[Solved] harmony

Assignment Prompt & Instructions

## **Please download a copy of this worksheet. Type into the Word Document do not put on separate doc**

**files (3)**

– ## ColonialSociety-PrimarySourceAnalysisWorksheet1.docx

– ## SarahKnightPrimarySource.pdf

– ## JonathanEdwardsPrimarySources.pdf

**## ColonialSociety-PrimarySourceAnalysisWorksheet1.docx**

**Please download this copy and type in your answers!**

**Directions:** You’ve just been hired as a research assistant for a documentary team producing a series on
_The Voices of Early America_. Your producers have handed you two primary sources from early 18th-century New England and asked you to figure out what story each one can and can’t tell.

Your Sources:

· Sarah Knight’s Travel Journal describing her 1704 journey through Connecticut

· Jonathan Edwards’s sermon delivered in Enfield, Connecticut, in 1741

Your job isn’t just to summarize what these documents say. It is to figure out what they’re for, who they’re for, and what they leave out.

**Part I: Interrogate Each Source (20 Points Total)**

For
**each document (Both Sarah Knight and Jonathan Edwards)**, answer the following in complete sentences (aim for 3 – 5 sentences per question).

1.
**Purpose & Audience:** Why was this document created, and who was the intended audience? How can you tell?

2.
**Voice & Bias:** What does the author’s tone or word choice reveal about their own attitudes or assumptions? Pull one specific phrase or line as evidence.

3.
**What’s Missing**: Whose perspective is absent or filtered through the author’s lens? What would we need to hear from them to get a fuller picture?

**Part II: Put them in Conversation (10 points total)**

Sarah Knight and Jonathan Edwards were writing about the same region within 40 years of each other, but their documents describe very different worlds. For this section,
**write a one – paragraph comparative analysis (150 – 250 words) that addresses the following:**

· What does the contract between these two documents suggest about the range of concerns and experiences in colonial New England?

· Is it possible that both documents are “true” at the same time? Explain how a historian reconciles sources that seem to contradict each other in tone or priorities.

**Part III: Reflection (10 points total)**

In 4–6 sentences, reflect on the process of working with these two sources:

· What was harder than you expected about reading a primary source critically — did anything trip you up or surprise you?

· What will you look for differently the next time you encounter a historical document (in this class or elsewhere)?

**## SarahKnightPrimarySource.pdf**

104

Boston trader Sarah Knight on her travels in
Connecticut, 1704

Sarah Knight traveled from her home in Massachusetts to trade goods. Through her diary, we can
get a sense of life during the
consumer revolution, as well as some of the prejudices and inequalities that shaped life in eighteenth-
century New England.

Saturday October 7

Their diversions in this part of the country are on lecture days and training days
mostly: on the former there is riding from town to town.

And on training days the youth divert themselves by shooting at the target, as they
call it (but it very much resembles a pillory), where he that hits nearest the white has
some yards of red ribbon presented him which being tied to his hatband, the two
ends streaming down his back, he is led away in triumph, with great applause as the
winners of the olympic games. They generally marry very young: the males oftener
as I am told under twenty than above; they generally make public weddings…

There are a great plenty of oysters all along by the sea side, as far as I rode in the
colony, and those very good. And they generally lived very well and confortably in
their families. But too indulgent (especially the farmers) to their slaves: suffering too
great familiarity from them, permitting them to sit at table and eat with them (as
they say to save time), and into the dish goes the black hoof as freely as the white
hand….

There are everywhere in the towns as I passed, a number of Indians the natives of
the country, and are the most savage of all the savages of that kind that I had ever
seen: little or no care taken (as I heard upon inquiry) to make them otherwise. They
have in some places lands of their own, and governed by the laws of their own
making; they marry many wives and at pleasure put them away, and on the least,
dislike or fickle humour, on either side, saying stand away to one another is a
sufficient divorce. And indeed those uncomely stand aways are too much in vogue
among the English in this (indulgent colony) as their records plentifully prove, and
on very trivial matters, of which some have been told me, but are not proper to be
related by a female pen, tho some of that foolish sex have had too large a share in
the story….

They give the title of merchant to every trader, who rate their goods according to
the time and specie they pay in: for example, pay, money, pay as money, and
trusting. Pay is grain, pork, beef, etc at the prices set by the general court that year;

105

money is pieces of eight, reals, or Boston or Bay shillings (as they call them) or good
hard money, as sometimes silver coin is termed by them; also wampum Indian
beads which serve for change. Pay as money is provisions as aforesaid one third
cheaper than as the assembly or general court sets it; and trust as they and the
merchant agree for time.

Now, when the buyer comes to ask for a commodity, sometimes before the
merchant answers that he has it, he says, “is your pay ready?” Perhaps the chap
relies, “Yes.” “What do you pay in?” says the merchant. The buyer having answered,
then the price is set; as suppose he wants a sixpenny knife, in pay it is 12d–in pay as
money eight pence, and hard money its own price six dollars. It seems a very
intricate way of trade and what Lex Mercatoria had not thought of.

Being at a merchants house, in comes a tall country fellow with his alfogeos (saddle
bags) full of tobacco; for they seldom lose their cud, but keep chewing and spitting
as long as their eyes are open,–he advanced to the middle of the room, and makes
an awkward nod, and spitting a large deal of aromatic tincture, he gave scrape with
his shovel-like shoe, leaving a small shovel full of dirt on the floor, made a full stop,
hugging his own pretty body with his hands under his arms, stood staring around
him like a cat let out of a basket. At last, like the creature Balaam rode on (a
donkey), he opened his mouth and said, “Have you any ribbon for hatbands to sell I
pray?” The questions and answer about the pay being past, the ribbon is brought
and opened. Bumpkin Simpers, cries its confounded gay I vow, and beckoning to
the door, in comes Joan Tawdry, dropping about 50 curtsees and stands by him: he
shows her the ribbon…. Then she enquires, “Have you any hood silk, I pray?”
which being brought and bought, “Have you any thread silk to sew it with says she,
which being accommodated with they departed. They generally stand after they
come in a great while speechless, and sometimes don’t say a word till they are asked
what they want, which I impute to the aw they stand in of the merchants who they
are constantly almost indebted to…

Sarah Kemble Knight, The Journal of Madam Knight, With an Introductory Note by George
Parker Winship (Boston: Small, Maynard & Company, 1920), 36-43.

Available on Google Books

**## JonathanEdwardsPrimarySources.pdf**

109

Jonathan Edwards Revives Enfield,
Connecticut, 1741

Jonathan Edwards catalyzed the revivals known as the Great Awakening. While Edwards was
not the most prolific revivalist of the era—that honor belonged to George Whitefield—he did deliver
the most famous sermon of the eighteenth century, commonly called “Sinners in the Hands of Angry
God.” This excerpt is drawn from the final portion of the sermon, known as the application, where
hearers were called to take action.

That world of misery, that lake of burning brimstone is extended abroad under
you. There is the dreadful pit of the glowing flames of the wrath of God; there is
hell’s wide gaping mouth open; and you have nothing to stand upon, nor anything
to take hold of: there is nothing between you and hell but the air; ’tis only the power
and mere pleasure of God that holds you up.

You probably are not sensible of this; you find you are kept out of hell, but don’t
see the hand of God in it, but look at other things, as the good state of your bodily
constitution, your care of your own life, and the means you use for your own
preservation. But indeed these things are nothing; if God should withdraw his hand,
they would avail no more to keep you from falling, than the thin air to hold up a
person that is suspended in it….

The God that holds you over the pit of hell, much as one holds a spider, or some
loathsome insect, over the fire, abhors you, and is dreadfully provoked; his wrath
towards you burns like fire; he looks upon you as worthy of nothing else, but to be
cast into the fire; he is of purer eyes than to bear to have you in his sight; you are ten
thousand times so abominable in his eyes as the most hateful venomous serpent is
in ours. You have offended him infinitely more than ever a stubborn rebel did his
prince: and yet ’tis nothing but his hand that holds you from falling into the fire
every moment; ’tis to be ascribed to nothing else, that you did not go to hell the last
night; that you was suffered to awake again in this world, after you closed your eyes
to sleep: and there is no other reason to be given why you have not dropped into
hell since you arose in the morning, but that God’s hand has held you up; there is
no other reason to be given why you han’t gone to hell since you have sat here in
the house of God, provoking his pure eyes by your sinful wicked manner of
attending his solemn worship: yea, there is nothing else that is to be given as a
reason why you don’t this very moment drop down into hell.

O sinner! Consider the fearful danger you are in: ’tis a great furnace of wrath, a wide
and bottomless pit, full of the fire of wrath, that you are held over in the hand of

110

that God, whose wrath is provoked and incensed as much against you as against
many of the damned in hell; you hang by a slender thread, with the flames of divine
wrath flashing about it, and ready every moment to singe it, and burn it asunder; and
you have no interest in any mediator, and nothing to lay hold of to save yourself,
nothing to keep off the flames of wrath, nothing of your own, nothing that you ever
have done, nothing that you can do, to induce God to spare you one moment…

Consider this, you that are here present, that yet remain in an unregenerate state.
That God will execute the fierceness of his anger, implies that he will inflict wrath
without any pity… you will be a vessel of wrath fitted to destruction; and there will
be no other use of this vessel but only to be filled full of wrath: God will be so far
from pitying you when you cry to him, that ’tis said he will only laugh and
mock (Proverbs 1:25-32)…

How dreadful is the state of those that are daily and hourly in danger of this great
wrath, and infinite misery! But this is the dismal case of every soul in this
congregation, that has not been born again, however moral and strict, sober and
religious they may otherwise be. Oh that you would consider it, whether you be
young or old. There is reason to think, that there are many in this congregation now
hearing this discourse, that will actually be the subjects of this very misery to all
eternity. We know not who they are, or in what seats they sit, or what thoughts they
now have: it may be they are now at ease, and hear all these things without much
disturbance, and are now flattering themselves that they are not the persons,
promising themselves that they shall escape. If we knew that there was one person,
and but one, in the whole congregation that was to be the subject of this misery,
what an awful thing would it be to think of! If we knew who it was, what an awful
sight would it be to see such a person! How might all the rest of the congregation
lift up a lamentable and bitter cry over him! But alas! instead of one, how many is it
likely will remember this discourse in hell? And it would be a wonder if some that
are now present, should not be in hell in a very short time, before this year is out.
And it would be no wonder if some person that now sits here in some seat of this
meeting house in health, and quiet and secure, should be there before tomorrow
morning. Those of you that finally continue in a natural condition, that shall keep
out of hell longest, will be there in a little time! your damnation don’t slumber; it will
come swiftly, and in all probability very suddenly upon many of you. You have
reason to wonder, that you are not already in hell. ‘Tis doubtless the case of some
that heretofore you have seen and known, that never deserved hell more than you,
and that heretofore appeared as likely to have been now alive as you: their case is
past all hope; they are crying in extreme misery and perfect despair; but here you are
in the land of the living, and in the house of God, and have an opportunity to
obtain salvation. What would not those poor damned, hopeless souls give for one
day’s such opportunity as you now enjoy!

111

And now you have an extraordinary opportunity, a day wherein Christ has flung the
door of mercy wide open, and stands in the door calling and crying with a loud
voice to poor sinners; a day wherein many are flocking to him, and pressing into the
kingdom of God; many are daily coming from the east, west, north and south; many
that were very lately in the same miserable condition that you are in, are in now an
happy state, with their hearts filled with love to him that has loved them and washed
them from their sins in his own blood, and rejoicing in hope of the glory of God.
How awful is it to be left behind at such a day! To see so many others feasting,
while you are pining and perishing! To see so many rejoicing and singing for joy of
heart, while you have cause to mourn for sorrow of heart, and howl for vexation of
spirit! How can you rest one moment in such a condition? Are not your souls as
precious as the souls of the people at Suffield,7 where they are flocking from day to
day to Christ?

… And you children that are unconverted, don’t you know that you are going down
to hell, to bear the dreadful wrath of that God that is now angry with you every day,
and every night? Will you be content to be the children of the devil, when so many
other children in the land are converted, and are become the holy and happy
children of the King of kings?

And let everyone that is yet out of Christ, and hanging over the pit of hell, whether
they be old men and women, or middle aged, or young people, or little children,
now hearken to the loud calls of God’s Word and providence. This acceptable year
of the Lord, that is a day of such great favor to some, will doubtless be a day of as
remarkable vengeance to others…

Therefore let everyone that is out of Christ, now awake and fly from the wrath to
come. The wrath of almighty God is now undoubtedly hanging over great part of
this congregation: let everyone fly out of Sodom. Haste and escape for your lives,
look not behind you, escape to the mountain, lest you be consumed [Genesis 19:17].

Jonathan Edwards, Sermons and Discourses, 1739-1742, Harry S. Stout, ed. (Works of
Jonathan Edwards Online, Vol. 22), 410-418.

Available through The Jonathan Edwards Center at Yale University

**## JonathanEdwardsPrimarySources.pdf**

109

Jonathan Edwards Revives Enfield,
Connecticut, 1741

Jonathan Edwards catalyzed the revivals known as the Great Awakening. While Edwards was
not the most prolific revivalist of the era—that honor belonged to George Whitefield—he did deliver
the most famous sermon of the eighteenth century, commonly called “Sinners in the Hands of Angry
God.” This excerpt is drawn from the final portion of the sermon, known as the application, where
hearers were called to take action.

That world of misery, that lake of burning brimstone is extended abroad under
you. There is the dreadful pit of the glowing flames of the wrath of God; there is
hell’s wide gaping mouth open; and you have nothing to stand upon, nor anything
to take hold of: there is nothing between you and hell but the air; ’tis only the power
and mere pleasure of God that holds you up.

You probably are not sensible of this; you find you are kept out of hell, but don’t
see the hand of God in it, but look at other things, as the good state of your bodily
constitution, your care of your own life, and the means you use for your own
preservation. But indeed these things are nothing; if God should withdraw his hand,
they would avail no more to keep you from falling, than the thin air to hold up a
person that is suspended in it….

The God that holds you over the pit of hell, much as one holds a spider, or some
loathsome insect, over the fire, abhors you, and is dreadfully provoked; his wrath
towards you burns like fire; he looks upon you as worthy of nothing else, but to be
cast into the fire; he is of purer eyes than to bear to have you in his sight; you are ten
thousand times so abominable in his eyes as the most hateful venomous serpent is
in ours. You have offended him infinitely more than ever a stubborn rebel did his
prince: and yet ’tis nothing but his hand that holds you from falling into the fire
every moment; ’tis to be ascribed to nothing else, that you did not go to hell the last
night; that you was suffered to awake again in this world, after you closed your eyes
to sleep: and there is no other reason to be given why you have not dropped into
hell since you arose in the morning, but that God’s hand has held you up; there is
no other reason to be given why you han’t gone to hell since you have sat here in
the house of God, provoking his pure eyes by your sinful wicked manner of
attending his solemn worship: yea, there is nothing else that is to be given as a
reason why you don’t this very moment drop down into hell.

O sinner! Consider the fearful danger you are in: ’tis a great furnace of wrath, a wide
and bottomless pit, full of the fire of wrath, that you are held over in the hand of

110

that God, whose wrath is provoked and incensed as much against you as against
many of the damned in hell; you hang by a slender thread, with the flames of divine
wrath flashing about it, and ready every moment to singe it, and burn it asunder; and
you have no interest in any mediator, and nothing to lay hold of to save yourself,
nothing to keep off the flames of wrath, nothing of your own, nothing that you ever
have done, nothing that you can do, to induce God to spare you one moment…

Consider this, you that are here present, that yet remain in an unregenerate state.
That God will execute the fierceness of his anger, implies that he will inflict wrath
without any pity… you will be a vessel of wrath fitted to destruction; and there will
be no other use of this vessel but only to be filled full of wrath: God will be so far
from pitying you when you cry to him, that ’tis said he will only laugh and
mock (Proverbs 1:25-32)…

How dreadful is the state of those that are daily and hourly in danger of this great
wrath, and infinite misery! But this is the dismal case of every soul in this
congregation, that has not been born again, however moral and strict, sober and
religious they may otherwise be. Oh that you would consider it, whether you be
young or old. There is reason to think, that there are many in this congregation now
hearing this discourse, that will actually be the subjects of this very misery to all
eternity. We know not who they are, or in what seats they sit, or what thoughts they
now have: it may be they are now at ease, and hear all these things without much
disturbance, and are now flattering themselves that they are not the persons,
promising themselves that they shall escape. If we knew that there was one person,
and but one, in the whole congregation that was to be the subject of this misery,
what an awful thing would it be to think of! If we knew who it was, what an awful
sight would it be to see such a person! How might all the rest of the congregation
lift up a lamentable and bitter cry over him! But alas! instead of one, how many is it
likely will remember this discourse in hell? And it would be a wonder if some that
are now present, should not be in hell in a very short time, before this year is out.
And it would be no wonder if some person that now sits here in some seat of this
meeting house in health, and quiet and secure, should be there before tomorrow
morning. Those of you that finally continue in a natural condition, that shall keep
out of hell longest, will be there in a little time! your damnation don’t slumber; it will
come swiftly, and in all probability very suddenly upon many of you. You have
reason to wonder, that you are not already in hell. ‘Tis doubtless the case of some
that heretofore you have seen and known, that never deserved hell more than you,
and that heretofore appeared as likely to have been now alive as you: their case is
past all hope; they are crying in extreme misery and perfect despair; but here you are
in the land of the living, and in the house of God, and have an opportunity to
obtain salvation. What would not those poor damned, hopeless souls give for one
day’s such opportunity as you now enjoy!

111

And now you have an extraordinary opportunity, a day wherein Christ has flung the
door of mercy wide open, and stands in the door calling and crying with a loud
voice to poor sinners; a day wherein many are flocking to him, and pressing into the
kingdom of God; many are daily coming from the east, west, north and south; many
that were very lately in the same miserable condition that you are in, are in now an
happy state, with their hearts filled with love to him that has loved them and washed
them from their sins in his own blood, and rejoicing in hope of the glory of God.
How awful is it to be left behind at such a day! To see so many others feasting,
while you are pining and perishing! To see so many rejoicing and singing for joy of
heart, while you have cause to mourn for sorrow of heart, and howl for vexation of
spirit! How can you rest one moment in such a condition? Are not your souls as
precious as the souls of the people at Suffield,7 where they are flocking from day to
day to Christ?

… And you children that are unconverted, don’t you know that you are going down
to hell, to bear the dreadful wrath of that God that is now angry with you every day,
and every night? Will you be content to be the children of the devil, when so many
other children in the land are converted, and are become the holy and happy
children of the King of kings?

And let everyone that is yet out of Christ, and hanging over the pit of hell, whether
they be old men and women, or middle aged, or young people, or little children,
now hearken to the loud calls of God’s Word and providence. This acceptable year
of the Lord, that is a day of such great favor to some, will doubtless be a day of as
remarkable vengeance to others…

Therefore let everyone that is out of Christ, now awake and fly from the wrath to
come. The wrath of almighty God is now undoubtedly hanging over great part of
this congregation: let everyone fly out of Sodom. Haste and escape for your lives,
look not behind you, escape to the mountain, lest you be consumed [Genesis 19:17].

Jonathan Edwards, Sermons and Discourses, 1739-1742, Harry S. Stout, ed. (Works of
Jonathan Edwards Online, Vol. 22), 410-418.

Available through The Jonathan Edwards Center at Yale University

**## ColonialSociety-PrimarySourceAnalysisWorksheet1.docx**

**Please download this copy and type in your answers!**

**Directions:** You’ve just been hired as a research assistant for a documentary team producing a series on
_The Voices of Early America_. Your producers have handed you two primary sources from early 18th-century New England and asked you to figure out what story each one can and can’t tell.

Your Sources:

· Sarah Knight’s Travel Journal describing her 1704 journey through Connecticut

· Jonathan Edwards’s sermon delivered in Enfield, Connecticut, in 1741

Your job isn’t just to summarize what these documents say. It is to figure out what they’re for, who they’re for, and what they leave out.

**Part I: Interrogate Each Source (20 Points Total)**

For
**each document (Both Sarah Knight and Jonathan Edwards)**, answer the following in complete sentences (aim for 3 – 5 sentences per question).

1.
**Purpose & Audience:** Why was this document created, and who was the intended audience? How can you tell?

2.
**Voice & Bias:** What does the author’s tone or word choice reveal about their own attitudes or assumptions? Pull one specific phrase or line as evidence.

3.
**What’s Missing**: Whose perspective is absent or filtered through the author’s lens? What would we need to hear from them to get a fuller picture?

**Part II: Put them in Conversation (10 points total)**

Sarah Knight and Jonathan Edwards were writing about the same region within 40 years of each other, but their documents describe very different worlds. For this section,
**write a one – paragraph comparative analysis (150 – 250 words) that addresses the following:**

· What does the contract between these two documents suggest about the range of concerns and experiences in colonial New England?

· Is it possible that both documents are “true” at the same time? Explain how a historian reconciles sources that seem to contradict each other in tone or priorities.

**Part III: Reflection (10 points total)**

In 4–6 sentences, reflect on the process of working with these two sources:

· What was harder than you expected about reading a primary source critically — did anything trip you up or surprise you?

· What will you look for differently the next time you encounter a historical document (in this class or elsewhere)?

**## SarahKnightPrimarySource.pdf**

104

Boston trader Sarah Knight on her travels in
Connecticut, 1704

Sarah Knight traveled from her home in Massachusetts to trade goods. Through her diary, we can
get a sense of life during the
consumer revolution, as well as some of the prejudices and inequalities that shaped life in eighteenth-
century New England.

Saturday October 7

Their diversions in this part of the country are on lecture days and training days
mostly: on the former there is riding from town to town.

And on training days the youth divert themselves by shooting at the target, as they
call it (but it very much resembles a pillory), where he that hits nearest the white has
some yards of red ribbon presented him which being tied to his hatband, the two
ends streaming down his back, he is led away in triumph, with great applause as the
winners of the olympic games. They generally marry very young: the males oftener
as I am told under twenty than above; they generally make public weddings…

There are a great plenty of oysters all along by the sea side, as far as I rode in the
colony, and those very good. And they generally lived very well and confortably in
their families. But too indulgent (especially the farmers) to their slaves: suffering too
great familiarity from them, permitting them to sit at table and eat with them (as
they say to save time), and into the dish goes the black hoof as freely as the white
hand….

There are everywhere in the towns as I passed, a number of Indians the natives of
the country, and are the most savage of all the savages of that kind that I had ever
seen: little or no care taken (as I heard upon inquiry) to make them otherwise. They
have in some places lands of their own, and governed by the laws of their own
making; they marry many wives and at pleasure put them away, and on the least,
dislike or fickle humour, on either side, saying stand away to one another is a
sufficient divorce. And indeed those uncomely stand aways are too much in vogue
among the English in this (indulgent colony) as their records plentifully prove, and
on very trivial matters, of which some have been told me, but are not proper to be
related by a female pen, tho some of that foolish sex have had too large a share in
the story….

They give the title of merchant to every trader, who rate their goods according to
the time and specie they pay in: for example, pay, money, pay as money, and
trusting. Pay is grain, pork, beef, etc at the prices set by the general court that year;

105

money is pieces of eight, reals, or Boston or Bay shillings (as they call them) or good
hard money, as sometimes silver coin is termed by them; also wampum Indian
beads which serve for change. Pay as money is provisions as aforesaid one third
cheaper than as the assembly or general court sets it; and trust as they and the
merchant agree for time.

Now, when the buyer comes to ask for a commodity, sometimes before the
merchant answers that he has it, he says, “is your pay ready?” Perhaps the chap
relies, “Yes.” “What do you pay in?” says the merchant. The buyer having answered,
then the price is set; as suppose he wants a sixpenny knife, in pay it is 12d–in pay as
money eight pence, and hard money its own price six dollars. It seems a very
intricate way of trade and what Lex Mercatoria had not thought of.

Being at a merchants house, in comes a tall country fellow with his alfogeos (saddle
bags) full of tobacco; for they seldom lose their cud, but keep chewing and spitting
as long as their eyes are open,–he advanced to the middle of the room, and makes
an awkward nod, and spitting a large deal of aromatic tincture, he gave scrape with
his shovel-like shoe, leaving a small shovel full of dirt on the floor, made a full stop,
hugging his own pretty body with his hands under his arms, stood staring around
him like a cat let out of a basket. At last, like the creature Balaam rode on (a
donkey), he opened his mouth and said, “Have you any ribbon for hatbands to sell I
pray?” The questions and answer about the pay being past, the ribbon is brought
and opened. Bumpkin Simpers, cries its confounded gay I vow, and beckoning to
the door, in comes Joan Tawdry, dropping about 50 curtsees and stands by him: he
shows her the ribbon…. Then she enquires, “Have you any hood silk, I pray?”
which being brought and bought, “Have you any thread silk to sew it with says she,
which being accommodated with they departed. They generally stand after they
come in a great while speechless, and sometimes don’t say a word till they are asked
what they want, which I impute to the aw they stand in of the merchants who they
are constantly almost indebted to…

Sarah Kemble Knight, The Journal of Madam Knight, With an Introductory Note by George
Parker Winship (Boston: Small, Maynard & Company, 1920), 36-43.

Available on Google Books

**## JonathanEdwardsPrimarySources.pdf**

109

Jonathan Edwards Revives Enfield,
Connecticut, 1741

Jonathan Edwards catalyzed the revivals known as the Great Awakening. While Edwards was
not the most prolific revivalist of the era—that honor belonged to George Whitefield—he did deliver
the most famous sermon of the eighteenth century, commonly called “Sinners in the Hands of Angry
God.” This excerpt is drawn from the final portion of the sermon, known as the application, where
hearers were called to take action.

That world of misery, that lake of burning brimstone is extended abroad under
you. There is the dreadful pit of the glowing flames of the wrath of God; there is
hell’s wide gaping mouth open; and you have nothing to stand upon, nor anything
to take hold of: there is nothing between you and hell but the air; ’tis only the power
and mere pleasure of God that holds you up.

You probably are not sensible of this; you find you are kept out of hell, but don’t
see the hand of God in it, but look at other things, as the good state of your bodily
constitution, your care of your own life, and the means you use for your own
preservation. But indeed these things are nothing; if God should withdraw his hand,
they would avail no more to keep you from falling, than the thin air to hold up a
person that is suspended in it….

The God that holds you over the pit of hell, much as one holds a spider, or some
loathsome insect, over the fire, abhors you, and is dreadfully provoked; his wrath
towards you burns like fire; he looks upon you as worthy of nothing else, but to be
cast into the fire; he is of purer eyes than to bear to have you in his sight; you are ten
thousand times so abominable in his eyes as the most hateful venomous serpent is
in ours. You have offended him infinitely more than ever a stubborn rebel did his
prince: and yet ’tis nothing but his hand that holds you from falling into the fire
every moment; ’tis to be ascribed to nothing else, that you did not go to hell the last
night; that you was suffered to awake again in this world, after you closed your eyes
to sleep: and there is no other reason to be given why you have not dropped into
hell since you arose in the morning, but that God’s hand has held you up; there is
no other reason to be given why you han’t gone to hell since you have sat here in
the house of God, provoking his pure eyes by your sinful wicked manner of
attending his solemn worship: yea, there is nothing else that is to be given as a
reason why you don’t this very moment drop down into hell.

O sinner! Consider the fearful danger you are in: ’tis a great furnace of wrath, a wide
and bottomless pit, full of the fire of wrath, that you are held over in the hand of

110

that God, whose wrath is provoked and incensed as much against you as against
many of the damned in hell; you hang by a slender thread, with the flames of divine
wrath flashing about it, and ready every moment to singe it, and burn it asunder; and
you have no interest in any mediator, and nothing to lay hold of to save yourself,
nothing to keep off the flames of wrath, nothing of your own, nothing that you ever
have done, nothing that you can do, to induce God to spare you one moment…

Consider this, you that are here present, that yet remain in an unregenerate state.
That God will execute the fierceness of his anger, implies that he will inflict wrath
without any pity… you will be a vessel of wrath fitted to destruction; and there will
be no other use of this vessel but only to be filled full of wrath: God will be so far
from pitying you when you cry to him, that ’tis said he will only laugh and
mock (Proverbs 1:25-32)…

How dreadful is the state of those that are daily and hourly in danger of this great
wrath, and infinite misery! But this is the dismal case of every soul in this
congregation, that has not been born again, however moral and strict, sober and
religious they may otherwise be. Oh that you would consider it, whether you be
young or old. There is reason to think, that there are many in this congregation now
hearing this discourse, that will actually be the subjects of this very misery to all
eternity. We know not who they are, or in what seats they sit, or what thoughts they
now have: it may be they are now at ease, and hear all these things without much
disturbance, and are now flattering themselves that they are not the persons,
promising themselves that they shall escape. If we knew that there was one person,
and but one, in the whole congregation that was to be the subject of this misery,
what an awful thing would it be to think of! If we knew who it was, what an awful
sight would it be to see such a person! How might all the rest of the congregation
lift up a lamentable and bitter cry over him! But alas! instead of one, how many is it
likely will remember this discourse in hell? And it would be a wonder if some that
are now present, should not be in hell in a very short time, before this year is out.
And it would be no wonder if some person that now sits here in some seat of this
meeting house in health, and quiet and secure, should be there before tomorrow
morning. Those of you that finally continue in a natural condition, that shall keep
out of hell longest, will be there in a little time! your damnation don’t slumber; it will
come swiftly, and in all probability very suddenly upon many of you. You have
reason to wonder, that you are not already in hell. ‘Tis doubtless the case of some
that heretofore you have seen and known, that never deserved hell more than you,
and that heretofore appeared as likely to have been now alive as you: their case is
past all hope; they are crying in extreme misery and perfect despair; but here you are
in the land of the living, and in the house of God, and have an opportunity to
obtain salvation. What would not those poor damned, hopeless souls give for one
day’s such opportunity as you now enjoy!

111

And now you have an extraordinary opportunity, a day wherein Christ has flung the
door of mercy wide open, and stands in the door calling and crying with a loud
voice to poor sinners; a day wherein many are flocking to him, and pressing into the
kingdom of God; many are daily coming from the east, west, north and south; many
that were very lately in the same miserable condition that you are in, are in now an
happy state, with their hearts filled with love to him that has loved them and washed
them from their sins in his own blood, and rejoicing in hope of the glory of God.
How awful is it to be left behind at such a day! To see so many others feasting,
while you are pining and perishing! To see so many rejoicing and singing for joy of
heart, while you have cause to mourn for sorrow of heart, and howl for vexation of
spirit! How can you rest one moment in such a condition? Are not your souls as
precious as the souls of the people at Suffield,7 where they are flocking from day to
day to Christ?

… And you children that are unconverted, don’t you know that you are going down
to hell, to bear the dreadful wrath of that God that is now angry with you every day,
and every night? Will you be content to be the children of the devil, when so many
other children in the land are converted, and are become the holy and happy
children of the King of kings?

And let everyone that is yet out of Christ, and hanging over the pit of hell, whether
they be old men and women, or middle aged, or young people, or little children,
now hearken to the loud calls of God’s Word and providence. This acceptable year
of the Lord, that is a day of such great favor to some, will doubtless be a day of as
remarkable vengeance to others…

Therefore let everyone that is out of Christ, now awake and fly from the wrath to
come. The wrath of almighty God is now undoubtedly hanging over great part of
this congregation: let everyone fly out of Sodom. Haste and escape for your lives,
look not behind you, escape to the mountain, lest you be consumed [Genesis 19:17].

Jonathan Edwards, Sermons and Discourses, 1739-1742, Harry S. Stout, ed. (Works of
Jonathan Edwards Online, Vol. 22), 410-418.

Available through The Jonathan Edwards Center at Yale University

**## ColonialSociety-PrimarySourceAnalysisWorksheet1.docx**

**Please download this copy and type in your answers!**

**Directions:** You’ve just been hired as a research assistant for a documentary team producing a series on
_The Voices of Early America_. Your producers have handed you two primary sources from early 18th-century New England and asked you to figure out what story each one can and can’t tell.

Your Sources:

· Sarah Knight’s Travel Journal describing her 1704 journey through Connecticut

· Jonathan Edwards’s sermon delivered in Enfield, Connecticut, in 1741

Your job isn’t just to summarize what these documents say. It is to figure out what they’re for, who they’re for, and what they leave out.

**Part I: Interrogate Each Source (20 Points Total)**

For
**each document (Both Sarah Knight and Jonathan Edwards)**, answer the following in complete sentences (aim for 3 – 5 sentences per question).

1.
**Purpose & Audience:** Why was this document created, and who was the intended audience? How can you tell?

2.
**Voice & Bias:** What does the author’s tone or word choice reveal about their own attitudes or assumptions? Pull one specific phrase or line as evidence.

3.
**What’s Missing**: Whose perspective is absent or filtered through the author’s lens? What would we need to hear from them to get a fuller picture?

**Part II: Put them in Conversation (10 points total)**

Sarah Knight and Jonathan Edwards were writing about the same region within 40 years of each other, but their documents describe very different worlds. For this section,
**write a one – paragraph comparative analysis (150 – 250 words) that addresses the following:**

· What does the contract between these two documents suggest about the range of concerns and experiences in colonial New England?

· Is it possible that both documents are “true” at the same time? Explain how a historian reconciles sources that seem to contradict each other in tone or priorities.

**Part III: Reflection (10 points total)**

In 4–6 sentences, reflect on the process of working with these two sources:

· What was harder than you expected about reading a primary source critically — did anything trip you up or surprise you?

· What will you look for differently the next time you encounter a historical document (in this class or elsewhere)?

**## SarahKnightPrimarySource.pdf**

104

Boston trader Sarah Knight on her travels in
Connecticut, 1704

Sarah Knight traveled from her home in Massachusetts to trade goods. Through her diary, we can
get a sense of life during the
consumer revolution, as well as some of the prejudices and inequalities that shaped life in eighteenth-
century New England.

Saturday October 7

Their diversions in this part of the country are on lecture days and training days
mostly: on the former there is riding from town to town.

And on training days the youth divert themselves by shooting at the target, as they
call it (but it very much resembles a pillory), where he that hits nearest the white has
some yards of red ribbon presented him which being tied to his hatband, the two
ends streaming down his back, he is led away in triumph, with great applause as the
winners of the olympic games. They generally marry very young: the males oftener
as I am told under twenty than above; they generally make public weddings…

There are a great plenty of oysters all along by the sea side, as far as I rode in the
colony, and those very good. And they generally lived very well and confortably in
their families. But too indulgent (especially the farmers) to their slaves: suffering too
great familiarity from them, permitting them to sit at table and eat with them (as
they say to save time), and into the dish goes the black hoof as freely as the white
hand….

There are everywhere in the towns as I passed, a number of Indians the natives of
the country, and are the most savage of all the savages of that kind that I had ever
seen: little or no care taken (as I heard upon inquiry) to make them otherwise. They
have in some places lands of their own, and governed by the laws of their own
making; they marry many wives and at pleasure put them away, and on the least,
dislike or fickle humour, on either side, saying stand away to one another is a
sufficient divorce. And indeed those uncomely stand aways are too much in vogue
among the English in this (indulgent colony) as their records plentifully prove, and
on very trivial matters, of which some have been told me, but are not proper to be
related by a female pen, tho some of that foolish sex have had too large a share in
the story….

They give the title of merchant to every trader, who rate their goods according to
the time and specie they pay in: for example, pay, money, pay as money, and
trusting. Pay is grain, pork, beef, etc at the prices set by the general court that year;

105

money is pieces of eight, reals, or Boston or Bay shillings (as they call them) or good
hard money, as sometimes silver coin is termed by them; also wampum Indian
beads which serve for change. Pay as money is provisions as aforesaid one third
cheaper than as the assembly or general court sets it; and trust as they and the
merchant agree for time.

Now, when the buyer comes to ask for a commodity, sometimes before the
merchant answers that he has it, he says, “is your pay ready?” Perhaps the chap
relies, “Yes.” “What do you pay in?” says the merchant. The buyer having answered,
then the price is set; as suppose he wants a sixpenny knife, in pay it is 12d–in pay as
money eight pence, and hard money its own price six dollars. It seems a very
intricate way of trade and what Lex Mercatoria had not thought of.

Being at a merchants house, in comes a tall country fellow with his alfogeos (saddle
bags) full of tobacco; for they seldom lose their cud, but keep chewing and spitting
as long as their eyes are open,–he advanced to the middle of the room, and makes
an awkward nod, and spitting a large deal of aromatic tincture, he gave scrape with
his shovel-like shoe, leaving a small shovel full of dirt on the floor, made a full stop,
hugging his own pretty body with his hands under his arms, stood staring around
him like a cat let out of a basket. At last, like the creature Balaam rode on (a
donkey), he opened his mouth and said, “Have you any ribbon for hatbands to sell I
pray?” The questions and answer about the pay being past, the ribbon is brought
and opened. Bumpkin Simpers, cries its confounded gay I vow, and beckoning to
the door, in comes Joan Tawdry, dropping about 50 curtsees and stands by him: he
shows her the ribbon…. Then she enquires, “Have you any hood silk, I pray?”
which being brought and bought, “Have you any thread silk to sew it with says she,
which being accommodated with they departed. They generally stand after they
come in a great while speechless, and sometimes don’t say a word till they are asked
what they want, which I impute to the aw they stand in of the merchants who they
are constantly almost indebted to…

Sarah Kemble Knight, The Journal of Madam Knight, With an Introductory Note by George
Parker Winship (Boston: Small, Maynard & Company, 1920), 36-43.

Available on Google Books

**## JonathanEdwardsPrimarySources.pdf**

109

Jonathan Edwards Revives Enfield,
Connecticut, 1741

Jonathan Edwards catalyzed the revivals known as the Great Awakening. While Edwards was
not the most prolific revivalist of the era—that honor belonged to George Whitefield—he did deliver
the most famous sermon of the eighteenth century, commonly called “Sinners in the Hands of Angry
God.” This excerpt is drawn from the final portion of the sermon, known as the application, where
hearers were called to take action.

That world of misery, that lake of burning brimstone is extended abroad under
you. There is the dreadful pit of the glowing flames of the wrath of God; there is
hell’s wide gaping mouth open; and you have nothing to stand upon, nor anything
to take hold of: there is nothing between you and hell but the air; ’tis only the power
and mere pleasure of God that holds you up.

You probably are not sensible of this; you find you are kept out of hell, but don’t
see the hand of God in it, but look at other things, as the good state of your bodily
constitution, your care of your own life, and the means you use for your own
preservation. But indeed these things are nothing; if God should withdraw his hand,
they would avail no more to keep you from falling, than the thin air to hold up a
person that is suspended in it….

The God that holds you over the pit of hell, much as one holds a spider, or some
loathsome insect, over the fire, abhors you, and is dreadfully provoked; his wrath
towards you burns like fire; he looks upon you as worthy of nothing else, but to be
cast into the fire; he is of purer eyes than to bear to have you in his sight; you are ten
thousand times so abominable in his eyes as the most hateful venomous serpent is
in ours. You have offended him infinitely more than ever a stubborn rebel did his
prince: and yet ’tis nothing but his hand that holds you from falling into the fire
every moment; ’tis to be ascribed to nothing else, that you did not go to hell the last
night; that you was suffered to awake again in this world, after you closed your eyes
to sleep: and there is no other reason to be given why you have not dropped into
hell since you arose in the morning, but that God’s hand has held you up; there is
no other reason to be given why you han’t gone to hell since you have sat here in
the house of God, provoking his pure eyes by your sinful wicked manner of
attending his solemn worship: yea, there is nothing else that is to be given as a
reason why you don’t this very moment drop down into hell.

O sinner! Consider the fearful danger you are in: ’tis a great furnace of wrath, a wide
and bottomless pit, full of the fire of wrath, that you are held over in the hand of

110

that God, whose wrath is provoked and incensed as much against you as against
many of the damned in hell; you hang by a slender thread, with the flames of divine
wrath flashing about it, and ready every moment to singe it, and burn it asunder; and
you have no interest in any mediator, and nothing to lay hold of to save yourself,
nothing to keep off the flames of wrath, nothing of your own, nothing that you ever
have done, nothing that you can do, to induce God to spare you one moment…

Consider this, you that are here present, that yet remain in an unregenerate state.
That God will execute the fierceness of his anger, implies that he will inflict wrath
without any pity… you will be a vessel of wrath fitted to destruction; and there will
be no other use of this vessel but only to be filled full of wrath: God will be so far
from pitying you when you cry to him, that ’tis said he will only laugh and
mock (Proverbs 1:25-32)…

How dreadful is the state of those that are daily and hourly in danger of this great
wrath, and infinite misery! But this is the dismal case of every soul in this
congregation, that has not been born again, however moral and strict, sober and
religious they may otherwise be. Oh that you would consider it, whether you be
young or old. There is reason to think, that there are many in this congregation now
hearing this discourse, that will actually be the subjects of this very misery to all
eternity. We know not who they are, or in what seats they sit, or what thoughts they
now have: it may be they are now at ease, and hear all these things without much
disturbance, and are now flattering themselves that they are not the persons,
promising themselves that they shall escape. If we knew that there was one person,
and but one, in the whole congregation that was to be the subject of this misery,
what an awful thing would it be to think of! If we knew who it was, what an awful
sight would it be to see such a person! How might all the rest of the congregation
lift up a lamentable and bitter cry over him! But alas! instead of one, how many is it
likely will remember this discourse in hell? And it would be a wonder if some that
are now present, should not be in hell in a very short time, before this year is out.
And it would be no wonder if some person that now sits here in some seat of this
meeting house in health, and quiet and secure, should be there before tomorrow
morning. Those of you that finally continue in a natural condition, that shall keep
out of hell longest, will be there in a little time! your damnation don’t slumber; it will
come swiftly, and in all probability very suddenly upon many of you. You have
reason to wonder, that you are not already in hell. ‘Tis doubtless the case of some
that heretofore you have seen and known, that never deserved hell more than you,
and that heretofore appeared as likely to have been now alive as you: their case is
past all hope; they are crying in extreme misery and perfect despair; but here you are
in the land of the living, and in the house of God, and have an opportunity to
obtain salvation. What would not those poor damned, hopeless souls give for one
day’s such opportunity as you now enjoy!

111

And now you have an extraordinary opportunity, a day wherein Christ has flung the
door of mercy wide open, and stands in the door calling and crying with a loud
voice to poor sinners; a day wherein many are flocking to him, and pressing into the
kingdom of God; many are daily coming from the east, west, north and south; many
that were very lately in the same miserable condition that you are in, are in now an
happy state, with their hearts filled with love to him that has loved them and washed
them from their sins in his own blood, and rejoicing in hope of the glory of God.
How awful is it to be left behind at such a day! To see so many others feasting,
while you are pining and perishing! To see so many rejoicing and singing for joy of
heart, while you have cause to mourn for sorrow of heart, and howl for vexation of
spirit! How can you rest one moment in such a condition? Are not your souls as
precious as the souls of the people at Suffield,7 where they are flocking from day to
day to Christ?

… And you children that are unconverted, don’t you know that you are going down
to hell, to bear the dreadful wrath of that God that is now angry with you every day,
and every night? Will you be content to be the children of the devil, when so many
other children in the land are converted, and are become the holy and happy
children of the King of kings?

And let everyone that is yet out of Christ, and hanging over the pit of hell, whether
they be old men and women, or middle aged, or young people, or little children,
now hearken to the loud calls of God’s Word and providence. This acceptable year
of the Lord, that is a day of such great favor to some, will doubtless be a day of as
remarkable vengeance to others…

Therefore let everyone that is out of Christ, now awake and fly from the wrath to
come. The wrath of almighty God is now undoubtedly hanging over great part of
this congregation: let everyone fly out of Sodom. Haste and escape for your lives,
look not behind you, escape to the mountain, lest you be consumed [Genesis 19:17].

Jonathan Edwards, Sermons and Discourses, 1739-1742, Harry S. Stout, ed. (Works of
Jonathan Edwards Online, Vol. 22), 410-418.

Available through The Jonathan Edwards Center at Yale University