This was the second post from him History H701 course.

For this week’s discussion I used the Jerry Falwell library, specifically the American historical imprints database in order to look for primary sources to enhance a special topic that may be taught in an American history course. Continuing on with my topic of the Boston tea party I located two documents which I think would greatly enhance any course and student understanding of the events that took place.

As I discussed last week, The Boston Tea Party which took place on December 16, 1773.  On that night, approximately 50 members of the Sons of Liberty organized in part by Samuel Adams disguised themselves as Indians and bordered three British ships and threw its cargo of imported tea overboard.   The “official” purpose of this action was to protest the British Tea Act of 1773. 

The first Item I found was a notification produced by William Cooper who is the town clerk this notice was posted on November 17th, 1773, less than one month before the Boston tea party. In the notification Cooper writes “the town being greatly alarmed with the hourly expectation of the arrival of the teas exported by the East India company to this port and apprehending that they supposed consignees  are now sufficiently informed upon what terms the tea is consigned to them – the select men, agreeable to the request of a number of the inhabitant, hereby notify the freeholders and other inhabitants of the town of Boston, Qualify as the law directs to meet at Faneuil- Hall tomorrow at 10:00 o’clock in the forenoon , in order to consult whether further application shall be made to said consignee’s, or otherwise to act as the town shouting proper at the present dangerous crisis.”  At the bottom of the document, it states the select men earnestly recommend a general attendance of the inhabitants upon this very important occasion.

The second item I found Was a document circulated with what I would call a national song entitled Tea destroyed by Indians “Ye glorious sons of freedom, brave and bold, that had stood forth fair Liberty to hold; though you were Indians, come from defiant shores, like men acted not like Savage moors.”  And then it breaks out into a chorus, which I won’t hurt you with my singing, but the first stanza reads “Bostonian sons keep your courage good or die like martyrs in fair freeborn blood our Liberty and life is now invaded, and freedom’s brightest charms are darkly shaded, but we will stand and think it Noble mirth too dart the man that dare oppress the earth.”  This is an obvious reference to King George.

I believe these would enhance an American History Course, especially on the topic of The Boston Tea Party because, Students today have trouble understanding how items were communicated back during the revolutionary. In the days a video, Instagram and network news, it is hard for the average student to comprehend exactly what was necessary to rally a group of persons to protest. When looking at the protests that are currently happening in the United States it was social media in the news that disseminated the information this was never the case for the revolutionary period. Students seeing how notifications were posted, how songs inspired and how newspapers reported the events that take place is important for their understanding and appreciation for the founding fathers.

Overall, the database did not have a wealth of items specific to this topic.  The search produced 15 results, and some were duplicate items.  The database is very exciting to search and located primary sources.

“Notification,” 1773, https://docs.newsbank.com/openurl?ctx_ver=z39.88-2004&rft_id=info:sid/iw.newsbank.com:EAIX&rft_val_format=info:ofi/fmt:kev:mtx:ctx&rft_dat=0F2F81D9ACE7F8C0&svc_dat=Evans:eaidoc&req_dat=8A8B718A23D24E09993EC67C59F3D21D America’s Historical Imprints (liberty.edu)

“Tea, destroyed by Indians,” 1773, Song, in six stanzas, extolling the Boston Tea Party of 1773; first line: Ye glorious sons of Freedom, brave and bold.

Relief cut of a ship following title (Reilly 1130).  https://docs.newsbank.com/openurl?ctx_ver=z39.88-2004&rft_id=info:sid/iw.newsbank.com:EAIX&rft_val_format=info:ofi/fmt:kev:mtx:ctx&rft_dat=0F2F81CA6180E398&svc_dat=Evans:eaidoc&req_dat=8A8B718A23D24E09993EC67C59F3D21D America’s Historical Imprints (liberty.edu)

Today, as in the past, the question of what causes a welfare nation continues to plague us. What exactly is a welfare nation and what is the moral obligation of our country to protect its poor? These questions have been asked for over a century in our Republic.  One clear cause a poverty is a lack of education. It is only through education that the poor have a chance succeed.  

On November 1, 1834, a clergyman by the name of Jasper Adams delivered an address to the College of Charleston: Society of Graduates entitled “The moral causes of a welfare nations” and he addressed the specific need of universal education from a Christian perspective.  (https://link.gale.com/apps/doc/CY0102787251/SABN?u=vic_liberty&sid=SABN&xid=690bfe71&pg=1)

Adams begins his address by discussing the prosperity that has surged in the country since its founding. He discusses how the past 50 years have been a period of scientific and political revolutions and that with all the found innovation there still is a disparity between rich and poor.

Adams points out that while he has been examining the principles of this disparity he has “been frequently surprised, that they have ascribed national prosperity so much to physical, and so little to moral causes. Assuredly, the state of education in a country, the general diffusion of knowledge, the state of the arts, sciences and literature, refinement of manners and other social improvements, wise and solitary laws, the standard of public and private morals, civil and religious freedoms, a just well-regulated government, war and peace, social and benevolent institutions, and general prevalence of sound religious principles, must be at least as influential in promoting national prosperity, and prosperous climate, mineral riches, a soil of fruitful and valuable productions, and other physical causes to which the welfare of nations is more commonly described.”

Adams states “No one of these causes is more salutary in its influence, than education, and the general diffusion of knowledge among all ranks of a nation. And uneducated people must necessarily be without self-respect, without reputation, without spirit, without strength, without virtue, and without hope.”  Even in 1834, if not before, it was well known that education was the only way to help the majority of people out of poverty. Adams goes on to say, “The idea of rendering education universal among all orders of men, was introduced with the Christian religion, and does not appear to have been contemplated as possible, by anyone of the ancient philosophers or statesman; though they were not unacquainted with its meliorating or refining influence on the human character.”

But why is this a Christian value?  “Christianity considers the stated worship of God, and instructions in its own principles essential to the welfare of every human being” and the way to ensure proper worship is via understanding.   According to Adams,“Christianity enjoins the conscious practice of every virtue which can elevate and adorn the human character, and fit men for action in the widest sphere, and under the influence of the noblest principles. She enjoins under pain the everlasting displeasure of the almighty, purity of person in mind and most impartial justice towards all men, sympathy and goodwill coexist if with human wants and human suffering, industry, the strictest integrity, and the firmest control over those passions, which are accustomed so much to disturb the peace society and destroy the happiness of mankind. Christianity, I say, and joins all the virtues, and many more; — but in using this term, I do her injustice, — she requires the habitual practice of all these virtues, as all satisfactory evidence which she admits, of a title to the rewards held out by her, in prospect, to her disciples.”

It is clear that Jasper Adams and other Christians in the early Republic sought to influence the new world order by promoting not only the Christian faith but the principles of Christianity as well and for at least for this particular clergyman, education was of the highest order.