A Hurricane 250 Years Ago Changed American History

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God moves in a mysterious way
His wonders to perform
He plants His footsteps in the sea
And rides upon the storm — William Cowper (1773)

Recently, Hurricane Ian became one of the strongest storms ever to hit the American coast, leaving a trail of destruction and causing great loss of life in Florida and other parts of the Southeast. Two-hundred and fifty years ago, another major hurricane left devastation in its wake throughout the Caribbean, the Gulf of Mexico and, eventually, the area between what is now Pensacola, Florida and Mobile, Alabama. This particular is known to history by several different names — Hurricane San Agustin of 1772, the Alexander Hamilton Hurricane of 1772 or Bernard Roman's Gulf Coast Hurricane of 1772 — and its association with Alexander Hamilton is what we aim to highlight today.

In August 1772, Alexander Hamilton, a native of the island of Nevis (now the nation of St. Kitts and Nevis), was living in Christiansted, on the island of St. Croix (then a Danish territory, now part of the U.S. Virgin Islands) and working as a store clerk. Earlier that year, in May, Hugh Knox — an Ulster Scot Presbyterian who had studied at the College of New Jersey (Princeton) and was ordained by Aaron Burr, Sr. — had arrived at St. Croix from Saba, also in the Dutch West Indies. He had assumed the pastorate of the Scotch Presbyterian church in St. Croix but also served on occasion as the editor of the Royal Danish American Gazette. In God’s Providence, the hurricane that struck Christiansted on August 31, 1772 (reckoned by modern standards to have been a Category 5 storm) was to bring Hamilton and Knox together in such a way as to change American history.

A few days after the storm had left almost total devastation in St. Croix, Rev. Knox gathered his flock at the local Dutch Reformed church and delivered a sermon titled A Discourse Delivered on the 6th of September, 1772, in the Dutch Church of St. Croix: On Occasion of the Hurricane (1772). Young Hamilton had previously written some poetry that had been published in the Gazette. The same day that Knox delivered his discourse, Hamilton, then seventeen years old, wrote a letter to his father which, having shown it to Knox, was persuaded to allow it to be published in the Gazette. It appeared in the October 3rd issue, with a preface by Knox, and caused a sensation. Local businessmen were motivated to raise funds for the education of the young clerk who had described the destruction of his city and island so eloquently and vividly.

It is believed that Knox became Hamilton’s chief sponsor as well as his tutor and mentor. Hamilton’s biographer, Ron Chernow, attributes a change — as it appeared before and after the hurricane — in Hamilton’s poetry to a more religious tone, to the mentorship of Knox (Alexander Hamilton [2004], p. 34). By 1773, the funds had been raised for Hamilton to sail to the mainland, where he would go on to study at King’s College (now Columbia University) in New York City, and later served his adopted country as a Founding Father of the United States, as Secretary of the Treasury, and as an author of The Federalist Papers. His image appears today on the $10 bill. Tragically, he was killed in a duel with Aaron Burr, Jr. in July 1804. Chernow notes that it was almost certainly from the lips of Hugh Knox that Alexander Hamilton first heard the name Aaron Burr. It is one of the remarkable ironies of history that the son of the man who ordained Hugh Knox — it was Knox who, recognizing his talent, primarily encouraged Hamilton to come to America to study — should be the one who took Hamilton’s life.

Knox’s Discourse and Hamilton’s letter are both available to read at Log College Press here. It is worthwhile to contemplate the providential path that brought such a storm to St. Croix, that inspired Hamilton’s letter, that led to his removal to America, where he would go on to contribute to the founding of the new nation of the United States. Rather than remaining an unknown illegitimate store clerk in the Caribbean, because of a storm and a friend who saw something remarkable in his writing, Hamilton left a profound mark on a young nation despite his premature death. As Cowper has so wisely said, “God moves in a mysterious way.”

The Value of Life: Testimony From Three Centuries

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If ever a culture needed to hear a message about the value of human life, our nihilistic 21st century America would be at the top of the list. Today’s post constitutes a witness from the past three centuries of American Presbyterian sermons and essays on the topic.

18th Century - Hugh Knox (1733-1790), “The Value and Importance of a Child,” Essay 58 in The Moral and Religious Miscellany; or, Sixty-One Aphoretical Essays, on Some of the Most Important Christian Doctrines and Virtues (1775):

The moment in which a rational, immortal spirit animates a human foetus, a spark is kindled which shall never be extinguished. The materiąl sun will grow old, wax dim with years, and be probably put out as a lamp that burneth; the stars shall fall from their orbits, and be covered with darkness; but this breath of the Almighty, this intellectual spark once kindled up in the moral world, ſhall burn on with undiminiſhed and ever increasing lustre, as long as God himself endures.

The birth of a child we deem to be but a trifling event, and look with indifference, perhaps with contempt, on the little helpless stranger. But if we viewed it with the penetrating eye of reason; if we considered it as emerging from eternal night into life immortal; — as an heir of worlds unknown, and a candidate for an everlasting state; — as a glimmering spark of being, just struck from nothing by the all-creating rock, which must burn and flame on to eternity, when suns and stars have returned to their native darkness or non-entity; — which must survive the funeral of nature, and live through the rounds of endless ages; which must either rise from glory to glory, ascending perfection’s scale by endless gradations, or sink deeper and deeper into the bottomless abyss of misery, and to which its immortality must either prove an unsufferable curse, — or a blessing inconceivable, according to the manner in which it shall have acquitted itself in its present probationary state — we shall clearly discern, that the value and importance of a human infant can scarcely be computed.

19th Century - Henry Augustus Boardman (1808-1880), The Low Value Set Upon Human Life in the United States: A Discourse Delivered on Thanksgiving-Day, November 24th, 1853 (1853):

It is impossible to frame any suitable conception of the value of life , or of the criminality of abridging its duration , without viewing man as an immortal being. The moment this idea is admitted into the inquiry, it overshadows everything else. The pains of dissolution, the pang of parting, the blighted hopes, the sorrows of widowhood and orphanage, the destruction of the vital spark , and whatever of grief and woe we may be accustomed to associate with the name of death considered simply as a temporal event — all becomes insignificant when we think of its future issues. It is the dismission of an individual from time into eternity. It is the sending him to the bar of his Maker. It is a terminating of all his opportunities for repentance and reformation . He is, thenceforth , done with the Bible and the throne of grace , with Sabbaths and sermons, with offers of pardon and tenders of reconciliation , with the Saviour's invitations and the Spirit's strivings, — all these are finished . He goes to appear before the “ great white throne,” and to receive his award of everlasting life , or of shame and everlasting contempt.

There is nothing over which the Deity has reserved to himself a more implicit control than life and death. “The Lord killeth and maketh alive; he bringeth down to the grave and bringeth up.” “I kill and I make alive; I wound and I heal.” As He alone can give life, so no creature may take it away without His permission. The wilful destruction of it, He has not only forbidden in the decalogue, but marked with His special abhorrence, by requiring every murderer to be put to death. And, as if to set forth in a yet more emphatic way, His estimate of the sacredness of life, and of the enormity of extinguishing it, he required even the involuntary homicide, among the Hebrews, to be tried; and if proved innocent, he was still treated as a quasi-prisoner, and prohibited, on pain of death, from quitting the city of refuge during the life of the high-priest. If further proof were wanting of the value He sets upon life, it offers itself to us on every side, in the various and inexhaustible provision He has made for its nurture and protection; in the antidotes He has prepared to the diseases sin has introduced; and above all, in the infinite love He has displayed towards our race in sending His be loved Son into the world to redeem us.

These are all His mercies. We are responsible to Him for the use we make of them. It is for Him to say how long, and under what circumstances, we shall enjoy them. Upon our conduct here, “everlasting things” are suspended. This is our probation; heaven and hell hang upon it. Nor is this all. We are so implicated with one another, that we are all helping to determine each other's characters and destiny. Our life or death may seriously affect, for good or ill, the welfare of a nation, or the prosperity of the church. Nay, we are even allowed to say, that the glory of God Himself, the ever-blessed and incomprehensible Jehovah, may have some connexion with our longer or shorter continuance here.

20th Century - Theodore Ledyard Cuyler (1822-1909), The Value of Life (1908):

Life is God’s gift; your trust and mine. We are the trustees of the Giver, unto whom at last we shall render account for every thought, word and deed in the body.

In the first place, life, in its origin, is infinitely important. The birth of a babe is a mighty event. From the frequency of births, as well as the frequency of deaths, we are prone to set a very low estimate on the ushering into existence of an animate child, unless the child be born in a palace or a presidential mansion, or some other lofty station. Unless there be something extraordinary in the circumstances, we do not attach the importance we ought to the event itself. It is only noble birth, distinguished birth, that is chronicled in the journals or announced with salvos of artillery. I admit that the relations of a prince, of a president and statesman, are more important to their fellow men and touch them at more points than those of an obscure pauper; but when the events are weighed in the scales of eternity, the difference is scarcely perceptible. In the darkest hovel in Brooklyn, in the dingiest attic or cellar, or in any place in which a human being sees the first glimpse of light, the eye of the Omniscient beholds an occurrence of prodigious moment. A life is begun, a life that shall never end. A heart begins to throb that shall beat to the keenest delight or the acutest anguish. More than this — a soul commences a career that shall outlast the earth on which it moves. The soul enters upon an existence that shall be untouched by time, when the sun is extinguished like a taper in the sky, the moon blotted out, and the heavens have been rolled together as a vesture and changed forever.

What is the purpose of life? Is it advancement? Is it promotion? Is it merely the pursuit of happiness? Man was created to be happy, but to be more — to be holy. The wisdom of those Westminster fathers that gathered in the Jerusalem chamber, wrought it into the well-known phrase, “Man’s chief end is to glorify God and enjoy him forever.” That is the double aim of life: duty first, then happiness as the consequence; to bring in revenues of honor to God, to build up His kingdom, spread His truth; to bring this whole world of His and lay it subject at the feet of the Son of God. That is the highest end and aim of existence, and every one here that has risen up to that purpose of life lives.

The truth spoken by these voices is timeless, just as every being made in the image of God is of eternal worth. May today’s generation give heed to these witnesses to the value and dignity of human life from centuries past.

Time spent for the glory of God is well-spent, according to Hugh Knox

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Today’s post begins with a quote from Martin Luther’s The Estate of Marriage (1522), continues with a quote from Hugh Knox., and ends with a quote from John Milton

Now observe that when that clever harlot, our natural reason (which the pagans followed in trying to be most clever), takes a look at married life, she turns up her nose and says, “Alas, must I rock the baby, wash its diapers, make its bed, smell its stench, stay up nights with it, take care of it when it cries, heal its rashes and sores, and on top of that care for my wife, provide for her, labour at my trade, take care of this and take care of that, do this and do that, endure this and endure that, and whatever else of bitterness and drudgery married life involves? What, should I make such a prisoner of myself? 0 you poor, wretched fellow, have you taken a wife? Fie, fie upon such wretchedness and bitterness! It is better to remain free and lead a peaceful. carefree life; I will become a priest or a nun and compel my children to do likewise.”

What then does Christian faith say to this? It opens its eyes, looks upon all these insignificant, distasteful, and despised duties in the Spirit, and is aware that they are all adorned with divine approval as with the costliest gold and jewels. It says, “0 God, because I am certain that thou hast created me as a man and hast from my body begotten this child, I also know for a certainty that it meets with thy perfect pleasure. I confess to thee that I am not worthy to rock the little babe or wash its diapers. or to be entrusted with the care of the child and its mother. How is it that I, without any merit, have come to this distinction of being certain that I am serving thy creature and thy most precious will? 0 how gladly will I do so, though the duties should be even more insignificant and despised. Neither frost nor heat, neither drudgery nor labour, will distress or dissuade me, for I am certain that it is thus pleasing in thy sight.”

A wife too should regard her duties in the same light, as she suckles the child, rocks and bathes it, and cares for it in other ways; and as she busies herself with other duties and renders help and obedience to her husband. These are truly golden and noble works. . . .

Now you tell me, when a father goes ahead and washes diapers or performs some other mean task for his child, and someone ridicules him as an effeminate fool, though that father is acting in the spirit just described and in Christian faith, my dear fellow you tell me, which of the two is most keenly ridiculing the other? God, with all his angels and creatures, is smiling, not because that father is washing diapers, but because he is doing so in Christian faith. Those who sneer at him and see only the task but not the faith are ridiculing God with all his creatures, as the biggest fool on earth. Indeed, they are only ridiculing themselves; with all their cleverness they are nothing but devil’s fools.

Diaper changing.jpg

Hugh Knox (1733-1790) in Essay 48 of The Moral and Religious Miscellany; or, Sixty-One Aphoretical Essays, on Some of the Most Important Christian Doctrines and Virtues (1775), “On the Shortness and Due Improvement of Time,” speaks to the value of time spent on the little necessary things of life, which some might think wasted.

Time employed in worldly business and cares, is not always misspent or thrown away; for, while we have bodies, families, and the poor and needy to care for, lawful worldly induſtry, will ever be an essential part of our Chriſtian duty. But that the time spent in worldly business be lawfully ſpent, it is necessary that we thus spend it in subserviency to a higher, nobler end; that we do it to the glory of God, and in obedience to his command, and that the world is kept down from the highest place in our affećtions.

Whether we are gardening, waiting on a stoplight on our way to do good, or washing dishes, if done to the glory of God, all such tasks are worthy of a Christian and count as time well-spent.

They also serve who only stand and wait. — John Milton, Sonnet 19, “When I Consider How My Light is Spent”