II CHILDREN IN THE COLONIAL FAMILY
A. THE FAMILY IN THE SOCIAL ORDER
Failure of English and Indians to marry
Robert Beverley, The History and Present State of Virginia, ed. Louis B. Wright (Chapel Hill, 1947), pp. 37-39; first published in 1705.
In contrast to the practice in the French and Spanish colonies, Englishmen and Indian women rarely married. After nearly a century of settlement, Robert Beverley of Virginia, an able historian, regretted this failure on the grounds that intermarriage might have averted much strife and bloodshed between Indians and English.
Anno. 1612, Two Ships more arriv'd with Supplies: and Capt. Argall, who commanded one of them, being sent in her to Patowmeck to buy Corn, he there met with Pocahontas, the Excellent Daughter of Powhatan; and having prevail'd with her to come Aboard to a Treat, he detain'd her Prisoner, and carried her to James-Town, designing to make Peace with her Father by her Release: But on the Contrary, that Prince resented the Affront very highly; and although he loved his Daughter with all imaginable Tenderness, yet he would not be brought to Terms by that unhandsome Treachery; till about Two Years after a Marriage being proposed between Mr. John Rolfe, an English Gentleman, and this Lady; which Powhatan taking to be a sincere Token of Friendship, he vouchsafed to consent to it, and to conclude a Peace.
Intermarriage had been indeed the Method proposed very often by the Indians in the Beginning, urging it frequently as a certain Rule, that the English were not their Friends, if they refused it. And I can't but think it wou'd have been happy for that Country, had they embraced this Proposal: For, the Jealousie of the Indians, which I take to be the Cause of most of the Rapines and Murders they committed, wou'd by this Means have been altogether prevented, and consequently the Abundance of Blood that was shed on both sides wou'd have been saved; the great Extremities they were so often reduced to, by which so many died, wou'd not have happen'd; the Colony, instead of all these Losses of Men on both Sides, wou'd have been encreasing in Children to its Advantage; the Country wou'd have escaped the Odium which undeservedly fell upon it, by the Errors and Convulsions in the first Management; and, in all Likelihood, many, if not most, of the Indians would have been converted to Christianity by this kind Method; the Country would have been full of People, by the Preservation of the many Christians and Indians that fell in the Wars between them. Besides, there would have been a Continuance of all those Nations of Indians that are now dwindled away to nothing by their frequent Removals, or are fled to other Parts; not to mention the Invitation that so much Success and Prosperity would have been for others to have gone over and settled there, instead of the Frights and Terrors that were produced by all those Misfortunes that happen'd.
Tobacco brides of Virginia, 1619-1623
To reduce discontent among the planters, and strengthen the settlement and enhance its prospects, officers of the Virginia Company encouraged the settlers to marry and have children by sending over young "tobacco brides." Later in the seventeenth century, the French government sent girls to New France and offered bounties for children "born in lawful wedlock."[1a]
1. Sir Edwin Sandys, treasurer of the Virginia Company, proposes that brides be sent to the Virginia planters, November 1619
Va. Co. Records, I, 256-257.
He wished that a fit hundred might be sent of women, maids young and uncorrupt, to make wives to the inhabitants and by that means to make the men there more settled and less moveable who, by defect thereof (as is credibly reported), stay there but to get something and then to return for England, which will breed a disillusion and so an overthrow of the plantation. These women, if they marry to the public farmers, to be transported at the charges of the Company. If otherwise, then those that take them to wife to pay the said Company their charges of transportation, and it was never fitter time to send them than now, corn being here at home so cheap and plentiful, and great promises there for the harvest ensuing.
2. The Company informs the colonists of a shipment of brides and sets out the terms on which they may be purchased
Letter from the Virginia Company in London to the Governor and Council in Virginia, Aug. 12,1621, in Va. Co. Records, III, 493-494.
We send you in this ship one widow and eleven maids for wives for the people in Virginia. There hath been especial care had in the choice of them; for there hath not anyone of them been received but upon good commendations, as by a note herewith sent you may perceive. We pray you all therefore in general to take them into your care; and more especially we recommend them to you Master Pountis, that at their first landing they may be housed, lodged and provided for of diet till they be married, for such was the haste of sending them away, as that straitened with time we had no means to put provisions aboard, which defect shall be supplied by the magazine ship. And in case they cannot be presently married, we desire they may be put to several householders that have wives till they can be provided of husbands. There are near fifty more which are shortly to come, are sent by our most honorable Lord and Treasurer the Earl of Southampton and certain worthy gentlemen, who taking into their consideration that the Plantation can never flourish till families be planted and the respect of wives and children fix the people on the soil, therefore have given this fair beginning, for the reimbursing of whose charges it is ordered that every man that marries them give 120 lbs. weight of the best leaf tobacco for each of them, and in case any of them die, that proportion must be advanced to make it up upon those that survive. . . And though we are desirous that marriage be free according to the law of nature, yet would we not have these maids deceived and married to servants, but only to freemen or tenants as have means to maintain them. We pray you therefore to be fathers to them in this business, not enforcing them to marry against their wills; neither send we them to be servants, save in case of extremity, for we would have their condition so much bettered as multitudes may be allured thereby to come unto you. And you may assure such men as marry those women that the first servants sent over by the Company shall be consigned to them, it being our intent to preserve families and to prefer married men before single persons. The tobacco that shall be due upon the marriage of these maids we desire Master Pountis to receive and to return by the first. . . To conclude, the Company, for some weighty reasons too long to relate, have ordered that no man marrying these women expect the proportion of land usually allotted for every head, which to avoid clamor or trouble hereafter, you shall do well to give them notice of.
3. A second shipment of brides in 1621 goes astray but still arrives safe in Virginia
Letter from the Virginia Council in London to the Governor and Council in Virginia, Sept. 11, 1621, in Va. Co. Records, III, 505.
By this ship and pinnace called the Tiger, we also send as many maids and young women as will make up the number of fifty, with those twelve formerly sent in the Marmaduke, which we hope shall be received with the same Christian piety and charity as they are sent from hence. The providing for them at their first landing, and disposing of them in marriage (which is our chief intent) we leave to your care and wisdom to take that order as may most conduce to their good, and satisfaction of the Adventurers…
"A Note of the Shipping, Men, and Provisions sent and Provided for Virginia…1621," in Va. Co. Records, III, 640.
The voyage of the Tiger with its cargo of brides was anything but routine. Among the unusual occurrences of the year 1621 was noted:
The admirable deliverance of divers ships, and namely of the Tiger, which being driven strangely near 200, leagues out of her course, fell into the Turks' hands and yet came safe to Virginia.
4. A settler objects to the insufficient number of women in Virginia, 1623
Thomas Niccols to Sir John Worsenholme, Va. Co. Records, IV, 231-232.
Women are necessary members for the Colony, but the poor men are never the nearer for them, they are so well sold, for I myself have ever since my coming paid 3£ sterling per annum for my washing…A hard case…having had for all the service I have done the Company not one pipe of tobacco consideration. I am sure for all these women your poor tenants that have nothing die miserably through nastiness and many depart the world…for want of help in their sickness. Wherefore for prevention I could wish women might be sent over to serve the Company for that purpose for certain years, whether they marry or no. For all that I can find that the multitude of women do is nothing but to devour the food of the land without doing any day's deed whereby any benefit may arise either to the Company or Country.
Honor thy father and thy mother -- and thy superiors
Children and parents, especially those in New England, were the targets of a steady stream of moral advice. The very young learned of their obligations to parents, church, and society by memorizing the correct responses to the questions in catechisms. Parents were told what to do to secure obedience and good manners and how to raise their children as faithful Christians and loyal subjects.
1. John Cotton, 1646
John Cotton, Spiritual Milk for Boston Babes in either England. Drawn out of the Breasts of both Testaments for their Souls Nourishment (Cambridge, Mass., 1656), p. 4; first published in 1646.
Cotton (1584-1652), leading clergyman and author, came to Massachusetts in 1633, where he figured prominently in affairs of church and state. His catechism was the standard work for rearing New England children.
Question. What is the fifth commandment?
Answer. Honor thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee.
Question. Who are here meant by father and mother?
Answer. All our superiors, whether in family, school, church, and commonwealth.
Question. What is the honor due to them?
Answer. Reverence, obedience, and (when I am able) recompence.
2. John Eliot, 1678
John Eliot, The Harmony of the Gospels (Boston, 1678), p. 29.
Eliot (1604-1690), famous apostle to the New England Indians and translator of the Bible, reached Boston in 1631. He took time from his missionary labors to prepare a work on Christian doctrine, containing some words of advice for parents.
It is a very false and pernicious principle that many people and parents are tainted with, viz., that youth must be suffered awhile to take their swing, and sow their wild oats, to travail into the world, to follow the fashions, company, and manners of the times, hoping they will be wiser hereafter. Oh false principle; God speaks fully to the contrary. Prov. 19:18. Chasten thy son while there is hope, and let not thy soul spare for his crying. Prov. 13:24. He that spareth the rod, hateth his son, but he that loveth him, chasteneth him betimes. The gentle rod of the mother is a very soft and gentle thing; it will break neither bone nor skin; yet by the blessing of God with it, and upon the wise application of it, it would break the bond that bindeth up corruption in the heart. Prov. 22:15. Yea, yet greater is the power of this gentle thing. Prov. 23:13-14. Withhold not correction from the child, for if thou beatest him with the rod he shall not die,' thou shalt beat him with the rod and shalt deliver his soul from Hell.
3. Eleazar Moody, 1715
Eleazar Moody, The School of Good Manners. Composed for the Help of Parents in Teaching their Children How to carry it in their Places during their Minority (Boston, 1772), pp. 17-19.
This work, first reprinted in the American colonies in 1715, derived from a line of sixteenth- and seventeenth-century English guides to behavior of similar title.
When at Home
1. Make a bow always when you come home, and be immediately uncovered.
2. Be never covered at home, especially before thy parents or strangers.
3. Never sit in the presence of thy parents without bidding, tho' no stranger be present.
4. If thou passest by thy parents, and any place where thou seest them, when either by themselves or with company, bow towards them.
5. If thou art going to speak to thy parents, and see them engaged in discourse with company, draw back and leave thy business until afterwards; but if thou must speak, be sure to whisper.
6. Never speak to thy parents without some title of respect, viz., Sir, Madam, &c.
7. Approach near thy parents at no time without a bow.
8. Dispute not, nor delay to obey thy parents commands.
9. Go not out of doors without thy parents leave, and return within the time by them limited.
10. Come not into the room where thy parents are with strangers, unless thou art called, and then decently; and at bidding go out; or if strangers come in while thou art with them, it is manners, with a bow to withdraw.
11. Use respectful and courteous but not insulting or domineering carriage or language toward the servants.
12. Quarrel not nor contend with thy brethren or sisters, but live in love, peace, and unity.
13. Grumble not nor be discontented at anything thy parents appoint, speak, or do.
14. Bear with meekness and patience, and without murmuring or sullenness, thy parents reproofs or corrections: Nay, tho' it should so happen that they be causeless or underserved.
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In Their Discourse
1. Among superiors speak not till thou art spoken to, and bid to speak.
2. Hold not thine hand, nor any thing else, before thy mouth when thou speakest.
3. Come not over-near to the person thou speakest to.
4. If thy superior speak to thee while thou sittest, stand up before thou givest any answer.
5. Sit not down till thy superior bid thee.
6. Speak neither very loud, nor too low.
7. Speak clear, not stammering, stumbling nor drawling.
8. Answer not one that is speaking to thee until he hath done.
9. Loll not when thou art speaking to a superior or spoken to by him.
10. Speak not without, Sir, or some other title of respect.
11. Strive not with superiors in argument or discourse; but easily submit thine opinion to their assertions.
12. If thy superior speak any thing wherein thou knowest he is mistaken, correct not nor contradict him, nor grin at the hearing of it; but pass over the error without notice or interruption.
13. Mention not frivolous or little things among grave persons or superiors.
14. If thy superior drawl or hesitate in his words, pretend not to help him out, or to prompt him.
15. Come not too near two that are whispering or speaking in secret, much less may'st thou ask about what they confer.
16. When thy parent or master speak to any person, speak not thou, nor hearken to them.
17. If thy superior be relating a story, say not, "I have heard it before," but attend to it as though it were altogether new. Seem not to question the truth of it. If he tell it not right, snigger not, nor endeavor to help him out, or add to his relation.
18. If any immodest or obscene thing be spoken in thy hearing, smile not, but settle thy countenance as though thou did'st not hear it.
19. Boast not in discourse of thine own wit or doings.
20. Beware thou utter not any thing hard to be believed.
21. Interrupt not anyone that speaks, though thou be his familiar.
22. Coming into company, whilst any topic is discoursed on, ask not what was the preceding talk but hearken to the remainder.
23. Speaking of any distant person, it is rude and unmannerly to point at him.
24. Laugh not in, or at thy own story, wit or jest.
25. Use not any contemptuous or reproachful language to any person, though very mean or inferior.
26. Be not over earnest in talking to justify and avouch thy own sayings.
27. Let thy words be modest about those things which only concern thee.
28. Repeat not over again the words of a superior that asketh thee a question or talketh to thee.
4. Benjamin Wadsworth, 1719
Benjamin Wadsworth, The Well-Ordered Family. . . (Boston, 1719), pp. 44-58.
A Boston clergyman, Wadsworth compiled this work from a series of his sermons.
They should love their children and carefully provide for their outward supply and comfort while unable to provide for themselves…Parents should nourish in themselves a very tender love and affection to their children, and should manifest it by suitably providing for their outward comforts. Here I might say, as soon as the mother perceives herself with child, she should be careful not to do any thing injurious to herself or to the child God has formed in her. A conscientious regard to the Sixth Commandment (which is, Thou shalt not kill) should make her thus careful. If any purposely endeavor to destroy the fruit of their womb (whether they actually do it or not) they're guilty of murder in God's account. Further, before the child is born, provision should be made for its comfort when born. Some observe concerning our Saviour's Mother (the Virgin Mary) that though she was very poor and low and far from home when delivered of her Son, yet she had provided swaddling clothes to wrap her Son in. Mothers also, if able, should suckle, their children…. Those mothers who have milk and are so healthy as to be able to suckle their children, and yet through sloth or niceness neglect to suckle them, seem very criminal and blameworthy. They seem to dislike and reject that method of nourishing their children which God's wise bountiful Providence has provided as most suitable. Having given these hints about mothers, I may say of parents (comprehending both father and mother) they should provide for the outward supply and comfort of their children. They should nourish and bring them up…They should endeavor that their children may have food suitable for quality and quantity, suitable raiment and lodging. In case of sickness, lameness, or other distress on children, parents should do all they can for their health or relief. He that provides not for his own, especially those of his own house, hath denied the faith, and is worse than an infidel I Tim. 8…Therefore, if they can help it, they should not suffer their children to want any thing that's really good, comfortable, and suitable for them, even as to their outward man. Yet by way of caution I might say, let wisdom and prudence sway, more than fond indulgent fancy, in feeding and clothing your children. Too much niceness and delicateness in these things is not good; it tends not to make them healthy in their bodies, nor serviceable and useful in their generation, but rather the contrary. Let not your children (especially while young and unable to provide for themselves) want any thing needful for their outward comfort.
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Parents should govern their children well, restrain, reprove, correct them, as there is occasion. A Christian householder should rule well his own house…Children should not be left to themselves, to a loose end, to do as they please; but should be under tutors and governors, not being fit to govern themselves…Children being bid to obey their parents in all things. . . plainly implies that parents should give suitable precepts to, and maintain a wise government over their children; so carry it, as their children may both fear and love them. You should restrain your children from sin as much as possible…You should reprove them for their faults; yea, if need be, correct them too…Divine precepts plainly show that, as there is occasion, you should chasten and correct your children; you dishonor God and hurt them if you neglect it. Yet, on the other hand, a father should pity his children…You should by no means carry it ill to them; you should not frown, be harsh, morose, faulting and blaming them when they don't deserve it, but do behave themselves well. If you fault and blame your children, show yourself displeased and discontent when they do their best to please you, this is the way to provoke them to wrath and anger, and to discourage them; therefore you should carefully avoid such ill carriage to them. Nor should you ever correct them upon uncertainties, without sufficient evidence of their fault. Neither should you correct them in a rage or passion, but should deliberately endeavor to convince them of their fault, their sin; and that 'tis out of love to God's honor and their good (if they're capable of considering such things) that you correct them. Again, you should never be cruel nor barbarous in your corrections, and if milder ones will reform them, more severe ones should never be used. Under this head of government I might further say, you should refrain your children from bad company as far as possibly you can…If you would not have your sons and daughters destroyed, then keep them from ill company as much as may be . . . You should not suffer your children needlessly to frequent taverns, nor to be abroad unseasonably on nights, lest they're drawn into numberless hazards and mischiefs thereby. You can't be too careful in these matters.
The trouble with the younger generation
1. "The young brood doth much afllict me," 1657
Ezekiel Rogers to a minister of Charlestown, Mass., 1657, in Cotton Mather, Magnalia Christi Americana (London, 1702), III, 103-104.
…I find greatest trouble and grief about the rising generation. Young people are little stirred here; but they strengthen one another in evil, by example, by counsel. Much ado I have with my own family; hard to get a servant that is glad of catechising, or family-duties: I had a rare blessing of servants in Yorkshire; and those that I brought over were a blessing: but the young brood doth much afllict me. Even the children of the godly here, and elsewhere, make a woful proof. So that, I tremble to think, what will become of this glorious work that we have begun, when the ancient shall be gathered unto their fathers. I fear grace and blessing will die with them, if the Lord do not also show more signs of displeasure, even in our days. We grow worldly every where; methinks I see little godliness, but all in a hurry about the world; everyone for himself, little care of public or common good.
It hath been God's way, not to send sweeping judgments, when the chief magistrates are godly and grow more so. I beseech all the Bay-ministers to call earnestly upon magistrates (that are often among them) tell them that their godliness will be our protection: if they fail, I shall fear some sweeping judgment shortly. The clouds seem to be gathering.
2. Massachusetts General Court proclaims a day of humiliation, 166
N. B. Shurtleff, ed., Records of the Governor and Company of the Massachusetts Bay in New England (1628-1686), 5 vols. (Boston, 1853-1854), IV, pt. 2 (1854),34-35; hereafter cited as Mass. Records.
Most of Massachusetts Bay's problems in 1661 were political in nature; the General Court, however, characteristically linked the sins of the rising generation to the colony's other tribulations.
It being obvious to all pious and serious persons amongst us that we are called of God deeply to humble ourselves for the many and great sins and evils of the country, as our unprofitableness, neglect, and indisposedness to a full inquiry and practice of the order of the gospel; the great ignorance and inclination of the rising generation to vanity, profaneness, and disobedience; the sinful indulgence in family government; pride and excess in apparel; inordinate love of the world and the things thereof; insensibleness of evil occurences; and in special, God's suffering many enemies and underminers to multiply complaints against us to our sovereign lord the king….This Court doth commend the serious consideration of the aforesaid things, with others of like nature, together with the afflicted condition of the people of God elsewhere, unto all the churches and inhabitants of this jurisdiction, and do[th] appoint the second day of January next to be kept a day of solemn humiliation and supplication to the Lord for a thorough redress and return from the said iniquities, and also for the diverting [of] such calamities as are coming upon us and the people of God the Christian world throughout.
3. Disorder and rudeness in youth, 1675
Mass. Records, V (1854),59, 60-61.
Whereas there is manifest pride openly appearing amongst us in that long hair, like women's hair, is worn by some men, either their own or others hair made into periwigs, and by some women wearing borders of hair, and their cutting, curling, and immodest laying out their hair, which practise doth prevail and increase, especially among the younger sort:
This Court doth declare against this ill custom as offensive to them, and divers sober Christians among us, and therefore do hereby exhort and advise all persons to use moderation in this respect; and further, do empower all grand juries to present to the County Court such persons, whether male or female, whom they shall judge to exceed in the premises; and the County Courts are hereby authorized to proceed against such delinquents either by admonition, fine, or correction, according to their good discretion.
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Whereas there is much disorder and rudeness in youth in many congregations in time of the worship of God, whereby sin and profaneness is greatly increased, for reformation wherof;
It is ordered by this Court, that the selectmen do appoint such place or places in the meeting house for children or youth to sit in where they may be most together and in public view, and that the officers of the churches, or selectmen, do appoint some grave and sober person or persons to take a particular care of and inspection over them, who are hereby required to present a list of the names of such who, by their own observance or the information of others, shall be found delinquent, to the next magistrate or Court, who are empowered for the first offense to admonish them, for the second offense to impose a fine of five shillings on their parents or governors, or order the children to be whipped, and if incorrigible, to be whipped with ten stripes or sent to the house of correction for three days.
Punishment of rebellious children
1. Connecticut, 1642
J. Hammond Trumbull, ed., Public Records of the Colony of Connecticut, I (Hartford, 1850),78; hereafter cited as Conn. Records.
Forasmuch as incorrigeableness is also adjudged to be a sin of death, but no law yet amongst us [has been] established for the execution thereof: For the preventing [of] that great evil it is ordered, that whatsoever child or servant within these liberties shall be convicted of any stubborn or rebellious carriage against their parents or governors, which is a forerunner of the forementioned evil, the Governor or any two Magistrates have liberty and power from this Court to commit such person or persons to the house of correction, and there to remain under hard labor and severe punishment so long as the Court or the major part of the Magistrates shall judge meet.
2. Massachusetts, 1646
Mass. Records, III (1854),101.
If any child[ren] above sixteen years old and of sufficient understanding shall curse or smite their natural father or mother, they shall be put to death, unless it can be sufficiently testified that the parents have been very unchristianly negligent in the education of such children, or so provoked them by extreme and cruel correction that they have been forced hereunto to preserve themselves from death or maiming….
If a man have a stubborn or rebellious son of sufficient years of understanding, viz. sixteen, which will not obey the voice of his father or the voice of his mother, and that when they have chastened him will not harken unto them, then shall his father and mother, being his natural parents, lay hold on him and bring him to the magistrates assembled in Court, and testify to them by sufficient evidence that this their son is stubborn and rebellious and will not obey their voice and chastisement, but lives in sundry notorious crimes. Such a son shall be put to death.
3. Connecticut, 1651
Franklin B. Dexter, ed., Ancient Town Records, I (New Haven, 1917), 88-89.
In 1650 Connecticut followed the example of Massachusetts in adopting the Mosaic law which imposed the death penalty on rebellious children. In practice, as the following case suggests, less stringent punishments were employed.
---How, the daughter of Captain How, was called before the Court (her mother being present), and told that she is complained of for a profane swearer, not only as she is a Christian, and by her soul, but by the Holy name of God; with other stubborn miscarriages to her mother, and in a profane wicked way speaking of the scriptures, saying it was not worth the reading, or to that purpose. She was asked what she said to the charge, and wished to own her sin and show her repentence for it. She boldly refused, and said she desired it might be proved. She was told by such ways she will but make her punishment more heavy.
Mistress How said that her daughter hath learned some of this ill carriage at Goodwife Wickams, where she went to school. She was told that the Court will inquire after that, for they will not suffer any to be instruments of corrupting children if they know it, specially such as keep school.
_____ Seward, the wife of William Seward, testified upon oath that she is certain she heard
____ How swear by God, and as she was a Christian was common, and by the bottom of her soul, and that she saw her looking in a Bible, and turned over a leaf, and said it was not worth reading, and one time when her mother called her she said, a pox of the devil, what lacks this woman.
Rebecca Rose, the wife of Robert Rose, testified upon oath that she heard How swear by God, and as she is a Christian, and by her faith, and by her soul, and that she saw her turn over a leaf of the Bible, and said it was not worth reading, and one time her mother caned her and she said, a pox of the devil, what ails this mad woman.
The Court upon consideration of what is testified, ordered that for her swearing she pay ten shillings, and for her cursing speeches and rebellion to her mother, and profane speeches of the scriptures, tending to blasphemy, that she be corrected publicly by whipping, suitable to her years, and if this be not a warning but that she go on in these courses, it will come to a higher censure.
4. Massachusetts, 1654 .
Mass. Records, III, 355.
Forasmuch as it appears by too much experience that divers children and servants do behave themselves too disrespectively, disobediently, and disorderly towards their parents, masters, and governors, to the disturbance of families and discouragement of such parents and governors: For the ready prevention whereof it is ordered by this Court and the authority thereof that it shall henceforth be in the power of anyone magistrate, by warrant directed to the constable of that town where such offender dwells, upon complaint, to call before him any such offender, and upon conviction of such misdemeanors to sentence him or them to endure such corporal punishment by whipping or otherwise as in his judgment the merit of the fact shall deserve, not exceeding ten stripes for one offence, or bind the offender to appear at the next Court of that county. And further, it is also ordered, that the commissioners for the town of Boston, and the three commissioners for towns where no magistrate dwells, shall have the like power, provided the person or persons so sentenced shall have liberty to make their legal appeal to the next County Court, if they desire it in any of these cases.
5. Laws of the Duke of York, 1676
George Staughton et al., eds., Charter to William Penn and Laws of the Province of Pennsylvania Passed between 1682 and 1700, Preceded by the Duke of York's Book of Laws (1676-1682) (Harrisburg, Pa., 1879), pp. 19-20.
…If any children of servants become rude, stubborn, or unruly, refusing to harken to the voice of their parents or masters, the constable and overseers (where no justice of peace shall happen to dwell within ten miles of the said town or parish), have power upon the complaint of their parents or masters [to] call before them such an offender, and to inflict such corporal punishment as the merit of the fact in their judgment shall deserve, not [exceeding] ten stripes, provided that such children and servants be of sixteen years of age.
Legislation strengthening family government, Massachusetts, 1642-1682
Among the Puritans there was a settled conviction that most of what was amiss in society stemmed from defects in family government. Beginning in 1642 Massachusetts Bay passed a series of acts intended to compel parents to "train up" their children properly and authorizing magistrates to take children from parents who neglected their duties.
1. Massachusetts Bay law for the training of children and servants in the home, 1642
Mass. Records, II (1853),8-9.
This Court, taking into consideration the great neglect in many parents and masters in training up their children in learning, and labor, and other employments which may be profitable to the commonwealth, do hereupon order and decree that in every town the chosen men appointed for managing the prudential affairs of the same shall henceforth stand charged with the care of the redress of this evil, so as they shall be liable to be punished or fined for the neglect thereof, upon any presentment of the grand jurors or other information or complaint in any plantations in this jurisdiction…For this end they, or the greater part of them, shall have power to take account from time to time of [the] parents and masters and of their children, concerning their calling and employment of their children, especially of their ability to read and understand the principles of religion and the capital laws of the country, and to impose fines upon all those who refuse to render such account to them when required…They shall have power (with consent of any Court or magistrates) to put forth [as] apprentices the children of such as shall not be able and fit to employ and bring
them up, nor shall take course to dispose of them…They are to take care that such as are set to keep cattle be set to some other employment withal, as spinning…knitting, weaving tape, etc.; and that boys and girls be not suffered to converse together so as may occasion any wanton, dishonest, or immodest behavior…For their better performance of this trust committed to them, they may divide the town amongst them, appoint to every of the said townsmen a certain number of families to have special oversight of. They are also to provide that a sufficient quantity of materials as hemp, flax, etc., may be raised in their several towns, and tools and implements provided for working out the same…For their assistance in this so needful and beneficial employment, if they meet with any difficulty or opposition which they cannot well master by their own power, they may have recourse to some of the magistrates, who shall take such course for their help and encouragement as the occasion shall require, according to justice…The said townsmen, at the next Court in those limits after the end of their year, shall give a brief account in writing of their proceedings herein. Provided, that they have been so required by some Court or magistrate a month at least before…This order to continue for two years and till the Court shall take further order.
2. Massachusetts selectmen ordered to enforce the law for training children and servants within the family, 1648
Max Farrand, ed., Laws and Liberties of Massachusetts, Reprinted from the Copy of the 1648 edition…(Cambridge, Mass., 1929), p. 11.
Forasmuch as the good education of children is of Singular behoof and benefit to any commonwealth, and whereas many parents and masters are too indulgent and negligent of their duty in that kind: It is therefore ordered that the selectmen of every town, in the several precincts and quarters where they dwell, shall have a vigilant eye over their brethren and neighbors to see, first, that none of them shall suffer so much barbarism in any of their families as not to endeavor to teach by themselves, or others, their children and apprentices so much learning as may enable them perfectly to read the English tongue and knowledge of the capital laws, upon penalty of twenty shillings for each neglect therein.
Also that all masters of families do once a week (at the least) catechize their children and servants in the grounds and principles of religion…If any be unable to do so much, that then at the least, they procure such children or apprentices to learn some short orthodox catechism without book, that they may be able to answer unto the questions that shall be propounded to them out of such catechism by their parents or masters or any of the selectmen when they shall call them to a trial of what they have learned in this kind.
And further that all parents and masters do breed and bring up their children and apprentices in some honest lawful calling, labor, or employment, either in husbandry, or some other trade profitable for themselves and the commonwealth, if they will not or cannot train them up in learning to fit them for higher employments. And if any of the selectmen, after admonition by them given to such masters of families, shall find them still negligent of their duty in the particulars aforementioned, whereby children and servants become rude, stubborn, and unruly, the said selectmen with the help of two Magistrates or the next County Court for that shire, shall take such children or apprentices from them and place them with some masters for years (boys till they come to twenty-one, and girls eighteen years of age complete) which will more strictly look unto, and force them to submit unto government according to the rules of this order, if by fair means and former instructions they will not be drawn unto it.
3. Enforcement of the literacy and catechism law, Watertown, Massachusetts, 1670-1676
Watertown Records…, I (Watertown, Mass., 1894), 102-103, 121-122, 128.
[1670]. Ordered that John Edy, Senior, shall go to John Fisk's house and to George Lawrence's and William Priest's houses to inquire about their children, whether they be learned to read the English tongue and in case they be defective to warn in the said John, George, and William to the next meeting of the Selectmen.
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William Priest, John Fisk, and George Lawrence, being warned to a meeting of the Selectmen at John Bigulah's house, they making their appearance and being found defective, were admonished for not learning their children to read the English tongue: were convinced, did acknowledge their neglects, and did promise amendment.
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[1674]. Agreed that Thomas Fleg, John Whitney, and Joseph Bemus should go about the town to see that children were taught to read the English tongue and that they were taught some orthodox catechism and to see that each man has in his house a copy of the capital laws. For which end the Selectmen agreed there should be copies procured by Captain Mason at the printers and they to be paid for out of the town rate and the men above mentioned to carry them along with them to such of the inhabitants as have none.
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Thomas Fleg, John Whitney, and Joseph Bemus gave in an account of what they had found concerning children's education and John Fisk being found wholly negligent of educating his children as to reading or catechizing, the Selectmen agreed that Joseph Bemus should warn him into answer for his neglect at the next meeting of the Selectmen.
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[1676]. Ordered that Captain Mason and Simon Stone shall go to John Fisk to see if his children be taught to read English and their catechism.
4. Children removed from unsuitable homes,1675, 1678
Samuel Eliot Morison, ed., "Records of the Suffolk County Court, 1671-1680," CSM Publications, XXX (1933), 599,915.
[1675]. William Scant of Braintree being bound over to this court to answer for his not ordering and disposing of his children as may be for their good education, and for refusing to consent to the Selectmen of Braintree in the putting of them forth to service as the law directs; the court having duly weighed and considered what was alleged by him and the state of his family do[th] leave it to the prudence of the Selectmen of Braintree to dispose of his children to service so far forth as the necessity of his family will give leave.
[1678]. Robert Styles of Dorchester presented for not attending the public worship of God, negligence in his calling, and not submitting to authority, testified upon the oaths of Thomas Davenport and Isaac Jones, grandjurymen. Sentenced to be admonished, and order[ed] that he put forth his children, or otherwise the selectmen are hereby empowered to do it according to Law.
5. Responsibilities of tithingmen, 1679
Mass. Records, VI, 240-241.
The office of tithingman was established in the 1670's to assist selectmen and constables in supervising family government. Each tithingman was "diligently to inspect" ten or twelve families in his neighborhood. Edmund S. Morgan, The Puritan Family (New York, 1966), pp. 148-149.
It is ordered . . . that henceforth the selectmen of each town take care that tithingmen be annually chosen in their several precincts of the most prudent and discreet inhabitants, and sworn to the faithful discharge of their trust….
The tithingmen are required diligently to inspect the manner of all disorderly persons, and where by more private admonitions they will not be reclaimed, they are from time to time to present their names to the next Magistrate, or Commissioner invested with magistratical power, who shall proceed against them as the law directs. As also they are in like manner to present the names of all single persons that live from under family government, stubborn and disorderly children and servants, night-walkers, tipplers, Sabbath breakers by night or by day, and such as absent themselves from the public worship of God on the Lord's days, or whatever else course or practice of any person or persons whatsoever tending to debauchery, irreligion, profaneness, and atheism amongst us, whether by omission of family government, nurture, and religious duties, [or] instruction of children and servants, or idle, profligate, uncivil or rude practices of any sort, the names of all which persons with the fact whereof they are accused, and witnesses thereof, they shall present to the next Magistrate or Commissioner, where any are in the said town invested with magistratical power, who shall proceed against and punish all such misdemeanours by fine, imprisonment, or binding over the county court as the law directs. [1b]
Witchcraft and children in Massachusetts
The spectacular Salem witch trials of 1692 were preceded by seizures and trials in other New England towns. The prominence of young people in these proceedings suggests that accusations of witchcraft may have been an acceptable way of protesting against adult dominance of children's lives and of temporarily reversing the usual relationship.
1. The behavior of Elizabeth Knapp of Groton, Massachusetts, in 1671
Samuel Willard, minister at Groton, to Cotton Mather, 1672, in S. A. Green, Groton in the Witchcraft Times (Groton, Mass., 1883), pp. 17-20.
It was not many days ere she was hurried again into violent fits after a different manner, being taken again speechless, and using all endeavors to make away with herself, and do mischief unto others: striking those that held her, spitting in their faces, and if at any time she had done any harm or frightened them, she would laugh immediately, which fits held her sometimes longer, sometimes shorter. Few occasions she had of speech, but when she could speak, she complained of a hard heart, counselled some to beware of sin, for that had brought her to this, bewailed that so many prayers had been put up for her, and she still so hard hearted, and no more good wrought upon her. But being asked whether she were willing to repent, shaked her head and said nothing. Thus she continued till the next sabbath in the afternoon, on which day, in the morning, being somewhat better than at other times, she had but little company tarried with her in the afternoon, when the Devil began to make more full discovery of himself. It had been a question before whether she might properly be called a Demoniac, a person possessed of the Devil, but it was then put out of question. He began (as the persons with her testify) by drawing her tongue out of her mouth most frightfully to an extraordinary length and greatness, and many amazing postures of her body; and then by speaking vocally in her. Whereupon her father and another neighbor were called from the meeting, on whom (as soon as they came in), he railed, calling them rogues, charging them for folly in going to hear a black rogue who told them nothing but a parcel of lies, and deceived them, and many like expressions. After exercise I was called, but understood not the occasion till I came and heard the same voice, a grim, low, yet audible voice it was. The first salutation I had was, Oh! You are a great rogue. I was at the first something daunted and amazed, and many reluctances I had upon my spirits, which brought me to a silence and amazement in my spirits, till at last God heard my groans and gave me both refreshment in Christ and courage. I then called for a light to see whether it might not appear a counterfeit, and observed not any of her organs to move. The voice was hollow, as if it issued out of her throat. He then again called me great black rogue. I challenged him to make it appear. But all the answer was, You tell your people a company of lies. I reflected on myself, and could not but magnify the goodness of God not to suffer Satan to bespatter the names of his people with those sins which he himself hath pardoned in the blood of Christ. I answered, Satan, thou art a liar and deceiver, and God will vindicate his own truth one day. He answered nothing directly, but said, I am not Satan. I am a pretty black boy; this is my pretty girl. I have been here a great while. I sat still and answered nothing to these expressions. But when he directed himself to me again, Oh! You black rogue, I do not love you, I replied through God's grace, I hate thee. . . On Friday in the evening she was taken again violently, and then the former voice…was heard in her again, not speaking, but in1itating the crowing of a cock, accompanied with many other gestures, some violent, some ridiculous, which occasioned my going to her, where by signs she signified that the Devil threatened to carry her away that night. God was again then sought for her. And when in prayer that expression was used, that God had proved Satan a liar, in preserving her once when he had threatened to carry her away that night, and was entreated so to do again, the same voice, which had ceased two days before, was again heard by the by-standers five times distinctly to cry out, Oh! You are a rogue, and then ceased. But the whole time of prayer, sometimes by violence of fits, sometimes by noises she made, she drowned her own hearing from receiving our petition, as she afterwards confessed. Since that time she hath continued for the most part speechless, her fits coming upon her sometimes often, sometimes with greater intermission, and with great varieties in the manner of them, sometimes by violence, sometimes by making her sick, but (through God's goodness) so abated in violence that now one person can as well rule her as formerly four or five. She is observed always to fall into her fits when any strangers go to visit her, and the more go the more violent are her fits.
2. The children of John Goodwin possessed by a witch, Boston, 1688
Cotton Mather, Memorable Providences, Relating to Witchcrafts and Possessions (Boston, 1689), in George L. Burr, ed., Narratives of the Witchcraft Cases, 1648-1706 (New York, 1914), pp. 99-103.
There dwells at this time, in the south part of Boston, a sober and pious man, whose Name is John Goodwin, whose Trade is that of a Mason, and whose Wife…has made him the Father of six (now living) Children. Of these Children, all but the Eldest, who works with his Father at his Calling, and the Youngest, who lives yet upon the Breast of its mother, have laboured under the direful effects of a…stupendous Witchcraft…
The four Children [13, 11, 7, and 5 years old] had enjoyed a Religious Education….They had an observable Affection unto Divine and Sacred things; and those of them that were capable of it, seem'd to have such a [feeling for] their eternal Concernments as is not altogether usual. Their Parents also kept them to a continual Employment, which did more than deliver them from the Temptations of Idleness, and as young as they were, they took a delight in it, it may be as much as they should have done. In a word, Such was the whole Temper and Carriage of the Children, that there cannot easily be any thing more unreasonable, than to imagine that a Design to Dissemble could cause them to fall into any of their odd Fits…
About Midsummer, in the year 1688, the Eldest of these Children, who is a Daughter, saw cause to examine their Washerwoman, upon their missing of some Linnen, which twas fear'd she had stollen from them…This Laundress was the Daughter of an ignorant and a scandalous old Woman in the Neighbourhood; whose miserable Husband before he died, had sometimes complained of her, that she was undoubtedly a Witch …This Woman in her daughters Defence bestow'd very bad Language upon the Girl that put her to the Question; immediately upon which, the poor child became variously indisposed in her health, and visited with strange Fits, beyond those that attend an Epilepsy, or a Catalepsy…
It was not long before one of her Sisters, and two of her Brothers, were seized, in Order one after another. . . Within a few weeks, they were all four tortured every where in a manner so very grievous, that it would have broke an heart of stone to have seen their Agonies. Skilful Physicians were consulted for their Help, and particularly our worthy and prudent Friend Dr. Thomas Oakes, who found himself so [perplexed] by the Distempers of the children, that he concluded nothing but an hellish Witchcraft could be the Original of these Maladies. And that which yet more confirmed such Apprehension was, That for one good while, the children were tormented just in the same part of their bodies all at the same time together; and tho they saw and heard not one anothers complaints…
…Sometimes they would be Deaf, sometimes Dumb, and sometimes Blind, and often, all this at once. One while their Tongues would be drawn down their Throats; another-while they would be pull'd out upon their Chins, to a prodigious length…The same would happen to their Shoulder-Blades, and their Elbows, and Hand-wrists, and several of their joints. They would at times ly in a benumbed condition; and be drawn together…and presently be stretched out, yea, drawn Backwards, to such a degree that it was fear'd the very skin of their Bellies would have crack'd. They would make most pitteous out-cries, that they were cut with Knives, and struck with Blows that they could not bear. Their Necks would be broken, so that their Neck-bone would seem dissolved unto them that felt after it; and yet on the sudden, it would become again so stiff that there was no stirring of their Heads…Thus they lay some weeks most pittiful Spectacles; and this while as a further Demonstration of Witchcraft in these horrid Effects, when I went to Prayer by one of them, that was very desireous to hear what I said, the Child utterly lost her Hearing till our Prayer was over.
It was a Religious Family that these Afflictions happened unto; and none but a Religious Contrivance to obtain Releef, would have been welcome to them. . . Accordingly they requested the four Ministers of Boston, with the Minister of Charlstown, to keep a Day of Prayer at their thus haunted house; which they did in the Company of some devout people there. Immediately upon this Day, the youngest of the four children was delivered, and never felt any trouble as afore. But there was yet a greater Effect of these our Applications unto our God!
The Report of the Calamities of the Family for which we were thus concerned, arrived now unto the ears of the Magistrates, who presently and prudently apply'd themselves, with a just vigour, to enquire into the story. The Father of the Children complained of his Neighbour, the suspected ill woman, whose name was Glover; and she being sent for by the Justices, gave such a wretched Account of herself, that they saw cause to commit her unto the Gaolers Custody. Goodwin had no proof that could have done her any Hurt; but the Hag had not power to deny her interest in the Enchantment of the Children…An Experiment was made, Whether she could recite the Lords Prayer; and it was found, that tho clause after clause was most carefully repeated unto her, yet when she said it after them that prompted her, she could not possibly avoid making Nonsense of it, with some ridiculous Depravations…Upon the Commitment of this extraordinary Woman, all the Children had some present ease; until one (related unto her) accidentally meeting one or two of them, entertain'd them with her Blessing, that is, Railing; upon which Three of them fell ill again, as they were before.
Death in the Colonial family
1. A father's sermon at the funeral of his three daughters, 1659
Mather, "The Life of Mr. Samuel Danforth" in Magnalia Christi Americana, IV, 156-157.
In December 1659 the (until then unknown) Malady of Bladders in the Windpipe, [1c] invaded and removed many children; by opening of one of them the malady and Remedy (too late for very many) were discovered. Among those many that thereby expired, were the Three Children of the Reverend Mr. S. D. the Eldest of whom (being upward of five years and half; so gracious and intelligent were her expressions and behaviour both living and dying and so evident her faith in Christ) was a luculent commentary on that marvellous prophecy, that the Child should dye an Hundred years old. How the Sorrowful Father entertained this Solemn Providence may be partly gathered from what he expressed unto such as came to attend his Branches unto their graves…
"My Friends,
If any that see my grief should say unto me as the Danites unto Micah, What aileth thee? I thank God, I cannot answer as he did, They have taken away my Gods. My heart was indeed somewhat set upon my children, especially the eldest; but they were none of my Gods, none of my Portion; my Portion is whole and untouched to this day.
…………
Had our children replyed when we corrected them, we could not have born it: But poor hearts, they did us Reverence; how much rather should we be subject to the Father of Spirits and live. You know, that Nine years since, I was in a desolate condition without Father, without Mother, without wife, without children: But what a Father, and Mother, and wife have been bestowed upon me, and are still continued tho' my children are removed. And above all, although I cannot deny, but that it pierceth my very heart to call to rememberance the voice of my dear children, calling Father, Father! a Voice not now heard: Yet I bless God, it doth far more abundantly refresh and rejoice me, to hear the Lord calling unto me. My Son, My Son! My Son, despise not the chastening of the Lord, nor faint thou when thou are corrected of him. And blessed be God, that doth not despise the affliction of the afflicted, nor hides his face from him…and if the Lord will glorify himself by my family, by these awful strokes upon me, quickening parents unto their duty, and awakening their children to seek after the Lord, I shall desire to be content, though my name be cut off: And I beseech you be earnest with the Lord for us, that he would keep us from sinning against him; and that he would teach us to sanctify his name, and tho' our dear Branches have forsaken us, yet that He that hath promised to be with his children in six troubles and in seven, would not forsake us. My heart truly would be consumed, and would dye within me, but. that the good will of Him that dwelt in the Burning Bush, and His good word of promise are my trust and stay."
2. Cotton Mather's crosses, 1713
Cotton Mather, Diary, 1709-1724 in Collections of the Massachusetts Historical Society, 7th ser., VIII (1912), 248,252-262; hereafter cited as MHS Collections.
Cotton Mather (1663-1728) was the father of fifteen children, only two of whom survived him. During the measles epidemic of 1713, in the space of less than two weeks, his wife and three of his children died.
October 18, 1713. The Measles coming into the Town, it is likely to be a Time of Sickness, and much Trouble in the Families of the Neighbourhood. I would by my public Sermons and Prayers, endeavour to prepare the Neighbours for the Trouble which their Families are likely to meet withal. [1d]
The Apprehension of a very deep Share, that my Family may expect in the common Calamity of the spreading Measles, will oblige me to be much in pleading the Great Family-Sacrifice, that so the Wrath of Heaven may inflict no sad Thing on my Family; and to quicken and augment the Expressions of Piety, in the daily Sacrifices of my Family; and to lay hold on the Occasion to awaken Piety, and Preparation for Death, in the Souls of the children.
November 4, 1713. In my poor Family, now, first, my Wife has the Measles appearing on her; we know not yett how she will be handled.
My Daughter Nancy is also full of them; not in such uneasy Circumstances as her prædecessors.
My Daughter Lizzy, is likewise full of them; yett somewhat easily circumstanced.
My Daughter Jerusha, droops and seems to have them appearing.
My Servant-maid, lies very full and ill of them.
Help Lord; and look mercifully on my poor, sad, sinful Family, for the Sake of the Great Sacrifice!
November 7, 1713. I sett apart this Day, as I had much Cause, and it was high Time, to do, for Prayer with Fasting before the Lord. Not only are my Children, with a Servant, lying sick, but also my Consort is in a dangerous Condition, and can gett no Rest; Either Death, or Distraction, is much feared for her. It is also an Hour of much Distress in my Neighbourhood. So, I humbled myself before the Lord, for my own Sins, and the Sins of my Family; and I presented before Him the great Sacrifice of my Saviour, that His wrath may be turned away from me, and from my Family; and that the Destroyer might not have a Commission to inflict any deadly Stroke upon us.
November 8, 9, 1713. This Day, I entertained my Neighbourhood, with a Discourse, on Joh. XVIII. II. The Cup which my Father has given me shall not I drink it? And, lo, this Day, my Father is giving me a grievous and bitter Cup, which I hop'd, had pass'd from me.
For these many Months, and ever since I heard of the venemous Measles invading the Countrey sixty Miles to the Southward of us, I have had a strong Distress on my Mind, that it will bring on my poor Family, a Calamity, which is now going to be inflicted. I have often, often express'd my Fear unto my Friends concerning it. And now, the Thing that I greatly feared is coming upon me!
When I saw my Consort safely delivered, and very easy, and the Measles appearing with favourable Symptomes upon her and the Physician apprehending all to look very comfortably, I flattered myself, that my Fear was all over.
But this Day we are astonished, at the surprising Symptomes of Death upon her; after an extreme Want of Rest by Sleep, for diverse whole Dayes and Nights together.
To part with so desireable, so agreeable a Companion, a Dove from such a Nest of young ones too! Oh! the sad Cup, which my Father has appointed me! I now see the Meaning and the Reason of it, that I have never yett been able to make any Work of it, in Prayers and Cries to God, that such a Cup as this might pass from me. My Supplications have all along had, a most unaccountable Death and Damp upon them!
Tho' my dear Consort, had been so long without Sleep, yett she retain'd her Understanding.
I had and us'd my Opportunities as well as I could, continually to be assisting her, with Discourses that might support her in this Time, and prepare her for what was now before us.
It comforted her to see that her [step] children…were as fond of her, as her own could be!
God made her willing to Dy. God extinguished in her the Fear of Death. God enabled her to committ herself into the Hands of a great and good Saviour; yea, and to cast her Orphans there too, and to beleeve that He had merciful and wonderful Things to do for them.
I pray'd with her many Times, and left nothing undone, that I could find myself able to do for her Consolation.
On Munday [November 9, 1713] between three and four in the Afternoon, my dear, dear, dear Friend expired.
Whereupon, with another Prayer in the melancholy Chamber, I endeavoured the Resignation to which I am now called, and cried to Heaven for the Grace that might be suitable to the calamitous Occasion, and carried my poo Orphans unto the Lord.
It comforts me to see how extremely Beloved, and lamented a Gentlewoman, I now find her to be in the Neighbourhood.
Much weakness continues on some of my other Children. Especially the Eldest. And the poor Maid in the Family, is very like to dy.
2. G. D. Oh! the Prayers for my poor Children, oh! the Counsils to them, now called for!
The particular Scriptures, I shall direct them to read! And the Sentences thereof to be gotten by heart.
3. G. D. My Relatives, especially those of my deceased Consort, I will entertain with Books of Piety, that shall have in them a Memorial of her.
November 14, 1713. This Morning, the first Thing that entertains me, after my rising, is, the Death of my Maid-servant, whose Measles passed into a malignant Feaver, which has proved mortal to her.
Tis a Satisfaction to me, that tho' she had been a wild, vain, airy Girl, yett since her coming into my Family, she became disposed unto serious Religion; was awakened unto secret and fervent Supplications; gave herself to God in His Covenant: (upon which, a few Weeks ago, I baptised her:) and my poor Instructions, were the means that God blessed for such happy Purposes.
And now, as I am called still unto more Assiduities in my Praeparations for my own Death, and unto more exquisite Projections and Contrivances, how a Family visited with so much Death, may become an Exemple of uncommon Piety: So, I must have my Repentance for my Miscarriages in my Behaviour towards my Servants, very much excited and promoted.
Oh! the Trial, which I am this Day called unto in the threatning, the dying Circumstances of my dear little Jerusha! The Resignation, with which I am to offer up that Sacrifice! Father, Lett that Cup pass from me. Nevertheless---
The Two Newborns, are languishing in the Arms of Death.
November 15, 1713. Tis a Time of much Calamity in my Neighbourhood, and a Time of much Mortality seems coming on. My Public Prayers and Sermons must be exceedingly adapted for such a Time. I am this day called unto a great Sacrifice; for so I feel my little Jerusha. The dear little Creature lies in dying Circumstances. Tho' I pray and cry to the Lord, for the Cup to pass from me, yett the glorious One carries me thro' the required Resignation. I freely give her up. Lord, she is thine! Thy will be done!
November 16, 1713. Little Jerusha begins a little to revive.
November 17-18, 1713. About Midnight, little Eleazar died.
November 20, 1713. Little Martha died, about ten a clock, A.M.
I am again called unto the Sacrifice of my dear, dear, Jerusha.
I begg'd, I begg'd, that such a bitter Cup, as the Death of that lovely child, might pass from me. Nevertheless! - My glorious Lord, brought me to glorify Him, with the most submissive Resignation.
November 21, 1713. This Day, I attended the Funeral, of my two: Eleazar and Martha.
Betwixt 9 h. and 10 h. at Night, my loyely Jerusha Expired. She was two years, and about seven Months, old. Just before she died, she asked me to pray with her; which I did, with a distressed, but resigning Soul; and I gave her up unto the Lord. The Minute that she died, she said, That she would go to Jesus Christ. She had lain speechless, many Hours. But in her last Moments, her speech returned a little to her.
Lord, I am oppressed; undertake for me!
November 22, 1713. It will be a great Service unto my Flock, for me to exemplify, a patient Submission to the Will of God, under many and heavy Trials, and a most fruitful Improvement of my Crosses…
My poor Family is now left without any Infant in it, or any under seven Years of Age. I must now apply myself with most exquisite Contrivance, and all the Assiduity imaginable, to cultivate my Children, with a most excellent Education. I have now singular Opportunities for it. Wherefore I must in the first Place, earnestly look up to the glorious Lord, who gives Wisdome, for Direction.