From John Winthrop, “A Modell of Christian Charitie” (1630):

There is likewise a double Law by which we are regulated in our conversation towards another. In both the former respects, the Law of Nature and the Law of Grace (that is, the moral law or the law of the gospel) to omit the rule of justice as not properly belonging to this purpose otherwise than it may fall into consideration in some particular cases. By the first of these laws, Man as he was enabled so withal is commanded to love his neighbor as himself. Upon this ground stands all the precepts of the moral law, which concerns our dealings with men. To apply this to the works of mercy, this law requires two things. First, that every man afford his help to another in every want or distress.

Secondly, that he perform this out of the same affection which makes him careful of his own goods, according to the words of our Savior (from Matthew 7:12), whatsoever ye would that men should do to you. This was practiced by Abraham and Lot in entertaining the angels and the old man of Gibea. The law of Grace or of the Gospel hath some difference from the former (the law of nature), as in these respects: First, the law of nature was given to Man in the estate of innocence. This of the Gospel in the estate of regeneracy. Secondly, the former propounds one man to another, as the same flesh and image of God. This as a brother in Christ also, and in the communion of the same Spirit, and so teacheth to put a difference between Christians and others. Do good to all, especially to the household of faith. Upon this ground the Israelites were to put a difference between the brethren of such as were strangers, though not of the Canaanites.

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Now the only way to avoid this shipwreck, and to provide for our posterity, is to follow the counsel of Micah, to do justly, to love mercy, to walk humbly with our God. For this end, we must be knit together, in this work, as one man. We must entertain each other in brotherly affection. We must be willing to abridge ourselves of our superfluities, for the supply of others’ necessities. We must uphold a familiar commerce together in all meekness, gentleness, patience and liberality. We must delight in each other; make others’ conditions our own; rejoice together, mourn together, labor and suffer together, always having before our eyes our commission and community in the work, as members of the same body. So shall we keep the unity of the spirit in the bond of peace. The Lord will be our God, and delight to dwell among us, as His own people, and will command a blessing upon us in all our ways, so that we shall see much more of His wisdom, power, goodness and truth, than formerly we have been acquainted with. We shall find that the God of Israel is among us, when ten of us shall be able to resist a thousand of our enemies; when He shall make us a praise and glory that men shall say of succeeding plantations, “may the Lord make it like that of New England.” For we must consider that we shall be asa city upon a hill. The eyes of all people are upon us. So that if we shall deal falsely with our God in this work we have undertaken, and so cause Him to withdraw His present help from us, we shall be made a story and a by-word through the world. We shall open the mouths of enemies to speak evil of the ways of God, and all professors for God’s sake. We shall shame the faces of many of God’s worthy servants, and cause their prayers to be turned into curses upon us till we be consumed out of the good land whither we are going.

From John Cotton, “God’s Promise to His Plantation” (1630):

Now God makes room for a People three wayes.

1. When he casts out the Enemies of a people before them, by lawful War with the Inhabitants which God calls them unto, as in Psal. 44. 2. Thou didst drive out the Heathen before them. But this course of Warring against others, and driving them out without provocation, depends upon special Commission from God; or else it is not imitable.

2. When he gives a forreign People favour in the eyes of any native People to come and sit down with them; either by way of purchase, as Abraham did obtain the field of Machpelah: or else when they give it in courtesie, as Pha|raoh did the Land of Goshen unto the Sons of Jacob.

3. When he makes a Countrey, though not altogether void of Inhabitants, yet void in that place where they re|side. Where there is a vacant place, there is liberty for the Son of Adam or Noah to come and inhabit, though they neither buy it, nor ask their leaves. Abraham and Isaac, when they Sojourned amongst the Philistines, they did not buy that Land to feed their Cattel, because they said There is room enough. And so did Jacob pitch his Tent by Sechem, Gen. 34. 21. There was room enough, as Hamor said, Let them sit down amongst us. And in this case, if the people who is were former Inhabitants did disturb them in their possessions, they complained to the King, as of wrong done unto them: As Abraham did because they took away his Well, in Gen. 21, 25. For his Right whereto, he pleaded not his immediate calling from God (for that would have seemed frivolous amongst the Heathen) but his own Industry and culture, in digging the Well, verse 30. Nor doth the King reject his plea, with What had he to do to dig Wells in their Soyle? but admitteth it as a Principle in Nature, That in a vacant Soyle, he that taketh possession of it, and bestoweth culture and husbandry upon it, his Right it is. And the ground of this is, from the Grand Charter given to Adam and his Posterity in Paradise, Gen. 1. 28. Multiply, and replenish the Earth, and subdue it. If therefore any Son of Adam come, and find a place empty, he hath liberty to come, and fill, and subdue the Earth there. This Charter was renewed to Noah, Gen. 9. 1. Fulfil the Earth and multiply: So that it is free, from that common Grant for any to take possession of vacant Countries. Indeed no Nation is to drive out another without special Commission from Heaven, such as the Israelites had; unless the Natives do unjustly wrong them, and will not recompence the wrongs done in peaceable sort, and then they may right themselves by lawful War, and subdue the Countrey unto themselves.

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3. Though this promise was made, that others should not wrong them; yet it follows not, but that they might wrong themselves, by trespassing against God, and so ex|pose themselves to affliction. Whilst they continued God’s plantation, they were a noble Vine, a right Seed: but if Israel will destroy themselves, the fault is in them|selves. And yet even in their Captivity, the good amongst them, God graciously provided for: The Basket of good Figs God sent into the land of Caldea for their good, Jer. 24. 5. But if you rebel against God, the same God that planted you will also root you out again, for all the evil which you shall do against your selves: Jer. 1.17. When the Israelites liked not the soil grew weary of the Ordinances, and forsook the Worship of God, and said, What part have we in David? after this, they never got so good a King, nor any settled rest in the good land wherein God had planted them. As they waxed weary of God, so He waxed weary of them, and cast them out of His sight.

From Philip Freneau, “On Emigration to America and Peopling the Western Country” (1784)

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To western woods, and lonely plains,

Palemon from the crowd departs,

Where Nature’s wildest genius reigns,

To tame the soil, and plant the arts-

What wonders there shall freedom show, 5

What mighty states successive grow!

From Europe’s proud, despotic shores

Hither the stranger takes his way,

And in our new found world explores

A happier soil, a milder sway, 10

Where no proud despot holds him down,

No slaves insult him with a crown.

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O come the time, and haste the day,

When man shall man no longer crush, 50

When Reason shall enforce her sway,

Nor these fair regions raise our blush,

Where still the African complains,

And mourns his yet unbroken chains.

Far brighter scenes a future age, 55

The muse predicts, these States will hail,

Whose genius may the world engage,

Whose deeds may over death prevail,

And happier systems bring to view

Than all the eastern sages knew. 60