THE REVIVAL THAT TURNED AMERICA'S FOUNDERS AGAINST SLAVERY

#Remembering1726

Historians have noted that slavery, although practiced for thousands of years by many peoples and civilizations, suddenly became anathema in 18th century America. The late historians Elizabeth Fox-Genovese and Eugene Genovese observed, “Perception of slavery as morally unacceptable — as sinful — did not become widespread until the second half of the eighteenth century.”

Among those who turned against slavery in the 18^th century were America’s founders. The brilliant scholar, Dr. Thomas Sowell, who happens to be black, has confirmed this, saying,

Slavery was just not an issue, not even among intellectuals, much less among political leaders, until the 18^th century–and then it was an issue only in Western civilization. Among those who turned against slavery in the 18^th century were George Washington, Thomas Jefferson, Patrick Henry and other American leaders. You could research all of 18^th century Africa or Asia or the Middle East without finding any comparable rejection of slavery there (Hyatt, 1726: The Year that Defined America, 90).

Dr. Walter Williams, Professor of Economics at George Mason University, has said that the unique characteristic of slavery in America was not only the brevity of its existence, but also the “moral outrage” against it. This “moral outrage” had far-reaching effects and impacted America’s Founding Fathers. But what was the source of this sudden moral outrage against slavery?

The Source of the Moral Outrage Against Slavery

The source of this sudden moral outrage against slavery is to be found in what became known as the Great Awakening. In this Christian revival that ebbed and flowed from 1726 to 1770, it seemed that entire towns repented and turned to God. In his Autobiography, Benjamin Franklin described the amazing transformation of his hometown of Philadelphia in 1739. He wrote,

It was wonderful to see the change soon made in the manners of our inhabitants. From being thoughtless or indifferent about religion, it seemed as if all the world were growing religious so that one could not walk through the town in an evening without hearing psalms sung in different families of every street (Hyatt, 1726: The Year that Defined America, 79).

Out of this revival there emerged a deep concern for the those who did not know Christ. As a result, many evangelists began taking the message of salvation to the marginalized of society, including blacks, both slave and free. Their ministries breached racial and cultural barriers and they saw many come to Christ. Black preachers and churches emerged out of this Awakening, as well as the moral outrage against slavery, which the historians above have noted.

From Evangelism to Social Transformation

At the beginning of the Great Awakening in 1726, outreach to the black populace was evangelistic in nature and not characterized by opposition to slavery. Those early preachers, such as George Whitefield, Gilbert Tennant, and Jonathan Edwards, saw their primary purpose to be in getting people ready for the next world, not necessarily improving their lot in this one. In their thinking, a slave on his way to heaven was far better off than a king on his way to hell.

Nonetheless, their insistence on sharing the Gospel with all people and their willingness to share Christian fellowship with blacks, both slave and free, breached racial and cultural barriers in Colonial America. Also, the inclusive Gospel message they preached, and their compassionate treatment of blacks, created a climate conducive to the anti-slavery sentiments that would burst forth through those who would come after them.

Second Generation Awakening Preachers Attack Slavery

Indeed, the revivalists who came after Edwards and Whitefield carried the message of their predecessors to its logical conclusion. If we are all creatures of the same Creator and if Christ died that all might be saved, then how can slavery ever be justified?

They, therefore, began a vicious attack on the institution of slavery. This is what historian, Benjamin Hart, was referring to when he wrote, “Among the most ardent opponents of slavery were ministers, particularly the Puritan and revivalist preachers (Hyatt, 1726: The Year that Defined America, 92).

These "ardent opponents of slavery" included the followers of Jonathan Edwards who expanded on his idea of the essential dignity of all created beings and applied it to the blacks of Colonial America. They included Levi Hart in Connecticut, Edwards’ son, Jonathan Jr., also in Connecticut, Jacob Green in New Jersey, and Samuel Hopkins in Rhode Island.

The Hypocrisy of Demanding Liberty and Tolerating Slavery

Samuel Hopkins (1721–1803), who had been personally tutored by Edwards, pastored for a time in Newport, Rhode Island, an important hub in the transatlantic slave trade. Like Paul, whose spirit was “provoked” observing the idols in Athens, Hopkins was outraged by what he observed in Newport. He, therefore, began to passionately speak out against this "violation of God’s will” and declared, “This whole country have their hands full of blood this day" (Hyatt, 1726: The Year that Defined America, 92).

After the First Continental Congress convened in Philadelphia in 1774, Hopkins sent a pamphlet to every member of the Congress, asking how they could complain about “enslavement” to Great Britain and overlook the “enslavement” of so many blacks in the colonies.

Indeed, as “liberty” became a watchword throughout the colonies, these second-generation Awakening preachers began applying it to the enslaved blacks in America. Like Hopkins, they pointed out the hypocrisy of demanding freedom from Great Britain while enslaving black Africans. One of the most vocal was the Baptist preacher, John Allen, who thundered,

Blush ye pretended votaries of freedom! ye trifling Patriots! who are making a vain parade of being advocates for the liberties of mankind, who are thus making a mockery of your profession by trampling on the sacred natural rights and privileges of Africans (Hyatt, 1726: The Year that Defined America, 156).

The opposition to slavery thus mounted as other ministers of the Awakening began to speak out. For example, in a sermon preached and published in 1770, Samuel Cooke declared that by tolerating the evil of slavery, “We, the patrons of liberty, have dishonored the Christian name, and degraded human nature nearly to a level with the beasts that perish” (Hyatt, 1726: The Year that Defined America, 93).

God Speaks to Freeborn Garrettson

Freeborn Garrettson (1752-1827), a revivalist from Maryland, freed his slaves after hearing God speak to him supernaturally. According to Garrettson, he heard the Lord say, “It is not right for you to keep your fellow creatures in bondage; you must let the oppressed go free.” Garrettson immediately informed his slaves that they did not belong to him and that he did not desire their services without giving them proper compensation.

Garrettson began preaching against slavery and advocating for freedom, which provoked intense opposition, especially in the South. One enraged slave-owner came to the house where Garrettson was lodging and swore at him, threatened him, and punched him in the face. Garrettson did not retaliate but sought to reason with the man who finally gave up and left.

Garrettson took his message to North Carolina where he preached to black audiences and sought to “inculcate the doctrine of freedom in them.” His opposition to slavery was firmly rooted in the Gospel and he described a typical meeting with slaves in which,

Many of their sable faces were bedewed with tears, their withered hands of faith were stretched out, and their precious souls made white in the blood of the Lamb (Hyatt, 1726: The Year that Defined America, 95).

Garrettson also preached to southern white audiences and sought to convince them of the evils of slavery and that God’s will was liberty for all His creatures. In Delaware, Garrettson visited the Stokeley Sturgis Plantation and preached to both the slaves and the Sturgis family. He was able to convince Sturgis that slavery is a sin and Sturgis began making arrangements for his slaves to obtain freedom.

Richard Allen Founds the AME

One of the slaves who obtained his freedom from the Sturgis Plantation was Richard Allen. Allen, who had been converted under the ministry of a Methodist preacher, became a very successful evangelist to both black and white audiences. In 1784, he preached for weeks in Radnor, Pennsylvania, to mostly white audiences and recalled hearing them say, “This man must be a man of God; I have never heard such preaching before” (Hyatt, 1726: The Year that Defined America, 95-96).

Allen became close friends with Benjamin Rush, a Philadelphia physician and signer of the Declaration of Independence. As the Awakening waned, the Methodist Church in Philadelphia, of which Allen was a member, decided to segregate congregational seating according to race. When Allen and other blacks walked out, Rush came to their aid and assisted them in obtaining property and establishing their own congregation. They established Bethel Methodist Church out which came the African Methodist Episcopal (AME) denomination. Concerning this Founding Father, Allen wrote,

Dr. Rush did much for us in public by his influence. I hope the name of Dr. Benjamin Rush and Mr. Robert Ralston will never be forgotten among us. They were the two first gentlemen who espoused the cause of the oppressed and aided us in building the house of the Lord for the poor Africans to worship in. Here was the beginning and rise of the first African church in America (Hyatt, 1726: The Year that Defined America, 156).

In recognition of his leadership and preaching, Allen was ordained as the first black Methodist minister by Francis Asbury in 1799. Because of his pervasive influence in early America, Paul Strand, senior Washington D.C. correspondent for the Christian Broadcasting Network, has called Allen, “America’s Black Founding Father.”

America’s Founders Are Impacted

As a result of the Great Awakening, founders such as John Adams, Samuel Adams, Benjamin Franklin, Benjamin Rush, and others from the North became passionate abolitionists. In fact, opposition to slavery was so strong in the North that, when the separation from England came in 1776, several states, including Pennsylvania, Massachusetts, Connecticut, Rhode Island, Vermont,  New Hampshire, and New York immediately took steps to abolish slavery—something  they could not do under George III.

Because of the power of the Awakening, and the “moral outrage” it produced against slavery, virtually every founder, even if he did not live up to it, would agree with John Adams who wrote,

Every measure of prudence . . . ought to be assumed for the eventual total extirpation of slavery from the United States. I have throughout my whole life held the practice of slavery in abhorrence (Hyatt, 1726: The Year that Defined America, 101).

Benjamin Rush, the Philadelphia physician who signed the Declaration of Independence, was a passionate abolitionist and helped found in Philadelphia the first Abolition Society in America. In his advocacy for Abolition, he challenged the ministers of America to take a strong stand against slavery, which he called a "hydra sin." He wrote,

But chiefly—ye ministers of the gospel, whose dominion over the principles and actions of men is so universally acknowledged and felt, - Ye who estimate the worth of your fellow creatures by their immortality, and therefore must look upon all mankind as equal; - let your zeal keep pace with your opportunities to put a stop to slavery. While you enforce the duties of “tithe and cumin,” neglect not the weightier laws of justice and humanity. Slavery is a Hydra sin and includes in it every violation of the precepts of the Laws and the Gospels (Hyatt, 1726: The Year that Defined America, 101).

Benjamin Franklin was obviously impacted by the Great Awakening and his friendship with George Whitefield, the most famous preacher of the Great Awakening. Influenced also, no doubt, by his fellow Philadelphian, Benjamin Rush, Franklin released his two slaves in 1785 and began to advocate for Abolition. He joined the Abolition Society in Philadelphia and later served as its president.

George Washington was born in the South and inherited a large plantation with numerous slaves. No doubt influenced by the Great Awakening and its embrace of black America, Washington, while serving as commander-in-chief of the Colonial Army, welcomed free blacks into the ranks. This resulted in one in every six soldiers being of African descent. Blacks and whites fought together for freedom from Great Britain.

Confronted with the inconsistency of a Christian testimony with owning slaves, Washington, set up a compassionate program to completely disentangle Mt. Vernon from the institution of slavery. Those slaves who wanted to leave were free to do so. Those who chose to remain were paid wages, and he began a program to educate and prepare the children of slaves for freedom. He declared,

I clearly foresee that nothing but the rooting out of slavery can perpetuate the existence of our union by consolidating it in a common bond of principle (Hyatt, 1726: The Year that Defined America, 103).

So pervasive was the influence of the Awakening that even those founders in the South who were slave-owners had to admit that it was wrong and sinful. Patrick Henry (1736-1799), for example, spoke out passionately against slavery in a letter to the Virginia Quaker, Robert Pleasants, who had sent him an anti-slavery tract. In his response, Henry agreed with Pleasants and said that slavery is “as repugnant to humanity, as it is inconsistent with the Bible and destructive of liberty.”

He then, however, admitted his own sin, saying, “Would anyone believe I am the master of slaves of my own purchase! I am drawn along by the general inconvenience of living here without them” (Hyatt, 1726: The Year that Defined America, 101-02).

The founders, in general, believed that since nations cannot be rewarded or punished in the next life, they must be in this one. It was in the context of this understanding, and the fact that the southern states had been allowed into the Union while keeping their slaves, that Thomas Jefferson expressed the following deep and solemn concern. He wrote,

God who gave us life, gave us liberty. And can the liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these liberties are a gift from God? That they are not to be violated but with His wrath? Indeed, I tremble for my country when I reflect that God is just and that His justice cannot sleep forever (Hyatt, 1726: The Year that Defined America, 125).

Constitutional Concessions and Accomplishments

During the debates at the Constitutional Convention of 1787, concessions were made to the southern, slave-holding states in order to bring them into the Union. There was concern that if they were not included, they would form alliances with Great Britain or other European powers and be a thorn in the of side of the new nation.

There was also concern with what would happen if millions of slaves were suddenly freed who were unprepared for freedom. Commenting on the decision to allow the southern, slave-holding states into the Union, Thomas Sowell says,

But don’t pretend that it was an easy answer—or that those who grappled with the dilemma in the 18^th century were some special villains when most leaders and most people around the world saw nothing wrong with slavery. Deciding that slavery was wrong was much easier than deciding what to do with millions of people from another continent, of another race, and without any historical preparation for living as free citizens in a society like that of the United States, where they were 20 percent of the population. It is clear from the private correspondence of Washington, Jefferson, and many others that their moral rejection of slavery was unambiguous, but the practical question of what to do now had them baffled. That would remain so for more than half a century (Hyatt, 1726: The Year that Defined America, 102)..

One area the abolitionist founders would not concede was in the language of the Constitution, which would become the nation’s primary legal document. They insisted there should be no mention of slavery and no classifications based on race or skin color. Instead of classifications based on race or skin color, the Constitution speaks of “people,” “citizens,” and “other people.”

There is nothing to suggest that the liberties guaranteed in the U.S. Constitution do not apply to every American citizen. This is why Dr. Martin Luther King, Jr., in his “I Have a Dream” speech, would say,

When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the "unalienable Rights" of "Life, Liberty and the pursuit of Happiness.

As the primary legal instrument for the new nation, the Constitution laid the foundation for the ending of slavery on the American continent. Although it would take a Second Great Awakening (ca. 1800- 1830), a Great Prayer Awakening (1857-58), and a Civil War (1861-1865) to bring final closure, slavery’s end was sealed in that First Great Awakening that swept Colonial America.

There is no question that it was the influence of the Great Awakening that turned America’s Founding Fathers against slavery.

We Must Have Another Great Awakening

America is in desperate need of another Great Awakening. The tragic killing of Floyd George has opened old wounds that were only “slightly healed.” The nation is reeling, and no political party can save us. The Democrats cannot save us. The Republicans cannot save us. Neither Trump nor Biden can save us. Only Jesus can save us.

Although America’s founding was not perfect, there are vital lessons we can learn from that generation. For example, in times of crises, the founding generation turned to prayer. That is why, during the Revolutionary War, at least 15 separate calls for days of prayer and repentance were issued by the Continental Congresses.

Samuel Adams (1722–1803), known as The Father of the American Revolution, issued such a call for prayer and fasting while serving as governor of Massachusetts. Adams, who was a passionate abolitionist, proclaimed April 2, 1795 to be a Day of Fasting and Prayer for both Massachusetts and America. The words of that Proclamation reveal the profound depth of faith in America’s founding generation and shows how they saw their civil liberty tied to their faith in God. It reads in part:

Calling upon the Ministers of the Gospel, of every Denomination, with their respective Congregations, to assemble on that Day, and devoutly implore the Divine forgiveness of our Sins, To pray that the Light of the Gospel, and the rights of Conscience, may be continued to the people of United America; and that his Holy Word may be improved by them, so that the name of God may be exalted, and their own Liberty and Happiness secured (Hyatt, 1726: The Year that Defined America, 104).

This article is derived from Dr. Eddie Hyatt's latest book, 1726, available from Amazon and his website at www.eddiehyatt.com. He is also the founder of the "1726 Project" whose goal is to spread the message of America's unique birth out of the First Great Awakening and call on believers everywhere to pray for another Great Awakening across the land.

THE LEFT'S WAR ON DR. KING'S "AMERICAN DREAM"

On August 28, 1963, Dr. Martin Luther King, Jr., after being maligned and jailed, stood on the steps of the Lincoln Memorial and declared to the massive crowd below,

"I still have a dream. It is a dream deeply rooted in the American dream."

Dr. King’s Dream for America

The “American Dream” to which Dr. King referred was the dream of those first immigrants to this land who came here seeking individual and religious liberty. The dream to which he referred is the dream spelled out in our Pledge of Allegiance, which says, “One nation, under God, indivisible, with liberty and Justice for all.”

The “American Dream” to which Dr, King referred was the dream articulated by America’s founders in the Declaration of Independence, where they declared,

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

In his compelling “I Have a Dream” speech that he delivered that day, Dr. King challenged America, not to dispense with this American Dream, but to live up to it. He said,

When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the "unalienable Rights" of "Life, Liberty and the pursuit of Happiness."

Then quoting from the Declaration of Independence, he proclaimed,

I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident, that all men are created equal” (Hyatt, 1726: TheYear that Defined America, 122).

The War on Dr. King’s Dream

It is sad to say, but many in America have rejected Dr. King’s American Dream. Marxist professors in America’s colleges and universities have outright rejected Dr. King’s dream and replaced it with anti-American Marxist ideology, purporting that America is evil and racist at its very core and in need of fundamental, revolutionary change.

This Marxist mindset has been on stark display this past week in the anarchy and violnece that erupted throughout America following the tragic death of George Floyd.

Like millions of others, I was horrified and angered watching the video of the policeman kneeling with his knee pressing on the neck of George Floyd and not responding to his pleas and continuing even after Floyd became unconsciousness. He should be prosecuted to the full extent of the law.

Many, in the spirit of Dr. King, went to the streets to peacefully protest this senseless killling of another black man. However, their numbers were soon overwhelmed by those of another mindset. Make no mistake! The burning, looting, and anarchy that erupted was not in the spirit of Dr. King. It is in the spirit of Marx, Mao, Pol Pot, and Lenin.

Arrorney General, William Barr, confirmed this saying that it appears the violence is planned, organized, and driven "by anarhistic and far-left extremists, using Antifa-like tatics, many of whom travel from out of state to promote the violence."

Former New York City Police Commissioner, Bernie Kerik, estimated that 80-85% of the protestors in Minneapolis, who burned and looted, were bussed in from outside. Kerik says they are Marxist anarchists, probably underwritten by people like George Soros. They have no interest in George Floyd except as an excuse to create chaos and disorder in their goal of destroying the American Dream that Dr. King embraced.

Dr. King understood the dangers posed by Marxist ideology and would not allow communists to participate in the March on Washington where he delivered his “I Have a Dream” speech. He knew that in America, with all her imperfections, there was a transcendent moral law and standard to which he could call the masses; but in atheistic Marxism there is no higher moral law than what the state decides is right or wrong at a particular time.

Dr. King’s Christian Orientation

Based on the teachings and example of Jesus, Dr. King, who was a devout Christian and ordained minister, led a confrontational but nonviolent, peaceful protest against racial injustice in the American system. He appealed to the dream of America’s founders and his approach was powerful and effective.

His efforts changed the racial landscape in America. Even the arch-segregationist, George Wallace, before he died, confessed Christ and repented with tears of his segregationist ideology. Dr. King’s example, without doubt. was instrumental in his transformation.

Dr. King understood that America’s colorblind founding documents were products of America’s Christian origins. He made this clear when, in this same amazing speech, he declared that he had a dream that one day all Americans—whether white or black—would be able to sing together the words of that Christian, patriotic hymn,

My country 'tis of Thee,

Sweet land of liberty, of Thee I sing.

Land where my fathers died,
Land of the Pilgrim's pride,

From every mountainside,

Let freedom ring!

There is Hope

Dr. King would be astounded at the progress made in race relations since he gave this speech in 1963. He would be amazed that a black woman is mayor of his hometown of Atlanta. He would be astounded that black public servants have served in the highest echelons of the American government, including Attorney General, Secretary of State, National Security Advisor, Surgeon General, and Secretary of HUD. He would be astonished to know that a black man has been elected president of the United States, not once, but twice. 

More progress can be made, but we cannot afford to follow the Marxist, progressive voices promising a utopian equality. Their voices are like the beautiful siren songs of Greek mytholgy and everyone who follows their songs will crash on the rocks of false hopes and unfulfilled promises. 

On the other hand, if American Christians--black, brown, red, and white—will follow Dr. King and articulate the dream of America’s founders, we could see an Awakening that would transform this nation once again. But what about slavery, some will ask, “Did it not define America forever?”

It would have had it not been for 1726, the year a great spiritual awakening began and transformed Colonial America. This “Great Awakening” impacted people of all races and classes, both slave and free. A great anti-slavery movement arose out of this Awakening that eventually led to the elimination of slavery on the American continent (see my book, 1726: The Year that Defined America).

Let us, therefore, articulate the American Dream and pray that God will visit our land with another Great Awakening. This is our best hope of preserving the America of Washington, Jefferson, Tubman, Douglass, Lincoln, and King. It is also our best hope of seeing our land healed and Dr. King’s American Dream being more fully realized in our lifetime.

This article is derived from Dr. Eddie Hyatt’s latest book, 1726: The Year that Defined America, available from Amazon and his website at www.eddiehyatt.com. This book documents how the Great Awakening (1726-1770) had a direct bearing on the founding of the United States of America and unleashed the moral and spiritual forces that led to the elimination of slavery on the American continent.

AMERICA'S ABOLITIONIST FOUNDING FATHER

#Remembering1726

Benjamin Rush (1745-1813) was a member of the Continental Congress, a signer of the Declaration of Independence, and a passionate abolitionist. He was influential in turning America’s founding generation against slavery and in America’s founding documents being colorblind, containing no mention of slavery nor any classifications based on race or skin color.

Rush was a Scot who earned his M.D. at the University of Edinburgh. After immigrating to the Thirteen Colonies, he served as Surgeon General for the Revolutionary Army. Not only was he one of Philadelphia’s leading citizens, he also served as Professor of Chemistry and Medical Theory at the University of Pennsylvania.

His Christian Faith

Rush was a devout Christian and his Christian worldview was the basis of his impassioned opposition to slavery. This worldview was based in creation and redemption—that all people were created equal by God and that Christ died to redeem all people to Himself.

Rush was also convinced that the American Republic could not survive apart from Christian values and morality. He once proposed inscribing John 3:17 above the doors of courthouses and other public buildings. The passage reads, The Son of Man Came into the World, Not To Destroy Men's Lives, But To Save Them.

Although he recognized the blight of slavery that continued in the South, Rush was convinced that America’s founding documents were a work of God. Careful not to put them on the same level as Scripture, he, nonetheless, said,

I do not believe that the Constitution was the offspring of inspiration, but I am as perfectly satisfied that the Union of the United States in its form and adoption is as much the work of a Divine Providence as any of the miracles recorded in the Old and New Testament (Hyatt, 1726: The Year that Defined America, 155).

His Impassioned Fight Against Slavery

As a passionate abolitionist, Rush helped found in Philadelphia the first Abolition society in America. Rush’s influence is seen in the fact that Benjamin Franklin, one of the best known of America’s founders, joined this society and later served as its president.

In his crusade for abolition, Rush challenged the ministers of America to take a bold stand against slavery, which he called a “hydra sin.” He wrote,

But chiefly—ye ministers of the gospel, whose dominion over the principles and actions of men is so universally acknowledged and felt, - Ye who estimate the worth of your fellow creatures by their immortality, and therefore must look upon all mankind as equal; - let your zeal keep pace with your opportunities to put a stop to slavery. While you enforce the duties of “tithe and cumin,” neglect not the weightier laws of justice and humanity. Slavery is a Hydra sin and includes in it every violation of the precepts of the Laws and the Gospels. In vain will you command your flocks to offer up the incense of faith and charity, while they continue to mingle the sweat and blood of Negro slaves with their sacrifices. Remember, that national crimes require national punishments, and without declaring what punishment awaits this evil, you may venture to assure them, that it cannot pass with impunity, unless God shall cease to be just or merciful (Hyatt, 1726: The Year that Defined America, 100-01).

Rush came to the aid of the well-known black preacher and former slave, Richard Allen, when he and others walked out of the Methodist Church in Philadelphia when its white leaders decided to institute segregated seating.

Rush encouraged them, not just with words, but used his influence and his money to help them obtain property and put up a building. This was the beginning of the African Methodist Episcopal Church in America. Allen later wrote,

We had waited on Dr. Rush and Mr. Robert Ralston, and told them of our distressing situation. We considered it a blessing that the Lord had put it into our hearts to wait upon those gentlemen. They pitied our situation, and subscribed largely towards the church, and were very friendly towards us and advised us how to go on . . . Dr. Rush did much for us in public by his influence. I hope the name of Dr. Benjamin Rush and Mr. Robert Ralston will never be forgotten among us. They were the two first gentlemen who espoused the cause of the oppressed and aided us in building the house of the Lord for the poor Africans to worship in. Here was the beginning and rise of the first African church in America (Hyatt, 1726:The Year that Defined America, 156).

His Christian Death

Rush once said, “I have alternately been called an Aristocrat and a Democrat. I am neither. I am a Christocrat.” His deep, Christ-centered faith is obvious in a letter he wrote to his wife during his final illness. He first addressed her personally, saying, “My excellent wife, I must leave you, but God will take care of you.” He then continued in what could be called a eulogy of praise to God, saying,

In the mystery of Thy holy incarnation, by Thy holy nativity; by Thy baptism, fasting, and temptation; by Thy agony and bloody sweat; by Thy cross and passion; by Thy precious death and burial; by Thy glorious resurrection and ascension, and by the coming of the Holy Spirit, blessed Jesus, wash away all my impurities, and receive me into Thy everlasting kingdom (Hyatt, 1726: The Year that DefinedAmerica, 156-57).

His Lasting Legacy

Yes, there were strong anti-slavery sentiments at the time of America’s founding, and no one expressed those sentiments more passionately than Benjamin Rush. He died in 1813 but his legacy lived on in the nineteenth century abolition movement and the Emancipation Proclamation of 1863. His legacy continues today in the nation’s ongoing march toward racial equity.

In his Autobiography, Rush attributed the development of his thinking and ideals to the preachers of the Great Awakening. This makes perfect sense, for in my book, 1726, I document the anti-slavery movement that arose out of the Awakening and how it was driven by the preachers of that Awakening.

Let us, therefore, pray for another Great Awakening across our land for such would do more than anything to bring racial justice, healing, and reconciliation. If he could speak, Dr. Benjamin Rush, America’s Abolitionist Founding Father, would certainly approve.

This article is derived from Dr. Eddie Hyatt’s book, 1726: The Year that Defined America, available from Amazon and his website at www.eddiehyatt.com.

ARE WE SEEING A NEW "GIVE ME LIBERTY OF GIVE ME DEATH" MOVEMENT?

When I read the story of the 77-year-old barber, Karl Manke, and his defiance of the lockdown orders of Michigan Governor Gretchen Whitmer, I was reminded of Patrick Henry’s defiant speech before the Second Virginia Convention on March 23, 1775.

Henry gave his speech in response to a debate that raged over whether the colonists should surrender their liberties to the invading British who promised them protection and safety. Vehemently opposed to sacrificing freedom for safety, Henry, with eyes blazing, passionately declared, “Give me liberty or give me death!”

I am not saying that that Manke is Patrick Henry, but there are parallels between the two--between now and then--and it ultimately boils down to the question, “How much do we value our civil liberties?” Will we surrender our God-given rights of life, liberty, and the pursuit of happiness to Big Government in return for promises of protection and safety? 

Karl Manke Chooses Liberty

If you haven’t read his story, 77-year-old barber, Karl Manke, defied Michigan Governor Gretchen Whitmer’s lockdown orders and reopened his barber shop after being turned down for unemployment compensation. He had to make a living!

The governor, of course, insists that she is looking after the safety of her citizens (or subjects?). Manke, however, was desperate to get back to work and was willing to take the risk involved. He told radio host, Steve Gruber, “I just couldn’t live with myself if I didn’t do that.”

Manke took every precaution with his customers, sanitizing his hands and equipment and wearing a mask. That was not good enough for the governor who sent the state police with an order for him to close. Manke replied, “I will only leave if they drag me out in the street or Jesus comes.”

After then receiving several tickets from local police, who turned his case over to the prosecuting attorney, Manke replied,

I’m 77. What are they going to give me? Life? I’ve got one foot in the grave and the other on a banana peel. I could care less.”

Manke, of course, is not alone. Others, desperate to feed their families, have opened their shops in defiance of the lockdown. In fact, a movement of protest has emerged across the land against what many consider to be tyrannical measures by government officials that rob them of their God-given, consitutional rights of individual and religious liberty.

The British Lockdown of New England

It was 1775 and the British had locked down the city of Boston and closed its seaport. The lockdown was imposed because Bostonians had publicly protested the unfair taxes and tariffs on their goods without any say on their part. Everyone knew that the same thing would happen in Virginia and Pennsylvania unless they acquiesced to the demands of King George.

King George saw the colonists, not as citizens, but as subjects, and he sent six regiments of British troops to Boston to put down their rebellion. He also revoked the right of the people of Massachusetts to choose their own governing officials, something they had known since the time of the Pilgrims. He then began appointing governors and other officials who would carry out his wishes with the colonists.

The Debate Between Safety and Freedom

Throughout the colonies a great debate arose as to how they should respond to this British take-over. Should they resist? Should they fight this attempt to rob them of the freedoms they had known since the days of the Pilgrims—freedoms that had been purchased and implemented at great price by their parents and grandparents?

Some argued that there could be advantages to sacrificing a few freedoms and living under British control. Living under British rule meant they would not have to worry about marauding pirates who might pass by their shores. The British would also defend them against any future invasions by the French or Spanish and would provide help against attacks from hostile Indian tribes.

Patrick Henry Chooses Freedom

For many, it seemed like a good trade-off. Sacrifice personal freedom for safety. Patrick Henry, however, saw it differently and his impassioned speech changed many hearts and brought the majority over to the side of choosing liberty.

In his speech, Henry laid out the case for not caving to the demands of King George. So moving was his speech that Edward Carrington, who was listening outside a window of the church, requested that he be buried on the spot. Thirty-five years later, in 1810, he got his wish. Henry ended his speech with these resounding words,

Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? Forbid it, Almighty God! I know not what course others may take; but as for me, give me liberty or give me death!

Watch and Pray

A common saying in early America was, “The price of liberty is eternal vigilance.” We must be especially prayerful and vigilant at this time and not allow our civil liberties to be subtly stolen away in the name of government protection and safety.

Yes, we should cooperate with government officials in their attempts to control the coronavirus, but not at the cost of individual and religious liberty. Government officials must remember that they are not monarchs and we are not their subjects. We are citizens of a free Republic and they are elected officials who serve at the pleasure of the people.

We must, as Jesus said in Matthew 26:41, "Watch [be vigilant] and pray." Pray for public officials to have the wisdom of God in dealing with this pandemic. Be vigilant knowing that power-hungry politicians are using this pandemic, and the fear it produces, to gain more conrol over our lives with promises of government provision, protection, and safety. 

Pray and Choose Liberty

Last, but not least, let us pray for another Great Awakening to sweep across the land. This would do more than anything to preserve our God-given liberties and rid the land of this virus and the more deadly virus of a carnal, casual Christianity.

Yes, personal freedom involves personal responsibility and personal risk. I, for one, am willing to take the risk. I say with Patrick Henry, Karl Menke, and millions of others,  “Give me liberty or give me death.”

Dr. Eddie Hyat is the author of 1726: The Year that Defined America, a timely and strategic book that documents how the Great Awakening played a primary role in the founding of America and the ending of slavery on this continent. This book, and others he has written, are available from Amazon and his website at www.eddiehyatt.com.

GOD'S FAITHFULNESS IN TIMES OF ECONOMIC DISTRESS

The blameless spend their days under the LORD'S care . . .
In times of disaster they will not wither; in days of famine they will have plenty.

Psalm 37:18-19

The coronavirus continues to take thousands of lives but there is, perhaps, an even more deadly scourge that is now plaguing our land--"hopelessness."

Because of the shutdown of the economy and the ensuing loss of millions of jobs, suicides, alcohol abuse, drug abuse, and domestic violence are all on the rise. The stress of being without income and unable to pay the bills is putting many thousands over the edge. 

Many find themselves ensnared in pits of despair and hopelessness with seemingly no way out. CBS News recently reported a study that estimated that 75,000 Americans will die of what they called “deaths of despair.” 

Sue and I believe that God showed us in 2001 that there will be a collapse of the world economy. I do not believe that this downturn is the fulfillment of that vision, but that is not the point here. At that time God showed us that out of the rubble of economic collapse, His providential provision would arise for His people, and that is my point in this article.

This providential provision and blessing I call “the opening of the windows of heaven.” Many years ago, God spoke to me with great clarity about this “opening of the windows of heaven” and it has been an incredible source of hope and strength ever since.

God Gives Me a Promise

In 1976 I was reading a small book entitled The Authority of the Believer. Within the book was a quotation of Malachi 3:10, which includes the promise from God that He will open for you the windows of heaven and pour out for you such a blessing that there will not be room enough to receive it.

The phrase open for you the windows of heaven burned in my soul. I went to bed that night and it seemed as though I could actually “feel” that word in my soul in the same way food just eaten could be felt in the stomach. It was a very real experience.

I arose the next morning and began my devotional time in which I was reading through the Bible. However, I immediately sensed my heart beginning to burn with that phrase I will open for you the windows of heaven. I paused to consider whether I should continue with my devotions as usual or should I give attention to this burning in my soul.

As I pondered this question, I glanced down at my Bible which was lying open on the floor. It had fallen open to 2 Kings Chapter 7 and the first words I saw were windows in heaven. I was astounded for I did know there was another place in the Bible that spoke of the windows of heaven. This was incredible and I knew that God was speaking.

God Uses Four Poor Lepers

I continued to read and found that this was the account of God’s supernatural deliverance of a city of Samaria that was besieged by the king of Syria and his powerful army. They had cut off all escape routes and blocked any food or other supplies going into the city. There was a complete economic collapse. It was so bad some in the city were turning to cannibalism.

In the midst of this desperate and impossible situation, Elisha the prophet (who was inside the city) made an incredible prophecy. He predicted that the very next day food would be sold at ridiculously low prices because of the abundance.

An officer of the king of Israel (who resided in this city), heard Elisha’s prophecy and scoffed. Look, he said, If the Lord could make windows in heaven, could this thing be (I Kings 7:2)? Elisha replied that he would see it but would not eat or partake of it.

That same night four leprous, homeless men who lived outside the city gates decided that it was time to take radical action. They said to one another, Why are we sitting here until we die? They reasoned that if they went into the city they would die of starvation. They would also die if they remained in their present position. Why not go out to the camp of the enemy, they reasoned. The worst that can happen to us is that we will die. But if we sit here, we are going to die anyway.

So, they began walking toward the enemy camp. As they marched forth, God caused the Syrian army to hear a sound of a large army marching toward them. They concluded that the king of Israel had hired the Egyptian army, and they ran in terror, leaving everything behind

The Windows of Heaven are Opened

The four lepers reached the camp and found food, clothes, gold, and silver in abundance. They enjoyed a sumptuous meal and then they took gold and silver out and buried it. Then they went back to the city and informed the watchman on the wall of what they had discovered. The watchman informed the king and the king sent several men to check it out. It was as the leprous men had said. The Syrian army had fled leaving behind a massive storehouse of supplies.

As morning dawned and word spread that food was being sold at the gates of the city, there was a mad rush by a lot of hungry people. The officer of the king who had scoffed at the prophecy of Elisha was put in charge of the gate where the food was being sold.

As the crowd rushed forward, he was trampled and died. The prophecy of Elisha was fulfilled in that he saw the widows of heaven opened but he did not eat or partake of the miracle.

God’s Sudden, Supernatural, Abundant Provision

Out of this experience the opening the windows of heaven came to mean to me “God’s sudden, supernatural, abundant provision.” It is God breaking through from above into our present situation. It is God bringing about effects for which there is no human cause or explanation.

In the natural world there is the scientific law of cause and effect which says that for every effect there is a cause. This is a human attempt to explain, on a horizontal plane, why things happen. We work forty hours per week in order to get a paycheck. We toil for hours digging, planting, weeding, and watering and the effect is a beautiful garden. Sometimes it seems that nothing happens unless we do something to cause it to happen.

But when God opens the windows of heaven, He brings about effects for which there is no human cause or explanation. He breaks into our lives from above and produces effects that we have not caused. He provides in a way that is sudden, supernatural, and abundant.

God Confirms His Word

As I pondered all of this that morning, I seemed to hear in my spirit, “I am going to open the windows of heaven on you and on everyone who supports you in what I have called you to do.”

About two years after this, Sue and I were sitting around our kitchen table with several other people, including a white-haired, eighty-year old woman who was a long-time prayer warrior. As we lifted out hearts in prayer, this dear old saint, arose from her chair, came around the table, laid her hands on my head, and began to pray. After our time of prayer had ended, she said, “The Lord told me to lay my hands on you and pray, and when I did, I saw two doors/windows open over your head.” I excitedly replied, “Praise the Lord! He told me he would open the windows of heaven on me.”

Conclusion

As Sue and I have, for many years, sought to walk out God’s plan for our lives with integrity and a daily dependence on Him, we have seen Him fulfill His promise and open the windows of heaven in ways we could never have imagined. Out of our walk with Him certain principles have emerged that I will here share with you. They are, I believe, keys to seeing God open the windows of heaven in your life.

1)       Always see God as your source.

Your job is not your source. Your government pension is not your source. These are channels that God uses to provide for you. God has many channels that He can use, but you must always see Him as your One and only Source.

2)       Ground yourself in God’s promises.

          Before we married, the Holy Spirit brought three promises to Sue’s mind that would characterize our lives together. All three are wonderful promises of God’s provision; Psalm 34:10, Psalm 84:11, and Philippians 4:19. Memorize these and other promises of provision and meditate on them every day until they are a part of your life. 

3)       Nurture an attitude of generosity.

I am not talking about a “give to get” religious legalism that often comes through in Christian fundraisers and telethons. I am talking about a heart attitude that wants to bless others and help those in need. There are many promises in Scripture related to the generous and those who give out of a pure heart. Jesus said, Give and it will be given to you; good measure, pressed down, shaken down, and running over will be put into your bosom (Luke 6:26).

4)       Listen for God’s wisdom.

God’s provision often comes to us, but it will sometimes come through us. In other words, there are times that we will have to take certain actions to set in motion the miracle that is needed. Wisdom is defined as “the correct application of knowledge” and God wisdom working through you will bring blessing and favor into your life.

5)       Be the best you can be—diligence.

One thing that impressed me about John D. Rockefeller was that in his autobiography he tells about when, as a young man looking for his first job, he decided that he would put in eight hours per day looking for a job until he found one. This is known as “diligence.” At a significant time in our lives, God said to Sue and me, “Be the best you can be.” That is diligence. Proverbs 22:29 says, Do you see a man (or woman) who excels (is diligent) in his work? He will stand before kings; he will not stand before unknown men.

Will God still open the windows of heaven? Will He do it for me? Absolutely! One of His Old Testament covenant names is Yahweh Jireh, which literally means the “The LORD will see and provide.” As we take Him as our Source and Provider, we will see Him open the windows of heaven and pour out blessings in ways we could never have imagined. We will not live in fear about the economy. As it says in Psalm 37:19 of those who trust in the LORD, In times of disaster they will not wither; in days of famine they will enjoy plenty.

Dr. Eddie Hyatt is the co-founder and president of Hyatt Int'l Ministries with a vision to see the church transformed and the world impacted by Biblical Reformation and Spiritual Awakening. His books are available from Amazon and his website at www.eddiehyatt.com. His latest book, 1726: The Year that Defined America, documents the impact of the First Great Awakening on the founding of the United States and the ending of slavery on the American continent.