Political Sermons of the American Founding Era: 1730–1805. Группа авторов

officers might have been redressed, if they had thought fit to apply for a legal rather than a military remedy. In England it is possible majesty itself hath met with indignities which have not been shewn in America even to those men to whom the nation in general is indebted for the present uneasiness, and it is not improbable, that, after all that hath been said and done, the Americans will be found an exception to the general rule, that oppression makes even a wise man mad: An ancient rule, the truth of which hath been experienced in England oftener than in America. The opinion of the Americans is, that to be taxed where they are not represented would deprive them of the rights of Englishmen, nay, in time, with the loss of the constitution, might and must deprive them of liberty and property altogether. These it must be owned are gloomy apprehensions; two millions of people are so thoroughly prepossessed with them, that even their children unborn may feel the parents impressions; should there be any real ground for them, the Americans can hardly be blamed; they sit uneasy under them; they can no more help their uneasiness, than deny the blood which flows in their veins, or be angry with the milk that was their first nourishment. This is not a dark abstruse point, but seems plain and essential to the very being of liberty. The sole question is, Is it, or is it not, the right of an Englishman not to be taxed where he is not represented? Can you be tired of being represented, O Britons! Is it consistent with the constitution you so justly boast of to be thus taxed? Then representation is not essential to your constitution, and sooner or later you will either give it up or be deprived of it. A borough that does not exist shall send two representatives, a single county, neither the largest nor richest, shall send forty-four members, and two millions of souls, and an extent of land of eighteen hundred miles in length, shall have taxes laid on them by such as never were nearer to them than one thousand leagues, and whose interest it may be to lay heavy burdens on them in order to lighten their own. And are these, who are thus taxed, unrepresented, unheard and unknown, Englishmen, and taxed by Englishmen? Do these enjoy what the charters most solemnly ensure them, the same and all the privileges of the subjects born and resident within the realm? I must doubt it.

      

      Let those who make light of American grievances give a plain answer to this plain question, Are the colonies to be taxed by Parliament represented in Parliament? if they are, by whom, or since when? if not, once more, Is it, or is it not, the right of Britons not to be taxed where not represented? Here the whole matter hinges, and surely the question is not so impertinent but a civil answer might be given before a mother sends fire and sword into her own bowels. When constitutional liberty is once lost, the transit is very short to the loss of property; the same power that may deprive of the one may also deprive of the other, and with equal justice; those that have not liberty enough to keep their property in reality have no property to keep. Some that look no further build right upon power, and insist the Parliament can do so. If power is all that is meant very like it may, so it may alter the constitution. If a stately tree should take umbrage at some diminutive shrubs, it can fall upon and crush them, but it cannot fall upon them without tearing up its own roots; it can crush those within reach, but its own branches will take off the weight of the impression, permit the shrubs to send forth new shoots, while there is no great probability that the envious oak will return to its former stand and vigour. C’est une chose a bien considerer (this ought to be well considered first), said Moliere’s Malade imaginaire, when his quack proposed to him to have one of his arms cut off, because it took some of the nourishment which in that case would center in the other, and make it so much the stronger. If every assembly in America is suspended, the consequence must be, that the people are without their usual legislature, and in that case nothing short of a miracle seems capable to prevent an anarchy and general confusion. No power can alter the nature of things, that which is wrong cannot be right, and oppression will never be productive of the love and smiles of those that feel it.

      The Parliament can crush the Americans, but it can also, and with infinitely greater certainty and ease, conciliate their affections, have the ultimate gain of all their labours, and by only continuing them the privileges of Britons, that is, by only doing as they would be done by, diffuse the blessings of love and concord throughout the whole empire, and to the latest posterity; and which of these two is the most eligible, is it now for you, O Britons! to consider, and in considering it, majores vestros cogitate & posteres, think on your ancestors and your posterity.

      Those whom God hath joined together (Great-Britain and America, Liberty and Loyalty), let no man put asunder: And may peace and prosperity ever attend this happy union.

      Feb. 1, 1769.

      JOHN ALLEN (fl. 1764–1774). For a time attributed to Isaac Skillman, but later identified by scholars as the work of Allen, An Oration went through seven printings and five editions within two years and became very popular in the four cities where it was reprinted. Its fiery author, called “that strange itinerant Baptist” by Bernard Bailyn and “New England’s Tom Paine” by scholars John M. Bumsted and Charles E. Clark (William and Mary Quarterly, vol. 21) is little known.

      He first appears in 1764 as pastor of the Particular Baptist Church in Petticoat Lane, near Spitalfields, London. He lost this post around 1767 and was tried for and acquitted of forgery in 1769 (events that followed him to America). He then published The Spirit of Liberty (1770), pleading the case of John Wilkes, urging that he be restored to his seat in Parliament or that the unconstitutional house be dissolved for abridging English liberties. This work, published in England under the pseudonym Junius, Junior, had as its chief purpose to expound “upon the rights of the people, and more particularly upon the perfect law of liberty of those ancient people called Christians,” most especially of Baptists, to Allen the source of true religion’s historical tradition.

      Allen next appears in America, where he delivers this thanksgiving sermon on December 3, 1772, in the pulpit of the Second Baptist Church in Boston. The Gaspee affair (a schooner burned in June 1772) was the political occasion. A strong admixture of political theory and theology had by then become customary for Boston congregations, but it was less usual in Baptist churches; by any standard Allen was radical for the time. An Oration—published along with another pamphlet by Allen (The American Alarm) that was also aimed at arbitrary power—urged readers to “Engrave the motto!—May it be thus: Liberty, Life, or Death!” Allen’s final appearance before lapsing back into obscurity came in 1774 with publication of The Watchman’s Alarm in Salem. He may have died in 1789.

      

      To the Right-Honourable

      the Earl of Dartmouth

      My Lord,

      When I view the original right, power and charter, confirm’d, sealed, and ratified to the province, or inhabitants of Rhode-Island, and its standing in full force, and unrepealed for more than an hundred years, which is as follows: “Be it enacted, that no freeman, shall be taken, or imprisoned, or deprived of his freehold, or liberty, or free custom, or be out-law’d, or exil’d, or otherwise destroy’d, nor shall be oppressed, judged or condemned, but by the law of this colony. And that no man of what state or condition soever, shall be put out of his lands or tenements, nor taken, nor imprisoned, nor disinherited, nor banished (observe this my Lord), nor any ways destroy’d, or molested, without being, for it, brought to answer, by a due course of law of this colony”: Methinks, that even your Lordship, will not blame them if they stand fast in the liberty wherein they were made free.

      As a fly, or a worm, by the law of nature has as great a right to liberty, and freedom (according to their little sphere in life), as the most potent monarch upon the earth: And as there can be no other difference between your Lordship, and myself, but what is political, I therefore without any further apology, take leave to ask your Lordship, whether any one that fears GOD, loves his neighbour as himself (which is the true scripture-mark of a christian), will oppress his fellow-creatures? If they will, where are the