreed, that for the managing and concluding of all Stairs and concerning the whole Confederation two Commissioners shall be chosen by and out of each of these four Jurisdictions: namely, two for the Massachusetts, two for Plymouth, two for Connecticut, and two for New Haven, being all in Church-fellowship with us, which shall bring full power from their several General Courts respectively to hear, examine, weigh, and determine all affairs of our war, or peace, leagues, aids, charges, and numbers of men for war, division of spoils and whatsoever is gotten by conquest, receiving of more Confederates for Plantations into combination with any of the Confederates, and all things of like nature, which are the proper concomitants or consequents of such a Confederation for amity, offense, and defence: not intermeddling with the government of any of the Jurisdictions, which by the third article is preserved entirely to themselves. But if these eight Commissioners when they meet shall not all agree yet it [is] concluded that any six of the eight agreeing shall have power to settle and determine the business in question. But if six do not agree, that then such propositions with their reasons so far as they have been debated, be sent and referred to the four General Courts; namely, the Massachusetts, Plymouth, Connecticut, and New Haven; and if at all the said General Courts the business so referred be concluded, then to be prosecuted by the Confederates and all their members. It is further agreed that these eight Commissioners shall meet once every year besides extraordinary meetings (according to the fifth article) to consider, treat, and conclude of all affairs belonging to this Confederation, which meeting shall ever be the first Thursday in September. And that the next meeting after the date of these presents, which shall be accounted the second meeting, shall be at Boston in the Massachusetts, the third at Hartford, the fourth at New Haven, the fifth at Plymouth, the sixth and seventh at Boston; and then Hartford, New Haven, and Plymouth, and so n course successively, if in the meantime some middle place be not found out and agreed on, which may be commodious for all the Jurisdictions.

7. It is further agreed that at each meeting of these eight Commissioners, whether ordinary or extraordinary, they or six of them agreeing as before, may choose their President out of themselves whose office work shall be to take care and direct for order and a comely carrying on of all proceedings in the present meeting: but he shall be invested with no such power or respect, as by which he shall hinder the propounding or progress of any business, or any way cast the scales otherwise than in the precedent article is agreed.

8. It is also agreed that the Commissioners for this Confederation hereafter at their meetings, whether ordinary or extraordinary, as they may have commission or opportunity, do endeavor to frame and establish agreements and orders in general cases of a civil nature, wherein all the Plantations are interested, for preserving of peace among themselves, for preventing as much as may be all occasion of war or differences with others, as about the free and speedy passage of justice in every Jurisdiction, to all the Confederates equally as to their own, receiving those that remove from one Plantation to another without due certificate, how all the Jurisdictions may carry it towards the Indians, that they neither grow insolent nor be injured without due satisfaction, lest war break in upon the Confederates through such miscarriages. It is also agreed that if any servant run away from his master into any other of these confederated Jurisdictions, that in such case, upon the ceritficate of one magistrate in the Jurisdiction out of which the said servant fled, or upon other due proof; the said servant shall be delivered, either to his master, or any other that pursues and brings such certificate or proof. And that upon the escape of any prisoner whatsoever, or fugitive for any criminal cause, whether breaking prison, or getting from the officer, or otherwise escaping, upon the certificate of two magistrates of the Jurisdiction out of which the escape is made, that he was a prisoner, or such an offender at the time of the escape, the magistrates, or some of them of that Jurisdiction where for the present the said prisoner or fugitive abideth, shall forthwith grant such a warrant as the case will bear, for the apprehending of any such person, and the delivery of him into the hands of the officer or other person who pursues him. And if there be help required, for the safe returning of any such offender, then it shall be granted to him that craves the same, he paying the charges thereof.

9. And for that the justest wars may be of dangerous consequence, especially to the smaller Plantations in these United Colonies, it is agreed that neither the Massachusetts, Plymouth, Connecticut, nor New Haven, nor any of the members of them, shall at any time hereafter begin, undertake, or engage themselves, or this Confederation, or any part thereof in any war whatsoever (sudden exigencies, with the necessary consequents thereof excepted), which are also to be moderated as much as the case will permit, without the consent and agreement of the forementioned eight Commissioners, or at least six of them, as in the sixth article is provided: and that no charge be required of any of the Confederates, in case of a defensive war, till the said Commissioners have met, and approved the justice of the war, and have agreed upon the sum of money to be levied, which sum is then to be paid by the several Confederates in proportion according to the fourth article

10. That in extraordinary occasions, when meetings are summoned by three magistrates of any Jurisdiction, or two as in the fifth article, ii) any of the Commissioners come not, due warning being given or sent, it is agreed that four of the Commissioners shall have power to direct a war which cannot be delayed, and to send for due proportions of men out of each Jurisdiction, as well as six might do if all met; but not less than six shall determine the justice of the war, or allow the demands or bills of charges, or cause any levies to be made for the same.

11. It is further agreed that if any of the Confederates shall hereafter break any of these present articles, or be any other ways injurious to any one of the other Jurisdictions; such breach of agreement or injury shall be duly considered and ordered by the Commissioners for the other Jurisdictions, that both peace and this present Confederation may be entirely preserved without violation.

12. Lastly, this perpetual Confederation, and the several articles and agreements thereof being read and seriously considered, both by the General Court for the Massachusetts, and by the Commissioners for Plymouth, Connecticut, and New Haven, were fully allowed and confirmed by three of the forenamed Confederates, namely, the Massachusetts, Connecticut, and New Haven; only the Commissioners for Plymouth having no commission to concludes desired respite until they might advise with their General Court; whereupon it was agreed and concluded by the said Court of the Massachusetts, and the Commissioners for the other two Confederates, that, if Plymouth consent, then the whole treaty as it stands in these present articles is, and shall continue, firm and stable without alteration: but if Plymouth come not in yet the other three Confederates do by these presents confirm the whole Confederation, and all the articles thereof; only in September next when the second meeting of the Commissioners is to be at Boston, new consideration may be taken of the sixth article, which concerns number of Commissioners for meeting and concluding the affairs of this Confederation to the satisfaction of the Court of the Massachusetts, and the Commissioners for the other two Confederates, but the rest to stand unquestioned.

In testimony whereof, the General Court of the Massachusetts by their Secretary, and the Commissioners for Connecticut and New Haven, have subscribed these present articles of this nineteenth of the third month, commonly called May, Anno Domini 1643.

At a meeting of the Commissioners for the Confederation held at Boston the 7th of September, it appearing that the General Court of New Plymouth and the several townships thereof have read, considered, and approved these Articles of Confederation, as appeareth by commission of their General Court bearing date the 29th of August, 1643, to Mr. Edward Winslow and Mr. William Collier to ratify and confirm the same on their behalf: we therefore, the Commissioners for the Massachusetts, Connecticut, and New Haven, do also from our several Governments subscribe unto them. Source: The Federal and State Constitutions Colonial Charters, and Other Organic Laws of the States, Territories, and Colonies Now or Heretofore Forming the United States of America Compiled and Edited Under the Act of Congress of June 30, 1906 by Francis Newton Thorpe Washington, DC : Government Printing Office, 1909.

Creating an army from scratch was no easy matter, especially when the ragtag force Washington inherited faced an enemy whose intentions were nearly impossible to fathom. As soon as Washington arrived in Boston, virtually everything related to the "Continental Army" crossed his desk. Washington's General Orders comprised rules and procedures to guide his officers and soldiers. They provide insights into the day-to-day workings of the army and into Washington as a commander.

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George Washington's General Orders

Head Quarters, Cambridge, July 4, 1775

The Continental Congress having now taken all the Troops of the several Colonies, which have been raised, or which may be hereafter raised for the support and defence of the Liberties of America; into their Pay and Service. They are now the Troops of the UNITED PROVINCES of North America; and it is hoped that all Distinctions of Colonies will be laid aside; so that one and the same Spirit may animate the whole, and the only Contest be, who shall render, on this great and trying occasion, the most essential service to the Great and common cause in which we are all engaged.

It is required and expected that exact discipline be observed, and due Subordination prevail thro' the whole Army, as a Failure in these most essential points must necessarily produce extreme Hazard, Disorder and Confusion; and end in shameful disappointment and disgrace.

The General most earnestly requires, and expects, a due observance of those articles of war, established for the Government of the army, which forbid profane cursing, swearing and drunkeness; And in like manner requires and expects, of all Officers, and Soldiers, not engaged on actual duty, a punctual attendance on divine Service, to implore the blessings of heaven upon the means used for our safety and defence.

All Officers are required and expected to pay diligent Attention to keep their Men neat and clean; to visit them often at their quarters, and inculcate upon them the necessity of cleanliness, as essential to their health and service. They are particularly to see, that they have Straw to lay on, if to be had, and to make it known if they are destitute of this article. They are also to take care that Necessarys be provided in the Camps and frequently filled up to prevent their being offensive and unhealthy. Proper Notice will be taken of such Officers and Men, as distinguish themselves by their attention to these necessary duties.

No Person is to be allowed to go to Fresh-water pond a fishing or on any other occasion as there may be danger of introducing the small pox into the army.

It is strictly required and commanded that there be no firing of Cannon or small Arms from any of the Lines, or elsewhere, except in case of necessary, immediate defence, or special order given for that purpose.

All Prisoners taken, Deserters coming in, Persons coming out of Boston, who can give any Intelligence; any Captures of any kind from the Enemy, are to be immediately reported and brought up to Head Quarters in Cambridge. . . .
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Benjamin Franklin's address to the Constitutional Convention

Mr. President

The small progress we have made after 4 or five weeks close attendance & continual reasonings with each other—our different sentiments on almost every question, several of the last producing as many noes and ays, is methinks a melancholy proof of the imperfection of the Human Understanding. We indeed seem to feel our own want of political wisdom, some we have been running about in search of it. We have gone back to ancient history for models of Government, and examined the different forms of those Republics which having been formed with the seeds of their own dissolution now no longer exist. And we have viewed Modern States all round Europe, but find none of their Constitutions suitable to our circumstances.

In this situation of this Assembly, groping as it were in the dark to find political truth, and scarce able to distinguish it when presented to us, how has it happened, Sir, that we have not hitherto once thought of humbly applying to the Father of lights to illuminate our understandings? In the beginning of the Contest with G. Britain, when we were sensible of danger we had daily prayer in this room for the divine protection.—Our prayers, Sir, were heard, and they were graciously answered. All of us who were engaged in the struggle must have observed frequent instances of a Superintending providence in our favor. To that kind providence we owe this happy opportunity of consulting in peace on the means of establishing our future national felicity. And have we now forgotten that powerful friend? I have lived, Sir, a long time, and the longer I live, the more convincing proofs I see of this truth—that God governs in the affairs of men. And if a sparrow cannot fall to the ground without his notice, is it probable that an empire can rise without his aid? We have been assured, Sir, in the sacred writings, that "except the Lord build the House they labour in vain that build it." I firmly believe this; and I also believe that without his concurring aid we shall succeed in this political building no better than the Builders of Babel: We shall be divided by our little partial local interests; our projects will be confounded, and we ourselves shall become a reproach and bye word down to future ages. And what is worse, mankind may hereafter from this unfortunate instance, despair of establishing Governments be Human Wisdom and leave it to chance, war and conquest.

I therefore beg leave to move—that henceforth prayers imploring the assistance of Heaven, and its blessings on our deliberations, be held in this Assembly every morning before we proceed to business, and that one or more of the Clergy of the City be requested to officiate in that service—

THE POSITIVE INFLUENCE OF THE BIBLE IN AMERICA?

by Betty Miller

Psalm 33:12: "Blessed is the nation whose God is the LORD; and the people whom he hath chosen for his own inheritance."

Everything good that we have been blessed with in our society here in the U.S.A., comes directly or indirectly, from God's grace and the Bible's influence. You may think this a bold statement to make but I am prepared to defend it. One of the things that I am sure that grieves the heart of God, is the fact that instead of people being grateful for all the blessings God has bestowed upon mankind, many blame Him and His followers for the problems in the world.

In our society it seems popular to criticize Christians and blame them for things that really are not their fault. They are even lumped in the same category with cults and weird sects. People should realize there are things that are said and done in the name of Christianity that are not Christian at all. The Bible even warns us of people like that who actually hurt the cause of Christ. In this article when I speak of Christian or Christianity, I am referring to the true believer and the true followers of Christ.

Many people do not realize what the Bible and Christian influence has accomplished for the betterment of our lives, especially here in the United States. They walk around enjoying the good life with its abundance here in free America, without understanding they owe it all to a book they have been taught by many to despise -- the Bible. Even some countries who have embraced false religions are blessed in aspects of their societies where they are practicing scriptural principles. The keeping of God's Word always brings blessing.

It is a well-known fact that our founding fathers in the USA were, for the most part, godly men who took the Bible's principles to construct our Constitution and the Declaration of Independence. Any unbiased historian knows that the Bible has had a much greater influence in the shaping of the foundation of this nation than is being currently taught in our schools. Let us look at some of these influences that we could lose if we fail to acknowledge God and bring Him back in the national life.

THE BIBLE AND ITS EFFECT ON THE JUDICIAL SYSTEM OF THE UNITED STATES

The United States has laws on the books that enforce punishment on those who would assault and rape women, those who would murder, those who would steal and lie. You may be surprised to know that the source of these laws came directly from the Bible and were given for the protection of society. Many of them can be found in the Old Testament book of Deuteronomy.

Other examples of laws taken directly from the Bible are our laws regarding bankruptcy, laws in our courts that demand witnesses to a crime before one can be convicted, and laws that demand just weights for commerce. Many of the past laws, like our child labor laws protected children from being exploited. Even our government Child Protection Agency was created to keep children from abuse. Although this agency goes to the extreme at times and shields a rebellious child that is lying, its original intent was to protect children from parental abuse. Our civil laws were established to keep order in our society, and because our founding fathers were Christians, they created a structure that was based on moral laws taken from the Bible.

Most of the original laws that our judicial system upheld were taken directly from the Bible. (Many of these down through the years have now been altered or abandoned to our determent as a nation. In fact, scripture says we would live in such a day. (Daniel 7:25: "And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.")

Our present-day judicial system has now drifted away from its original intent of protecting the innocent and unjustly accused, while convicting the wicked so they will not harm others. Today, it is being exploited by many lawyers, as well as people who want to use the legal system for personal gain beyond what would be a fair settlement. They are seeking outlandish judgments that in the end all the people will pay for. Through unfair settlements in these kinds of suits, the lawyers are the ones most rewarded. Protection of the innocent, in many cases, has been overruled while criminals are not justly dealt with. Quick punishment for the guilty has been abandoned, as court appeals and delays stretch into costly and lengthy trials that last for years at the public's expense. We need to return to Biblical principles and once again shape our laws accordingly, if we desire to see justice in our land. 2 Samuel 23:3, "The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God."

THE BIBLE AND ITS EFFECT ON BENEVOLENT PRACTICES IN SOCIETY

Historically, when true Christianity came to any region, those who were practicing Christ's commands would began to reach out to help the poor, the oppressed, the sick, and needy. Most of our present day hospitals, charity centers, orphanages and rescue missions were all founded by Christians in keeping with the Biblical commands of Christ to demonstrate His love to a needy world. God has always been interested in helping the weak, the feeble and afflicted. Ungodly societies destroy their weak, helpless and burdensome members.

We are praying for all nations that practice abortion because this practice does not show the love of God toward babies. Rather, it is an unloving act that is adversely affecting all of society. Men and women are hardening their hearts to the idea of protecting the sanctity of a human life. Regardless of what those who believe in abortion rights claim, most abortions are not done to protect the mother's life or some other so-called valid reason, but, rather to allow the mother and father to escape their responsibility of caring for the little life they had a part in creating. Most abortions are done out of pure selfishness. The mother and father simply do not want a child to interfere with their plans. The Bible teaches we are to overcome selfishness, not encourage it. We need to reverse the law in our land that allows abortions so freely, as the soul of our nation has accepted a practice that we will all regret. The consequences of murder is "a life for a life" and this will mean the loss of much life in our nation unless we repent.

Numbers 35:33: "So ye shall not pollute the land wherein ye are: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it."

In regard to abortion, another thing the U.S. is facing, is the fact that our nation's workforce is hitting middle age. Along with this comes the threat of a long-term labor shortage. When abortion first became legalized no one foresaw this problem. Because people are living longer (Our current average life span in the U.S.A. is 76 years according to recent statistics), the senior population will need to be supported by younger workers in the social security program. Where will these workers come from? Since we have now murdered over 10,000,000 of our potential new workers, we are left with an enormous shortage of younger workers. Baby Boomers are turning 50 at a rate of 11,000 people per day.¹ Their impending departure from the labor pool is creating a shortage of workers leaving not enough younger workers to fill their place. Eleven percent fewer Americans were born from 1966 to 1985 than those born in the two decades after World War II. Because of lower birth rates, coupled with job expansion, employers will have no choice but to fill their payrolls with those over 60 who are willing to continue to work. If our nation ever needed to reverse a law that is destroying us it is the law that is allowing abortions.

Other nations like China, who limit their population expansion through abortion are also running into problems. Because each family is only allowed one child, many parents are electing to keep their sons while destroying their daughters, so they will have a male heir. The population in China is now out of balance with more men than women. Where will Chinese men be able to find a female mate for marriage? This could create severe problems in the social structure of a nation that could lead to rape, jealousy, etc. For an in-depth look into abortion click here: WHAT DOES THE BIBLE SAY ABOUT ABORTION?

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CHRISTIANITY'S INFLUENCE IN EDUCATION

Contrary to popular opinion, Christians are not anti-education. The Bible instructs us to teach our children. The real issue is not eliminating education, but rather seeing that the information being taught is accurate and is not against the Word of God. Most of our well known universities, such as Harvard, Princeton and Yale, were founded by Christians. In fact, the first 126 colleges and universities in the U.S.A. were built for the glory of Jesus and the advancement of the gospel.² Christians took the Bible seriously when the Word of God commanded them to teach and train their children in the way of the Lord.

Deuteronomy 6:6-7: "And these words, which I command thee this day, shall be in thine heart:
And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up."

How sad it is now that our laws now forbid Christian students to pray publicly in the classrooms of our schools. Instead, violence stalks the halls of our education centers and children are murdering in the classrooms. Each law that eliminates God and His influence from our society, allows evil to fill its place. Disallowing public prayer in our schools is another law that needs to be reversed.

HOW THE BIBLE AND CHRISTIANITY HAS INFLUENCED THE FAMILY UNIT

The Bible is very supportive of the family unit as God created the first family. The family unit in America was the strongest when the national life of the nation upheld laws and principles that protected it. As the judicial system relaxed divorce laws with no-contest rulings, divorce increased. When our society became tolerant of the homosexual lifestyle, the family unit took another downward spiral. (Notice, I said tolerant of the homosexual lifestyle, not the homosexual. God loves the homosexual and wants to change them and give them a normal life. However, He hates the sin of homosexuality as it is destroying many lives and families.) When laws are established that encourage sin, then the fruit of that sin brings confusion to society. Laws in our nation that are trying to gain acceptance for gays to marry will further escalate destruction to the family. For more information on homosexuality click here: WHAT DOES THE BIBLE SAY ABOUT HOMOSEXUALITY?

The Lord desires for the family unit to once again thrive with the husband as the head of the family who loves and nurtures his wife and children. Christian homes that are in God's order will produce happy and loving families. Many cultures throughout history made women mere chattels or property of the man. When Jesus came, He truly liberated women to be restored to their proper place in a marriage. The Biblical model for marriage is a partnership between a husband and wife, where both parties love and respect each other. Cultures and societies without the Bible's influence usually repress and use the women and even the children.

However, our culture has, in many ways, swung in the opposite direction with many women dominating and lording over the man and trying to rule him. Many women in the United States do not have a submissive attitude toward their husbands, but rather, want to do their own thing. Many women in our nation have abandoned their husbands and children for the excitement of the marketplace. Being in this arena has further divided the home and left a whole generation of children without their mothers or fathers. It is not always wrong for women to be in the workplace, but generally it is better for the mother to be at home with the children when they are young. Children no longer are being mentored by their parents, but by daycare workers, baby sitters, humanistic school teachers, and the wicked influences of the media that have brainwashed them with the evil ideas of the day. The Bible is just old-fashioned enough to advise parents to teach and raise their children. (We realize 50% of homes in America are single parent homes and some of these never wanted to be in that situation. In those cases, they must make the best of the situation they are in and pray for the Lord to help them.)

Ephesians 5:21-25: "Submitting yourselves one to another in the fear of God. 22 Wives, submit yourselves unto your own husbands, as unto the Lord. 23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. 24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. 25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it."

For more information on true submission in marriage click here: WHAT DOES THE BIBLE SAY ABOUT SUBMISSION IN MARRIAGE?

r homes are being battered from many different sources. Pornography is another area where our laws need tightening and enforcing. Our nation also has laws on the books against this evil. However, we have allowed evil to prevail in the name of freedom. Without a Christian influence against this kind of evil, more women and children will be exploited, and lust will destroy the intimacy of our marriages. Keeping the commandments of the Bible is all that stands between us and this flood of evil. Those who produce pornography for greed and those who want their lustful and sinful desires satisfied are responsible for this evil remaining in our nation. Click here for more information on: WHAT DOES THE BIBLE SAY ABOUT PORNOGRAPHY?

It is only the "salt and light" of Christianity that keeps us from total destruction. Again, Christianity's effect on the family unit is demonstrated as people follow the Lord's plan for a happy marriage with the husband loving and caring for his wife as the Lord cares for His bride, the church.

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THE BIBLE'S INFLUENCE IN THE MARKETPLACE

If you have a day off during the week you can attribute it to the influence of Christianity. The Bible lists as one of the Ten Commandments, the keeping of the Sabbath rest.

Exodus 20:8-11: "Remember the sabbath day, to keep it holy. 9 Six days shalt thou labour, and do all thy work: 10 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: 11 For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it."

Nations that do not allow their people a day off during the week for rest, end up working their people and their animals to death. They have shorter life spans in nations who do not observe the Sabbath rest.

Other influences of Christianity and the Word of God in the marketplace are the establishment of just and fair wages, the negotiating of honest deals and production of quality products. For a detailed look at how a Christian business should be run you can go to this link: WHAT DOES THE BIBLE SAY ABOUT BUSINESS?

CHRISTIANITY'S INFLUENCE ON ANIMAL RIGHTS AND ECOLOGY

The Bible gives us guidelines in the handling of the earth's resources and Christians are taught in the Word of God to manage them properly. The scriptures are not silent in regard to these things. Proverbs 12:10 says, "A righteous man regardeth the life of his beast; but the tender mercies of the wicked are cruel."

We can also see from the scripture's below that the Bible teaches ecology by allowing the mother bird to go if you eat the eggs she has lain.

Deuteronomy 22:6-7: "If a bird's nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young: 7 But thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and that thou mayest prolong thy days."

Caring hearts will take care of the animals and the land. The Bible even instructed man to allow the land that crops were raised on to rest every seventh year. Our crops are suffering from depleted vitality because we do not heed this admonition today. Farmers should rotate their crops so that every portion of their land could rest every seven years. Exodus 23:10-11: "And six years thou shalt sow thy land, and shalt gather in the fruits thereof: 11 But the seventh year thou shalt let it rest and lie still; ... In like manner thou shalt deal with thy vineyard, and with thy oliveyard."

For more information about animal abuse, click here: WHAT DOES THE BIBLE SAY ABOUT ANIMAL ABUSE?

THE BIBLE'S INFLUENCE IN THE CULTURE AND TRADITIONS OF SOCIETY

When the Bible's influence is strong in a society, it will affect all aspects of that culture in a positive way. The opposite is also true -- when a society turns its back on God, it will begin to reflect evil in its cultural choices. We see this today as we watch our young and old people embrace things that are totally unbiblical. How we dress, what we eat, what music we listen to, and what we choose for entertainment, are all reflections of how strongly or weakly we embrace the Word of God. Rebellious, anti-Christ music has become firmly established in our society today in spite of the dangerous influence it has had on our young people. This music has encouraged lust, sex, suicide, rebellion against authority, etc. Even physically, it has damaged the hearing of a whole generation of young people who listen to loud music and live bands constantly. There are those who are deaf or going deaf from this exposure.

Many of our young people today don't realize how unbecoming, and in some cases even vulgar, the latest clothing trends and fads appear on them. They look strange with their body piercings, tattoos, and extreme oversized baggy clothes that show their underwear. Others wear extremely tight shorts and other revealing clothes with nude portions of their bodies showing. Our culture has stamped its approval because so many young people have embraced these things. Older people have embraced many of the same things. They think it is the trendy thing to do. However, Praise God, we do have a remnant of young people who are seeking to be like Jesus as their motto is "What Would Jesus Do?" What would He do? I personally can't picture Jesus with nose rings, tattoos, underwear showing, and His hair dyed purple. Praise God for the young people who are taking a stand against the ungodly trends of our society. We are regressing in our culture when we watch our youth defile their bodies and express themselves in ways that are unbecoming as Christians.

We could address many more cultural trends and traditions that do not glorify God or are against the Word of God. However, at this time, we will address only one more; the tradition of Halloween. (Click here for more information on WHAT THE BIBLE SAYS ABOUT HALLOWEEN.) The celebration of this holiday has its roots in witchcraft. Although this holiday is an Satanic celebration, the influence of Christianity in our nation has established the celebration of some true "holy-days." Christmas, Thanksgiving and Easter are all Christian celebrations that we enjoy even if some people celebrate them in the wrong way.

KEEPING GOD'S LAWS IN THE EARTH BLESSINGS TO MANKIND

People that come against true Christianity don't realize they are coming against the very influences that make life pleasant in this earth. (Please note that everyone who claims to be a Christian may not truly be one, as many come in Christ's name but are not keeping His commandments.) The laws and commandments that God gives us to live by are given to us so that we might live a good life in this earth. The keeping of these laws do not get us to heaven; only faith and a relationship with Jesus Christ will do that. However, the keeping of God's laws brings harmony to the earth. If we are a true Christian we will be striving to keep the rules of the Bible to please God. All men want to be free, but many mistakenly think that keeping God's laws will bring them into bondage, when the exact opposite is true. The Bible says in John 8:31-32, "Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free."

The Bible teaches responsibility. Laws establish people's rights. However, many of our laws are now being changed to establish individual rights, while infringing upon the rights of the whole. We must pray for this to cease or we will all soon lose our true freedoms. We must also stand against the sin of tolerating every evil in the name of allowing that person the freedom to do things that do not agree with God's Word. Freedom has its responsibilities and guidelines. Those are defined by the Bible. We must get back to the one standard of God's Word and the worship of the one true God named in that Word. It is only by keeping God's laws that we as people in all societies will be truly free and enjoy the blessings of God in the earth.

Psalm 67:1: "God be merciful unto us, and bless us; and cause his face to shine upon us; Selah.
2 That thy way may be known upon earth, thy saving health among all nations.
3 Let the people praise thee, O God; let all the people praise thee.
4 O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah.
5 Let the people praise thee, O God; let all the people praise thee.
6 Then shall the earth yield her increase; and God, even our own God, shall bless us.
7 God shall bless us; and all the ends of the earth shall fear him."

NEW JERSEY 1947: We, the people of the State of New Jersey, grateful to Almighty God for the civil and religious liberty which He hat so long permitted us to enjoy, and looking to Him for a blessing upon our endeavors to secure and transmit the same unimpaired to succeeding generations, do ordain and establish this Constitution. NEW MEXICO 1912: We, the people of New Mexico, grateful to Almighty God for the blessings of liberty, in order to secure the advantages of a State government, do ordain and establish this Constitution. NEW YORK 1895: We, the people of the State of New York, grateful to Almighty God for our freedom, in order to secure its blessings, do establish this Constitution. NORTH CAROLINA 1876: We, the people of the State of North Carolina, grateful to Almighty God, the Sovereign Ruler of Nations, for the preservation of the American Union and the existence of our civil, political and religious liberties, and acknowledging our dependence upon Him for the continuance of these blessings to us and our posterity, do, for the more certain security thereof and for the better government of this State, ordain and establish this Constitution. NORTH DAKOTA 1889: We, the people of North Dakota, grateful to Almighty God for the blessings of civil and religious liberty, do ordain and establish this Constitution. OHIO 1851: We, the people of the State of Ohio, grateful to Almighty God for our freedom, to secure its blessings and promote our common welfare, do establish this Constitution. OKLAHOMA 1907: Invoking the guidance of Almighty God, in order to secure and perpetuate the blessings of liberty; to secure just and rightful government; to promote our mutual welfare and happiness, we the people of the State of Oklahoma, do ordain and establish this Constitution. OREGON 1859: We, the people of the State of Oregon, to the end that justice be established, order maintained, and liberty perpetuated, do ordain this Constitution.

PENNSYLVANIA 1874: W, the people of the Commonwealth of Pennsylvania, grateful to Almighty God for the blessings of civil and religious liberty, and humbly invoking His guidance, do ordain and establish this Constitution. RHODE ISLAND 1843: We, the people of the State of Rhode Island and Providence Plantations, grateful to Almighty God for the civil and religious liberty which He hath so long permitted us to enjoy, and looking to Him for a blessing upon our endeavors to secure and to transmit the same unimpaired to succeeding generations do ordain and establish this Constitution of Governments. SOUTH CAROLINA 1895: We, the people of the State of South Carolina, in convention assembled, grateful to God for our liberties, do ordain and establish this Constitution for the preservation and perpetuation of the same. SOUTH DAKOTA 1889: We, the people of South Dakota, grateful to Almighty God for our civil and religious liberties, in order to form a more perfect and independent government, establish justice, insure tranquility, provide for the common defense, promote the general welfare and preserve to ourselves and to our posterity the blessings of liberty, do ordain and establish this Constitution for the State of South Dakota. TENNESSEE 1870: That all men have a natural and indefeasible right to worship Almighty God according to the dictates of their own conscience; that no man can of right, be compelled to attend, erect, or support any TEXAS 1876: Humbly invoking the blessings of Almighty God, the people of the State of Texas, do ordain and establish this Constitution. UTAH 1895: Grateful to Almighty God for life and liberty, we the people of Utah, in order to secure and perpetuate the principles of free government, do ordain and establish this Constitution. VERMONT 1793: That all men have a natural and unalienable right, to worship Almighty God, according to the dictates of their own consciences and understandings as in their opinion shall be regulated by the word of God: and that no man ought to or of right can be compelled to attend any religious worship, or erect or support any place of worship, or maintain any minister, contrary to the dictates of his conscience, nor can any man be justly deprived or abridged of any civil right as a citizen, on account of his religious sentiments, or peculiar mode of religious worship; and that no authority can or ought to be vested in, or assumed by, any power whatever, that shall in any case interfere with, or in any manner control the rights of conscience, in the free exercise of religious worship. Nevertheless, every sect or denomination of Christians ought to observe the Sabbath or Lord’s day, and keep up some sort of religious worship, which to them shall seem most agreeable to the revealed will of God. VIRGINIA 1902: That religion or the duty which we owe to our Creator, and the manner of discharging it, can be directed only by reason and conviction, not by force or violence; and, therefore, all men are equally entitled to the free exercise of religion, according to the dictates of conscience; and that it is the mutual duty of all to practice Christian forbearance, love and charity towards each other. WASHINGTON 1889 We, the people of the State of Washington, grateful to the Supreme Ruler of the Universe for our liberties, do ordain this Constitution. WEST VIRGINIA ( ): Since through Divine Providence we enjoy the blessings of civil, political and religious liberty, we, the people of west Virginia, in and through the provisions of this Constitution, reaffirm our faith in and constant reliance upon God and seek diligently to promote, preserve and perpetuate good government in the State of West Virginia for the common welfare, freedom and security of ourselves and our posterity. WISCONSIN 1848: We, the people of Wisconsin, grateful to Almighty God for our freedom, in order to secure its blessings, forms a more perfect government, insure domestic tranquility and promote the general welfare, do establish this Constitution. WYOMING 1889: We, the people of the State of Wyoming, grateful to God for our civil, political and religious liberties, and desiring to secure them to ourselves and perpetuate them to our posterity, do ordain and establish this Constitution.

This preamble does not include Alaska or Hawaii.

The Father of Religious Liberty

Francis Makemie who was born in Ramelton, County Donegal, Ireland, A.D. 1658, was educated at Glasgow University, Scotland, and came as an ordained Evangelist to the American Colonies AD 1683 at the request of Col. William Steven's, of Rehobeth, Maryland. A devoted and able preacher of our Lord's Gospel, he labored faithfully and freely for twenty- five years in Maryland, Virginia, the Barbados and elsewhere.

A Christian gentleman, an enterprising man of affairs, a public spirited citizen, a distinguished advocate of Religious Liberty, for which he suffered under the Governor of New York, he is especially remembered as the chief founder of organized Presbytery in America, AD 1706, and as the first moderator of the General Presbytery. He died at his home in Accomack County, Virginia, in the summer of AD 1708, and was buried in his family cemetery, located on this spot, now recovered from a long desecration and dedicated with this monument to his memory AD 1908 by the American "Presbyterian Historical Society, " seated at Philadelphia, Pennsylvania.

This very general description doesn't even begin to do justice to the life of a man who is known as "The Father of American Presbyterianism," and perhaps should be known as the "Father of American Religious Liberty. "

Rehobeth, Maryland is on the eastern shore of the state, on the Pokomoke River. In 1683, Maryland under Lord Baltimore enjoyed a measure of religious freedom. In Virginia, however, the colony followed England's practice of an official state church. Citizens were expected to support the clergy to the tune of "ten pounds of tobacco and a bushel of corn from every person sixteen years old and up " In 1689 the English parliament passed the Toleration Act, affording some degree of religious toleration throughout England. But shortly thereafter Maryland established the Church of England as the official church of the colony. All preachers were required to obtain licenses and special permits. In Virginia, "Dissenters," which was every religion except the Church of England were denied the right to use church buildings.

Makemie preached in Maryland and Virginia and his sloop, Tabitha became a familiar sight along the rivers and inlets of the Chesapeake Bay. Finally in 1699, authorities in Virginia arrested him for preaching without a license. Makemie appeared before the governor and burgeses in his own defense. He declared that he was "a loyal citizen of Her Excellency's Ancient and Noble Colony of Virginia," and that he was "laboring continuously to propagate the true knowledge of the Christian Religion" He argued that under English Common law, the Act of Toleration applied to the colonies as well as England. He spoke so effectively, and perhaps with the help of the Holy Spirit, that the governor not only licensed his dwelling in Onancock, but permitted him to preach anywhere in the colony.

In January 1707, Makemie was traveling to New England through New York. Hearing of his visit, the Dutch and French reformed churches there invited him to speak, and invitation he gladly accepted. Unfortunately, the governor of New York at the time was a puffed up relative of Queens Mary II and Anne, a Lord Cornbury. He issued a warrant for Makemie's arrest and the authorities brought the preacher to face the governor himself.

Cornbury was outraged that Makemie would preach in "his" government without a license, and demanded that Makemie post a bond to ensure his future compliance. It has been suggested in some quarters that Cornbury benefited personally from the collection of such bonds, but this has not been proven. Never the less, Makemie tried to argue that the Toleration Act gave him liberty to preach, but Cornbury was adamant. He charged Makemie with preaching to more than five people and placed him in jail. The trial was set for the following June, 18 months later.

Fortunately New York had some measure of civil liberties at the time, and Makemie applied to the Supreme Court on writ of habeas corpus. The authorities released him on bail. Makemie returned to New York to stand trial. Three of the ablest lawyers in the colony defended him, but after they were done with their arguments, Makemie spoke in his own defense. Again, he spoke with such force and clarity that he was vindicated from every charge. But in a final act of spite, the chief justice required Makemie to pay the cost of his own trial where he was found not guilty. The unreasonable court requirement so aroused the citizens of New York that the Assembly passed a law making this practice illegal. As for Cornbury, his tyranny in the Makemie affair was the major cause for his own imprisonment and disgraceful recall as governor. Remember in 1707, the monarch of England would still have a relatively fresh memory of the Glorious Revolution where Parliament forced the tyrannical James II from his throne. Defending himself, Cornbury described Makemie as a "Jack of all Trades: he is a preacher, a Doctor of Physick, a Merchant, an Attorney, or Counselor at law, and, which is worst of all, a Disturber of Governments."

God helping us, we would be guilty of being a "Disturber of Governments" that oppose the Gospel of Jesus Christ. But as for Francis Makemie, he died only a year after his trial. He had worn himself out for the cause of liberty and the cause of righteousness.

Have you ever wondered if a President has made a public profession of salvation? Learn more about President Abraham Lincoln and his answer to that important question...

Abraham Lincoln -- For Such A Time As This

A Baltimore newspaper published the following story during the Civil War: "Passing through one of the hospitals devoted exclusively to Confederate sick and wounded, President Lincoln's attention was drawn to a young Georgian.... "Every stranger that entered (was) caught in his restless eyes, in hope of their being some relative or friend. President Lincoln observed this youthful soldier, approached and spoke, asking him if he suffered much pain. 'I do,' was the reply. 'I have lost a leg, and feel I am sinking from exhaustion.'
"'Would you,' said Mr. Lincoln, 'shake hands with me if I were to tell you who I am?' The response was affirmative, 'There should be no enemies in this place.'

"Then said the distinguished visitor, 'I am Abraham Lincoln, President of the United States.' The young sufferer raised his head, looking amazed, and freely extended his hand, which Mr. Lincoln took and pressed tenderly for some time."

Abraham Lincoln hated war. He despised the pain and suffering and division it brought. From the time he took office until the day the South surrendered, he was consumed with two goals; end the war and preserve the Union. However, historians agree Lincoln was never ready to preserve the Union at all costs. Slavery was a bitter word that rose in his mouth whenever he allowed himself to think of the "monstrous injustice" it brought. It is a "cancer," said Lincoln, "one that is threatening to grow out of control in a nation originally dedicated to the inalienable right of man."

Yet he held no prejudice against the South. "They are just what we would be in their situation." However, the issue of slavery and the conviction that something must be done to stop its spread were enough motivation to persuade Lincoln to pursue a career in politics. In 1846 after having served one term on the Illinois State Legislature (1834), he was elected to the U. S. Congress. Four major defeats (to the Congress in 1848; the Senate in 1855 and 1858; and the U. S. Vice Presidential nomination in 1856) kept him from public office until 1860 when he was chosen to represent the Republican party during the Presidential election. Election day found him waiting nervously at the Springfield, Illinois, telegraph office for election results. By day's end, friends and family addressed him as President-elect. "The North had swept Lincoln into office," writes author Russell Freedman. "In the South, his name hadn't even appeared on the ballot."

Lincoln was born in Hardin County, Kentucky, in 1809. Thanks to the devotion of his mother, Nancy, who died when he was quite young, and then his stepmother, Sarah Bush, Lincoln grew to regard the Bible as a foundational tool for life. Lincoln once said: "This great book [the Bible]...is the best gift God has given to man...But for it we could not know right from wrong." At the age of twenty-two Lincoln moved to New Salem, Illinois, where he opened his first store. Later, he met and became close associates with Mentor Graham, the town's schoolmaster. It was through this friendship and by joining Graham's debate team that Lincoln discovered his talent as a public speaker. Friend and attorney, John Todd Stuart, urged Lincoln to study law, saying it was a good profession, especially if he wanted to enter politics. Three years later, he passed his exams and began practicing law.

With his future set, Lincoln married Mary Todd on November 4, 1842. The Lincolns had three sons-Robert, Willie, and Tad. Despite his Christian upbringing, Lincoln did not accept Christ as his Savior until later in life. While he governed the nation by many of the principles written in God's Word, he lacked a personal relationship with Jesus Christ. After the death of his son, Willie, Lincoln heard for the first time of Christ's personal love and forgiveness for each man and woman.

He wrote: "When I left Springfield, I asked the people to pray for me; I was not a Christian. When I buried my son-the severest trial of my life - I was not a Christian. But when I went to Gettysburg, and saw the graves of thousands of our soldiers, I then and there consecrated myself to Christ."

Finally, Lincoln had found the inner peace he longed for all his life. Following his salvation experience, he worshiped regularly at the New York Avenue Presbyterian Church and planned to make a public confession of his faith. The war was winding down. Lee surrendered to Grant on April 9- Palm Sunday, and Lincoln was re-elected President. He gave thanks to God for bringing a close to the war and began turning the nation's interest toward reconciliation and reconstruction. However, five days later on Good Friday, he was shot by an assassin's bullet.

Throughout his life, Lincoln suffered many defeats - enough to make most men give up. But not Abraham Lincoln. His dedication and commitment found merit in heaven. He believed he was chosen "for such a time as this." In the Gettysburg Address he wrote: "We cannot escape history. We...will be remembered in spite of ourselves....In giving freedom to the slave, we assure freedom to the free - honorable alike in what we give, and what we preserve." been a miracle of God's grace all the way through."

There is a lot of discussion today about the legality of the words "In God We Trust" in the news since a lawsuit has been initiated in an attempt to wipe it from our history and anything public. It is little understood the complexity that this action would have on our nation. These words are not just found on our money as it is published but they can be found elsewhere, in our National Anthem, on court buildings including the U.S. Supreme Court building as well as other national monuments.

It is said that these words had little to do with our founding and were added in illegally later on. While it is true that these words were not officially added as our National Motto until 1954 these words were and are an integral part of the history of our nation. Most people know the history of the use of this phrase on our coins. It is a well publicized history on the internet. Following though are some facts that are little known and receive veritably no publicity at all.

The earliest useage of this phrase can be found in some old daguerreotypes. The coat of arms of Staveley [1815] is probably the most ornate of all the examples that have survived. The motto is taken largely from the older, Bristol Society of Brushmakers [ formed in 1782 ] " In peace and unity, may we support the trade and keep out those that would our rights invade - In God is our trust". The United Society of Brushmakers. There are others that reflect the useage of these words that date back to just prior to our becoming a nation.

The fourth stanza of The Star Spangled Banner has the phrase "And this be our motto: In God is our trust." The Star-Spangled Banner was written on September 14, 1814.

Another old document is The Calcium Light Sharpshooters Recruitment Broadside which was a poster recruiting sharpshooters as Soldiers for the United States Union under Colonel Robert Grant. This broadside shows the statement "Then Conquer we must, for our Cause it is just, And this be our Motto: In God is our Trust." Company E of the 102nd New York, the Calcium Light Sharpshooters were recruited in New York City in 1861 and served in a consolidated regiment in March 1862.

It is said that there are a number of books that state this was a war cry used by the above unit as well as the Fifth Pennsylvania Regiment during the Civil War, however I have not been able to validate this for sure as I have not been able to locate these books or copies of them as of yet.

At the outbreak of the Civil War, at a time when there was but a small population in Oconto (which was not yet officially a city) the area raised three military companies and enlisted many men in outside companies. No other place shows a better record in Wisconsin.

Men from all over Oconto County made up the company and were transported by boat to the present city of Green Bay. There in 1861, on the day the troops were to depart for the war, a great crowd gathered to bid them farewell. The soldiers were presented with articles and tokens to be used while serving their country. An address was given by Mrs. M. L. Martin. A portion of that address is shown below:

"'In God is our trust', praying, also, even with your last breath, that the flag of the Union may soon wave as triumphantly over the palmetto and orange tree of the far South as over our own sturdy, generous, free North!"

The Bay Psalm Book (1640)
The New England Primer (1683?)

The Bay Psalm Book and The New England Primer were, next to the Bible, the most commonly owned books in seventeenth-century New England. Together, they served to disseminate Puritan values for over a hundred years. Designed to be inexpensive and easily portable, they addressed the Puritan concern for having personal faith reconfirmed in daily activity. They established the basic texts of Puritan culture, setting them to familiar hymn tunes and pictured alphabets, thus enabling singing, recitation, and memorization. These books made possible individual participation in the culture, but they also represent the authoritative disciplining of that individuality through culturally sanctioned texts and behavior.

In 1647, the Massachusetts courts warned against that “old deluder, Satan,” who strove “to keep men from the knowledge of the Scriptures,...by keeping them in an unknown tongue.” The Bay Psalm Book addressed this warning by translating the Hebrew psalms of David into idiomatic, metrical English to be sung by the entire congregation both in church and at home. The New England Primer offered every child (“and apprentice”) the chance to learn to read the catechism and a set of moral precepts. Both books insisted on the cultural and religious importance of reading in the vernacular instead of in a language available only to university-trained clergy. The 1647 court hoped that “learning may not be buried in the grave of the fathers in the church and commonwealth.”

The Bay Psalm Book was the collaborative project of over twelve leading Puritan divines and the first publishing venture of the Massachusetts colony. The 1700 copies of the first edition provided Puritans with “a plain and familiar translation” designed to represent more “faithfully” the Hebrew psalms than did the version used by the Pilgrims of neighboring Plymouth. As John Cotton wrote in 1643, the translation was “as near the original as we could express it in our English tongue.” In his preface, Cotton defended the Puritans’ version as attending to “Conscience rather than Elegance, fidelity rather than poetry”: “If therefore the verses are not always so smooth and elegant as some may desire or expect; let them consider that God’s Altar needs not our polishings.” Often printed in England and Scotland as well as in the colonies, the psalter went through over fifty editions in the next century. Revised by Richard Lyon and Henry Dunster (the first president of Harvard) in 1651, and three more times in the 1700s (once by Cotton Mather), The Bay Psalm Book was widely used until it was supplanted in the eighteenth century by psalters written by Nahum Tate and Nicholas Brady (1696), by Isaac Watts (1719), and by John and Charles Wesley (1737). Psalm singing continued to be considered an important means by which the general population could learn the cultural text through the eighteenth century and into the nineteenth century. Emerson, describing the singing of the psalms during the 1835 bicentennial celebration of Concord, spoke with a kind of reverence about the psalm singing: “It was a noble ancient strain, & had the more effect from being ‘deaconed’ out, a line at a time, after the fashion of our grandfathers, & sung by the whole congregation.”

The New England Primer, which is estimated to have sold five million copies of its various versions from 1683 to 1830, offered the Puritan child literacy and religious training combined. By means of an illustrated alphabet, moral sentences, poems, and a formal catechism (either the Westminster Assembly’s “Shorter Catechism” or John Cotton’s “Spiritual Milk for Babes”), the child was to be “both instructed in his Duty, and encouraged in his Learning.” The book was the practical outgrowth of the colony’s insistence on the importance of widespread literacy as a means for salvation and civic order. A 1642 law required town leaders to inquire into the training of children, “especially their ability to read and understand the principles of Religion and the Capital laws of the country.” The Primer’s exemplary poem by the martyred John Rogers exhorts children to treasure the “little Book” of their father’s words, to “Lay up [God’s] Laws within your heart, and print them in your thought.” The young readers of the Primer, like Rogers’s children, were not just the “Heirs of earthly Things”; they were expected to inherit and preserve the cultural and religious values of the community, to be responsible for “that part, / which never shall decay” as long as each generation learned the words and creeds, the promises and definitions upon which Puritan culture was based.

Both the Psalm Book and the Primer are evolving texts, whose frequent revisions show their valued yet contested status as cultural transmissions. They are the product neither of a single author nor of one historical period, but embody the changing values of a changing society and show the influence of new events and situations, of variation in language and literary taste. Although both books clearly advance a dominant ideology, insisting on specific religious beliefs and moral precepts, they also show concern for making creeds responsive to the particular historical circumstances of the colonists. The preface to the Psalm Book warns against mere imitation of ancient poetry, advocating instead that “every nation without scruple might follow...their own country poetry.” The Psalm Book was revised to satisfy the desire for “a little more Art,” in reaction to changing practices of church singing and under the influence of neoclassical and Latin poetry. The introduction to the 1752 revision justified changes because “the Flux of Languages has rendered several Phrases in it obsolete, and the Mode of Expression in various Places less acceptable.” The 1758 revision sought to elevate “diminutive Terms” into “more grand and noble Words” (changing, for example, “Hills” to “Mountains,” “Floods” to “Seas”) and to match diction more closely with mood (“for grand Ideas, I seek the most majestick Words; for tender Sentiments, the softest Words”).

The Primer proved even more chameleon, as it was adapted to different geographical areas (e.g., The Albany Primer, The Pennsylvania Primer) and to different ethnic groups (an Indian Primer of 1781 was a dual-language text, designed for Mohawk children “to acquire the spelling and reading of their own: As well as to get acquainted with the English Tongue, which for that purpose is put on the opposite page”). Although certain sections of the Primer were regularly retained (especially the catechism, the pictured alphabet, and John Rogers’s poem), revisions over time show the influence of events (the American Revolution, the evangelical movement of the 1800s) and changes in attitudes (the softening of attitudes toward punishment and sin, the move toward more secularized moral education), as well as changes in children’s literature. In later, more secularized versions, naughty children are threatened not with tempests and the consuming fire, but with losing “Oranges, Apples, Cakes, or Nuts,” and the grim poem of the martyr is printed in uneasy conjunction with Isaac Watts’s soothing “Cradle Song.” The value of literacy as a route to eternal salvation becomes, in a 1790 English revision, the promise of economic advancement. An 1800 version even replaces the trademark illustrated alphabet with a milder verse, “A was an apple-pie.” Thus the Psalm Book and the Primer, in their multiple versions, both chronicle and foster historical change. They are central texts of Puritan culture, and they mark the subsequent transformations and uses of that culture.

The New England Primer

This was a standard reader in New England in the 17th, 18th and 19th centuries. It was used in both public and Sunday Schools. At that time children of all ages studied in the same classroom, so it has portions oriented towards younger and older students.

Besides instruction in the alphabet, the New England Primer also served to teach of that time and place in reading, behaviour, and Christianity. These primers were approved by the government for use in the public schools.

The following is portions from the 1777 edition. One of the earliest editions to survive.

__________________________

A Divine Song of Praise to GOD, for a Child,
by the Rev. Dr. Watts.
HOW glorious is our heavenly King,
Who reigns above tha Sky!
How shall a Child presume to sing
His dreadful Majesty!
How great his Power is none can tell,
Nor think how large his grace:
Nor men below, nor Saints that dwell,
On high before his Face.
Nor Angels that stand round the Lord,
Can search his secret will;
But they perform his heav'nly Word,
And sing his Praises still.
Then let me join this holy Train;
And my first Off'rings bring;
The eternal GOD will not disdain
To hear an Infant sing.
My Heart resolves, my Tongue obeys,
And Angels shall rejoice,
To hear their mighty Maker's Praise,
Sound from a feeble Voice.

The young INFANT'S or CHILD'S morning Prayer.
From Dr. WATTS.

ALMIGHTY God the Maker of every thing in Heaven and Earth; the Darkness goes away, and the Day light comes at thy Command. Thou art good and doest good continually.

I thank thee that thou has taken such Care of me this Night, and that I am alive and well this Morning.

Save me, O God, from Evil, all this Day long, and let me love and serve thee forever, for the Sake of Jesus Christ thy Son. AMEN.

The INFANT'S or young CHILD'S Evening Prayer.
From Dr. WATTS.

O LORD God who knowest all Things, thou seest me by Night as well as by Day.

I pray thee for Christ's Sake, forgive me whatsoever I have done amiss this Day, and keep me all this Night, while I am asleep.

I desire to lie down under thy Care, and to abide forever under thy Blessing, for thou art a God of all Power and everlasting Mercy. AMEN.

A Lesson for Children.
Pray to God. Call no ill names. Love God. Use no ill words. Fear God. Tell no lies. Serve God. Hate Lies. Take not God's Speak the Truth. Name in vain. Spend your Time well. Do not Swear. Love your School. Do not Steal. Mind your Book. Cheat not in your play. Strive to learn. Play not with bad boys. Be not a Dunce.
A    In ADAM'S Fall
We sinned all.
B    Heaven to find;
The Bible Mind.
C    Christ crucify'd
For sinners dy'd.
D    The Deluge drown'd
The Earth around.
E    ELIJAH hid
By Ravens fed.
F    The judgment made
FELIX afraid.

G    As runs the Glass,
Our Life doth pass.
H    My Book and Heart
Must never part.
J    JOB feels the Rod,--
Yet blesses GOD.
K    Proud Korah's troop
Was swallowed up
L    LOT fled to Zoar,
Saw fiery Shower
On Sodom pour.
M    MOSES was he
Who Israel's Host
Led thro' the Sea

N    NOAH did view
The old world & new.
O    Young OBADIAS,
DAVID, JOSIAS,
All were pious.
P    PETER deny'd
His Lord and cry'd.
Q    Queen ESTHER sues
And saves the Jews.
R    Young pious RUTH,
Left all for Truth.
S    Young SAM'L dear,
The Lord did fear.

T    Young TIMOTHY
Learnt sin to fly.
V    VASHTI for Pride
Was set aside.
W    Whales in the Sea,
GOD's Voice obey.
X    XERXES did die,
And so must I.
Y    While youth do chear
Death may be near.
Z    ZACCHEUS he
Did climb the Tree
Our Lord to see.

cont'd

Who was the first man ?     Adam.
Who was the first woman ?    Eve.
Who was the first Murderer ?    Cain.
Who was the first Martyr ?    Abel.
Who was the first Translated ?    Enoch.
Who was the oldest Man ?    Methuselah.
Who built the Ark ?    Noah.
Who was the Patientest Man ?    Job.
Who was the Meekest Man ?    Moses.
Who led Israel into Canaan ?    Joshua.
Who was the strongest Man ?    Sampson.
Who killed Goliah ?    David.
Who was the wisest Man ?    Soloman.
Who was in the Whale's Belly?    Jonah.
Who saves lost Men ?    Jesus Christ.
Who is Jesus Christ ?    The Son of God.
Who was the Mother of Christ ?    Mary.
Who betrayed his Master ?    Judas.
Who denied his Master ?    Peter.
Who was the first Christian Martyr?    Stephen.
Who was chief Apostle of the Gentiles ?    Saul.
The Infant's Grace before and after Meat.
BLESS me, O Lord, and let my food strengthen me to serve thee, for Jesus Christ's sake. AMEN.

I Desire to thank God who gives me food to eat every day of my life. AMEN.
What's right and good now shew me Lord, and lead me by they grace and word. Thus shall I be a child of God, and love and fear they hand and rod.

An Alphabet of Lessons for Youth.
A Wise son maketh a glad father, but a foolish son is the heaviness of his mother.

BEtter is a little with the fear of the Lord, than great treasure & trouble therewith.

COme unto Christ all ye that labor and are heavy laden and he will give you rest.

DO not the abominable thing which I hate saith the Lord.

EXcept a man be born again, he cannot see the kingdom of God.

FOolishness is bound up in the heart of a child, but the rod of correction shall drive it far from him.

GODLINESS is profitable unto all things, having the promise of the life that now is, and that which is to come.

HOLINESS becomes GOD's house for ever.

IT is good for me to draw near unto GOD.
KEEP thy heart with all diligence, for out of it are the issues of life.

LIARS shall have their part in the lake which burns with fire and brimstone.

MANY are the afflictions of the righteous, but the LORD delivereth them out of them all.

NOW is the accepted time, now is the day of salvation.

OUT of the abundance of the heart the mouth speaketh.

PRAY to thy Father which is in secret; and thy Father which sees in secret shall reward thee openly.

QUIT you like men, be strong, stand fast in the faith.

REMEMBER thy Creator in the days of thy youth.

SEest thou a man wise in his own conceit, there is more hope of a fool than of him.

TRUST in God at all times, ye people, pour out your hearts before him.

UPON the wicked, God shall rain an horrible tempest.

WO to the wicked, it shall be ill with him, for the reward of his hands shall be given him.
EXHORT one another daily while it is called to day, lest any of you be hardened thro' the deceitfulness of sin.

YOUNG men ye have overcome the wicked one.

ZEal hath consumed me, because thy enemies have forgotten the word of God.

cont'd

The LORD's Prayer.
OUR Father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is heaven. Give us this day our daily bread. And forgive us our debts as we forgive our debtors. And lead us not into temptation. But deliver us from evil. For thine is the kingdom, the power and the glory, forever. AMEN.

The CREED.
I BELIEVE in God the Father Almighty Maker of heaven and earth, and in Jesus Christ his only Son our Lord, which was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried. He descended into hell. The third day he arose again from the dead, and ascended into heaven, and sitteth on the right hand of God, the Father,
Almighty. From thence he shall come to judge both the quick and the dead. I believe in the Holy Ghost, the Holy Catholic Church, the communion of Saints, the forgiveness of sins, the resurrection of the body, and the life everlafting. AMEN.

Dr. WATTS'S Cradle Hymn.
HUSH my dear, lie still and slumber,
holy angels guard thy bed,

Heavenly blessings without number,
gently falling on thy head.

Sleep my babe, thy food and raiment
house and home thy friends provide,

All without thy care or payment,
all thy wants are well supply'd.

How much better thou'rt attended,
than the Son of God could be,

When from heaven he descended,
and became a child like thee.

Soft and easy is thy cradle,
coarse and hard thy Saviour lay,

When his birth-place was a stable,
and his softest bed was hay.

Blessed Babe ! what glorious features
spotless fair, divinely bright! !

Must he dwell with brutal creatures,
how could angels bear the sight !

Was there nothing but a manger,
cursed sinners could afford,

To receive the heavenly stranger;
did they thus affront their Lord.

Soft my child I did not chide thee,
tho' my song may sound too hard;

'Tis thy mother sits beside thee,
and her arms shall be thy guard.

Yet to read the shameful story,
how the Jews abus'd their King,

How they serv'd the Lord of glory,
makes me angry while, I sing.

See the kinder shepherds round him,
telling wonders from the sky;

There they sought him, there they found him,
with his Virgin Mother by.

See the lovely Babe a dreaming;
lovely Infant how he smil'd !

When he wept, the Mother's blessing
sooth'd and hush'd the holy child.

Lo ! he slumbers in his manger,
where the horned oxen fed;

Peace my darling here's no danger
here's no Ox a near thy bed.

'Twas to save thee, child from dying,
save my dear from burning flame,
Bitter groans and endless crying,
that thy blest Redeemer came.

May'st thou live to know and fear him,
trust and love him all thy days !

Then go dwell for ever near him,
see his face and sing his praise.

I could give thee thousand kisses,
hoping what I most desire:

Not a mother's fondest wishes,
can to greater joys aspire.

'Abstain From Evil'
Was Once a Lesson
In Pupils' Textbooks

In early American public schools, there was no separation between church and state. Tenets of Christianity were embedded in almost every lesson and book, including spelling, reading, history, grammar, arithmetic and science.

A was for Adam, B was for the Bible and C was for Christ. In arithmetic, "How many days is it since the birth of Our Savior?" In geography, "Christianity is the prevailing religion of the leading nations of the world." In science, "All parts of the solar system are framed and adjusted to answer exactly the purpose intended by the Creator." In nature, "The more we examine the insect world, the more sensible do we become of the mighty power and goodness of God."

The schoolbooks used by early Americans were supposed to teach literacy and knowledge, but they also had a broader purpose: to create a national character, instilling children with a belief in God and a moral code appropriate to the pious citizens of a new republic. While learning to read, students also had to absorb messages about religion, patriotism and other virtues, such as thrift, diligence and honesty.

"A sense of God permeates all [early school books] as surely as a sense of nationalism," wrote Ruth Miller Elson in "Guardians of Tradition" (1964). "The books devote the greater part of their space to the subject of God's relationship to the universe, to man and to the child himself."

As late as 1880, Noah Webster's popular spelling book included practice sentences such as, "God created heaven and earth in six days" and "The devil is the great adversary of man."

The first textbooks in American schools -- primers and spellers -- came from England. They usually included lessons in several subjects in a single volume, guiding the poorly trained teachers as much as their students. But American educators wanted a homegrown curriculum, emphasizing what they saw as uniquely American values. "Unlike aristocratic and monarchical Europe, America was free, young and vigorous," wrote Michael V. Belok in "Forming the American Minds," his 1973 book. "And Americans were convinced that the hand of God played an active part in their affairs."

By the end of the 18th century, a thriving textbook industry had taken root in the U.S. No credentials were required to write a schoolbook, and ministers, lawyers, teachers and publishers all tried their hands at it. Almost all the books were printed and distributed locally, so children in different areas might be studying different texts. But because there were few copyright laws, schoolbook authors often borrowed or plagiarized similar material from earlier volumes.

The books were subject to little editing or expert review, and they reflected the prejudices of their authors. In his 1784 textbook, "Geography Made Easy," Jedidiah Morse (whose son Samuel would later invent the telegraph) described the characteristics of people living in different U.S. states: Virginians were "indolent, easy and good-natured," he wrote; Westerners "produce a strange sort of lawless profligacy."

Morse especially liked the people of Connecticut. In the 1812 edition of "American Universal Geography," he wrote, "Only two duels were ever fought in the state; the first between two West Indians, the second between two citizens of New York who crossed the line."

The purpose of education, which for many children stopped after elementary school, was to prepare them for life as devout farmers in a frontier democracy. Only useful knowledge was important, and reading material was supposed to be informative or morally edifying.

Arithmetic books often included a section on surveying, with problems involving how to measure tobacco, rum or wheat. National heroes loomed large: Noah Webster's 1787 "Lessons in Reading and Speaking" started, "Begin with the infant in his cradle: Let the first word lisped be 'Washington.' " Benjamin Franklin was the "consummate type and flowering of human nature under the skies of colonial America."

Schools trained the heart as much as the head: An 1882 reader admonished, "Little children, you must seek rather to be good than wise."

In her 1846 American-history textbook, Emma Willard wrote that her goal, more than training memory or intellect, was "to sow the seeds of virtue, by showing the good in such amiable lights that the youthful heart shall kindle into desires of imitation."

As the country grew and diversified during the 19th century, and waves of immigrants brought their own faiths and opinions to the U.S., overtly religious references were dropped from most school texts. Lessons about virtue and goodness, however, continued. From late 19th-century spellers: "Abstain from evil." "Obey the law." "Be on your guard against evil associates."

Although early schoolbooks portrayed the world as a moral place, where virtue is rewarded and vice punished, they also didn't shrink from the cruel realities of life on the frontier ("Xerxes did die/And so must you and I," said one speller).

"Schoolbooks made the 19th-century child thoroughly aware that life is hard and full of natural and manmade pitfalls," wrote Ms. Elson. "It is his duty to strive for success, but he will struggle hard on the way."

Proclamation 5018 -- Year of the Bible, 1983

February 3, 1983

By the President of the United States

of America

A Proclamation

Of the many influences that have shaped the United States of America into a distinctive Nation and people, none may be said to be more fundamental and enduring than the Bible.

Deep religious beliefs stemming from the Old and New Testaments of the Bible inspired many of the early settlers of our country, providing them with the strength, character, convictions, and faith necessary to withstand great hardship and danger in this new and rugged land. These shared beliefs helped forge a sense of common purpose among the widely dispersed colonies -- a sense of community which laid the foundation for the spirit of nationhood that was to develop in later decades.

The Bible and its teachings helped form the basis for the Founding Fathers' abiding belief in the inalienable rights of the individual, rights which they found implicit in the Bible's teachings of the inherent worth and dignity of each individual. This same sense of man patterned the convictions of those who framed the English system of law inherited by our own Nation, as well as the ideals set forth in the Declaration of Independence and the Constitution.

For centuries the Bible's emphasis on compassion and love for our neighbor has inspired institutional and governmental expressions of benevolent outreach such as private charity, the establishment of schools and hospitals, and the abolition of slavery.

Many of our greatest national leaders -- among them Presidents Washington, Jackson, Lincoln, and Wilson -- have recognized the influence of the Bible on our country's development. The plainspoken Andrew Jackson referred to the Bible as no less than ``the rock on which our Republic rests.'' Today our beloved America and, indeed, the world, is facing a decade of enormous challenge. As a people we may well be tested as we have seldom, if ever, been tested before. We will need resources of spirit even more than resources of technology, education, and armaments. There could be no more fitting moment than now to reflect with gratitude, humility, and urgency upon the wisdom revealed to us in the writing that Abraham Lincoln called ``the best gift God has ever given to man . . . But for it we could not know right from wrong.''

The Congress of the United States, in recognition of the unique contribution of the Bible in shaping the history and character of this Nation, and so many of its citizens, has by Senate Joint Resolution 165 authorized and requested the President to designate the year 1983 as the ``Year of the Bible.''

Now, Therefore, I, Ronald Reagan, President of the United States of America, in recognition of the contributions and influence of the Bible on our Republic and our people, do hereby proclaim 1983 the Year of the Bible in the United States. I encourage all citizens, each in his or her own way, to reexamine and rediscover its priceless and timeless message.

In Witness Whereof, I have hereunto set my hand this third day of February, in the year of our Lord nineteen hundred and eighty-three, and of the Independence of the United States of America the two hundred and seventh.

Ronald Reagan

[Filed with the Office of the Federal Register, 10:10 a.m., February 3, 1983]

Presidential Proclamations were issues by Presidents starting with George Washington. Some of these proclamations were in reference to special days such as Thanksgiving. There were also days of fasting and humiliation in others. One of the first of these:

A DAY OF FASTING & HUMILIATION 1798
BY THE PRESIDENT OF THE UNITED STATES – A PROCLAMATION
As the safety and prosperity of nations ultimately and essentially depend on the protection and the blessing of Almighty God, and the national acknowledgment of this truth is not only an indispensable duty which the people owe to Him, but a duty whose natural influence is favorable to the promotion of that morality and piety without which social happiness can not exist nor the blessings of a free government be enjoyed; and as this duty, at all times incumbent, is so especially in seasons of difficulty or of danger, when existing or threatening calamities, the just judgments of God against prevalent iniquity, are a loud call to repentance and reformation; and as the United States of America are at present placed in a hazardous and afflictive situation by the unfriendly disposition, conduct, and demands of a foreign power, evinced by repeated refusals to receive our messengers of reconciliation and peace, by depredations on our commerce, and the infliction of injuries on very many of our fellow-citizens while engaged in their lawful business on the seas – under these considerations it has appeared to me that the duty of imploring the mercy and benediction of Heaven on our country demands at this time a special attention from its inhabitants.
I have therefore thought fit to recommend, and I do hereby recommend, that Wednesday, the 9th day of May next, be observed throughout the United States as a day of solemn humiliation, fasting, and prayer; that the citizens of these States, abstaining on that day from their customary worldly occupations, offer their devout addresses to the Father of Mercies agreeably to those forms or methods which they have severally adopted as the most suitable and becoming; that all religious congregations do, with the deepest humility, acknowledge before God the manifold sins and transgressions with which we are justly chargeable as individuals and as a nation, beseeching Him at the same time, of His infinite grace, through the Redeemer of the World, freely to remit all our offenses, and to incline us by His Holy Spirit to that sincere repentance and reformation which may afford us reason to hope for his inestimable favor and heavenly benediction; that it be made the subject of particular and earnest supplication that our country may be protected from all the dangers which threaten it; that our civil and religious privileges may be preserved inviolate and perpetuated to the latest generations; that our public councils and magistrates may be especially enlightened and directed at this critical period; that the American people may be united in those bonds of amity and mutual confidence and inspired with that vigor and fortitude by which they have in times past been so highly distinguished and by which they have obtained such invaluable advantages; that the health of the inhabitants of our land may be preserved, and their agriculture, commerce, fisheries, arts, and manufactures be blessed and prospered; that the principles of genuine piety and sound morality may influence the minds and govern the lives of every description of our citizens and that the blessings of peace, freedom, and pure religion may be speedily extended to all the nations of the earth.
And finally, I recommend that on the said day the duties of humiliation and prayer be accompanied by fervent thanksgiving to the Bestower of Every Good Gift, not only for His having hitherto protected and preserved the people of these United States in the independent enjoyment of their religious and civil freedom, but also for having prospered them in a wonderful progress of population, and for conferring on them many and great favors conducive to the happiness and prosperity of a nation.
Given under my hand the seal of the United States of America, at Philadelphia, this 23d day of March, A.D. 1798, and of the Independence of the said States the twenty-second.
By the President : JOHN ADAMS.

They Never Said It
By Gary DeMar

For years Christians have attributed the following quotation to James Madison (1751–1836), Princeton-educated fourth president of the United States, in hopes of supporting the often repeated claim that the Ten Commandments were the foundational law system of the early colonial constitutions, law codes, and Federal Constitution:

We have staked the whole future of American Civilization, not upon the power of government, far from it. We have staked the future of all of our political institutions upon the capacity of each of us to govern ourselves, to control ourselves, to sustain ourselves according to the Ten Commandments of God.1

While this is a great statement that can be supported without Madison’s endorsement,2 no one has been able to locate the original source documentation that would unequivocally tie the statement to him. My investigation led only as far back as the January 1958 issue of Progressive Calvinism where the source of the quotation is a 1958 calendar published by Spiritual Mobilization. What was Spiritual Mobilization’s source for the quotation? None was listed.

There is another possible source for the quotation. Bishop James Madison (1749–1812), a cousin of President Madison, served as president of William and Mary College and was the first Protestant Episcopal bishop of Virginia. It was this James Madison who said, “Good morals can spring only from the bosom of religion.”3 It would not be difficult to confuse the two Madisons. In fact, in naming what is now James Madison University, “The Daily News-Record columnist wasn’t even convinced that Madison College honored President James Madison. ‘It is claimed by some,’ the columnist wrote, ‘that those who suggested Madison as the new name did not have the president in mind, but Bishop James Madison.’”4 Even so, there is no tangible evidence that even this James Madison said it.

Then there’s the attribution of the following citation to historian Alexander Fraser Tytler (or Tyler) (1747–1813). It supports what many believe are important political observations, but is it authentic? Can it be found in any of the works of Alexander Tytler?:

A democracy cannot exist as a permanent form of government. It can only exist until the voters discover that they can vote themselves largesse from the public treasury. From that moment on, the majority always votes for the candidates promising the most benefits from the public treasury with the result that a democracy always collapses over loose fiscal policy, always followed by a dictatorship. The average age of the world’s greatest civilizations has been 200 years.

Great nations rise and fall. The people go from bondage to spiritual truth, to great courage, from courage to liberty, from liberty to abundance, from abundance to selfishness, from selfishness to complacency, from complacency to apathy, from apathy to dependence, from dependence back again to bondage.

Like the dubious James Madison quotation, the Tytler extract is cited on a regular basis and often finds its way into published works.5 While there was an Alexander Tytler, there is no extant evidence that puts these words in his mouth or in any of his published works. Supposedly it can be found in a book supposedly written by Tytler that goes by the title The Fall of the Athenian Republic or The Decline and Fall of the Athenian Republic. There is no such book in circulation or attributed to him. Others claim that the quotation can be located in Tytler’s Elements of General History: Ancient and Modern, a book that does exist. The following response from the library of the University of Edinburgh states that their research has shown that the quotation does not appear in the library’s holdings of Tytler’s books:

Edinburgh University Library occasionally receives enquiries, particularly from North America, about this particular work. However, this title is not in our Library holdings, nor does it appear in the stocks of the other major research libraries in the United Kingdom. . . . Locally, the chapters of Tytler’s General History . . . (which we DO have) has been checked on the off-chance that The Decline and Fall [of the Athenian Republic] might have been a chapter title . . . but it is not. . . . We have scanned our holdings pretty thoroughly on different occasions, going back a few years now, but we have not found the quotation or anything similar to it, but we cannot absolutely rule out the possibility that we have missed it.6

Even the United States Library of Congress has been called in on the search with no success in finding the much cited but elusive quotation. Even so, the Madison and Tytler quotations continue to circulate as authentic history. Here’s the lesson to be learned: If there are so many who are willing to accept the authenticity of historical citations with something less than a shred of evidence, then it shouldn’t surprise us when students accept historical accounts found in textbooks and scholarly journals that have about the same amount of evidentiary support. The difference, however, is that so much of what finds its way into textbooks and popular works of history affect the way Christianity and the Bible are portrayed. It’s one thing to be wrong about a few unsupported quotations; it’s another thing to reshape a school curriculum based on fabricated history that relegates the Bible to the dust bin of history.

George Washington's Bible

Using celebrities to endorse products is common practice today. Find some famous sports or movie stars, put them in front of a camera, and watch them do their magic with the new product. Before radio and television, the only way to communicate was through oratory and print media. Then there’s the issue of what’s worth pitching and how to pay for it. In colonial America, British law prohibited Bibles from being printed without permission of the crown. Editions of the Bible in the Indian and German languages were permitted, but English translations were verboten. All printing had to take place in England. This all changed after the success of the War for Independence. In 1791, the year the Bill of Rights was adopted and ratified, John Brown’s Self-Interpreting Bible was published in New York. Editions of Brown’s Bible had sold well in England. It was only natural to bring its publication to America. Brown, a Scottish Presbyterian minister, selected portions from several well-known commentaries, including those of Matthew Henry’s multi-volume set, to help the general reader better understand the text.

Funds were raised for the project through private “subscriptions” (contributions), and the names of the subscribers were listed alphabetically at the beginning of the volume, along with their occupation and the town where they lived. They came from all walks of life: shoemaker, baker, tailor, butcher, minister, lawyer, and many others. The name heading the list is “GEORGE WASHINGTON, Esq. PRESIDENT OF THE UNITED STATES OF AMERICA.” The prestige of Washington’s name associated with the Bible’s publication was a fat endorsement that was sure to attract other subscribes and buyers. Also listed as “subscribers” are Henry Knox (Secretary of War), Alexander Hamilton (Secretary of the Treasury), and John Jay (Chief Justice of the Supreme Court), and numerous other notable founders. The Frontispiece offers a perspective on how the Constitution was viewed in light of the Bible. There is an engraving of a female figure holding an open Bible illuminating another female the Constitution rolled up in her hand. Between them stands a woman holding a pole with a Liberty Cap. In the background, the façade of a building includes these words: “Sacred to Liberty, Justice, and Peace.”

Thomas Jefferson's Koran

Keith Ellison is a Muslim. He was sworn in last month to serve in the House of Representatives as a United States Congressman after being elected last November from the 5th district of Minnesota.

He demanded use of—and received permission from the Library of Congress to use—Thomas Jefferson’s own personal copy of the Koran on which to swear his oath of allegiance to the Constitution at the inauguration ceremony.

Ellison, who was born in Detroit and converted to Islam while in college, said he chose to use Jefferson’s Koran because it showed that “a visionary like Jefferson” believed that wisdom could be gleaned from many sources.

The Library of Congress loaned out Jefferson’s rare copy of the first English language translation of the Koran ever made directly from the Arabic text. It was published in London as a two-volume set in 1764 (see photo, below). Certain individuals complained about Ellison’s choice and quite a stink was raised over the whole incident. Did anybody besides me happen to ask why it was that Jefferson felt the need to own and read a copy of the Koran?

I looked for an answer to that question this past week. What I found was absolutely fascinating: Jefferson needed that copy of the Koran because he was desperate to learn something about Islam from that religion’s written de facto standard of all things Muslim. Why? Because the United States was going to war in the early 1800s against conservative, Wahhabi-type, radical Muslims.

(As only the third president of the United States, Jefferson had no CIA to feed intelligence data to him and to his national security advisor. Come to think of it, Jefferson had no national security officer.)

During the early formative years of the United States, our forefathers fought an international group of terrorists who, like today’s conservative, Wahhabi-type, radical Muslims, made no distinction between geopolitical nation states. They were called the Barbary Pirates. They were from the Barbary Coast of North Africa. Allusion to the affair can be found in the words “…to the shores of Tripoli” mentioned in the Marine Corps Hymn.

Dr. Rand Fishbein, President of Fishbein Associates, Inc., a public-policy consulting firm based in Potomac, Maryland, recently published an article in The National Interest Magazine about this issue. He is a former Professional Staff Member (Majority) of both the U.S. Senate Defense Appropriations and Foreign Operations Appropriations subcommittees. Dr. Fishbein also served as a Special Assistant for National Security Affairs to Senator Daniel K. Inouye (D-HI).

A graduate (Ph.D.) from the Paul H. Nitze School of Advanced International Studies at The Johns Hopkins Univesity, Dr. Fishbein’s thoughts on this subject bear careful reading. Here are some excerpts from Dr. Fishbein’s article, which was originally titled “Echoes from the Barbary Coast”:

“Launched in 1797, the USS Constitution (“Old Ironsides”) and her sister ship, the USS Constellation, were built to wage war on the Muslim pirates operating along North Africa’s Barbary coast. It was a wild, untamed region of petty states and warlords whose reach extended deep into the Mediterranean Sea, from Gibraltar to the borders of Egypt. Each owed his allegiance to the Ottoman Sultan, who demanded that payment of an annual tribute be made to his treasury in ex-change for the protection afforded by his Army. It was a tidy arrangement, one that worked well for the Sultan and those who knew their place in the social order.

“That the local rulers were obliged to share a portion of their meager income with Constantinople meant that new, more assured opportunities for profit would have to be found. The solution was piracy.

“For nearly four centuries the Barbary states, and the brigands they employed, prowled the Mediterranean in search of prey. The lumbering merchant vessels of the time were no match for the Muslim corsairs, built for speed and lightning strikes. It was a way of life that took its toll on countless merchant ships, most of which were only lightly armed and had little capacity to resist capture…

“…It was a lucrative business, one that yielded great riches not only for the pirates, but also for the Muslim states that gave them refuge. For many of the rulers, plunder became a mainstay of their survival. In the parlance of our time this was state-sponsored terrorism pure and simple —an extortion racket in which the pirate, the petty states of North Africa and the Ottoman Empire were all complicit.

“Not surprisingly, the merchant nations of Europe took a dim view of the Muslim pirates. Even though many had a long tradition of privateering themselves, times were changing, and such practices were now deemed incompatible with a world increasingly dependent on commerce over the high seas. Nowhere was this sentiment expressed more strongly than in America, where a young Congress, flush with a sense of invincibility after the War of Independence, readily took up the challenge.

“Having championed the cause of liberty and free trade during years of struggle, members were infuriated that the sovereignty of America’s commercial fleet was not being respected. The Royal Navy no longer patrolled the sea lanes on behalf of the American colonies. United States shipping was now vulnerable as never before; as the cost in lives and property mounted, the government concluded that something had to be done. But what should that something be?

“In an effort at peaceful diplomacy, missions were dispatched to the Barbary states of Tripoli, Algiers, Morocco and Tunis with a modest proposal: The U.S. would agree to pay an annual sum to each of the Muslim warlords if they, in turn, would agree to protect American vessels traveling in their waters.

“To most of the politicians at the time, this seemed like a perfectly reasonable, if not practical, solution. In the immediate aftermath of the Revolution, the United States had neither the stomach nor the ability to conduct another war, particularly one that would have to be waged so far from American shores. After all, this was the wily Middle East, a region known only to a few intrepid travelers, and plied by adventure-seekers and businessmen for whom kidnapping and ransom was a constant occupational hazard.

“Moreover, paying tribute was a time-honored practice shared by both nation states and petty kingdoms alike. A clear, business-like approach that did not require the shed-ding of blood also blended well with the rational sensibilities of the 18th-century mind.

“Piracy was presumed to be one of the many risks that attended foreign trade. If one could buy protection, even from the rogues themselves, how was this so different from insuring a ship’s cargo against a natural calamity? So the logic ran: America’s interests could be satisfied, and its honor assuaged, if common ground could be found between the pirates and their victims.

“And so it happened that agreements were reached be-tween the United States and rulers of the Barbary Coast. In exchange for cash payments, the rulers pledged to guarantee the safe passage of American ships and to put a stop to the practice of maritime kidnapping. As the 18th-century came to a close, Americans were cautiously optimistic that they had solved the Barbary problem.

cont'd

“By 1801, however, it became clear that the policy of appeasement had failed. The Pasha of Tripoli, who five years earlier had been satisfied with a payment of $56,000, now demanded increasingly larger sums. When they were not forthcoming, piracy resumed. The same held true for the other Barbary states. The Algerians received payments from the U.S. totaling $990,000 plus another $585,000 in 1793 to cover the ransom of 11 American ships. These were extraordinary sums for a nation with a budget of no more than $7 million, but the appetite of the Muslim states seemed to grow evermore insatiable.

“As America soon learned, a policy of accommodation only encouraged the brigands of the Barbary Coast to seize more ships and to take more captives. Far from providing safe passage to American and other foreign vessels, the North African rulers remained active accomplices to the crime of piracy, taking protection money while at the same time permitting the banditry to continue.

“Things were to change, however, with the election of Thomas Jefferson. In addition to his reputation as an author, scholar and principal architect of the Declaration of Independence, Jefferson also was an outspoken opponent of the practice of tribute. He saw it not only as an affront to the nation’s dignity, but also as an ineffectual response to an abhorrent practice. He argued that ultimately the policy of appeasement would fail because, in conveying weakness, it also encouraged further treachery. He was right.”

Jefferson also figured that the best way to learn about the political, military, social, economic, and religious agendas of America’s enemies was to read the best textbook on all things Muslim. So he read the Koran in what for his day was a state-of-the-art translation into English directly from the Arabic. Jefferson’s copy of the Koran equipped him with everything he needed to know on how to respond to threats from the caliphates of the early 1800s.

So, in response to a declaration of war on the nascent United States of America by the Barbary Coast caliphates, Thomas Jefferson sent the USS Constitution to the Mediterranean in 1803. The fighting during these days saw many acts of heroism that established the U.S. Navy as a force to be reckoned with.

Then, in 1805, the Constitution supported the landing of Marines “on the shores of Tripoli” in an action that was subsequently immortalized in the Marine Corps Hymn. The Americans and their allies destroyed the harbor citadel at Derna that served as the headquarters for the pirates.

The first blue-water ocean-going war machine of the new United States Navy turned the Tripoli harbor from state-of-the-art fortifications (state-of-the-art for 18th century Muslims, that is) back to 7th century piles of rubble. The United States Navy literally freed the Mediterranean and the world from domination by militant Islam for nearly 200 years.

The crew of the USS Constitution beat the tar out of those international terrorists. That led to a peace treaty that lasted for almost two hundred years until September 11th, 2001, when conservative, Wahhabi-type, radical Islam killed nearly 3,000 Americans.

Jefferson’s resolve to fight had its genesis in his reading the Koran as the best source of all things Muslim. Jefferson knew that 18th century Americans were in danger from what we call today conservative, Wahhabi-type, radical Islam.

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