Columbia 5Bntt)e«tlp tntl)fCttpoflmgork THE LIBRARIES THE ECCENTRIC PREACHER: OR A SKETCH OF THE LIFE OF THE CELEBRATED LORENZO DOW, ABRIDGED FROM HIS JOURNAL ; AND CONTAINING THE MOST INTERESTING FACTS IN HIS EXPERIENCE. ALSO, AN ABRIDGEMENT OF HIS CELEBRATED CHAIN! HIS CURIOUS THOUGHTS ON MATRIMONY! Cornell: E. A. RICE & CO 1841. /J I POWER PRESS OF L. HU>'TRESS, LOWELL. LO cn CO y PREFACE. The design of the followuig pages is to present the curious public with a connected and intelli- gible account of the early history, the travels and the eccentricities of that theoloojical ' knight er- rant,' Lorenzo Dow. His journal, of which this work is an abridgement, is both too bulky and too expensive, for general reading. It is more- over crowded with much unnecessary detail ; of no interest whatever to the great mass of the reading public. These unimportant incidents are here omitted, while every fact necessary to illustrate his character, and every transaction w^iich is either curious, remarkable or profitable, is retained. The language of Lorenzo has been employed wherever possible,excepting that it has been care- fully corrected and occasionally abridged of a redundant phrase, without changing the meaning of the writer. The sense of the original jour- nal has been no where designedly mutilated. Where events are hastily passed over, the journal has been condensed by the Editor's IV PREFACE. hand, who has, even here, permitted Mr. Dow to be his own biographer ; only, now and then hazarding a remark or an opinion when it seem- ed wanting to guide the thoughts and reflections of the reader. To those who, on seeing a hfe of Lorenzo Dow, will complain of the absence of my par- ticular account of his travels after 1816, we simply answer : No authentic records are extant excepting his journals ; and these could not be procured on any terms favorable to their publi- cation. Many stories of Mr. Dow are floating in the public mind, which might have been col- lected ; but it was thought best not to attempt their collection, as amidst such a traditionary chaos it would be utterly impossible to find the truth. Here the work is confined to an abridge- ment of what is known. Should this little book afford an evenincr's o gratification to those who have seen Mr. Dow ; should it satisfy the curiosity of those who have heard of his wanderings, and in the least degree subserve to the promotion of the common inter- ests of MAN, the Editor of these pages will not deem his labor wholly lost. January 1, 1841. CONTENTS OF THE ECCENTRIC PREACHER. CHAPTER I. Lorenzo's birth, parentage and education — Early relig- ious impressions — The lottery prize — An affliction — A dream — Awakening — Tempted to commit suicide — First acquaintance with the Methodists — Hope Hull — His conversion — Subsequent trials. CHAPTER II. Lorenzo's impressions about preaching- — Declining health— Offers his first social prayer — Begins to ex- hort — more mental trials — A frightful dream — Dream of the beautiful stalk — Of a lost soul — He preaches at . various places — Is nearly frozen to death — Opposition — is equipped for travelling by his uncle — Visits R. Island and Massachusetts — Preaches on Warren Cir- cuit — His dismission — His grief — Visits New Hamp- shire — Was rejected by the Conference — Preaches on Orange Circuit — Travels and labors in New Hamp- shire — Opposition — Temptations — Labors successful- ly — Joins the Methodist Conference, but is refused a place on the minutes — His poverty — Providential sup- ply — Preaches in New York — Great excitements — Pays a woman for praying— A rash promise — A pow- erful Quarterly meeting — The escape — Dangerous illness. CHAPTER III. Success in various places — A rash youth — Preaches from the word of the devil — Anecdotes — His health fails him — His visit to his native town — Determines to go to Ireland — Voyage to Quebec — Persecution on ship-board— The press gang — Unexpected friends — Sails from Quebec — The voyage — Arrival in Ireland — His reception in Dublin — Opposition — Preaches to VI CONTENTS. the soldiers — The last shilling — Visits Belfast and Ijarne — Preaches in several villages — The magistrate — Returns to Dublin — Boisterous passage — His labors in adjoining towns — Interview with Dr. Coke — Re- marks. CHAPTER IV. Lorenzo taken very sick — A new friend — Preaches in Dublin — Is offered a razor to take off his beard — Ex- tensive travels in Ireland — Another magisterial exam- ination — Visits Cork — Discouragements — Sells his watch — Returns to Dublin — The letter — Its reception — He warns all Dublin by printed handbills — Another preaching excursion — Leaves Ireland — Reception in America — Is appointed to Dutchess circuit — Opposi- tion and success — Removal — Quits his circuit — Sails to Savannah — Reception — Andrew, the black preach- er — Further travels — The unfinished meeting-house — Returns to New York — Remarks. CHAPTER V. Another severe illness — Goes to Connecticut — Meets with Calvin Wooster — Receives a great blessing — Travels extensively — Meets with the Bishops — Visits New York city — Destitution — A friend — A long tour in the North — Starts for Georgia with iicent>j-Jive cents in his purse — Travels in the South — Journey to Natch- ez — x'\ttack from Indians — Escape — His wretched ap- pearance — Is recommended by the Governor of Geor- gia — The jerks described — His opinion of the jerks — Visits Virginia — Preaches on the pillory — His moth- er's death — Returns to New^ England — Visits Boston and vicinity — Puts his journal to press — Camp-meet- ing at Weston — Excitement — Remarks. CHAPTER VI. Mr Dow's remarks on a happy pair in Ireland — On mar- riage in general — Meets Avith "Peggy" — His court- ship — Absence — Return — Courtship renewed — His marriage. CHAPTER VII. Another Southern tour — More about the jerks — Visit CONTENTS. Natchez — The Devil outwitted — Revival nt a Crxmp- meeting- — Narrow escape — A dream — Discourage- ments — The Local preacher's daughter — Returns 4:o Western — Another Cauj])-nieeting— Visits Boston, Sa- lem and vicinity — Tour through New-Hampshire and Vermont, and return. CHAPTER VIII. A journey to North Carolina and return — Change in the spirit of his Journal — Anecdote — Old Sam's Monu- ment — Bob Sample — Embarks with Mrs Dow for England — Lands in Liverpool — Discouraging" recep- tion — Friends raised up — Preaches in Zion's Chapel — • Is repulsed by the V/esleyans — Visits London — Man- chester — Dr Adam Clarke — Views of the Wesioyans respecting Mr Dow — Passage to Dublin — A joyful Meeting" — Tour in the North of England — Returns to Ireland — Sham Worship— A Sod Chapel — Dublin Mobs — Birth of a daughter — IMore mobs — Mr and Mrs Dow visit Liverpool — The Deist — The Calvinist discovered — Extreme sickness of Mrs Dow — Another Irish tour — Death of his child — Mr Averiirs history — Mr Dow's reflections on church music — On formal religion — Impressions. CH-IPTEP., IX. Preparations for return to America — Difficultif^ — Irish Emigrants — Arrival at New Bedford — A to;n- to Vir- ginia and return to Connecticut — Pecuniary ditncul- ties — Journey to the South — A hut in a Mississippi swamp — A journey through the woods — Arrival in Virginia — Mrs Dow's sickness — A lawyer's insult — Preaches in Washington — Puts his works to press — • Visits Connecticut — A friend's queries — Another tour to Natchez — Close of his journal — Remarks — Plis opposition to Masonry, Catholicism and Methodism — Remarks — His death. LORENZO DOW, OR THE ECCENTRIC PREACHER. CHAPTER I. FROxM HIS BIRTH TO HIS CONVERSlOrf. Lorenzo Dow, commonly known as "crazy Dow,** was born in Coventry, Tolland County, Connecticut, on the 16th of October, 1777. His parents were of English descent. They had a son and four daughters, beside Lorenzo, who was the youngest but one of the family. They were carefully attentive to both the secular and religious education of their children. Lorenzo's mind appears to have been under the influ- ence of strong religious impressions from his earliest childhood, as will appear from the following extract from his journal : " When I was between three and four years old, one day, whilst I was at play with my companions, I sudden- ly fell into a reverie about God and those places called heaven and hell, wliich I heard people converse about, so that I forgot my play ; which my companion observ- ing, desired to know the cause: I asked him if" ever he said his prayers, night or morning ; to which he replied no — then, said I, you are wicked, and I will not play with you ; so I quit his company and went into the house." In this brief extract we see the incipient beginnings of that boldness and energy of reproof that afterward! 1 10 THE ECCENTRIC PREACHER: OR characterized his public ministrations and private labors, and which probably was the secret of the attention he every where excited. As an instance of the native eccentricity of his mind, the following incident may be useful. He was scarcely twelve years of age, and feeling anxious to know if God woald answer prayer, as in primitive days, he promised to serve him provided he would enable him to gain the highest prize in a small tottery then about to be decided in the place. He gained the prize, nine shillings ! broke his promise, and was very uneasy for several ireeks. His constitution was severely shaken by a painful gicknc.?s, while a boy, occasioned by overheating him- self and drmking cold milk and water; from the effects of this early affliction he never wholly recovered. Lorenzo seems to have been a great believer in drea:r-s,, from an early period. While suiiering under this sickness, which took an asthmatical turn, he dream- ed that he saw the prophet Nathan addressing a large assembly of people. Inquiring how long he should live, the prophet replied, " Until you are twenty-one." This dream occasioned him much anxiety in his mind. He describes his awakening in the following nervous manner. " When past the age of thirteen years it pleas- ed God to av.aken my mind by a dream of the night, which was, that an old man came to me at mid-day hav- ing a staff in his hand, and said, " Do you pray ?" I told him, " No." Said, he, " you must," and then he went away ; he had not been long gone before he returned, and said again, "Do you i^ray" .? I again said, "no:" after his departure, I went out of doors and was taken up by a whirlwind and carried above the skies ; at length I discovered, across a gulph, as it were, through LORENZO DOW'S LIFE AND TRAVELS. 11 a mist of darkness, a glorions place in which was a throne of ivory overlaid with gold, and God sitting upon it and Jesus Christ at his right hand, and angels and glorified spirits, celebrating praise. Oh! the joyful mu- sic ! I thought the angel Gabriel came to the edge of Heaven, holding a golden trumpet in his right hand, and cried to me with a mighty voice to know if I desired to come there. I told him I did. Said he, "You must go back to yonder world, and if you will be faithful to God you shall come here in the end." "With reluctance I left the beautiful sight and came back to the earth again ; and then I thought the old man came to me the third time and asked me if I had pray- ed ? I told him I had. Then, said he, "Be faithful, and I will com.e and let you know again." This singular dream appears to have had a powerful effect upon his mind. He felt himself a sinner, he wept, he made solemn promises of amendment, and commen- ced secret prayer at once. His old, idl^ companions and his wicked practices were at once forsaken, and he became an altered youth. But haying none to give him proper instruction he mourned, with much grief for sev- eral months. /' y ' The doctrines of election and predestination troubled him exceedingly; now, he thought all his labors vain, and anon, he trembled lest he were reprobated : so vio- lent was the effect of these reflections that he once de- termined on suicide, and actually retired with a loaded gun to the silence of the forest to blow his brains out. — He thus describes the operations of his mind while there. *' As I was about to put my intention into execution a sudden thought darted into my mind, — " Stop and con- sider what you are about ; if you end your life, you are undone for ever : but if you omit it a few days longer 12 THE ECCENTRIC PREACHER: OR somethinnf may turn up in your favor ;" this was attend- ed with a small degree of hope that if I waited a little while It should not be altogether in vain ; and I thought I felt thankful that God prevented me from sending my soul to everlasting misery." At this period of his experience he became acquaint- ed with the Methodists, who were just beginning to be known in the western sections of New England. Hope Hull had been invited to preach in the neighborhood; and under his sermon Lorenzo was so alarmed, that he well nigh fell from his seat. He was now thoroughly awakened ; sleep forsook his eyes, and with all his en- ergies he sought the salvation of his soul. His conversion, like all other parts of his experience, is characteristic of himself. He had been to a meeting where his impressions were very powerful, and after the meeting he became so alarmed that he feared the Devil would carry him away : under the influence of this superstitious fear, he dared not go home alone. A friend accompanied him, and he retired to his chamber where he dared not sleep for fear of awaking in an end- less hell. We give his own account of his feelings on that memorable night. "I strove to plead with God for mercy, for several hours, as a man would plead for his life ; until, at length, weary in body, as the night was far spent, I fell into a slumber and dreamed that two devils entered the room, each with a chain in his hand ; they laid hold on me, one at my head, the other at my feet, and bound me fast, and breaking out the window- carried me a distance from the house and laid me on a spot of ice, and whilst the weaker devil flew off in flames of fire, the stronger one set out to drag me down to hell. When I got within sight of hell, to see the blue blazes ascending and to hear the screeches and groans 13 of devils and damned spirits jfave me such a shock as I cannot describe. I thotight, I will struggle and strive to break these chains; and if I can and get away it will be g-ain ; and if I cannot there will be nothing lost. In my struggle I awaked, and oh ! how glad was I that it was only a dream. I again strove to lift up my heart to God for mercy — and these words struck my mind : ' la that day there shall a fountain be opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness.' A thought darted into my mind that the fountain was Christ ; and if it were so deep and wide that the wicked inhabitants of Jerusalem could wash and be clean, why not the whole world ? Why not deep enough for me ? Here hope sprung up ; there was a Saviour offered to all instead of a certain few ; and if so, possibly there might be mercy yet for me ; but these words followed—' Woe to them that are at ease in Zion.' Here discouragements arose. I thought myself to be the unprofitable servant, who had wrapped his tal- ent in the napkin, and buried it m the earth. I had not on the wedding garment, and was unprepared to meet God. I thought I heard the voice of God's justice say- ing, ' Take the unprofitable servant and cast him into utter darkness.' I put my hands together and eried in my heart, 'the time has been when I might have had re- ligion ; but novr it is too late; mercy's gate is shut against me, and my condemnation forever sealed. Lord, I give up; I submit; I yield; I yield: if there be mer- cy in heaven for me, let me know it ; and if not, let me go down to hell and know the worst of my case.' As tliese words flowed from my heart, I saw the Mediator step in, as it were, between the Father's justice and my soul, and these words were applied to my mind with 14 THE ECCENTRIC preacher: OR great power: *Son, thy sins which are many are forgiv- en thee; tiiy faith hath saved thee: go in peace.' " The burden of sin and guilt and the fear of hell vanished as perceptibly as an hundred pounds weight falling from a man's shoulder; my soul flowed out in love to God, to his ways, and to his people ; yea and to ALL mankind." How strong ! how simple ! how natural is this relation of his christian experience. Of its genuineness none can doubt. Nor was it without its immediate fruits. At daylight he arose and hurried to his pious friends and told them the story of tlie Saviour's love to his soul with a gushing heart and a flowing tongue. He wanted, to use his own language, "a thousand tongues and twice ten thousand at the end of them" to praise God for what he had done for his soul. Like all young converts, he had trials. Some old christians perplexed him by the cold, freezing questions of ' How do you know you are converted ? How do you know you are not deceived ?' These ill-timed questions roused unbelief to the conflict and he lost sight of his beloved. In this moment of darkness he set out towards the residence of some converts, when he says, " before I got to the house I met my beloved on the way ; he was the chiefest among ten thousand and the altogether love- ly. And I went home happy in the Redeemer's love.'* How many lambs of the flock of Christ, like Lorenzo, are baffled and discouraged by the questions of doubt BO often raised by old, lukewarm professors.who imagine that because they live in a fog, every one else must, and that living in a cloud is an evidence of true christian experience. Alas ! for such professors ; how many of them will die and perish in a cloud of doubt. Satisfied at length with his experience Lorenzo, with LORENZO DOW'S LIFE AND TRAVELS. 15 twelve others, united himself in religious bonds with the Methodists of his neighborhood. Such was the early experience of the eccentric Lo- renzo; an experience which, aside from its peculiari- ties, we may all safely emulate. May the converting grace of the Almighty touch tlie heart of the impenitent reader! CHAPTER n. Lorenzo's call to preach the gospel — his first IMPRESSIONS, &e. The-operatioTss of Mr. Dow's mind upon the important subject of preaching the gospel were as strong and vio- lent as upon every other topic. He seems to have had a mental constitution excessively susceptible to every spiritual impression ; hence, he was borne irresistibly along by every current of serious thougiit that passed through his mind. As it will be impossible to give so striking a view of his feelings in our o»vn language, as he has given in his journal, we shall make such extracts from it as will give the reader a pretty clear idea of the nature of the mental operations and struggles that urg- ed him to the work of the ministry. These struggles commenced shortly after his conver- sion. Their cemmencement is thus described in hie journal. "One day, being alone in a solitary place, these words were fiuddeialy impressed upon my mind: 'Go ye into 16 THE ECCE^JTRIC preacher: OR all the world and preach the gospel to every creature. I instantly spoke out. Lord ! I am a child, I cannot go ; I cannot preach. These words followed in my mind, — * Arise and go for I have sent you.' I said, send by whom thou wilt send, only not by me, for I am an ignorant, il- literate youth, not qualified for the important task : The reply was — 'What God hath cleansed call not thou common. I then resisted the impression as a tempta- tion of the Devil; and then my Saviour withdrew from me the light of his countenance ; until at length I dared not believe that God had called me to preach for fear of being deceived; and durst not disbelieve it, for fear of grieving the Spirit of God: thus I halted between two opinions." These exercises continued to perplex him for several months, during which time his trials were extremely se- . vere. His health also declined and at one period he was looked upon by his friends as the victim of a rapid consumption. He unbosomed his feelings to his rela- tions upon the subject of preaching ; but there he met with the most positive and decided discouragement; and he tried to dismiss all thoughts of the subject from his mind. But in vain: they followed him constantly, and when he strove against them he was lost in dark- ness ; when he encouraged them, he was happy. On Sunday, October 5th, 1794, he offered his first so- cial prayer in a public assembly, and on the 14th of No- vember following lie delivered his first exhortation: we extract from his journal. " About this period, I attempted to speak a few words of exhortation in public, for which my parents gave me tender reproof, which was like a sword in my hearty fearing lest I should run too fast. " One day 1 felt impressed ta exhort again, but, fear- LORENZO DOW*S LIFE AND TRATELS. 17 ing the reproof of my relations, I neglected my duty, to shun the cross, but horror and condemnation seized up- on my mind. I began to reflect, if in the beginning of my pilgrimage i have such trials to encounter, what will it be if I attempt to go into the vineyard to face a frown- ing world ? nay, let the consequence be what it may, saved or damned, I am resolved I will not preach the gospel ; and if ever one felt the pains of the damned in this world it appeared to me I did. " I was filled with horror and darkness whilst awake, •with fearfulness and frightful dreams by night for nearly the space of four weeks, until, one night I was awaked by surprise, and in idea there were represented to my view, two persons, the one named Mercy with a smiling countenance and having a book in his hand, said to me, " if you will submit and be willing to go and preacb, there is mercy for you" ; the other, by the name of Jus- tice, with a solemn countenance, holding a drawn, glit- tering sword over my head, added : " if you will not sub- mit, you shall be cut down ; now or never." It appeared to me that I had but one halt hour for consideration, and if I still persisted in obstinacy, it would be a gone case forever. " I put my hands together, and said Lord I submit to go and preach thy gospel ; only grant my peaceful hours to return and open the door. "At the dawn of day, I arose and withdrew to the wilderness to weep and mourn before God; at length, the light of his countenance shined into my soul, and I felt humbled under his mighty hand, willing to become any thing as God should see fit" Still his trials continued. His health was extremely poor, he was afflicted with a violent asthma, and had no means of obtaining an equipment for the work of the 18 THE ECCENTRIC preacher: OR itinerancy ; his parents, too, were opposed to liis becom- ing a preacher, though he at last obtained a promise from his father that he would not hinder him, provided, he could obtain a iiorse and other necessaries for his work. Nov. 9, 1795, he writes, "Being- again tried in ray mind in regard to preaching, fearing lest I should run too fast and querying from what quarter my impressions came, I dreamed that I was walking in the solitary woods beside a brook, ai\d saw a beautiful stalk about eight fe.et high : from the middle and upwards it was covered with beautiful seeds. I heard a voice over my head saying to me, ' Shake the stalk that the seeds may fall off, and cover them up : the seed will be of great value to some, though not to thyself, but thou shalt receive thy reward hereafter.' "I shook the stalk and beautiful speckled, red seed fell off, and I covered them up with earth and rotten leaves, and went on my way to serve the Lord. " Some time after, I thought I was there again and saw a large number of partridges or pheasants, that had been scratching up a great part of the seed. I discov- ered them and was very sorry and went and drove ihem away and watched it to keep them away. Then I tlio't I began to preach, and immediately awaked, when the parable of the sower came into my mind. " 19th. I dreamed I saw a man in a convulsion fit, and his countenance was expressive of Hell. I asked a by-stander what made his countenance look so horrible —said he, the man was sick, and relating his past ex- perience, his calls from time to time, and his promises to serve God ; and how he had broken them : 'and now,' said he, ' I am sealed over to eternal damnation,' and in- fitantly the convulsion seizsd hini.' This shocked me LORENZO DOW'S LIFE AND TRAVELS. 19 80 much that I instantly awaked, and seemingly the man was before my eyes. " I dropped asleep aj^ain, and thounrht I saw all man- kind in the air, suspenrled by a brittle thread over Hell, yet in a state of carnal security. I thought it to be my duty to tell them of it, and again awaked, and these v.'ords were applied to my mind with power, 'there is a dispensation of the gospel committed unto you, and woe unto you if you preach not the gospel.' I strove to turn my mind to something else, but it so strongly followed me, that I took it as a warning from God. • "Dec. 31. I felt my heart drawn to travel the world at large, but to trust God by faith, like the birds, for my bread was difficult, as my strength was small, and 1 shrunk from it." On the 7th of January, 1776, he was sent for, to visit Tolland, that his public gifts might be judged of by his brethren previously to his being sent out to preach. — He also visited New-London Circuit, East Hartford, and other places, where he held several meetings, at one of "which he was suddenly taken sick and obliged to leave the (".esk. He continued to visit other places until Feb. 5th, when he returned home ; on his way, having missed the road, he narrowly escaped being frozen to death in the woods. Of this excursion he writes, " I am glad that I went, although there was great op- position against me on every side. I am every where spoken evil of. I feel the worth of souls lie near my heart and my duty still to be to preach the gospel." By an unexpected kindness on the part of his uncle, his difficulty respecting a horse was removed ; he offer- ed to sell him one, on a year's credit, if he could find bondsmen. Four of the society gave their names and Lorenzo was at last equipped for the work of the itine- 20 THE ECCENTRIC preacher: OR rancy. His parents also, findinjr him determined, relax- ed their opposition and furnished him with clothing and mono}'. With this and a certificate of his moral char- acter, he set out again on another evangelical excursion. We shall here make such extracts from his journal, as will give the reader a correct idea of his trials and suc- cess, at least, as he viewed them. "March 30, 1796. This morning early, I set out for ■Rhode Island, in quest of Jesse Lee, who was to attend a quarterly meetmg there. As I got on to the road, I looked about and espied my mother looking after me, until I got out of sight ; this caused me some tender feelings afterwards. "April 1st. Upon my arrival at Cranston, in R. I., I found that J. Lee was gone to Boston. I set out after him and found, at the preachers' boarding house there, that Lee had gone to the East ; and their advice was, to go to Warren, R. I. with Thomas Coope, who was going to set out that afternoon. Accordingly I joined him company to East-Town. " Sunday, 3d. This day for the first time I gave out a text before a Methodist preacher, and being young in years and in the ministry, the expectations of many were raised, who did not bear with my weakness and strong doctrine, but judged me very hard and would not con- sent that I should preach there any more for some time," He continued to preach on Warren Circuit for three months, when at a quarterly meeting, held June 3d, he was dismissed from the Circuit with orders to go home. The following document contains his dismission. " We have had brother Lorenzo Dow, the bearer here- of, travelling on Warren Circuit, these three months last past. In several places he was liked by a great many people ; at other places he was not liked so well, and at a few places they were not willing that he should preach LORENZO DOW'S LIFE AND TRAVELS. 21 at all ; we have therefore thought it necessary to advise him to return hoiue, for a season, until further recom- mendition can be obtained from the Society preachers of that Circuit. JESSE LEE, Elder. John Vaniman, Thos. Coope. Rhode-Island, July 3, 1796. To C. Spry, and the Methodists in Coventry." Upon receiving this singular certificate, he says : — "Two or three handkerchiefs were soon wet through with tears ; my heart was broke. I expostulated with them, and besought for further employment." After preaching at several places on his route, he reached home, where he says, " My parents asked me whether I was not convinced that I did wrong in going. I told them no, but was glad ; others began to mock and cry out, 'This man began to build, and was not able to finish.'" Shortly after this discouraging event, we find him re- ceiving a license from the Rev. C. Spry, with permission to labor on Tolland circuit until the quarterly meeting Conference, to be held shortly after at Enfield. But he chose to make a visit to his sister, at Hanover, N. H., where he met J. Lee, who gave him decided demonstra- tions of disapprobation. However he kept on his way, preaching as he had opportunity, until the time of the Enfield quarterly meeting, which he attended. Here he wished a recommendation to the ensuing Annual Con- ference, when, after much trouble and delay, one of the preachers informed him that his license was sufficient, and bade him attend the Conference. On the 20th of September the Conference was held at Thomson, (Conn.) where Lorenzo was examined by the bishop, but after strong opposition from T. Cooke, 22 THE ECCExNTRIC PREACHER: OR J. Lee and N. Snethen, he was rejected on the plea that he had no written recommendation. This rejection so affected him that he could take no food for thirty-six hours. Determined not to be baffled, Mr Dow set out to trav- el on his own responsibility, when he was sent for by one Phillip Wao-ar, with whom he labored on Orange circuit three months. While on this circuit he writes: " October 12th. I never felt the plague of a hard heart as I do of late, nor so much faith as I now have that inbred corruption will be done away. I never felt the worth of souls so near my heart as I do of late, and it seems as if I could not give vent enough to it. Lord ! prosper my v/ay. " October SOth. Satan pursues me from place to place. Oh! how can people dispute there being a dev- il I If they underwent as much as I do with his buifet- ings they would dispute it no more. He, throwing in his fiery darts, my mind is harrassed like punching the body with forks and clubs. Oh ! that my Savior would appear and sanctify my soul and deliver me from all within that is contrary to purity. "Nov. 1st. A few evenings since, I dreamed that a minister came and reproved me harshly whilst I was preaching. In this place (Belcher) it was fulfilled, for a Baptist preacher in the congregation accused me of laying down false doctrine : presently a Presbyterian af- firmed the same likewise because I said a christian ■would not get angry. Here also appeared some little fruit of my labor." After three months severe labor on the above circuit, Mr Dow was so discouraged by the inward trials of his heart that he determined to leave it and spend some time in the neighborhood of his sister's residence. He LOREINZO DOW's LIFE A^D TRAVELS. 28 accordingly set out on his journey to New llampsliire. The first day he took a cold so violent, that he was near- ly deprived of his voice. At Brattleboro' his friends ad- vised him not to proceed as a violent snow storm was raging, but Lorenzo had appointments out and that de- termiiied him: he proceeded, and after ploddincr his te- dious wav through ten miles of newly-fallen snow, reached his first scene of labors, where he says, " a sol- emn time we had." From thence he pursued his way, at the hazard of his life, fifteen miles farther, through a snow that was now knee deep on the level, but in con- sequence of a severe wind was fast creating dangerous drifts. But he persevered and, though much wearied and chilled, reached his appointment. This affords us another instance of his energy and perseverance. ^ Reaching his sister's, he felt disposed to spend some time in study, but dissatisfied with the confinement it required he soon re-commenced his erratic wanderings round the country. At Enfield, N, H., he was invited to settle among them. Of this he says, " This was some- what pleasing to nature, as by it I could have ease and acquire wealth ; an elegant, new meeting house being also ready : but something within would not sutler me to comply. Still feeling it my duty to travel, I went in to Canaan, Lyme, Dorchester, Orford, Hebron, New Lebanon, Strafford, Tunbridge, Chelsea, Hartford, and many adjacent towns : and the feather edge of prejudice was removed and some few were awakened and con- verted to God." The following conversation, which occurred at Ver- shire, Vt., in 1797, between him and Rev. N. Snethen, is interesting, as it displays that native independence of mind so peculiar to Mr Dow. Said Mr S. " J. Lee dis- approves of your travelling into so many new places, and »4 THE ECCENTRIC PREACHER: OR what will you do provided he forbids your preachinrr?" Lorenzo replied : " It does not belong to J. Lee or any other man to say whether I shall preach or not, for that is to be determined between God and my own soul ; only, it belongs to the Methodists to say whether I shall preach in their connexion. But as long as I feel so im- pressed, I shall travel and preach, God being my help- er : and as soon as I find my mind released, I intend to stop, let people say what they will." «But^" said Mr S. " what will you call yourself? The Methodists will not own you, and if you take that name, you'll be advertised in the public papers as an impos- tor." " I shall call myself a friend of mankind," said Mr Dow. "Oh ! for the Lord's sake, don't ; for you are not ca- pable of it, and not one of a thousand is; and if you do, you'll repent it," replied Mr S. " I am in the hand of God, and I feel submissive," was the answer of Lorenzo as he rode off towards his ap- pointment. At Charlestown he met Mr J. Lee, who informed him that he must obtain a new recommendation from his na- tive circuit or not think of bemg admitted into Confer- ence. And at the Orange circuit quarterly meeting, he forbad the preacher to employ Lorenzo any more. As Mr Lee rode away Mr Dow ran after him and said, " if you can get no text to preach upon between now and Conference, I give you Genesis, xl. 14." Returning home, Lorenzo preached in his native place and obtained a recommendation to Conference by a unanimous vote of the Society. While at home his mind was harrassed by strong temptations, and on one occa- sion he sought the river for the purpose of committing LORENZO DOw's LIFE AND TRAVELS. 55 the cowardly sin of suicide: but a thought of eternity prevented him. He felt impressed to visit from house to house, but resisted the impression, and strove to escape the cross but, as he says, " the thorns by the way scratch- ed him, and to take up one end of the cross it dragged hard ;" a remark which is as true as it is quaint. He then resisted and overcame the temptation by visiting upv/ards of sixty families in succession. Visiting Granville circuit, he labored successfully at several appointments. At Suilield, Northainpton, Con- way and BuckJand, many souls received our precious faith through his labors. Having dreamed one night that he saw a field of boundless uimeBsions filled with corn and exposed to the ravages of the birds who in- fested it, he felt encouraged to labor more zealously than ever, and in the space of twenty-two days, he trav- elled three hundred and fifty miles and preached seven- ty-six times! Those were Herculean labors, and yet Mr Dow was a man of slender form and constitution. Sept. 19th, 1797, the Conference met at Wiibraham, Mass. Here Mr Dow's case came up, and after much opposition from J. Lee and others it was voted to permit him to travel, by about two-thirds of the Conference, but it was not thought best to permit his name to appear on the minutes. So he was given into the charge of Rev. S. Hutchinson, who was to employ him or send him home, as he should judge best. This act appeared to Mr Dow to be a virtual rejec- tion of his claims to a place in the ranks of the Metho- dist itinerancy, and after many mental trials he publicly renounced the name of Methodist ; assigning as a rea- so!i, "that the preachers would not receive him as a brother." He also determined to visit some distant part of America, where Methodism was yet unknown, and 2 26 THE ECCE.NTRIC PREACHER: OR after raising up societies offer them and himself to the connexion. Such were the plans of a wounded and grieved mind. But a difficulty stared him in the face. He had lost his surtout, and his coat and shoes were ivorn out. He possessed no means of procuring more. Distressed and embarrassed, he sought the woods and prayed. God refreshed him, and a few days after, the people, of their own accord, supplied all his necessities. Agreeably to his resolve, he started for Deerfield, where he narrowly escaped drowning as he forded the river. At last, he reached Windsor, Vt., where some were converted. While here, the preacher on his former circuit wrote for him to attend their quarterly meeting. He did, and af- ter some explanations from Mr. Hutchinson, he agreed to labor in his charge, agreeably to the expressed will of the Conference. Mr. H. told him if he did well for the next three months, all would yet be well ; otherwise he ehould die. So Lorenzo entered upon his work, con- vinced that nothing but ai extensive revival under his labors could secure him a standing in the Methodist Church. With this conviction, he began his ministry at Pitta- town, N. Y., on Cambridge circuit, where a great ex- citement attended his preaching. Thus he went round tlie circuit, preaching and visiting from house to house, and stirring up a prodigious interest. The wicked howl- ed, the lukewarm complained, the country was in an up^ roar! They called him "craz?/ Doiy." But in spite of all this, many, very many were converted to God. Still, Lorenzo was tried, and meeting with Br. Hutch- inson, he besought him to send him home. This he re- fused, and bade him stay another quarter. He therefore continued his labors, though he met with many hard LORENZO DOW's LIFE AND TRAVELS. 37 speeches to discourage him. We insert a few incidents that occurred on this circuit, as they are illustrative of his mode of laboring with sinners. We give them mostly in his own words, as in our own, they would lose most of their interest. " At Poultncjy, I began to question a young woman about her soul, but met with cool answers. Well, said I, I'll pray to God to send a fit of sickness upon you, it nothing else will do, to bring you to God ; and if you ■wont repent then, to take you out of the way, so that you shall not hinder others. Said she, if you will pray for such things as this, you cannot be the friend you pretend to be to my soul ; and I'll venture all your pray- ers. But she soon began to grow uneasy and restless, and went into one room and into another, back and forth ; then she sat down, but could get no relief. The whole family, except the father and son, began to grow outra- geous towards me, and I went seven miles late at night for the sake of family quietness. Shortly afterwards, that young woman began to seek God." " At Skeinsboro' was a woman who found fault with me for exhorting the wicked to pray, saying, the prayers of the wicked were an abomination to the Lord. But I told her, that was home-made scripture, for there was no such passage in the bible. I besought her to pray, but she replied, I cannot get time. I then offered to buy the time, and for a dollar she promised to spend one day as I should direct, if it were in a lawful way ; provided she could get the day. She did not think that I was in earn- est, but I turned to her mistress, who promised to give her a day : then, throwing a dollar into her lap, I called God, and about thirty persons present, to M'itness the agreement. She besought fne to take it again, which I refused, saying, if you go to hell it may follow and en- 28 THE ECCENTRIC PREACHER! OR hance your damnation. About ten days elapsed, when her conscience roaring aloud, she took the day and read two chapters in the bible, and retired thrice to pray. •Before night, she felt distressed on account of her soul, and soon found the comforts of religion." He thus describes a scene which was enacted at East- town: "Solemnity rested upon every countenance, and in the morning the congregation was triple its usual number. This neighborhood, I visited from house to house, and conversed personally with the youth. I found two thirds of them under serious impressions, and in this private conversation they promised to pray for a season. One of these broke her promise and strove to escape my sight, but following her to a neighboring house, Isat at the door, and would not let her out until she promised to serve God or the Devil for a fortnight : she chose the latter, saying, I can't keep the other. I called God to witness, and said, I'll pray that you n)ay be taken sick before the fortnight's up — and left her. Before night, she began to grow uneasy, and in about a week was hopefully converted to God." "One evening, while T. Dewey was exhorting, a flash of forked lightning pierced the air, and rolling thunder seenjed to shake the house. Some screeched out for mercy, some jumped out at the windows, and others ran out at the door. From this night, the stir became visi- ble, and thirteen of the youth that night resolved to pur- sue religion. A young man, named Gideon Draper, said, ' If I can stand the crazy man, I will defy all the Methodist preachers to convert me.' I talked with him ; he objected, ' I am too young ;' but here God brought him down, and he is now an itinerant preacher." On the 20th of June, he attended the quarterly meet- ing E^•zo Dow's life and travels. 37 era! severe spiritual conflicts and endured some incon- venience in one or two tremendous gales that assailed them on their passage. On the 2Gth of November the ve-^sel reached a place called Larne, on the north of Ire- land, where she was detained, by adverse winds, nine- teen days. We again quote from his journal, that the reader may see how this eccentric man succeeded among strangers. " Nov. 27th. This morning I went on shore, having no proper recommendations with me. As I entered the village I inquired for Methodists ; a lad directed me to inquire for Joiin Weares, a school master. Meeting him at the door of his house I asked, "Are there any that love God here, or in town ?" "He replied. 'My wife makes more ado about religion than all the people in town ; come, walk in,' I went in, but found him an enemy to the truth. "In this place no regular society had been establish- ed ; until, a few days previous, nine women were joined in class. One of these kept a school, and permitted me to occupy her school room for a meeting. With much difficulty I got a few collected in the evening, to whom I spoke. After meeting, a loyal woman scolded me because I did not pray for the'King. "I replied, that I came trom a country where we had no King, and it was noAatural for me to do so ; she ex- cused me and invited me to breakfast." During his stay here his congregations continued to increase, and a deep religious interest was created, so that, to use his own expression, " one and another were telling what God had done for their souls." While at Larne he slept on a bed, the first time for many months, it having been his practice to lie on the floor on account of his asthma. But finding the floor of his bed-room at 88 THE ECCEKTRIC preacher: OR i Larne composed of hard earth, he Avas compelled to re- sort to the bed, and slept untroubled by his old disturb- er. We now give his own description of his arrival and reception in the city of Dublin : "December 15th. After two days sail I landed in Dublin. Having a letter, I sought to find him to whom it was directed ; a custom house officer for tivo and six- pence piloted me there, but in vain ; the man was not at home ; and night coming on, I scarcely knew what to do. The family would not receive me, so I inquired for Methodists. A chaise driver said, ' I know where one lives ;' and for a shilling I got him to conduct me to the house. " After rapping, the door was opened by a boy, who informed the mistress that a stranger wanted her hus- band. She said, 'let him come in till he comes home.' By and by, in came her husband, William Thomas, who stopped and looked, and then Avith a smile shook hands with me. After I told him my case he invited me to tarry all night. In the evening I attended meeting at Gravel-walk, where I was called upon to pray. "The next day, I called to see the preacher, Mr. To- bias, and made my call known unto him. He heard me, and advised me to go on board again, and return to America. He then offered me a half-crown, which I refused, and with tears left him. I had now only two shillings left ! "In the evening, at Whitefriar street meeting house, I was again invited to pray and sing : but Mr. Tobias checked me, and took the hymn out of my mouth. Af- ter meeting, he gave me a sharp reprimand." Thus embarrassed, Mr. Dow scarcely knew what to do. Without money, friends, or means of living, it seem- ed as if he must perish unknown and unaided in a for- LORENZO DOW'S LIFE AND TRAVELS. 39 eign land. Still he found consolation, he says, in the promises of God. He was much strengthened by a dream of a bowl of meal, which, being leavened, spread far and wide. But we return to his journal. " Dec. 20th. Whilst we were at family prayer, a Scotch soldier overheard us : he came in, and invited me to preach in the barracks at Chapel-izod. I did so several times, and other opportunities offering themselves in different barracks, I improved them, and at Island- bridge God began a revival, and a society was formed. I had a strong desire to visit the country towns : at first, the door seemed shut, but at length a person, who had been expelled society for a scfuple of conscience, sent word to me that he was going to Queen's county, and if I was minded to go, he would bear my expenses. I accepted his offer. " 26th. Taking the canal boat, we proceeded to Mon- astereven, where we walked to Mount Mellick. Here I found a man out of society, who had been abused, which had occasioned a separation of about thirty Avho held meetings by themselves. I held several meetings in the neighborhood, and we had refreshing seasons from the presence of the Lord. A quarterly meeting was held there, and I petitioned for liberty to go into the love feast, but was denied, because, said they, you belong to no particular people.*^ " My congregations were so large that no private house could contaiu them ; upon which my friends, contrary to my advice, obtained the preaching house. I was unwil- ling to cause divisions, especially as the preacher had left strict orders not to let me into the house. "From Mount Mellick I returned to Dublin, where I found two letters requesting me to return with all speed to Lame. I had i^eceived money enough to return, from 40 THE ECCENTRIC PREACHER ! OR the withdrawn members. After holding several meet- ings in the barracks, I set sail with only two shillings left, after paying my passage. After being out thirty hours, we were compelled to return on account of a fear- ful storm." The next extract strikingly illustrates the benevolence of Mr. Dow's heart, and may teach many of our cold- hearted, wealthy christians a useful lesson. "Jan. 20th, 1800. To-day, I embarked again. As I was going on board, I heard the shrieks of a woman : turning round, I saw one weeping, as if her heart would break. I asked the cause : she said, she had three chil- dren at home who had eaten nothing since yesterday, and that she had not a sixpence to buy bread for them," and her husband would not receive his wages until Sat- urday night. There was a dialogue in my mind about my duty to relieve her, as 1 inquired how much better my present circumstances were than her's ; however,.! gave her one of the shillings I had left ; and O how grateful she appeared I I then went on board, and we put to sea. '' On the 22d, we gained Belfast harbor, and anchored within two miles of the town. I jumped into the pilot's boat, and gave hirp my remaining shilling to be taken ashore. We reached the town ihrough a rough sea, about six o'clock in the evening, and I wandered up and down, till recollecting a letter I had in my pocket. How to find the person to whom it was directed, I did not know, but feeling my heart drawn up an alley, I went to the door and rapped. The people desired to know what I wanted. I told them, and they invited me to take tea — a favor I received as from the hand of God. A lad then conducted me to the house I wished to find, where I found the mother of sergeant Tipping, in whose room LORENZO DOW'S LIFE AND TRAVELS. 41 I had preached at Island-bridge, and who had made me the bearer of his letter. " Here I lodg-ed a few days. I also saw the preacher, Andrew Hamilton, Jr. To him I related all my situa- tion, and he gave me the right hand of feljowship, with liberty to improve round his circuit, so long as my con- duct should be such as it was at Larne. He also gave me money to pay the passage of a letter to New York to get justice to my character." From Belfast Mr Dow travelled to White Abbey, Carrickfergus, and Ballycarey, at each of which places he proclaimed Christ to ihe people. From Ballycarey, he proceeded to Larne. Of this visit he says : "I sfent some more time here, not altogether in vain. The soci- ety when I left it amounted to about sixty in number. — Such a village I never met with before, for universal friendship to me. One man, named Martin, shewed me every possible kindness whilst I was confined by a break- ing out, which was generally thought to be the small • pox." From Larne he proceeded to visit the Isle of Magee, Strade, Cogray, Doe, Carley, Ballinure, Bryantang, Kil- water, and Belleaston. He speaks of good and refresh- ing seasons enjoyed nt all these places. Returning to Larne he met a magistrate on the way, with whom he held the following characteristic dialogue: " Where are you going?" inquired the magistrate. " To Larne," answered Lorenzo. " Where did you come from ?" " Ballycarey." " What's your occupation ?" " I have none." « Where do you belong ?" " No where." 42 THE ECCE>'TRIC preacher: OR " What, are you strolling about the country ?" " Yes, I have no particular place of residence." " Where's your pass ?' " I have none." " \Vhere were you born ?" *'North America." "Welh to America you shall go again — come, go vith me to the guard-house." Lorenzo made no reply, and the magistrate continued, " What do you follow, and what did you come after?" "I follow preaching," said Mr Dow, "and came here on account of my health ; and Methodist preachers don't apply to magistrates for passes." " Well," said he, observing I could not walk fast, my feet being sore, "if ever I see you this way again I'll send you to prison." "I replied," says Lorenzo, in his journal, " You are at your option and can do as you think proper." Then he put his whip to his horse and rode on. "March 6th. My soul is pained on Zion's account. The sores upon my feel grow worse, and I have no one, ■who can sympathise with me in my singular state. " Sunday, 16th. I preached in Larne for the last time to many hundreds of people, and a melting season it •was. It is hard to part Avith young beginners, but the will of God be done. "April 1st. Quarterly meeting was held in Belfast, ■where I met several preachers who treated me with love and friendship. One's name Avas Wood. A woman at Newry had said, 'God has forsaken the Methodists, and •will bless them no- more.' Mr Wood replied, "God has not forsaken the^n, but will bless them again, and twenty souls will be converted before Satur- day night." V LORENZO DOW'S LIFE AND TRAVELS. 43 "How he came to speak these words he coukl not tell ; it was the beginning: of the week, and there was no visible appearance of a revival. Bat tiie next evening some were awakened po^verfiilly, and just twenty, before sunset on Saturday, professed to receive remission of sins. "In Belfast I haid some meetings in the street, for •which I was sent to prison. But A. Hamilton said to the officer, "Preaching in the streets is a privilege allowed us by government, and they will give you no thanks for your loyalty in sending this young man to prison, for he seeks to do no harm if he can do no good." " I got a good opportunity to speak to the prisoners by this means, and was shortly let out. I bless God for this singular event, for it brought more people out to meet- ing." From Belfast Mr Dow proceeded to Dublin. His passage was very boisterous, and he was driven by stress of weather into Ramsay Key, in the Isle of Man, where he preached, and visited several families. On his pas- sage he experienced much insult and persecution from the sailors ; and the night previous to his landing, he dreamed that he held two meetings in Dublin. Of his reception in Dublin he v/rites: " I went to my old lodgings at W. Thomas's, where I continued about twelve days to let my feet grow a little better ; but the same shyness still appeared among tht Methodists. "Here I saw one who, hearing I was sick in the North, had sent something for my relief, and who now gave me more to bear my expenses. "May 6th, I took the canal boat for Monastereven, M'here I tarried a few days, and the edge of prejudice 44 THE ECCENTRIC preacher: OR seemed to be removed in general. We had some re- freshing meetings, though the preaching house was shut against me by strict orders from the preachers. "A door being opened I rode three miles and held four agreeable meetings A man carried me to Knights- town, near Mount Melick, as my feet were so sore I could not walk ; my hands likewise were so swelled, I could neither dress nor undress myself. So I tarried with T. Gill for several days, holding meetings in the evenings, the fruit of which I expect to see in the day of eternity. Thence, I rode to Maryborough, where I found kind friends and held four meetings. Thence to Mount Melick, where we had refreshing times. Then I hobbled to T. Gill's and spent a little time more." While here Mr. Dow experienced some very severe spiritual conflicts. He was overwhelmed at tim.es with doubts respecting the propriety of the path he was pur- suing, but he came forth from the conflict with a strong determination to persevere in calling sinners to God. From Mr. Gill's residence we find him, shortly after, laboring at the towns of Hall, Moat, Gullamore and Mountrath. While in the latter place as he lay on his bed, he says, " a preacher came in and looked and went out, and inquired, and came in again and calling me brother, shook me by the hand. I questioned him as to his mind about my leaving America, and about having a meeting appointed in his preaching house : said he, 'It is hard to judge in a case where it comes down on a man's conscience. But I cannot encourage you ac- cording to discipline ; so I will let you alone. But br. Averill told me if I saw you, to bid you call on him.' — So we parted in love." On his way to Donoughmore, Mr. Dow called on Mr. Averill, who gave him permission to speak in his pulpit 45 remarking-, 'I believe you are sincere, but lie under a powerful temptation in coming away from America.' From Donoughmore, he proceeded to Durrov/, Kil- kenny, Innisteague, Ross, Enniscorthy, Carnew, Gorey, Eicon, Rathdrum and Wicklow, at most of which places he held a greater or less number of meetings, with, how- ever, nothing remarkable or worthy of notice connected with them. But we will now return to his journal, " From thence ( Wicklow) I came to Dublin, about the 15th of July. Here I met Dr. Coke, who had just re- turned from America. By him, I received a letter from my dear friend, I. Mitchell, who was so unwilling 1 should come away ; also, another from R. Searle. Tiiese gave me some refreshment. About this time, I received a letter from my parents and sister, which gave me comfort. " Dr. Coke requested me to go a missionary to Halifax or Quebec ; and upon conditions that I should promise obedience to his directions for six years, would bear my expenses, and see that I wanted nothing in the way of books, clothes, &c. Having twenty-four hours' consid- eration, I weighed the matter, and returned my answer in the negative, as in tender conscience I durst not leave the kingdom yet ; at which time, tears flowed plentifully, and it seemed as if my head were a fountain of waters. The doctor grasped me in his arms, gave me a hug, and went his way. " At the time he made the proposal, one preacher sat down by my side, and said : " ' What do you desire or request the Conference to do for you ?' " I replied, 'Nothing, only that the preachers should not speak against me to blacken my character, thus to 4(j THE ECCE:>fTRIC PREACHER: OR prejudice the people aainst me to liedge up my way and hurt my usefuhiess.' **He then removed to the opposite side of the table, and said : " ' If he attempts to travel in the name of a Methodist, and preach in the streets, the mob will be upon him ; and if they once begin, they will attack every Methodist preacher that conies along, and fall upon our Irish mis- sionaries next : and if they begin, it will be hard to stop them, and government will immediately conclude we are at ihe head of these disturbances, or the occasion of them, by which means they Avill deem us enemies, and take away some of our privileges.'" The doctor remarked in reply. 'There was never such a thing known in the midst of external and internal wars and commotions that preach- ers were permitted to travel and hold meetings as oft as they pleased, and I dont know but your travelling about may do more harm than the conversion of five hundred Bouls may do good. I can't say, but 1 shall be under the necessity of writing to Lord Castlereagh to inform him, who and what you are; that we disown you, &.c. ; then, you will be arrested and committed to prison, and if you once get in gaol it will be hard to get out' "These things were mentioned for my consideration during the twenty-four hours ; but the impression upon my mind was so strong, that if the government had threatened to send me to prison in irons, as yet I durst not consent to go." This conversation explains the grounds upon which Mr Dow was received so coldly by the Irish preachers, and upon which the Conference afterwards voted to af- ford him no countenance. Though this determination hedged up the way of an individual and exposed him to LORENZO DOW's LIFE AND TRAVELS. 47 many inconveniencGS, yet, as it seemed necessary, in the view of those devoted servants of Clirist — the Meth- odist clerg-}', to secure ths good of the cause at large, we cannot but concur with their resolution. For, the promotion of tJie general good deserved more regard, than the wishes of one individual, and he, one of the most odd and eccentric of his race. As to the reality of his impressions we pass no opinion, except to remark that Mr. Dow was evidently a man of great nervous sen- sibility, and peculiarly vivid imagination — how easy with such a mental temperament to mistake'the wanderings of desire for the dictates of a heavenly teacher. At this period of his wanderings Mr. Dqw published a short account of his christian and ministerial experi- ence, in a pamphlet of twenty pages. He gratuitously distributed an edition of about three thousand of this, his maiden, literary performance. CHAPTER IV. Lorenzo's further travels in Ireland and re- turn TO AMERICA. On the first Sabbath in August (1800) as Lorenzo was returning from a meeting he had held in the Barracks, he was taiven violently sick. Upon reaching his lodg- ing it was ascertained, that, that hateful disease, the spiall pox, was upon him. Upon the recommendation of a Quakeress, a physician named Johnson was sent for, who, having conceived some curiosity concerning Mr. Bow, readily responded to bis call, and afterward* became his fast friend and helper. This gentleman at- 48 THE ECCENTRIC PREACHER I OR tended him through his painful and dangerous sickness of forty-four days, with unwearied assiduity. He even had liiin removed to his own residence as soon as his strength permitted the removal. During this long afflic- tion the wants of Mr. Dow were abundantly supplied by the spontaneous liberality of the people. His state of mind during this trying affliction may be learned from the following extract from his journal : "Here I despaired of life and expected to die ; but the Lord was as precious to my soul as ever. Three things I desired to live for. 1st, I wanted to attain higher de- grees of holiness, that I might be happier hereafter; — 2nd, I felt the worth of souls and an anxious desire to be useful to them ; 3rd, I wished to see my parents once more, lest when they heard of my death it would bring them to the grave in sorrow. What I wished to die for, was to get out of tliis troublesome world and to be at rest with the saints above ; yet, I felt resigned to go or stay as God should see fit: sensibly feeling the presence of God and reading my title clear to the mansions of glory ; the very sting of death was gone, so that it ap- peared no more for me to die, than to fall asleep and take a nap." Of the Doctor who so kindly entertained him Mr Dow says, " I think of all the people I have met with during four years and severi months' travel, this doctor has shewn me the greatest kindness and friendship : for which may God reward him in the day of eternity." Becoming convalescent, Lorenzo exerted himself to obtain the use of a meeting house. He was refused by several, but at length procured the use of a Hall belong- ing to the Kilhamites or Methodist New Connection. — There he held several meetings, without any special ef- fect LORENZO DOW'S LIFE AND TRAVELS. 49 A letter from Rev. S. Hutchinson to A. Hamilton, re- specting his character in America, was received about this time and proved of essential service in removing the gathering prejudices of the people in Dublin. His health continuing to improve he resolved to leave .this hospitable city and visit the country towns and vil- lages. He now continued his itinerating practice and visited Rathcoal, Lucan, Athy, Carlow, Hacket's town, Tinne- hely, Killiveany, Rednah, Roundwood, Castle-caven and Echon, holding meetings and visiting in his usual curious manner, but meeting with nothing peculiarly •worthy of being recorded. At Echon he met with the Rev. AI. Lanktree, the Methodist preacher on that circuit. He treated Mr. Dow with great kindness and with much christian courtesy, giving him liberty to travel any part of his field of labor. He begged Lorenzo to accept a razor and to remove his beard ; this however he declined, stating that " some- thing within prevented him, as it was a guard, sentry, or watch to remind me of duty, and that if ever I fell away, I should never be reclaimed." Of this devoted minister, Mr. Dow has recorded this honorable testimony: "He, I think, is one of the holiest men I have met with in Ireland." From Echon he proceeded to Arklow, Carnew, Cas- tletown, Ballymurtah, Clough, Ross, and • many other places, and as Waterford " had lain on his mind" for several weeks, he set out to visit it His reception here we will give in his own words. On reaching the city, he called on the pi-eacher, Mr. Z. Worrell. Of him he says : "He gave me the right hand of fellowship. I told him look out what he did, lest others should blame him. 50 THE ECCENTRIC PREACHER I OR I spoke at night, and on Sabbath morning too. On Monday evening, through the intercession of the lead- , ers, I held a third meeting, and appointed a fourth. The house was well filled, and in the congregation were sev- eral Quakers. There was considerable movement among the people. "In Pill-town, M-e had a shaking' thne: here, I pasted some printed rules for holy living in the streets, as I had done written ones in several other places. "At Capperquin, I put up at a Roman Catholic's, which took all the money I had, amounting to 2s. 6d. English ; and on my way to Tallow, the next day, a magistrate overtook me, and asked me, "'What have you got in that bundle.^ " ' Papers,' I replied. " ' What papers ?' asked he. "'Rules for holy living.' "'Where did you sleep last night?' " 'Capperquin.' "'You have made good speed this morning — where was you born ?' " ' North America.' " 'What did you come here after .^' "'Partly on account of my health, and partly by an impression on my mind, believing it to be the will of God.' "'And what do you do here?' "'I strive to persuade people to serve God.' " ' Well, that is a good practice, but do you meet with much success ?' "'I am striving to do what I can, but it is the Spirit of God that must accomplish the work.' "He then proposed sever il of the questions again and again, with some others ; I suppose to see if I would LO^E^•zo Dow's life and travels. 5J contradict myself. I then g^ave him a paper and a pam- phlet, and told him if he wanted further information to search me. "He said, 'There are many who go about to stir up the minds of the lower class, but my mmd is satisfied corcorning you ;' and so he rode on." His visit to Cork was somewhat trying to his feelings. He thus describes it; "i went to the assistant minister, and asked him, " ' What privilege will you grant me ?' " Ho replied, ' Go away, and come at such an hour, and I will tell you.' "Calling again, he said, 'I iiave talked with some of our most respectable friends, who think it not pro{)er to give you any encouragement, as it would be too great encouragement to iniposters, and we think you to be out of your sphere.' "'Eut,'said I, 'suppose I hold meetings in town not to intrude upon your meeting hours, nor yet say any thing against you, neither lay down contrary doctrines ?' "He replied, 'It will be taken as opposition, if you hold any meetings, any where, at any time, here.' So I parted wiih him. " Sabbath morning, I heard one. preach, and then by impression upon my mind took upwards of a hundred of my handbills or printed rules, and went through the town distributing them. The next morning, feeling the need of some money, 1 attempted to sell my watch, but could find none that would buy it At length, I went into another watch-maker's, who looked at me, and said, "'Tell me your cheapest price.' "I said, ' A guinea,' it being not half its value. He asked me what countryman I was. I burst out a crying, and he gave me a breakfast, a guinea and a shilling; 52 THE ECCENTRIC preacher: OR and I gave him a pamphlet and paper, and requested a guide out of town. I gave the guide half a guinea to carry to the man who had provided my bed and board, as lie had a wife and three others of his family sick at the time." From Cork, he went to Brandon, much discouraged, but, after a few days, gained much favor with the people there. From thence, he sailed to Dublin, where he ar- rived after an absence of eleven weeks and two days, having travelled, by land and water, about seven hun- dred English miles. Here he was cordially received by his old friend, Doctor Johnson. From Dublin, he wrote tlie following letter to the preacher who had repulsed him at Cork. We insert it as an illustration of his character and feelings. ''I don't see how you could in justice take it as wick- ed opposition, if I did, nor said nothing against the Meth- odists, provided I held meetings, without judging me hard. I acknowledge that you treated me with less se- verity in hard words, than I expected: but lest you should write letters before me, and hedge up my way, I left Cork as I did. And now, remember if souls be lost in consequence of it, that will lie at your door; for God knows, if I could have kept my peace of mind, I would not have left America, but in tender conscience, I was constrained to come." The reception of this laconic note is thus described. The bearer, delivering it, remarked to him, "Sir, here is a letter from Lorenzo." The preacher replied, " Oh, is he in Kinsale ? (Reads the letter without changing countenance.) He is dis- pleased because I did not let him preach. Did he preach in Kinsale?" " Yes, sir, to large congregations, and a prospect of good." 53 "I'm glad there is a good prospect — he has been a zealous preacher in America, and came away against rule or order of his assistant — he follows his own feel- ings too much — he is quakerized." "I believe," replied the bearer, "he is led by the dic- tates of the Spirit, for his labors are owned of God." "Poor man, he fatigues himself — I told him he ouffht not to walk so much. I bid him call on me in the morn- ' ing in order to give him some aid, but was too ill to see him." " I don't think Lorenzo would accept of it, sir ! he is not a burden to any of our societies." "I hear he is abstemious and will not take sufficient nourishment. He won't take clothes, and such a poor figure as he cuts! Why when he went to Brandon and stood at the people's door, they could not tell what to make of him": and the preacher concluded his remarks about the letter." Mr. Dow spent the greater part of January 1801 in the city of Dublin. By the aid of one, Alice Cambridge, an expelled Methodist, he obtained the use of a large room and preached about thirty times during his stay. — The following curious extract exhibits his peculiar mode of endeavoring to excite religious attention. " Having it impressed upon my mind to give the peo- ple of Dublin a general warning, and believing the judgments of God were hanging over the place, I got about three thousand handbills printed, such as lay up- on my mind, and the greatest part I distributed among the quality and decent kind of people. One I enclosed in a letter, and gave it to a sentinel in the castle yard, for the Lord-lieutenant ; but, fearing he would not get it, I got another framed and directed in gilt letters "for the Lord-lieutenant," sealed it in black wax and paper, 54 THE ECCENTRIC PREACHER: OR and tied tape round it — this I left in the porter's lodge. " I got two others framed in black and directed in gold letters, one for the merchants, the other for the lawyers. The first I hung up in the Royal Exchange ; the other I left on the floor in sight of the lawyers in the hall of the four courts and walked out." He also left a pamphlet in all the letter boxes at the colleg(.'; and then feeling his "mind free of the city" he left it on the 1st of February, on another route inio the country. During this trip, of more than six weeks, he visited Tullamore, Bin, Tuam, Hollemount,Castlebar, Nappogh, Pullagh, Capparico, Foxford, Ballina, Sligo Dungannon, Lisburn and Belfast, preachnig, visiting and distributing his handbills with his Avonted energy and eccentricity of manner. From Belfast, he proceeded to Dublin, and feeling as if his work in Ireland was accomplished, for the present, he .prepared to return to America. On this occasion, his faithful friend Dr. Johnson befriended him and procured him abundant means for a comfortable passage home ; and on the 2nd of April (1801) he sailed from Dublin for New York on board the ship Venus : after a tedious passage of forty-seven days he arrived at the quarantine ground at Staten Island. Upon landing in New York, he was cordially receiv- ed by his old friend Rev. S. Hutchinson and some oth- ers, and after much halting and debating of the qnes- tion in his mind, he concluded to accept a station from the conference, though, he says, "I had no sooner con- sented, the Lord being my helper, than an awful distress came over my mind " However he remained true to his promise, and was received into his former standing by the conference (on trial) and appointed to Dutchess and Colombia circuit, N. Y., with David Brown and William LORENZO DOw's LIFJE A>D TRAVELS. 55 Thatcher — his presidin;^ elder was Freeborn Garretson. He thus describes his reception on tliis circuit: "Distressed, I sailed to Rhinebeck. When I arrived at the Flats I called at a Methodist's and got a meeting- appointed for the night. One of the principal membera came and inquired, " ' Who is stationed on our circuit ?' "I replied, 'Brown, Thatcher and Dow.' "Said he, 'Dow! I thought he had gone to Ireland.' " I answered, ' He has been there but has lately como back.' "'Dow! Dow I' he remarked again, 'he will break up the circuit.' " So we parted. After meeting, f appointed another at the new meeting house, then building, which tried them at my boldness they not knowing me. Next day some desired to know my name, which I desired to be excused from telling. I held a number of meetings in this place yet 1 could not speak with life and power as formerly, but felt as if I was delivering my message to the wrong people. For it had been in my mind to re- turn to my native town and there begixi and travel ex- tensively." For tiie first quarter he regularly visited the appoint- • ments on his circuit, and after the first quanerly meet- ing he visited his parents in Connecticut. Here, he was kindly received, but he says they expected too much of him. From Coventry he went to Norwich, New Lon- don, Middletown, and New Hartford. At the latter place, he hired a ball room and spoke to a promiscuous audience from, 'After I have spoken, mock on.' Here he met with some disputants on the subject of predesti- nation, &c., but he put them to silence by saying, " If all things are foreordained, it was foreordained 56 THE r.ccr.NTRtn preacher: or that I should talk as I do ; and you are not reconciled to it, and of course are not christians, but deceiving your- selves, according to your own doctrine." He then returned to his circuit and entered upon his duties, with his mind still distressed and a severe pain in his side. This pain increased, and on the seventh day an ulcer broke on his lungs and he became very weak in body. This weakness increased until he had hardly strength sufficient to meet his appointments. This, he imagined to be an evidence that he was out of his sphere. At the next Quarterly meeting, on the 24th and 25th of October, he was directed by the presiding elder to labor on Litchfield circuit, (Conn.) He accordingly preached at Litchfield, Milton, Kent, New Milford, Washington, Woodbury, Goshen, Winchester, Bristol, Farmington, Northington, Granby, Barkhemstead, Hartland Hollow, Colebrook and Winstead, and remained on the circuit until the quarterly meeting of November 21st and 22nd. His mind was still powerfully exercised on the sub- ject of quitting his circuit: he says he felt it to be his duty to travel at large on the continent. Still he wag unwilling to expose himself to the censure of the con- ference. At the quarterly meeting for the circuit, he tried to obtain the consent of Mr. Garretson to visit the South. "But," he says in his journal, "Gairetson, my spiritual grandfather, would not consent ; but offered me a lo- cation on the circuit, if I would say I could travel no longer. At length, I strove to get him to say, if it was the opinion of brother Moriarty that my health was de- clining, he would not charge me with disobedience at the next Conference — he replied, yon must not labor in your usual way, but like other preachers, i. e. filling the reg- ular appointments only — and thus it was left." LORENZO DOW^S LIFE AND TRAVELS. 57 After this meetin- point.iK^nts to different parts of the state, thouyh I saw no way how I could get on to fulfil them. Houever, Provid^'nce provided a way. Abner Wood, one of the prearht is as mu€h impossible for them to live agreeably and happy together as for the sat and dog to agree. Thus a foundation is laid for unliap- piness for life. " I was resolved when I began to travel, that no crea- ted object should be the means of rivaling my God, and of course, not to alter my situation in life, unless a way seemed to open providentially, whereby I might judge that my extensive usefulness should be extended, rather than contracted. " Smith MiJler of Western, came to a big meeting in the woods, and heard that crazy Dow was there, and af- ter somg- time, sought and found him. He accompanied me to my appointments consisting of about one hundred miles travel. He kept, what some call a Methodist tav- trn, that is, his house was open for the preachers to call and slop. One of my appointments being near his house-, he invited me to tarry all night, observing,, that his daughter would be glad to.. see me. I asked, 'if he had any children ?' He replied, ' a young womani brought up, I call my daugliter.' "I staid all night, but so it happened that not a word passed between her and me, though there were only three in family. I went to my appointment, where we had a precious time ; but whilst preaching, I felt an un- common exercise run through my mind which made m.e pause for some time. In going to my evening appomt- ment I had to return by the house, he being still in com- pany with me. I asked him if he would object, if I should talk to his daughter concerning matrimony. He replied, ' I have nothing to say, only I requested her^ if LORENZO DOW'S LIFE AND TRAVELS. /\J ske hath any regard for me, not to marry so as to leave my house.' " When I got to the door, I abruptly asked his wife, ' who had been there ?' She told me ; {it was probably Peggy's former suitor. — Ed.) which made way for her to observe that Peggy was resolved never to marry, unless it were to a preacher and one who would continue trav- elling. This resolution being similar to my own, and she, then stepping into the room, I asked her if it were BO? She answered in the affirmative; v>'hen I replied, ' Do you think you could accept of such an object as me?' "She made no answer, but retired from the room. This was the first time of my speaking to her. I took dinner and asked her 07ie questiGn more, and then went to attend my neighboring moetings, which occupied sev- eral days. But having a cloak of oiled cloth making, I •went back to get it and staid all night ; in- the morning I observed to her, 'I am going to the warm countries where I have never spent a warm season and it is prob- able I shall die, as the warm climate destroys most, who go from a cold country ; but if I am preserved a year and a half from now I hope to see this northern country again, and if you live and remain single, and find no one you like better than me, and would be willing to give me twelve months out of thirteen, or three years out of four to travel, and that, in foreign lands, and never say do not go to your appointment ; for if you should stand in my way, I should pray to God to remove you, which I believe he would answer, and if I find no one I like better than I do you, perhaps something further may be said on the subject.' And then, finding her character fair, I took my departure." The reader will perceive that this "queer courtship" 80 THE ECCENTRIC rEEACIIEK : OR took place before Lorenzo made the Southern tour de- scribed in our last chapter, though it is omitted entirely in tlie previous part of his journal. " In my travels I went to the Natchez country, where I found religion low, and had hard times, but thought this country would one day be the garden of America, and if this family (the Millers) would remove there, it ■would prove an everlasting blessing, as it respects reli- gion, to the inhabitants. It lay on my mind for some weeks, when I wrote to them on the subject, though I had no outward reason to suppose they would go, con- sidering the vast distance. '•But now I found she was still single, and they all willing to comply with my request, which removed ma- ny scruples from my mind. So our bargain was drawn to a close, but still, I thought not to have the ceremony performed until I should return from Europe : but upon reflection, considering the circumstances would require a correspondence, my letters might be intercepted and the subject known, prejudice arise, jealousy ensu^, and much needless conversation and evil be the result. — Wherefore, to prevent the same, a preacher coming in we v.ere married that night, though .only we five were present ; this being the third of September, 1804." Such is Mr. Dow's account of his marriage, and it is confirmed in all its minutics by his "Peggy," in her "journey of life." Like all other parts of his life, it was- eccentric and extraordinary. LORENZO DOAV'S LIFE AND TRAVELS. 8J CHAPTER VII. Lorenzo's tour to Mississippi and through new ENGLAND. The day after his marriage, in company with Smith Miller, he started on his tour. Passing through Penn- sylvania and Ohio, he supplied his various appointments with no attending occurrences worthy of notice. Reach- ing Kentucky, he found his appointments had not been circulated, and after preaching before an annual confer- ence then in session, he passed on to Tennessee, where his appointments had failed of being known. While here, he again witnessed the prevalence of the jerks, which he describes in the following paragraphs from his journal : "*" '• Friday, 19th (October.) Camp Meeting commenced at Liberty. Here I saw the jerks, and some danced ; a strange exercise indeed, though involuntary, yet requir- ing the consent of the will, i. e. the people are taken jerking irresistibly, and if they strive to resist, it worries them much, yet is attended with no bodily pain ; and those who are exercised to dance and resist, feel dead- ness and barrenness come over their minds : but, when they yield to it they feel happy, and there is a heavenly smile and solemnity on their countenances that carries conviction to the minds of beholders. " Sunday, 21st. I heard Dr. Forley, a converted De- ist, and a man of liberal education, preach on the sub- ject of jerks and dancing exercises. He brought ten passages of Scripture to prove that dancing was once a religious exercise, but corrupted at Aaron's Calf." The reader will of course make due allowance for the superstitious feelings of our preacher, and also for his 82 THE ECCENTRIC TREACHER: OR innate love of the strange and remarkable. These traits in his character may serve to explain his credence in the unnatural and offensive exercises above described. On the '^3d of October, in company with two preach- ers, Messrs. Blackman and Barnes, he left Franklin for Natchez, and on the 4th of November following reached that city, after enduring the usual toil of traversing woods and crossing rivers on horseback, camping on the bare ground at night, and escaping, sometimes with dan- ger, the attacks of the roving Indians, who at that time made it unsafe for white men to pass through their Syl- van territories. While here, he writes : "8th. I visited Washington and Natchez, and some of the adjacent parts. Here, I must observe the truth of the maxim, ' Give the Devil rope enough and he will hang himself,' for a printer extracting a burlesque on me from a Lexington paper, just as he got his types set up, I made application for the insertion of a notice, that I should hold a meeting in the town on Sunday. This, following the other, made impression on the people's minds and excited the curious to attend meeting. When I was here before I found it almost impossible to get the people out to meeting any way, but now, I spoke three succeeding Sabbaths, and some on week days. " Sunday, 2oth. I spoke for the last time at Natchez. I then visited Selzer-town, Greenville and Gibson-port. We held a quarterly meeting at Clark's Creek. Some supposed I would get no Campers, (he alludes to a Camp Meeting he had appointed to be held near Washington, Miss.) but here, I wished to know if there were any backsliders in the audience, and begged them to come forward and I would pray for them. An old backslider, who bad been happy in the old settlements, with tears 83 came forward and fell upon his knees : several others followed his example. A panic seized the congregation and a solemn awe ensued. We had a cry and shout. — It was a weeping, tender time. The Devil was annry, and those without persecuted, saying, ' Is God deaf, that they cannot worship him without such a noise ?' "Tills prepared the way for the Camp Meeting, and about thirty from this neighborhood went upwards of thirty miles and encamped on the ground. The meet- ing continued four days. The Devil was angry at this also, and though his emissaries contrived various pro- jects to raise a dust, their efforts proved ineffectual. In general, there was good decorum, and about fifty v/ere awakened and five professed justifying faith." After a short excursion into Louisiana, he left Missis- sippi on the IGth of December, to return to the Nortli. — Crossing a ford of the Pearl river, he narrowly escaped drowning, the stream carrying him and horse several feet down the river. Proceeding, with his party, he crossed the Tombigbee and Alabama rivers^ and on the 17th of January (1805) reached Georgia Settlement, near fort Wilkinson. We shall here extract from his journal Euch incidents, that occurred on his return homeward, as may either instruct or interest the reader. " Thursday, 17th. We had a good time here (Fort Vv'ilkinson). Many had heard of my marriage, but did not credit it until they heard it from my own mouth: the particulars of which, to prevent fruitless and need- less conversation, I related in public ; for, many said, ' I wonder what he wants with a consort' "January 25th. In my sleep I viewe6. But the wardens considered themselves slighted, not having been consulted. However, as I was not willing to be called a thief or robber, I chose to come in by the door, and went to the wardens accordingly. This church belongs to the German congregation, but is occupied by the Methodists. I held a number of meetings there, whicli were respectable and very profitable to many. "Alice Cambridge, the woman who was so attentive to me when in this country before, still continues her meetings. She now gave them up for me, and another company did the same, so that my way was opened, and tlie quickening power of God seemed to be present at most of the meetinirs," 98 THE ECCE.NTRIC PREACHER: OR The tide of ancient prejudice that had threatened to overflow Lorenzo during his former visit to Ireland, now- turned in his favor, and he found himself invited to make a short tour in company with two of the Methodist mis- sionaries. With these he visited several towns in the vicinity of Dublin, preaching and meeting with many who remembered his former visits, and hailed him as a welcome friend. Still, he and his friends met with strong opposition from wicked men. While at Kilken- 'ny, "the mayor had a potatoe flung at his head, and also received a letter, without a signature, threatening, that, if he did not put us three out of town, his house should be pulled down over his head." Returning to Dublin, he found the Irish Conference in session. Among the preachers, a tolerating spirit in regard to him prevailed. A letter from a preacher in America, denouncing him as an impostor, failed of its object by the severity of spirit in which it was written, and Mr. Dow received many invitations from the preach- ers to visit them in their circuits. Some of his former opposers were now silent, so that this, on many accounts, was one of the palmiest periods of his life. About this time, he published the second volume of his journal. On the 1:2th of July, in company with his constant friend. Dr. Johnson, he again landed in Liverpool. Hold- ing several meetings in Warrington, he proceeded to Knuttsford and Macclesfield. Here he made the follow- ing judicious note in his journal : "A man being urged by his friends to read deistical books, when dying, cursed the instigators of Tom Paine's Age of Reason, being in black despair. Oh ! how careful should people be of what they ask others to do ; for one act may cause repentance with tears, in vain, without a possibility of retraction. LORENZO DOW's LIFE APiD TRAVELS. 99 "Sunday, July 20th. My labors were equal to seven sermons, which gave me a fine sweat, that was very re- freshing. In speakin^r tv/ice in the street, I addressed about five thousand. I observed, that for people to make a noise, and say loud amensj was irksome to me, and I would like as well to hear a dog bark, unless it came from a proper feeling in the heart, which w^ould carry its own conviction with it ; otherv/ise, it would appear flat and bring a deadness over the mind. And to make a fuss and pretend feeling without possessing it, is mere hypocrisy, like a man wiih a vessel partly filled with ■water saying it was running over, and to prove it, tilting the cup that it might run out. Yet, if people feel the power of God constraining them to cry for mercy or shout for joy, I can bear it as well as any one, and dare not oppose it, knowing that God communicates these blessings that others also may be benefitted. I have seen a general movement, through one such case, more than through a whole sermon ; which, if the person had suppressed, he would have quenched the Spirit of God.'* From Macclesfield they proceeded to Stockport, Old- ham and Leeds; Lorenzo preaching on the way in the meeting houses of the seceders from the old Wesleyan body. While in this city, the British Wesleyans held their Conference, and Lorenzo, through the influence of his friend, Dr. Johnson, had an interview with the cele- brated Dr. Clarke ; one subject of their conversation, ■was Mr. Dow's "singular way of proceeding, which he could not at all approbate; assigning as a reason, that if once generally adopted by the body, it would destroy Methodism in three months. This barred hia mind against listening to any arguments in favor of exceptions to the general rules for particular cases." Mr. Dow parted from his friend, Dr. Johnson, in the 100 THE ECCENTRIC preacher: OR neighborhood of Leeds, and visiting Bolton, Hayton, Preston. Blackrod, &c., returned to Liverpool, arranged affairs with his publisher, aild sailed for Dublin, where he arrived on the 8th of August, an3 found his wife and friends in good health. A few extracts will give the reader a correct idea of his labors and success and diffi- culties while in Dublin and vicinity on this visit. "Monday, Aug. 12th. I find Matthew Lanktree is appointed to Dublin. He would be willing to let me have the pulpit, but the trustees were in the way. Alice Cambridge gave up her meetings always to me, and her room in Golden-lane is also open for me. This room I conceive to be better filled than any worship place in Dublin. "Sunday, 17th. By invitation, I took coach with two friends to Balbrigger. A little deformed man behaved as if a legion of devils was in him. He would neither be still nor civil, but profligate, apparently in order to irritate and rufRe me "I saw church service performed, but never saw any thing so much like a sham to represent reality : neither had I ever a greater sense of the difference between praying and saying prayers. I thought if human wis- dom could invent a machine to go by steam, to preach and pray and say amen ; to make the organ play to charm a parcel of beasts, it would be divine worship as much in reality, as some things which are now substi- tuted for it." ' The following description of a sod chapel will be in- teresting to the reader. "Sunday, 24th, I walked to the camp, [a barracks, probably — Ed.] and spoke in a hut built by the soldiers. This was built in the following manner: "James Ransford frequently held meetings in various LORENZO DOW'S LIFE AND TRAVELS. 101 places with the army, and here, they had no place but a quarry in a corn field, where they were much exposed to the weather. As no person would hire them a place, he applied to the barrack master and obtained leave to cut sods to make a wall. They set to work and cut a platform out of the side of a hill, leaving- the back to form a wall, with a place al the bottom projecting for a seat. The three reinaining sides were sods or turf beat- en solid : then, a kind of rafter was placed on the top to be thatched with straw. At this stage of the work, they were put to their shifts to know how to complete it, as their finances were now out: but half an hour after their discouragement from want of straw, an officer brought them a pound note, and shortly after, some shillings : so the house was completed, and would contain about one hundred persons. Most of the officers attended my meeting, and among them, the head one. "Tuesday, Sept 2nd. The Devil, viewing the dan- ger of his kingdom, began to work in the minds of the people, and to raise confusion and disturbance. How- ever, on my return from meeting, I took a street out of my customary way, by which means I escaped the rab- ble, who were in pursuit, one of whom Avas heard to say, "'Now for the life of Lorenzo!' and another, "Mind the white hat!' "The former escaped by desperate exertion, with his coat much torn and dirted. The latter was secured bv my friends, and kept by the watchmen until morning ; when the magistrate, being partial, discharged him at the earnest intercession of his mother. "The next meeting, some peace officers, with others, brought swords, pistols, &c., but 1 retired unobserved through an intricate passage, and so baffled the mob. Another night a friend changed hats with me, and so they were deceived. • 102 THE ECCENTRIC PEEACKKR: OR " My frien'ls finding fault at my retiring- so obscurely, I came off with the Doctor in my usual way : and one,, beginning; to call for the mob, received a blow on the head which kept him quiet. However, about halfway, a drunken attorney, in derision, asked us 'if we had a good meeting ;' to which we replied, ' Yes, but thy mas- ter's servants did not like it.' A friend, interrogating him concerning his obscene and scurrilous rep'y, receiv- ed a blow for an answer; for which the attorney was taken into custody, though not without a torn shirt, .&c." On the 16th of this month, September, Mrs. Dow pre- sented our hero with a daughter. She thus describes his emotions on first gazing upon his infant: "He came to the bed and took the child, observing to me that we had got an additional charge, which if spar- ed, would prove a blessing or else one of the greatest trials we could possibly meet." Of herself and child at this interesting period, Mrs. Dow writes : "TiieLord was my support, and brouglit me safely tlirough. Tiie friends were very kind to me, and in about two weeks I was able to leave my room. My heart was glad when I viewed my little daughter. She was a sweet infant But O, how short-lived are earthly joys!" We will now return to Lorenzo's experience among the mobites of Dublin, for these had not yet exhausted their fury. "29th (Sept.). Justice Bell interrupted our meeting, saying, 'I could not talk common English, because I used the word ' besom,'' for which he was put out of the house, receiving several blows on his passage. "Several persons were considerably injured in the hubbub, and getting out of the window. Among these LORE^'ZO DOW'S LIFE AND TRAVELS. 1C3 was a young woman who had a bone of her arm put out of joint, and the next evening absconding again, as Bell's sons were present with drawn swords, she felt convicted for littleness of faith, which she acknowledged the next day at meeting, and has since been happy in religion. "Saturday evening, there also was a hubbub, and one or two hundred persons came home with me to escort me, which caused a rumpus through the streets, as some were friends and some were foes. Sundry on each side were given to the watch, but the aldermen were such poor things that none of the disorderly were brought to trial. "23rd. Being informed of some little uneasiness in the man who lent us the house in Golden Lane, as the mob had broken the windows and escaped without pros- ecution, I thought proper to discontinue my meetings, and so appointed the last for the next day afternoon, and a contribution to repair the injuries." After attending the preceding appointment, it seems that Mr. Dow, at the especial request of his friends, preached a few times more though in imminent peril of his life from the increasing ferocity of the mobs. He also suffered severe affliction from convulsions, for which his tried friend, the Doctor, readily prescribed. On the 23d of October, he left Dublin for Liverpool in company with the Doctor ; and with Peggy and his babe, now five weeks old, reached his old friend Phil- lips', at Warrington, on the 26th. From this date to the "beginning of December, Lorenzo employed himself in visiting various places in the vicinity of Warrington and Liverpool. We will extract such incidents from the record of these labors as possess any interest. "Several strange things had taken place here (Mac- clesfield), among which were the following: 104 THE ECCENTRIC preacher: OR " A dumb boy who had seen me cutting the initials of my name upon a tree, as he was passing by on crutch- es, came to meeting. He got happy and desired to ex- press it to others ; and was enabled to do so, in speech and song, to the surpi-ise of the people. " A deist, who had been an officer in both the Navy and Army, a great profligate and a disciple of Vol- taire, heard of the American preacher with the white hat, &c. Happening to see me in the street, he was excited by curiosity to come to meeting ; and whilst I related a story of a negro, who feeling happy shouted the praise of God, and was asked by a gentleman deist passing by , " ' Negro, what do you praise God for ? Negroes have got no souls I' " The negro replied — " ' Massa, if black man got no soul, religion make my body happy ;' the power of God fastened it on the offi- cer's mind, and he wanted his body happy and could not rest until he gave up his deism and found what tlie ne- gro expressed." At Frodsham, a backslidden Methodist was seized with deep feeling, while Lorenzo with one hand on his (the backslider's) hair and the other on his heart, addressed hiui relative to his state. At Liverpool, finding his print- er unfaithful and cross, he writes that it reminded him of one who said : "'I always know a Calvinist by his temper.' " One present replied, — " ' That 's a lie ;' when his friend rejoined, " ' Hah ! Leviathan, have I drawn thee out with a hook ? ' " At Macclesfield, there appears to have been consid- erable excitement under his labors, as was the case in some other towns he visited at this time. LORENZO DOW'S LIFE AND TRAVELS. ]05 Returning to Warrington he found his ' Peggy' sick of a dangerous fever, Avhich raged with great fury for many weeks ; so that at times her life was despaired of. In this sickness, it became necessary to remove her babe from her care, and a kind friend, ten miles distant, offer- ing to nurse it carefully, it was sent thither. ' No sooner had the crisis of her fever passed, than Mr. Dow, feeling himself bound to make a general tour of Ireland, before ho left for America, determined to leave his wife to the care of his friends, and pursue the path maikcd out by his convictions of. seeming duty. Stating his mental exercises and purposes to 'Peggy,' she told him, " the same merciful God presides over us when sep- arated, as when together; and he will provide for me, as he has done in a strange land through my present sick- ness, and I wish you to go and do your duty !" Accordingly, he left Warrington and started for Dub- lin by the way of Chester and Holyhead, and reached his old home. Dr. Johnson's, about the 13th of Decem- ber. During his stay, of a few days, in Dublin he was permitted to speak in the Metliodist chapels, for the first time. It would only be a tax on the patience of the reader- to follow Mr. Dow in the rapid journey he now made over a considerable part of Ireland. It must therefore suiRce to say, that in "sixty-seven days he travelled about seventeen hundred miles, and held about two hundred meetings, in most of which, the quickening pow- er of God was felt, and some were set at liberty before WG parted." During his absence kis child was removed by death. This melancholy event, greatly increased the afflictions of Mrs, Dow. She thus relates her feelings under this uulooked for dispensation: 7 lOG THE ECCENTRYC PREACHER: OR " They kept me in ignorance of her sickness until she was dead. I was then about four miles from her, where I had gone the day before she died. A kind sister walk- ed that distance to let me know that my little Letitia was no more, lest some one should too abruptly commu- nicate the heavy tidings, as my health was not yet re- stored. I v/as much surprised to see sister Wade come. I asked her how my child was ? She made no reply. It struck my mind very forcibly, that she was no more. I requested her to tell me the worst, for I was prepared for it. My mind had been impressed with a foreboding for some time ! She told me the child was gone to re- turn no more to me. It went to my heart in sensations I cannot express : it was a sorrow, but not without hope. The summons was sent by Him, who has a right to give and take away. He had removed my innocent infant far from a world of grief and sin, perhaps for my good ;. for I often felt my heart too m.uch attached to it — so much, that I feared it would draw me from my duty to God. O, the danger of loving any creature in prefer- ence to our Savior. I felt as one alone : my Lorenzo in Ireland — ray child was gone to a happier clime. I strove to sink into the will of God ; but the struggle was very severe, although I thought I could say ' The Lord gave and the Lord hath taken away, blessed be the name of the Lord.' " Mr. Dow's feelings may be seen by the follov.'ing. — He was at Portarlington when he received the news : he writes, "Here I received the solemn news of the death of our only child. I felt as if part of iiiyself were gone ; yet could not murmur, but felt submission. Though our Letitia be no more seen, yet she has escaped the evil to come with all the vain snares of this delusive world. I LORENZO DOW'S LIFE AND TRAVELS. ]C7 trust it is not lon^»' before we shall meet above. What mLfst have been the feelings of my poor Peggy when in a strange land ? given over to die — at least with small probability of ever meeting again ; her husband and child absent — and then the news of the death of the lat- ter to reach her ears ? Experience can only tell !" In his last visit to Dublin, he was greatly assisted and encouraged by the countenance and friendship of a gen- tleman named Averill, whose character in many respects appears very similar to that of his wandering friend. — The following account of Mr. Averill's conversion and proceedings we give from Mr. Dow's journal, as it pos- sesses some interest. " I visited Mountrath and Pentore, where Mr. Averill li\'es. His conversion was as follows His grandmother was a good church-woman for the times. A church clergyman gave him a rap on the head v.ith a cane, in play, when he was six years old. He said: ' '"Grandmother, I wish that man would never come again 1' " ' What !' said she, ' wish God's minister w ould nev- er come again I" "Feeling a large bunch on his head, the effect of the blow, she was exasperated also. He desired an expla- nation why the man preached. She said to save peo- ple ; but he would not preach unless he was well paid for it. While she was thus explaining things to his un- derstanding, he felt a great light or coinfort break into his mind ; but could not tell the cause, nor what it was. k lasted nearly twelve months. He said to his grand- mother, "' ' When I am grown up I will preach for nothing.' " She replied, * that is a good resolution ; but you will forn-et it' 108 THE ECCENTRIC PREACHER: OR "Soon after, his father lost a purse of gold, and said the child who found and returned it should have what- ever he would ask. He (Mr. Averill) found it and said, let me go to college instead of my elder brother. His father consented, and thus he got his education and be- came a church minister, but preached for hire. " One day when visiting 'his parish, he called on a family of Quakers. They asked, '"Art thou the man who preaches in the steq^le house ?' and one said, 'Don't thee preach for hire ?' " He replied, ' Ye^"!.' " ' Dost thee think it right ?' " ' I don't know that it is wrong.' " ' I did not ask thee if thou thought it wrong, but dost thou think it right?' "Here he thought of his youthful promise ; and so he dare not say it was right, but repeated his reply of not knowing it was wrong. Tiie Q.uaker then inquired, " ' Art thou willing for light on this subject .^' " He replied, 'Yes.' So the Quaker gave him a book against hirelings, which he read with attention, and ev- ery word carried conviction to his mind, and induced him to give up his curacy. He next built a pulpit in his own house and held meetings. Very soon, one profes- sed to be converted, and to know his sins forgiven. Mr. Averiil reproved him, saying " ' I don't know my own forgiven !' " A Methodist, present, said ' If you don't I do, and if you look for the witness God will give it you.' " Soon after, Mr. Averiil experienced the same peace- ful sensations as when a lad. "But his wife left him, and caused him much sorrow and anxiety, though he allowed her two hundred pounds per annum ; because he was determined to itinerate and # LORENZO DOW'S LIFE AND TRAVELS. 100 preach without liire. He possessed an independent for- tune. "The order of providence brought him anion^ the Methodists ; and one day a mob saw him coming over a bridge, and one said, ' The Devil split my head open if I don't do so and so to the swadlet ;' (the Methodists are called swadlers in derision in Ireland) but the restrain- ing- hand of God kept them, and he passed unhurt The man who made the threat dfterwards had his head open- ed by a French sword, on the continent!" Such was the man who patronized and countenanced Mr. Dow. That a sympathy should exist between them is not surprising, as in some respects they were alike ; and a oneness of sentiment and practice, on points about which the majority around us differ in opinion, naturally binds us to each other ; hence, as Messrs. Dow and Averill agreed in their plan of itinerating on their own responsibility, and in being irregular with respect to the requirements of their respective churches, to which they originally belonged, they were- prepared to enter warm- ly into each other's regards and affections, and to aid each other to the utmost of their mutual ability. The foUov/ing passages contain Mr. Dow's views and reflections on several topics connected with religion and religious worship in England and in Ireland. "There is instrumental music in most of the leading chapels in England. But for a lad to start up, and sing away in form like a hero,, and yet have no more sense of divine worship than a parrot that speaks a borrowed song, I ask how God is glorified in that? If mechanism was in such perfection as to have a machine by steam to speak words in form of sentences, and so say a prayer, repeat a sermon, and play the music and say amen, would this be divine worsliip ? No ! There is no divin- 110 THE ECCENTRIC preacher: OR ity about it. It is only mechanism. Hence if we have not the spirit of God, our worship is not divine. Conse- quently it is only form, and form without power is only sham. *' In Europe, there is much more stress put upon forms, names and traditions than in America. You can scarce- ly give a greater offence than to ask : " ' Have you got any religion P' They will reply : "'Got any religion! Think I am a heathen ! Have I got my religion to seek at this time of day. I was al- ways religious !' '"Ask them, 'What is your religion?' and they an- swer, 'It is the religion of my father, and he was of the religion of his father, the good old way. We don't change our religion.' "Suppose a man has a young horse, that will run a race, w in a prize, and is a valuable animal. He wills the horse to his son, and he to his son, and so on. The horse dies: the grandson boasts, 'What I have not Tgot a. good horse? I have. My grand f.ither raised him, willed him to my father, who gave him to me. I can prove by my neighbors he ran such a race, and won such a prize.' '' But on inspection it is found that only the bones are remaining. Look at many of the sects and compare them now, with the history of their ancestors, and a chanc'e will be visible." '•Two or three centuries ago, perhaps their ancestors had religion, and were, for stigma, called a name that has been attached to ihe'iv form and handed down from father to son. These ancestors, living in the divine life of rv'ligion, in that divine life have gone to heaven ; as Christ said, 'My sheep hear my voice and follow me, and I give unlo them eternal life,' &c. The children, LORENZO DOW'S LIFE AND TRAVELS. Ill bearing tlie same name, think they have the same relig- ion ; but on examination there is no more divine life about this form than animal life about the bones of the old horse ; and, of course, will no more carry a man to heaven than the bones will, with whip and spurs, carry a man a journey. Because bible religion is what we must have especially ; for the ancients were 'filled with joy and with the Holy Gliost,' and ' without holiness no man shall see the Lord,' but 'blessed are the pure in heart, for they shall see God.' " We have before observed that Lorenzo's mind had for some time been directed towards America. This in- ward inclination he supposed to be a monition of his duty from the Holy Spirit ; and he therefore prepared to obey it. It was this conviction which led him to leave his Peggy in her precarious state of health, and make his general tour over Ireland, already noted. It seems that these impressions were the guides by which he di- rected his steps in his wanderings. If they proceeded from the Divine Spirit, he did right in following^them; but of this there is much room to doubt, since the de- sires and inclinations of our own fickle hearts may easily be confounded with the teachings of a higher Monitor. But of Lorenzo's impressions, the reader must form his own judgment. It is our province to furnish him with facts, and this done, our task is accomplished. 112 THE ECCENTKIC PREACHER ! OR CHAPTER IX. 1, LOr.EXZo's RETURN TO AMERICA. Having decided to return to his native land, Mr. Dow speedily made the necessary preparations. A nunjber of Irish emigrants proposed to accompany him, arid he therefore engaged the entire steerage of a vessel for their accommodation. Their departure is described in the journal of Ivlrs. Dow, from wliich we make the fol- lowing excerpts : " There had a number of people determined to come from Ireland to America, and were to meet us in April, consequently v/e had but a few weeks to stay in and' about Warrington. I had become so much attached to the friends, it was truly painful to part with them. Our friends came from various parts of the country to bid us farowell, and we had sweet and melting times together, not expecting to meet again until v.e should meet in a blissful eternity. "We left Warrington for Lymn, where Lorenzo preached and bade the people farewell. They were much affected. We parted with a hope of meeting in a better and happier world. " From thence we went to Preston-brcok, where Lo- renzo preached another farewell. It was a precious time to njany. From there to Frodsham. The people fiocked around him-with the^Tcatest affection, for tliere the Lord had blest his labws' in a peculiar manner. "From thence he w^'to Chester, the most ancient city, perhaps, in that country, except London. He left me to come in a coach a few days after, while he visited the country adjacent. "We left Chester for Liveruool in a little sail boat, LORENZO DOW'S LIFE AND TRAVELS. ] 13 and the river was somewhat rough. There were many passengers, which made it quite unpleasant, but we ar- rived safely in the evening, and met our friends from Ireland who intended to go with us to America." Mr. Dow's journal is somewhat obscure in its de- scriptjipn of certain difficulties he experienced in leaving England ; but from his imperfect hints and Peggy's statements together, we glean the following facts: In consequence of the unsettled state of affairs in England at that time, he intimates, that none were per- mitted to leave the country without passports. These, he, in vain, endeavored to obtain, and, agreeably with his wonted resolution of character, determined to leave without them. A search was ordered to be made ip the vessel he had engaged ; but, she having in the mean- while proved unseaworthy, he had obtained passage for himself and friends in another, and actually sailed out of port while the officers of government were in the act of searching the other ship. Some of the emigrants who accompanied him also oc- casioned him some difficulty. They charged him with wronging them by accepting presents from the captain, and also of deceiving them in his descriptions of Amer- ica, &:c. Writhing under these charges, he writes, in reference to his accusers : " The sin of ingratitude is one of the most abominable crimes that the heart of man can be contaminated with, and very obnoxious in the sight of heaven. And is evi- dently marked with just displeasure in righteous retri- butions. " A certain pair, whose passage the king paid from the old world to the new, were smiled on by fortune in Alexandria. They afterwards left the country in con- tempt, exclaiming, 114 THE ECCENTRIC PREACHER*. OR "'The lest flour in America is not equal to the mud of London.' "At London, they put their barrel of dollars in a pri- vate bank, which broke a few days after, and he then had to turn porter and stand in the mud, to get where- with to support nature." Mr. and Mrs. Dow sailed from Liverpool in the Aver- ick, Capt. De Cost, master, on the sixth of May, (1807) and arrived at New Bedford, (Ms.) the latter end of June. Of their passage, Mrs. Dow says, " We had a very pleasant voyage, except that the pas- sengers were generally sick for more than a week, all but my husband and myself. I was never in better health in my life. We had some good times on board. Lorenzo preached to the people on Sundays, and we had prayers night and morning, when the weather would, admit." They remained nearly two weeks in New Bedford, when Mr. D., leaving his wife to follow in the ship to Virginia, started for New York by a packet. From thence he proceeded to Virginia by land, where he met Peggy. They then returned to New England. This journey Mrs. Dow describes in the following manner : " We went through New London and Lynchburg, (Va.) where we met with m.any friends and attended a Camp Meeting in Amherst : from thence to Glasgow, where Lorenzo preached at night. We stayed at an old gentleman's house, who was very friendly. Thence we continued our journey to a Camp Meeting near George- town, where we stayed until the meeting broke up. Our horse was at some person's place and I expect got noth- ing to eat, for we only went from, the Camp Meeting to Lcesburg ; and from there to another little town, which was but two short dayo' travel. Before we reached LORENZO DOW'S LIFE AND TRAVELS. 115 there, he tired, and Lorenzo was obl'ored to trade him away. However,. we got on to New York, Avhere I met with some friends I h;id seen before, whicli were the first ftices I had met with for two years, that I had ever beheld before ; which gave me much satisfaction ! " We stayed at New York for several weeks, and tlien started for New England to visit Lorenzo's father. I had never seen him, nor any of the family, except one sister. It was a great cross to me, but we arrived at his father's house some time in September, and were joy- fully received. Lorenzo held several meetings in the neighborhood. We went to Tolland, (Connilf and I did not expect to return to his father's any more, but Loren- zo's sister coming from Vermont, we returned." From the tone of Lorenzo's journal, it seems that he had considerable trouble to contend with about this time. We insert a few paragraphs descriptive of these trials. The reader will perceive that Mr. Dow here speaks of himself under the name of "Cosmopolite." " Whilst in Europe, Cosmopolite was attacked v.-ith spasms of a most extraordinary kind, which baffled the skill of the most celebrated of the faculty, and reduced his nervous strength and shook his constitution to the centre, more than all his kbors* heretofore. Now his sun appeared declining, and his career drawing to a close. But the idea of yielding and giving up the itin- erant sphere, was trying to Costiiopolite, seeing it was his element and paradise to preach the gospel. Hence ho- got a stiff leather jacket, girted with buckles, to serve as stays, to support the tottering frame, and to enable him to ride on horseback. This the doctors remonstra- ted against. When it would answer no further, he took to the gig and little wagon: but was obliged to sit or *^ m 116 THE ECCENTRIC PREACHER: OR lay down some part of the meeting to finish his discourse, and this for most seven years. " Some could or would not make the necessary dis- tinction between voluntary singularity and a case of ex- treme necessity. But such a cavilling argues an unre- generate mind, and is too much tainted with ' moral evil.' " Cosmopolite had bought a pair of mules, which were to have been fitted to his carriage against his return from Europe; but in lieu thereof, were put in a wagon, and so broken down they were unfit for service. Hence he had to sell them for about half their value, to be able to prosecote?liis journe5^ The horse he had was shortly starved so as to fail, and he was obliged to part with him for one of little worth. "Shortly followed the residue, while in declining health. From New England he was found in the Mis- sissippi territory, having travelled there by land, through Georgia, where he received letters of confirmation that all was not right." It should here be noted that after Lorenzo left his father's, in the fall of 1807, he and Mrs Dow went to Virginia, where he left his wife with a Mrs Wade, one of the Irish emigrants before noticed. He then pro- ceeded to the Mississippi Territory, as hinted in the pre- ceding paragraph. It was here he met v.-ith considera- ble pecuniary embarrassment, respecting a partial pur- chase he had made of a piece of land, a mill frame, Sic. He returned to his wife in June (1808) and with her v/ent so far north as Albany, where he left her again for five or six weeks while he visited his father in Connecticut. Then, he conveyed Peggy to Wheeling (Va.) where he again left her on another tour, and she proceeded to Tennessee by water and resided v/ith the family of Mr LORENZO DOW'S LIFE AND TRAVELS. 117 Coburn until the following January (1809), when Loren- zo conveyed her to the Mississippi Territory. His account of theso journeys is very brief. He says, " Cosmopolite went for his rib by the advice and con- sent of friends, whose friendship proved, in the sequel, like the pine tree which appears as good timber, but up- on investigation is found rotten at heart. For, after Cosmopolite had gone. over most of the Northern States, he returned with his companion to that part (the Missis- sippi) and was reduced to the most painful situation im- aginable. " FirsX, some heavy debts, as a< consequence of pur^- chasing sixty-four acres of the three hundred and twen- ty-four : though he had but about twenty-four remaining with the mill frame on it, having parted with about twen- ty to be able to work through. " Secondly — No money or flush loose property. "Thirdly — A sick companion without house or home, this being the time when friends forsook him — all ex- cept a deist and his family. "Fourtly — Reputation attacked on all sides, and in remote parts, through the States. Stories that Cosmop- olite was revelling in riches and luxury, Avith a fine brick house, sugar and cotton plantations, flour and saw mills, slaves, and money in the banks, like B,nabob in the East. Others made us? of every thing they could that would be to his discredit, among which some few, who had subscribed for his journal and paid in advance, not getting their books, construed the failure into a design to cheat ; saying, he had got the property and had gone to the Mississippi to feather his nest " Hence arose the.famous expression : "The Star which rose in the East is set in the West." 118 THE ECCENTRIC PREACHER : OR From the above quotations it is manifest that Loren- zo was in affliction. It seems that he had also some money transactions with certain persons in the State o New York, that occasioned him considerable difficulty. But from the loose and indefinite manner in which he states the case in his journal, it is next to impossible to ascertain the precise nature of the diiFiculty ; nor is it worth while to trouble the reader with his personal dif- ficulties" and squabbles with others. It is to be regret- ted that he ever fell into them ; better, had he' pursued his way, irre^fjular as it \vas, in the singleness of manner and object which first characterised his proceedings, than to have plunged into pecuniary speculations to the bewilderment of his mind and the crushing of his influ- ence; which despite of his oddity had begun to be con- siderable. Whether the charges of his enemies were true or false, they seriously discouraged him for a time. In- stead of rising stronger- from every new surge that threatened his destruction, as at the first, he bent be- neath the pressure of his trials and became for a season almost isolated from society. His Peggy thus describes the manner in v.hich they spent some time in the swamps of Mississippi. " Our situation was truly distressing. We scarcely kn,ew which way to turn. Lorenzo concluded it was best to prepare some place of shelter from the storm,. that appeared to have come to such a pitch, as not to ad- mit of rising much higher. Sickness and poverty had assailed us on every side, and many who had professed to be our friends forsook us. It was circulating through many parts that we were rolling iik riches and surround- ed with plenty. We were however in quite a different # LORENZO DOW'S LIFE AlfSD TRAVELS. 119 situation, witliout house or any thing of consequence we could call our own. " There was a tract of land lying in the midst of a thick brake, on which was a beautiful spring of water breaking out at the foot of a large hill which some per- son had described to Lorenzo. The soil belonged to the United States, and the cane was almost impenetrable, being from thirty to forty feet high. It -was likewise in- habited by wild beasts of prey of various kinds, and ser- pents of the most poisonous nature. Notwithstanding this, Lorenzo got a man to go with him to look at it, ta see if it would do for an asylum for us, provided we could get a little cabin erected near the spring. After taking a survey of the place, he concluded to make a tri- al ; and employed a man accordingly to put up a small log cabin within ten or twelve feet of the spring, which he did, after cutting down the cane to clear a place to set it. A way was also made from a public road to the spot, so that we could reach it on horseback or on foot We obtained a few utensils for keeping house, and in March removed to our little place of residence in the wilderness or rather, as it appeared to me, to the habita- tion of exiles. But it was a sweet place to me. 'I felt I was at home, and many times the Lord was precious to rny soul. " We stayed here nearly four months. In that time Lorenzo preached as much as his strength would per- mit. We were sometimes very closely run to gpt what was necessary to make us comfortable ; yet I felt quite contented. I had in a good degree regained my health, so that I was able to labor, and I strove to do all I could for a living ; though my situation was such I could not do as much as I wished. But the Lord provided for us beyond what we could have expected." 120 THE ECCENTRIC PREACHER t OR After dwelling in this solitary hermitage for several months, Lorenzo removed his Peggy to a log house near the unfortunate mill frame, which had caused him so much trouble, and arranged for her stay with several friends, while he made another tour of the States. Of this journey we find no record. The whole year is passed over in silence. At the expiration of one year and six days he returned and met with his wife at a place about twelve miles from her last residence. Here, he remained but for a few days, when he started in com- pany with Mrs. Dow on another visit to the North. We again extract from Peggy's journal, as his is still silent as to his travels. " • " We reached the outskirts of the settlements of Natchez on the third day after we left the city. It was something late in the day before we left the last house inhabited by white people and entered the vast wilder- ness. This was a new scene to me, such as I had nev- er met with before. My heart trembled at the thought of sleeping out in this desert place, with no company but my husband. However, a little before sunset, we came to a place where we could get water and plenty of cane for odV horses. There we stopped for the night, built a fire, and cut a quantity of cane for our horses ; we then prepared our supper, which consisted of coffee and hard buiscuit, which we had brought from the settlement. — We had no tent to screen us from the inclement weath- er, but we had blankets on which to sleep. We lay down, after having prepared a quantity of wood for the night. But it was a gloomy night to me, it being the first time I had ever been in such circumstances. To look up and see the widely extended concave of heaven, bespangled with stars, was truly majestic ; yet to con- sider we were in a lonely desert, uninhabited except by LORF.NZO DOW'S LIFE Ai\D TRaVELs'. 121 wild beasts and savages, made me feel very much alarm- ed, and I slept but little, while Lorenzo was quite happy and composed. He afterwards observed, he had never been so well pleased in travelling through this wild un- frequented place before, and this was the tenth time he had passed through it, in the space of nine or ten years. " We met with no molestation through the night, and as soon as day dawned, we started and travelled until late breakfast time ; when we stopped, struck up a fire, prepared and took some refreshment, fed our horses, and then continued our journey. " We travelled nearly forty miles that day. It was quite dark before we got to Pearl river, which we had to cross in a ferry boat ; we stayed at a house, such as it was, that belonged to a 'half breed.' 1 was very much fatigued, but rested tolerably well. *' In the morning we started by ourselves soon after we had got some refreshment, and proceeded onwards until towards evening, when v/e met a company of In dians, who were preparing their camp for the night. — • This struck me with considerable dread, and to add tG my fears, we had to cross a dreadful slough called by travellers ' hell hole.'' It consisted of thin mud, so that horses when stripped of saddle and harness could swim through, and then it was necessary some one should be on the other side to prevent their running away. We had none to assist us, and could not tell what we should do ; but it happened that the Indians had made a tem- porary bridge of poles and canes, which served us to cross upon also. " We were then under the necessity of preparing for the night, as it \yas almost sunset ; we were not more than half a mile from the Indians' camp, which was quite alarming to me ; but there was no alternative, there we 122 THE ECCENTRIC FKEACHER: OR must staj'. According-ly Lorenzo made a good fire, pro- vided plenty of cane for the horses, and made ready our little repast. By this time it was dark. We then lay down to rest; but my mind was too much occupied by gloomy reflections to sleep, wjiile I could hear the In- dian dogs barking and the horse bells jingling. "Still, it was a beautiful night. The moon shone through the trees with great splendor, and the stars twinkled around. Had my mind been in a right frame, it would have been a beautiful prospect to ine ; but I was so much afraid, it deprived me of any satisfaction, while Lorenzo would have slept soundly, if I had not been so fearful and frequently disturbed him. At day- light we started and passed another long and tedious day in the wilderness. We expected to reach a man's house, who had an Indian family on the Chickasaw riv- er. Coming to a creek, Lorenzo took it to be ihe river. I felt very much rejoiced, as I hoped to find a house to sleep in : but we were disappointed, for when we had crossed the creek we found an Indian village. On in- quiring how far it was to the man's house, tiiey told us . by signs it was ten miles, and it was now almost sunset. " We started on again and went perhaps half a mile, when the path became divided into so many little divi- sions we could not tell which to take. Lorenzo there- fore went back to an Indian house and requested an old Indian to pilot us. He hesitated at first, but after un- derstanding he should be well paid, he took Iiis blanket and wrapping it about his head, started on before us. — We were not more than three miles from the Indian's house before it was quite dark. I was very much afraid of our pilot, and strove to lift ray heart to God for pro- tection, and felt in some degree supported. " Our way lay through a large swamp intermixed with LORENZO DOW'S LIFE AND TRAVELS. 123 cane, and was very gloomy ; but our pilot was almost equal to a wolf in finding his way through this almost unfrequented spot of earth. He wound about and kept the path v.here it seemed almost impossible. Having journeyed until ten or eleven o'clock, we came to the river; but how to cross it was the next difficulty. We must cross a ferry ; but the boat was on the other side. Lorenzo requested the old Indian to go over and fetch it, but he would not move one step until he had promised him more money. This was the second or third time he had raised his wages since we started. At last, he went up the river and found some' v/ay to get across: in a short time he had the boat over ; and entering it with our horses, the old man set us over. We cafue to the house, the family were gone'to bed, but the woman got up, and although she was half Indian, she treated me with more attention than many would have done, wiio are educated among the more refined inhabitants of the earth I '• I felt quite comfortable and slept sweetly through the rem.aining part of the night. In the morning we started again, being then thirty miles from the Tombig- bee settlements. We passed through some delightful country that day, and about two or three o'clock in the afternoon reached the first house inha.bited by white people." Our travellers continued their tedious progress, noth- ing occurring worthy of note, until they approached the confines of Georgia; where writes Mrs. Dow, "I got a fall from my horse and hurt myself consider- ably, and I was as much fatigued and worn out by trav- elling, as ever I was in my life. I thought sometimes I r.ever should stand it to get through the wilderness. — 1 124 THE ECCENTRIC preacher: OR But Providence gave me strength of body beyond what I could have expected." Some lime in December (1812) they reached Mil- ledgeville, in Georgia, and stayed a week to recruit their exliausted strength. Hence he pushed on to South Carolina, preaching constantly on the way. About the eeventcenth of March (1813) they reached Lynchburg, (Va.) where, it seems, Mr. Dow had contemplated pur- chasing a small tenement and leaving his wife, while he proceeded to the North. But finding his means too slen- der for this purpose, he accepted the invitation of a Mr. Walker, a gentleman residing in Buckingham, (Va.) about twenty miles from Lynchburg, who offered Peggy a home in his family. ' This removal to Mr. Walker's was in the month of June. They had been confined in Lynchburg three months by a very severe sickness, which threatened to destroy the life of Mrs. Dow. Scarcely had they reach- ed Mr. Walker's when she was taken sick again, and continued so for several weeks more. Recovering suf- ficiently to be moved, she was carried in blankets to another friend's, who offered them an asylum, and as soon as she could walk her room, Lorenzo prepared for his Northern tour, so long deferred on account of her sickness. Peggy was to remain at Mr. Duval's through the winter. Lorenzo had not, however, been idle during this long period of afi^iction. His journal exhibits his labors in the counties adjacent to the residence of his wife. The following extracts are the most interesting we find. "Sweet Springs, (Va.) I spoke to a large and atten- tive audience, though the Devil reigned in these parts. Lawyer Baker collared me and threatened to break my neck for preaching ; because, he said, I insulted a lady LORENZO DOW'S LIFE AND TRAVELS. 125 ton years before, by saying 'Hell is moving from be- neath to meet her at her coming;' and he did it to re- venge her cause. His assertion was false. The ladies however took up my cause, and promised me protection. Hence, his gambling comrades became ashamed, and he had to hold his peate and let me alone. " At the Camp Meeting, near Salem, I had to apolo- gize for my 'lappel coat,' v.hich I was reprobated for wearing. The case was this. Eighteen months before, I was in distress for a coat, the winter coming on, and I had not money to buy one. But a man owed me twenty dollars, which he could not pay in ready money. Hence, as I was about to leave those parts, I must lose it or ac- cept an order on a shop where garments were ready made, being brought over from England. Therefore from my necessity and the nature of the case originated the contested coat; the most valuable I ever wore in my life. But I soon gave it away, rather than hurt weak minds. I got a sailor's blanket coat in which to prose <:ute my jonrney." When Mr. Dow left his "Peggy" in December (1813) he visited the District of Columbia, and then started for Connecticut as far as the residence of his father. He preached, as usual, on this route, and returned to Vir- ginia in the following May and prepared to carry his wife to the North. Hereafter, his journal ceases to convey a connected detail of his proceedings. Nor does it contain much matter of interest or importance. He was evidently now deeply engaged in the publication and sale of his books, and in other worldly speculations. Little is, therefore, said of his spiritual contests and successes.' His trials arise from pecuniary sources rather than from the ene- my of good— the roaring lion who pants for the destruc- 126 THE ECCENTRIC PREACHER: OR tion of tlie Church. We will, however, give such ex- cerpts as will serve to mark his routes, or please or profit our readers, beginning with his departure for the North with his wife, May (1814,) " From Brunswick we took our departure to Peters- burg, Richmond, Alexandria, Washington, and on to Baltimore. On the way I met Jesse Lee, who hailed me in the stage. " He has been Chaplain to Congress longer tlian any one individual, since the true American Federal gov- ernment was formed. I spent some time with him at Washington. He gave up his appointment for Cosmop- olite in the ' Big House.' One night Cosmopolite, v/hile sleeping in the room with him, dreamed that a rat came out of the dark and fastened on his finger, and began to suck his blood ; and he in endeavoring to shake it off had like to have sprung out of bed. Next day there came a swindler to Cosmopolite and" duped him out of thirty-eight dollars. This also taught him a lesson — 'He that will be surety for a stranger shall smart for it.' "From Baltimore I went to Philadelphia and so to New York. "After our arrival in New York a combination of cir- cumstances conspired together, whereby I was enabled to put my works to press through the assistance of some triends, whose friendship I required ; but as many of the books were sold at cost, and considerable expense at- tended their transportation and circulation, there v/as very little, if any, neat gain. " I frequently attended the meetings of the Anbury meeting house belonging to the people of color, and next departed to New Haven, where we spent a few days. — ^ Thence to North Guildford and Middletown, where I found a wa2;on goinfr to Hebron." LORENZO DOW'S LIFE AND TRAVELS. 127 It seems that Lorenzo's declension in piety was not unnoticed by his friends, as appears from the following: " Here (Hebron)* I received a note from N. D. of N. L., containing the following queries. 1st, Why less time in private devotion than formerly? 2nd. Whether the time spent in writing would not be better spent in pri- vate prayer? ord. Why more conversant with my friends ?" His reply does little more than confirm the fact of his declension. He writes thus : "These questions reminded me of several vessels which were loaded with cattle, sheep, hogs, geese, &c., when several foreign vessels were off at a distance. — Those things caused me to think so loud, that I spoke out, this looks like fulfilling the scripture, 'If thine ene- my hunger, feed him.' 'Yes,' replied a bystander, 'the Connecticut people are very pious in that respect.' "But books are next akin to preaching, and may ben- efit society when I am no more." The reader can easily perceive that this reply is a mere evasion of his friend's question, and none but a backslider would have answered such questions in such a manner. " Getting equipped with ahorse and wagon I proceed- ed to Coventry, and found my aged father, one sister, and two nephews well. I stayed a few days, viaiied a number of adjacent places, and had some tender times* But my mind was uneasy, and some hours of sleep de- parted fi'om me^ when I reflected upon the state of the country and the spirit of the times." He next spent several weeks in the State of New- York, preaching extensively in the vicinity of Saratoga and Ballston, then we find him successively in Pennsyl- vania, Delaware and Maryland, and in thirty days re 128 THE ECCENTRIC PREACHER: OR turning to New York to join his wife, who had engaged to meet him there. In this excursion of thirty days, be had travelled five hundred miles and held sixty meetings ! He also made another tour of several weeks over a large part of Pennsylvania, and of a week or two on the Eastern shores, and then retired to New York ; where he spent the winter (of 1814 and 15) in comparative qui- etness, lodging in the house of a Quaker named Dorsey. During the summer and fall of 1815 we find him on another long and tedious journey to Natchez. The ac- coun', of this journey is very brief and possesses little if any interest. While on his way and stopping at Mari- etta, he writes : " Monday, IGih October. This day, I am thirtyeight years old. Sixteen years ago, I embarked for Europe. Thirty-eight more, no doubt, will change my state. — Above half of seventy-six is gone." He closed his southern tour on the Itith of April, 181G, and embarked at New Orleans for New York, and ar- rived safely there on the 12th of May, and shortly after joined "Peggy" at his father's house in Coventry. His journal closes with the following note: " October 4th, 1816. I have just returned from a tour through Genessee, Vermont, New Hampshire and Con- necticut to Philadelphia. I find the spirit of inquiry in- creasing, and heard of revivals in four different societies. Saw three of my sisters, Avhom I had not seen for eight years. Left my companion at my father's until my re- turn in the spring. Hard judged by man, but which must and will finally be decided by the judgment of God only." Thus closes the journal of this strange specimen of our common humanity. To trace his subsequent wan- derings is impossible without the assistance of his pri- LOUENZO DOW'S LIFE' AND TRAVELS. 129 vato papers, and these cannot be obtained, on any terms, favorable to their publication. It is known however that he continued his comet-like manner of life. VVandcritifr, like the comfortless dove dismissed from the cheerful shelter of thesucred ark, he occasionally appeared in every part of the United States, continuing to excite much notice and curiosity by his darinfT, reckless and odd manner of speech and action. Generally hundreds flocked to hear him, from the laugh- ing boy of six or seven years old, the gay youth of six- teen and twenty, to the hoary headed. All were amu- sed by his eccentricity, though it is to be feared few profited from his addresses in the latter part of his life. From the evidence contained in his journal, the state- ments of many who have heard him in many places, and of those who lived near him in New London, (Conn.), where he made his home in the later years of his life, it is pretty certain that he had lost that piety which distin- guished him in his early career. Probably he found his eccentricity profitable, and he soon learned to prefer profit to usefulness. Alas! poor human nature! Political discussions, the Mason and Anti-mason dis- putes, and subsequently the Roman Catholic Church, ■were the themes that occupied his attention in the de- clining years of his life. lie pursued his course on these points with all his wonted oddity and vulgarity until he retained the confidence of excdedingly few of the reli- gious public. Nor did the Methodist Episcopal Church escape her share of his opposition. It has been seen that to her in- fluence he owed his conversion. She was tjje spiritual mother that brought him out of the darkness of sin into the marvellous light of God. He owed his all, spiritual- ly, to her. True he v/as much discouraged in his early 130 THE ECCE-NTRIC PREACHER: OR career by many of her prominent members, perhaps in some instances with a too unsparing hand. But where is the wonder? He started up, young, illiterate, rough, and odd to a f;iult, and striking out his own course, pur- sued it, regardless of advice or entreaty. What v onder that a church, struggling as she then was for her very existence in New England against the stern opposition of sneering prelates and bigoted sectaries, what vvoiider, ■we ask, that her adherents were unwilling to increase their load by encouraging so uncouth a being as Loren- zo Dow ? The wonder is, that on the whole, more effi- cient measures were not adopted against him. Indeed he himself was fully sensible of his -obligations to the forbearance of many in the church, as may be seen from many passages in his journal. His pieiji and usefulness alone led them to his toleration. While he retained his piety he was sensible of that obligation, but when he grew worldly he Ipst it and became the foe of our disci- plinary forms and government. He joined in the rruly ridiculous cry of popery, &.C., against the M. E. Church, and attempted to convince the people that they Avere the slaves of their Bishops. We are sorry to see others working on the same species of capital, and laboring like Vulcans to convince the Methodists that they are slaves. Sapient men ! Cannot the captive feel his own chains and see his own prison walls ? Needs he argument to prove him a captive? "Why then need we poor Metho- dists to pass through the slow process of syllogistic con- viction to learn the existence of our bonds ? Why, in- deed ? unless our slavery lie more in the brains of our opponents than about our liberties and persons; which is presumed to be the case. The truth is, Methodism spreads too fast not to have foes among jealous secta- ries ; she is too devoted to nohness to escape the enmity 131 of the wicked, and too strict to rules not to be hated by disappointed aspirants after power and patronage. Mr. Dow wished the patronage of the church without sub- mitting to its order, and he was disappointed : and so will all others be who are mad enough to plunge into such a gulf of erroneous expectations. ]Mr. Dow's end was sudden. He was at Washington in the District of Columbia, preparing his papers for a continuation of his journal, when he sickened and died. Of the manner of his death little is known, but it is to be hoped he lived to repent of his loss of piety, and ob- tain the precious faith, he so evidently enjoyed in the early part of his career. He was probably about fifty- seven years of age at the time of his death. His wife Peggy is still living in the vicinity of New London, (Conn.) and is said to be smart and active for her age. Having stated the leading facts in the life of this ec- centric genius, we leaVe the reader to draw his own conclusions. He will find faults to condemn and avoid ; and zeal and perseverance to admire and imitate : and should this sketch please, while it instructs the reader, the writer will be satisfied. •• FINIS. m ELECTION, UNIVERSALISM AND DEISM, OR THE CHAIN OF THE PREACHER ABRIDGED. After I had found religion, I began to reflect on my expenence, and perceiving that I felt a love to all, though I had been taught that God only loved a fe-^v, which he had given to his son: I could not reconcile the two ideas together, how my love should exceed the love of God ;— and feeling within myself, that I stood in dan- ger of falling into sin, and consequently into condemna- tion: I could not reconcile it with the common idea, that if a man once obtained religion he was always safe, let him do as he ^ould. — This put me upon examining the scriptures for myself, where I could find no promise that any should be saved, but those ivho endured unto the. end. On the other hand the bible seemed to correspond with my feelings, that there was danger, being full of cautions ; and there is no need of caution where there is no danger. The more light and knowledge a person hath, and commits a crime, the worse it must be ; be- cause he sins against the more light : therefore any sin is greater in a professor of religion, than in a non-pro- fessor, seeing he sins against the greater light. If the sin is the greater, of course the condemnation and punishment must be proportioned ; as Christ saith, " he that knoweth his master's will and doeth it not, shall 134 ELECTION, U.XIVERSALISM, ETC. be beaten with many stripes, whereas, he that knoweth not his master' :J will, shall be beaten with few."— There- fore if the sinner, who never had religion, deserves to be damned for actual transgression; why not the pro- fessor, upon the principles of impartial justice. Now it appears to me that this doctrine, o/?ce in grace, Qlwmjs in grace, is inseparably connected with the doc- trine o^ particular ehclion, and reprobation ; and to deny the latter, and to hold the former, ;o me appears incon- sistent: — For if a saint cannot be punished in proportion to liis conduct, then he is not accountable ; and if be be not accountable, then not rewardable ; and if neither re- ■wardable nor punishable, then his salvation or damna- tion does not turn upon his actions, ;7ro nor co?i, but upon the free electing love of God: Therefore, God wjil liave mercy upon whom he will, and Avhom he will, he passe4.h by : thus they appear connected like two links in a chain. And it appeareth moreover, that the doctrine of particu- lar election, leadeth to univei'salism : for according to the above, we must suppose, that God decreed all things ; if so, God being \\\se,ivhaieverhe hath decreed, he must have decreed it right ; consequently nothing cometh to pass ivrong— then there is no sin, for it cannot be sin to do right : If then one shall be damned for doing right, why not all ? and if one be saved/for doing right, v/hy not all? according to the rule 6f impartial justice. — Again, this doctrine of election eaith, all that was given from the Father to the Son, in the covenant of Grace, will be saved ; none that Christ died for can be lost. — The bible saith, Christ gave himself for JLL.—l Tim. ii. 4, 6; IJohnii. 2. And A double L does not spell part, nor some, nor feiv, but it means all : Well, now if all Christ died for, will be saved, and none of them can ELECTION, UMVERSALISM, ETC. ]35 be lost, then Universalisni must be true : O^J^ and you canDot deny it. And now it appears furthermore, that Universalism leads to Deism — for if all are saved, none are lost, and of course no future punishment: — Therefore the threat- eningsin the bible must be fal^e, like a sham scarecrow hung up in the fields to represent what is not real. And if the threatnings be false, the promises are equally so; for while the promises are given in one scale to encour-. age virtue, the threatnings are put in the opposite one, to discourage vice : To deny the one, disallows of the other, and of course breaks the chain of the bible, and thereby destroys its authority ; consequently, ye cannot suppose with propriety, that it came from God, by Di- vine direction; but rather, that it was hatched up by some cunning politicians, to answer their political de- signs, to keep the people in order — and that it has been kept on the carpet ever since, by the black and blue coats to get a fat living out of the people.— "Away with the bible," says the Deist, "I will be imposed upon by that no more, but I v/ill go upon reason : for who ever came back from the other world, to bring us news from that country about heaven or hell, or exhibited a map thereof.^" Now if I denied the bible, I should of course deny miracles and inspiration; for if I admit of them, I must in reason admit of the propriety of the bible. But no one who denies inspiration and miracles, can prove the existence of a God. There are but six ways to receive ideas, which are by inspiration, or one of the Jive senses. Deny inspiration, there are but the five ways ; and matter of fact demonstrates, that a man by these outward sensitive organs, can neither hear, see, smell, taste nor feel God: How then can we know him but by 136 ELECTION, UMVERSALISM, ETC. a revelation in the inward sense ? Why, saith the De- ist, the works of nature proclaim aloud in both my ears, "there is a God ;" but I deny it according to your scale of reasoning, for you deny miracles ; and yet you say what has been once may be again : now if there was a miracle once, there may be one again: if so, then there may be such a thing as revealed religion, for that is but miraculous : But if there cannot be a miracle again, that is an argument there never was one, and of course de- nies the works of creation ; if there was no creation, then there is no Creator: for it must have been a mira- cle, to have spoken the world into existence, and to have formed intelligent beings. — Therefore, if there never was a miracle, then there never was such a thing as creation : Consequently, the works of nature do not speak forth a Divine Being, for his hand never formed them ; but they argue, that matter is eternal, and that all things come by nature— for it is evident, that if nought had been once, nought had been now ; for Tiof/t/n^g* cannot put forth the act of power and beget something ; yet it is self-evident, that something does exist ; therefore, some- thing must have existed eternally. Then saith reason, if all things come by nature, then nature is eternal ; and Avhen forming from its primitive chaos, into its present position by congelation, brought forth mankind, beasts, and vegetables spontaneously ; something like the mush- room growing up without seed, or the moss growing on the tree; and are kept on the stage by transmigration, like the caterpillar, transmigrating or turning into a beautiful butterfly ; or the muck-worm into a horn-bug. Thus nature assumes one form or shape for a while, then laying that aside, takes up another. Thus I shall be an Atheist instead of a Deist, but I cannot be one or the other according to reason, for if ELECTION, UNIVERSALISM, ETC. 137 there be no God, nature depends on chance, and this earth would be like a well stringed instrument, without a skilful hand to play upon it; or a well rigged vessel, without mariners to steer her; for every thing that hath not a regulator, is liable to go to ruin : and if all things depend on chance, then by chance there may be a God and a Devil, a heaven and hell, saints and sinners ; and by chance the saints may get to heaven, and by chance the sinners may go to hell. — It is evident in reason, that as a stream cannot rise higher than its fountain, so con- fusion can never produce order; for the effect cannot be more noble than the cause ; consequently, if confusion had been once, it must have remained ; but as the stars keep their courses without infringing on each other in their different revolutions, so that the astronom.er can calculate his almanacs years before hand, it is evident there is such a thing as order ; and to suppose this order to have been eternal %vould be arguing, that the earth has stood forever as we novi^ behold it ; and to suppose that the earth hath forever had its present form, is to suppose that there has been an eternal succession of men, beasts and vegetables, and that to an injimie number ; (for if the number be not infinite, how could the succes- sion have been eternal ?) and yet to talk about an infi- nite number, is a contradiction in terms, for there is no number but what may be made larger, by the addition of units: but that which is infinite cannot be enlarged. Again, if there has been eternal succession of men and beasts ; by the same rule there has been an eternal suc- cession of days and nights, and years likewise^ This must be allowed (that infinite numbers are equal, for if one number be smaller than the other, how can it be said to be infinite ?). Well, if infinhe numbers be equal, and if there hath been an eternal succession of years 9 138 ELECTION?, UMVERSALISM, ETC. and days and nights, we must suppose that their infinite numbers are equal. And yet to allow there hath been as many years as there hath been days and nights, is in- consistent, seeing that it takes three hundred and sixty- five to compose one year; and if the number of years be less than the number of days and nights, the number cannot be admitted to be infinite : therefore it must be, there was a time when years began : If so, we must ad- mit the idea, that there is something superior to nature that formed it, and thus of course an Almighty regulator, that with wisdom must have constructed and preserved this system ; and this power and regulator must be self- dependent, for no power could exceed it for to be de- pendent on, and of course self- existent, of course eter- nal, according to the foregoing; and this eternal, self- existent, all-wise Regulator is what we term GOD, and what the Indians term, the GREAT MAN ABOVE. Various are the ideas formed concerning this GOD ; Some acknowledge one Supreme Being, but disallow of what is called the Trinifij, saying, how can three be one ? Answer, as rain, snow, and hail, when reduced to their origin are one (water), and as light, heat, and color are seen in one element (fire), and as the Atlantic, Pacific, and Indian oceans compose but one; so, if in natural things, three can make one, why may we not admit the idea with reason, that three can be one in things supernatural and divine, kc. What is meant by God the Father, is, that Eternal Being that is every where present. — What is meant by Christ the Son, the manhood of Christ, being brought forth by the omnipo- tent power of God, as the evangelists relate; and that manhood being filled with the divine nature, of course he would be God as well as man, and man as well as God — two distinct natures in one person ; and it is no ELECTION, UNIVERSALISM, ETC. 139 more inconsistent witli reason, to acknowledge that he came as above, than to acknowledge a miracle for the first man's origin ; which idea in reason we must admit, for there cannot be an effect without a cause. — What is meant by the Holy Ghost, is the Spirit of God proceed- ing from the Father, through the mediation of the man Christ Jesus, down to the sons of men ; the office of which Spirit is to instruct mankind, and purify ahd pre- pare them for the enjoyment of God in glory. If I deny there was such a person as Christ on this- earth eighteen hundred years ago, I should deny three things : — 1st our dates. — '2ud. all sacred, and 3d", the greatest part of profane history, which historians in gen- eral would not be willing to give up. If I allow tliere was such a person as Christ, I must acknowledge his miracles too ; for the same histories, sacred and profane, which mention his person, relate his miracles; and to deny his miracles, would be giving the histories the lie, and of course destroy their authority. If I allow his miracles I must allow his sacred character also ; for it is inconsistent with reason to believe that God would aid and assist a liar, or an impostor, to do the mighty deeds which we are informed Christ did. If there be no such thing as inspiration, how could the prophets foretel future events, out of the common course of nature ? Some people say, the prophecies were written in prophetic language, after the things took place, but that is unreasonable to suppose, for if they were, they were wrote as late down as what the New- Testament dates back, and if so, then both Testaments came on the carpet about one time. How could you im- pose the one Testament on the learned people, without the other; seeing their close connexion? But as the Jews acknowledge the Old Testament, and disallow the 140 ELECTION, UNrVERSALISM, ETC. New: I therefrom argue, that the Old Testament was ■written some time previous to the New, of course pre- vious to the things being- transacted, which were pre- dicted. It must, therefore, have been by divine inspira- tion. But says one, the word revelation, when applied to religion, means something immediately communicated from God to man ; — that man tells a second, the second a third, &c. &c. it is revelation to the first only, to the re^t it is mere hearsay. And if the bible was revealed once, it was not revealed to me ; to me, therefore, it is hearsay. Answer — Allow- ing the above, yet if a man tells me it is revealed to him that my father is dead, &c. and the same Spirit which revealed it to him, accompanies his words with energy to my heart, then it is revelation to me as well as to him, and not bare hearsay. Consequently, if the same Spirit which dictated the writing of the bible, attends the same with energy, then it is not hearsay, but revelation ; be- eause we have a divine conviction of the truths therein contained. And the sincere of different persuasions, find something in the bible to attract their attention, above any other book : and even the Deists, when con- science begins to lash them, find something in the bible to attract their minds, of the truth of which, the conduct of a number to be found on this continent might be ad- duced. Neither can I believe all will be saved: for in Mark iii. 29, we are informed of a certain character, which hath never forgiveness, but is in danger of eternal DAMNATION ; which they could not be in danger of, if there be no such thing; and in Luke xvi. we read (riot a parable, but a positive matter of fact, related by Christ himself, who knew what was transacted in eternity, aa ■well as in time) concerning a rich man, who died and ELECTION, UNIVERSALISM, ETC. HI went to hell ; and there was a separation between him and ihe good place ; and if one be lost, Universalism is not true. We feel in our breast, that we are accounta- ble to God, and if so, then rewardable or punishable, ac- coi-ding to our behavior and capacity ; and of course a day of accounts must take place, v/hen the rewards, or punishments are given. Some say we have all our pun- ishment here. In reason I deny it ; for the benefit of religion is to escape punishment ; and if so, none have punishment, but the vicious ; but as many of the virtuous have suflered the most cruel, tormenting, lingering deaths, as may be said, for -years, in matters of tender conscience ; while others have lived on flowery beds of ease, and thus die ; from this I argue, that the punish- ment is to come hereafter. If all go to heaven as soon as they die, it being looked upon as a piece of humanity, to relieve the distressed, would it not be right for me to end all the sorrows of those I can, who are in trouble? — And does not this open a door to argue, that murder is humanity, and tliereby send them to heaven ? But, says one, I will acknowledge future punishment, but it is not so long, nor so bad as it is represented by some ; for we read of the resurrection, v/hen all mortal bodies shall be raised, of course become immortal, and spiritual ; and corporeal fire and brimstone cannot operate on spiritual body, and of course the punishment is but the horror of a guilty conscience. And the word forever^ frequently in the scripture, being of a limited nature, it may be inferred the punishment is not eterna^l. Answer: Allowing that the punishment is only the horror of a guilty conscience ; (B'hich will bear dispute) yet I think, that horror to the mind will be found equal to fire and brimstone to the material body ; for frequently I have been called to visijt 142 ELECTIOiN, U.MVERSALISM, ETC. people on sick beds, who have told me that their pain of body was great, but their pain of mind so far exceeded it, as to cause them to forget their pain of body for hours tog-ether, unless some person spoke particularly to them concerning it. Again, you know what horror you have felt for a short space, for one crime. Now, supposing all the sins that ever you committed, in thought, word, or deed, in public, and in private, were set in array be- fore you, so that you could view all of them, at one glance. And at the same time, that conscience were to have its full latitude, to give you the lash ; would not the horror whicli here causeth people to forget their temporal pain, while there is hope, be worse than fire to the body, when hope is forever fled ? — for when hope is gone, there is no support. And the idea that the punishment is not eternal, be- cause the word forever^ sometimes in scripture is of a limited nature, I think will not do ; because the duration of certain words, are bounded by the duration of the things unto which they allude. — For instance, " The ser- vant shall serve his master ybrerer," in Moses's law. — The word forever, was bounded by the life of the ser- vant. And where it relates to mortality, it is bounded by mortality ; of course where it relates to immortality, it is bounded by immortality ; and when it 1-elates to God, it is bounded by the eternity of God,— and as we are informed in several pans of scripture, after that mortality is done away, that the wicked shall be banish- ed forever from the presence of God. The worAfortver and the word eternal must be synonymous, having one and the same meaning, as endless ; being bounded by the eternity of God, and endless duration of the immor- tal soul, &c. Matt. XXV. 41, 4G. 2 Thess. 1. 9. Rev. xix. 3. Judges 7. ELECTION, UiNIVERSALISM, ETC. 143 And observing the doctrine of particular election and leprobation to tend to presumption, or despair, and those who preached it up, to make the bible clash and contra- dict itself, by preaching- something like this : " You can and you can't — You shall and you shanH — You will and you wonH — And you will he damned if you do — And you ivill he damned if you dojiH" Thus contradicting themselves, that people must do, and yet tliey cannot do, and God must do all, and at the eame time invite them to come to Christ These inconsistencies caused me to reflect upon my past experience, and conclude that the true tenor of the bible did not clash, of course that a connect chain should be carried on through that book, and the medium struck betweea the dark passages, which literally contradict, and reconcile them together by explaining scripture by scripture; and by striving so to do, I imbibed what here follows: 1st, That election is a bible doctrine, but not an elect number, for I cannot find that in the bible, but an elect character, viz. "Him that becomes a tnie peni- tent, willing to be made holy and saved by free grace, merited only by CHRIST." And on the other hand, instead of a reprobate number, it is a reprobate charac- ter; namely, "him that obstinately and finally continues in unbelief, that shall be cast off," &c. — Thus any one may discover, that it is an election and reprobation of characters, instead of numbers, (J^/^ and you cannot deny it. But the following scriptures demonstrate undenia- bly, that God instead of reprobating any, is willing to re- ceive all. (2 Pet. iii. 9. Ezek. xxxiii. 11. 1 Tim. ii.3, 4. 2 Cor. v. 19.) Secondly, that Christ instead of dy- ing only for a part, the prophets, angels, Christ and the apostles positively affirm, that salvation by his merits is possible for all (Gen. xxiiL 14. Isaiah liii. 6. Luke 144 ELECTION, UNIVERSALISM, ETC. ii. 10. John iii. IG, 17.) Thirdly, that the Holy Spirit doth not strive with a part only, as some say, a special call, but strives witli every man according to the hard- ness of his heart; while the day of mercy lasts. (John i. 9, and xvi. 8, compare vi. 44 with xii. 33.) Again, there is a gospel for and an invitation to all; (J;;^ and you cannot deny it. (Mark xvi. 15. Matt. xi. 28.) — Again, there is a duty, wliich we owe to God, according -to reason, conscience and scripture ; and there are glo- rious promises, for our encouragement in the way of duty, and awful threatnings in the way of disobedience ; {^^ and you cannot deny it. (Prov. xxviii. 13. Matt» V. 2 to 8 ; vii. 24 to 28. Isa. i. 16 to 20. Psa. ix. 17.) And now to affirm that a part were unconditionally elect- ed for heaven, and can never be lost, what need was there of a Saviour ? To save them from what ? An, his past conduct created such fear in his breast, that he dared not see Esau's face, until by messengers he inquired, " may I 152 ELECTION, UNIVERSALISM, ETC. come in peace?" And understanding that Esau with a body of men was coining to meet him, his sleep depart- ed from him. He divided his host in two bands, and wrestled all night in prayer ; and such fear surely de- notes guilt. Thirdly, he sent a number of messengers with presents, and a message to Esau, calling him lord, as if himself was the servant. Fourthly, Esau bowed not at all ; but Jacob bowed not once, nor twice only, but seven times ; and then cried out, " I have seen thy face, as though I had seen the face of God." Now if Esau was a reprobate, how could his face have been as God's ? nay, it would have been as the devil's. But as they had a joyful meeting together, like two Christian brethren, that had been some time absent ; I therefore conclude, that Jacob saw the image of God in his broth- er Esau ; and in that sense, Esau's face might be said to be as the face of God, and in no other. And as the gen- eral tenor of Esau's conduct was not so bad as some part of Jacob's conduct, I therefore conclude, that Esau died in peace ; and if ever I can be so happy as to get to glo- ry, I expect to meet Esau there as vreli as Jacob. (Gen. xxxii. and xxxiii. &c.) If I believed all things were decreed, I must suppose that Pharaoh did the will of God in all things; seeing God decreed all his thoughts, words and a-fttions : and the will being the determining /acu%, it must be, tliat whatever God decrees, he ivills : therefore Pharaoh did the will of God according to that doctrine, 0^^ and you cannot deny it. If the scripture be true, then Pharaoh doing the will of God, according to that doctrine, must be saved, according to the intimation of Christ ; that Avhoever doeth the will of God is his brother, sister, and mother — observe, if all Pharaoh's conduct was decreed, he did as well as he could, and Peter ae bad as he could; ELECTION, UNIVERSALISM, ETC. 153 according to that doctrine, then, which is the mostjjraise or blame woithy? Again, if God decreed Pharaoh's conduct, did he not decree it right ; and if so could it be ■wrong? If not, there was no sin, consequently no pun- ishment ; unless you say a man is punishable for doing right. Again, if God decreed Pharaoh should do as he did, why did he command him to act to the reverse ? — Does he decree one thing and command another? If so, then you make God's decrees and commandments clash ^ for according to that doctrine, God's revealed will is that •we should obey ; and his decreed will is that we should disobey. Thus you make out that God has tico wills right opposite to each other, which makes God divided against himself. Christ intimates, that Avhich is divided against itself, cannot stand. If so, then Deity being di- vided, must fall, and of course the works of nature sink, andgo to ruin. Thus we see the inconsistency of divi- ding and subdividing God's will. There is no account of Pharaoh's heart being more hard than others, until he became hardened; but it ap- peareth from Rom. v. 19, 20, that the hearts of all people are alike hard by nature. Well, saith one, what is the meaning of that scripture, " For the same purpose have I raised thee up, that I may shew forth my power in thee. And I Avill harden his heart, and he shall not let the peo- ple go," Sic. Answer — the Lord raised Pharaoh up. — Up from what ? From the dust unto a child, from a child to a man, to be a king on the throne ; that he might shew forth his power in him. And he has raised up you, and me, and all m.ankind, for the same purpose ; viz. To shew forth his power in us; if it be not for that, what is iffor? We read in several places that the Lord hard- ened Pharaoh, and yet that Pharaoh hardened himself: how could that be ? God do it ! and yet Pharaoh do it ! 10 154 ELECTION, UNIVERSALISM, ETC. We read ihat tho Lord aiTIicted Job, and yet that Satai? did it : — (Job xiji;^ 21, ii. 7,) and that the Lord moved Da- vid to number Israel, and yet that Satan did it, &c. (2 Sam. xxiv. 1. 1 Chron. xxv. L) and that Solomon built the temple, and yet tells how his many wcrl'men did it. Thus ws see there,i3 a first cause, and a second cause ; as saith the poet : — "No evil can from God procccHl, 'Tvvas only suffered, not decreed ; As darkness is not frotn the ;«iri, Nor mounts the shades till i-e is gone." Heason saith, that mankind are agents or else prophets ;• for they can foretell some things, and then fulfil them. ^l/^ this is the truth, and you cannot deny it. If sO; then it m.ay be said with propriety, that the Lord harden- ed the heart of Pharaoh, and yet that Pharaoh hardened him.self, even as mankind are hardened in this our da\', &c. Observe, first, the Lord called to Pharaoh by fa- Tor, and gave him a kingdom. Secondly, the Lord cal- led by commandments, and Pharaoh v/ould not obey, by saying, " I know not the Lord, neither will I let Israel go." Then the Lord called thirdly, by miracles, but Pharaoh reasoned against them in a diabolical way, by setting the magicians to Avork. Then, fourthly, God called by affliction ; then Pharaoh made a promise to obey God, and let the Jews depart, if the afniction might be removed: but v/hsn the judgment was removed, Pha- raoh broke his promise ; therein he was to blame, (^^ and you cannot deny it — for by breaking his prom- ise, his heart v/culd naturally become harder, like metal when melted it is tender, and when grown cold is hard- er than before, and of cpr.rse requires a hotter fire to melt it again ; so it required a heavier judgment to ope- rate on Pharaoh'; and God vrould send it, and Pharaoh ELECTION, U:-«IVEUSALIS:.Ij ETC. 155 \vcu]d prooTise and break them, till ten afflictions passed- iiway ; and when thy firbt-born was sl^n by the Lord, jUid yet by evil angols, ds David in the PsaliiiS tells you, Pharaoh v/as shccktJd, and let the Jews depart. He pur- sned tiicm, and God permitted hirn to be taken in his own fully, and drowned in the Red Sea. Thus we find how God hardened Pharaoh's h^art, and yet how he hardened himself by disobedience ; and so in this our day it may be said, that God hardens some, and yet they harden themselves, as follows: First, God calls by pros- perity or favors, and yet many enjoy them witliout a feel- ing; sense from whom they How. Secondly, God calls by commandments ; an inward monitor, telling what is right and what is v/rong : but seme do not give atten- tion tliereto, which, if they would, they Avould hear the voice nrore and more distinctly, till at leno-th it would beconie their teacher. Tliirdly, God calls by miracles; the operation of his Spirit perhaps under preaching', or some other cause, and they have thought. If I could al- waysfecl as I do now, I .-jhould soon be a Christian ; or if di my companions would turn and serve tlte Lord, I would gladly go with them to heaven. But through in- attention, those serious impressions, whir:]i I call mira^- cles, soon wear ofi*. A miracle is something done out of the common coarse of nature, by the operations of the power or Spirit of God ; therefore, O reader, it v/as not the minister v/ho made you have those feelings, but the power of God ; therefore, in some sense, you have been called upon miraculously, (V^ and you cannot deny it. Fourthly, God calls by affliction, and when people are taken sick, and view death near, they make vows and promises, and think how ^^-ood they will be if God will spare thsm and raise them up. But v.heh tliey are re- covered, they (Pharaoh like) too soon forget their prom- 150 ELECTION, U-VIVERSALISM, ETC. ises. and break their vows, and hereby become harder than before, and can do things without remorse, which once they wouUl have felt the lash of conscience for. — And that preaching, which once would make impres- sions on their mind, strikes their heart and bounds back like a stone glancing against a rock. This character ig what may be termed a Gospel-Jutrdcned sinner. Thr.s you may discover that this plan clears the Divine char- acter, and casts the blame on the creature, where it ought to be cast: whereas, the opposite would cast the blame directly on God, if he decreed it so: this is the truth, ([?^ and you cannot deny it. Although Christ hath promised once to draw all men unto him, (not to drag, for bait draws birds, yet they come voluntarily) yet he never promises to draw them a second time, but on the other hand positively saith. My spirit shall not al- ways strive with man. And again, Because I have called and ye have refused, but ye have set at naught my counsel, and would none of my reproofs, I also will laugh at your calamity, and mock when your fear com- eth. Ephraim is joined to his idols, let him alone. And the language of a reprobate is, "the harvest is past, the summer is ended, and we are not save.d." (Jer. viii. 20. Prov. i. 24, 25, 26. Gen. vi. 3.) As the Lord requireth a right sacrifice in the path of (revealed) duty; those who, like Cain, bring a wrong of- fering, the fruit of the ground, instead of the firstling of the flock, like Abel, must expect, like Cain, to be reject- ed, (Gen. iv. 7) for God saith, Behold I have set life and death before you ; choose you this day whom you will serve, &c. (Josh. xxvi. 15.) One thing is needful, and Mary hath chosen the good part. We do not read God chose it for her: this is the truth, (T/^ and you cannot deny it. — Even as we read in John iii. 19, that this is ELECTION, UNIVERSALISM, ETC. 157 the condemnation, that light has come into the v/orld, and men love darkness rather than light, &c. Oh ! reader, prepare to meet tliy God ! Objection. Hath not the potter power over the clay, cf the same lump, to make one vessel to honor, and an- other to dishonor? Answer. A potter never makes any vessel on purpose to destroy it. Neither doth God make any on purpose for destruction, but all mankind are useful, if they get the spirit of their station, and fill up that sphere for v/hich they are qualified. For without servants there can be Ko masters ; without subjects, no rulers ; without com- monality, no quality ; and any one may observe tliat Da- vid was elected or set apart to be kinj^- ; Jeremiah and Samuel, to be prophets, &c. and any discerning eye may easily discover tliat Paul's election (Rom. ix.) wa^ not an election to future happiness, but of temporal advan- tajres. — And yet those not so positive, but what the priv- ileges might be forfeited and lost by sin, as you may find, 1 Chron. xxviii. 9, 10. If thou serve him with a perfect heart, and with a willing mind, he will be found of thee; but if thou forsake him, he will cast thee off forever. (Deut. xxx. 15 — 10.) Bloses's dying declara- tion was, that the children of Israel must obey, and if they would, all needful blessings they should have, but if rebellious, should be cursed and scattered, &c. — Q^^ This is the truth, and you cannot deny it. And observe Paul, when talking about the clay and potter, alludes to Jer. xviii. where the prophet was commanded to see the potter work, &c. And then God says, verse Gth, cannot I do with you as this potter, O house of Is- rael, &c. Again, verse 7th, at what instant I shall speak concerning a nation or kingdom, to pluck up, pull down, or destroy it; if that nation a^aiast whom I have pro- 153 ELlUCTlOy, UMVEr.SAT.IS?J, E'iC. nounced, "turn from their evil, I will repent of the evil I thought to do nnto them." ^' At what instr.nt I shall speak concerning- a nation or kingdorn, to huild or plant it, if it do evil in my sight, that it ohey not my voice, then will I repent of the good wherewith I said I would benefit them." Now observe, if God he unchangeable, as Pard saith, God cannot lie, then he is boi.nd by his immutability or the law of his nature, to perform his promises to the obedient, and his threatnings against tlie disobedient ; and this is the truth, QT/^ s^nd you cannot deny it. Ob- jection. Bible language is, I will, and you shall; and the promises are yea and amen, without any ifs or ands. Answer. 'To take Iha promises without the CGndUicVy is a practi(Te of Satan, (Luke iv. 10, 12) which he made use of to our Lord to get him to fall down from the bat- tlement of the temple, and thereby tempt God, and pre- sume on God, because of the promise which the devil inte;ided he should think to he unconditional : and S(> bejir him up in the way of ddsohedience. Whereas our Saviour. knowing the path ofdui'j to be the way o^ siifdy., replied, 'Tis written, thou shalt not tempt the Lord thy God. For in tl-.e v/ay of obedience there is apvmise of preservation, and in the v^-ay of disobedience a ilwecden- ing of destruction ; this is the truth, Qj?^ and you cannot deny it; therefore to cut these two little letters IF out of the bible, whicli make such a great significant word, is wrong; seeing it is so frequent in scripture : and fre- quently there are conditions implied in the bible, though hot expressed; for instance, David, when at Eeilah (I Sam. xxiii. &c.) inquired of tlio Lord whether Saul would come down, and the rhen of the city deliver him up, and the Lord ansvvered in the affirmative. Here is no con- dition expressed^ yet there is one implied : for David ELECTION, UxNlVERSALISM, F.TC. 159 left tho city and fjod to the wilderness; so Siiul came not down, neitlier did tiie people deliver him »ip. A^-arn, God said to tho Ninevites, by Jonah, Yet forty days and Nmevah shall be overthrown. Now if you say all threatenings are without conditions, you give God the iie ; for the city was spared in consequence of their be- lieving God, and turning* from their evil ways, Jonah iii, 5 — 10. This is ihe truth, (T/^and you cannot deny it Again, Ezek. xxxiii. &c. There is a condition implied and explained undeniably, though not so fully expressed at the first, cone '.'rning the righteous and wicked man, which you may read at your leisure; this is the truth, OCj^and you cannot deny it. Objectien: Says one, '"God will have mercy on whom he will have mercy," Slc. Answer : "God will have merf*y on whom lie will, Con^.e tliinU you who they bo ? 'Tiri every one that loves Jiis Son, And from their sins do flee ; 'Tis every one that doth repent, And truly hates his sin : ^Tis every one that is content, To turn to God again. Ajid wisoin he will \\q hardeneiJi, Come think you who tlscy be? 'Tis every one that hates his Son, Likewise liis liberty. 'Tis evry one that in sin pcrsis^i, And do outstand their day; Then God in justice leaves them to Their own hearts' insts a prey." Objec. "r% people shall be made willing in the day of my power,-' says one. Answer, That is home-made scripture, for the Almighty does not so speak, but king David (Psa. ex. 3.) speaks to the Almighty, ''Thy people 160 ELECTION, UNIVERSALISM, ETC. shall bo willing in the day of thy power." He does not say, they shall be marie willinof; the word niade is not therp, neither has it any business there. Again, those little words in italic letters were not in the original, but were put in by the translators to make what they think to be sense in tlie English language; and those little ■words, ^^ shall be" are in italic letters, of course put in by the translators ; now I leave them out, and in lieu there- of, put in the are, and then read it, " Tliy people are wil- ling in the day ofthj power." Now is the day of God's power, and now his people are willing; they are always a willing people. It is the reprobate character that is unwilling that God's will should be done: this is the truth, (V;/^ and you cannot deny it. (Matt. vii. 24 — 26.) Object. Christ did not pray for all mankind, &c. An- swer. That's a lie, for John xvii. 9 ; First, Chi4«t prayed for his disciplqs : Secondly, ver. 20, for those who should believe on him through their word ; and thirdly, for the whole world, (ver. 21 — 23,) thus, "that the ivorld may believe that thou hast sent me." Again, that the u'orld may know that thou hast sent me, and this does not mean A-donble-L-part. Object. Paul says, Rom. viii. Whom God foreknew he predestinated, called, justified, and glorified, &c. Here is no condition expressed, of course, it appeareth that he glorified all that he justified,, called, and predestinated, and foreknew, &c. Answer. If that be taken- just as it stands, without any conditions whatever, it will follow, that Universalism is true, or else, that we are all reprobates. For God foreknows one as much as another, in, every sense of the word, and of course foreknows all mankind; and now, if all that he foreknows, predestinates, calls, justifies, and glorifies,, withor.t any conditionj in any shape, or sense, it uadeni.- ELECTIO:^, UNIVERSALISM, ETC. 161 ably argues, the universal salvation of every son of Ad- am. This is the truth, {^^ and you cannot deny it. Object. We read, as many as were ordained to eter- nal life, believed. Answer. True, but the word or- dained, signifies, set apart as a minister for his office. Thus Jeremiah was set apart a prophet. And David saith, " The Lord hath set apart him that is godly for himself." Psal. iv. 3, And there is no account of any being set apart for the Lord's self, but the godly. No man is godly, or godlike, but the believer; therefore, none are ordained, or set apart for heaven, but those that believe. Besides, the Acts of the Apostles were written some time after the things took place, and of course is all written in the past tense. Ordained, is in the past tense, and so i^ believed, and there is no account of the one being prior to the other. But it may be said, as many as believed, were then ordained to eternal life, as none are ordained or set apart for eternal life, but the saints ; no man is a saint except he believes. For he that believeth not is condemned already, saith Christ. — Therefore, as soon as one believes, he is free from con- demnation, and of course set apart for heaven, and not before ; he being in Christ now by the act of faith. — Now observe, Peter talks about elect in Christ, not out of him. — Paul saith, 2 Cor. v. 17. If any man be in Christ, he is a new creature, fee. and Rom. viii. 1, saith, there is now (not yesterday or to-morrow) no condemna- tion to them which are in Christ Jesus ; who ivalk not after the flesh, hut after the Spirit, 4*c., which implies, there is condemnation to those who are not in Christ, but walk after the flesh, and not after the Spirit. And Paul saith, they which have not the Spirit of Christ, are none of his, Rom. viii. 9. And John saith, he that committeth Bin, is of the devil. 2 John iii. 8. And again, no man IG'i ELECTION, UNIVERSALISM, ETC. can call Jesus Lord, but by the Holy Ghost. But as man-;} as are led hy ilie Spirit of God, they are the so7i3 of GOD. Query. If all tiling's are decreed rig-ht, is it not evi- dent that there is no such thin'r as sin or g'uilt? For it cannot be wrong to fulfil right decrees. — Consequently, there can bo no redemption, for there is nothing to re- deem them from ; consequently, if mankiild think they have sinned and are redeemed, their thoughts must be a deception, and are imaginary: and of course their praising God for redeeming love is folly — for they praise him for that which he never did. Now supposing this imaginary, false, mistaken idea, that they "had been sinners and were redeemed," was removed, and they so enlightened as to discover that nothing- according to right decrees had ever taken place wrong, &.c. Kow would the heavenly host be astonished to -think they had been deceived.^ — What silence v/ould immediately en- sue ! Some people hold to a falling from grace, v/hich I think is wrong ; for say they, if we were always to be in the light, we should grow proud; therefore it is neces- sary that we should have a darkless to make us feel our Aveakness and dependence. — From this it appears, that they think a little sin is necessary for the perfecting of the saints: (j^?^ and you cannot deny it. " Now to hold a thing necessary implies holding to it, the same as I think duty, or perfection in love to be necessary, there- fore I hold it. Thus you see they hold to a falling from grace, v, hicii I think wrong. Yet I adopt the idea that a man can fall from grace according to conscience, rea- son, and scripture, v.-hich idea some people think to be dangerous; but I think it is not naturally attended with such bad consequences as the other : for if a man thinks ELECTIOrr, U>'iVER3ALISM, ETC. 1G3 ho is safe, he is not apt to look ont for danger, v. hereas if ho fhinh there is danger, he is apt, like tho mariner, to look out for breakers. Aguin, supposing- I ho.ve relig- ion, I think I can fall so as to perish everlastinj;ly. — Here i-? another man v/ith the same degree of religion, believing- orxe in i^race, always in gi'ace. Now if my idea o? ihe possibility of falling, &c., be false, his Gcnti- ment, if true, will certainly reach me; so I am cite as he. But supposing his doctrine to be false and mino true, he is gone for it, and mine will not reach him. So you see I have two strings to my bow to his one. (T/^This i-j the truth, and you cannot deny it. Now reader, observe, as I heard of a seine oh Rhode-Island which cauglit a school of fish, and for fear of the escape of some, a number of seines encircled the inclosed, so that thay could not escape, and if any did escape tho first or second net, the others should catch them, &.c. So you may plainly dir-covcr as I have linked the above doctrines, if some of my ideas are false, the other ideas as so many seines will catch me. Qnce in grace, ahoays in grace, or Predestination, c-r Univcrsalism, or Deism with Mheism. But if they are false, those characters are gone, if they have nothing ekse to depend upon but principles — yet I still may be safe. This is the truth, \xj^ and you cannot deny it. Again,. Peter tells us of some that have forgotten that they were purged from their old sins, and even escaped the pollutions of the world, through the knowledge of Christ, occ. — and yet arc again entangled therein. And* saith he, it had been better for them not to have known the way of righteousness, than after they have kno-.vn it, to tujn from, &c. (2 Pet. i. 9, and ii. 20, &c.) to the end, how could tliey have forgot that v/!iich they never knew ? Again, (Heb, vi. 4 to 7,) what higher attainments can 164 ELECTION, UNIVERSALISM, ETC. any one have than are liere mentioned — and 2 Pet. iii. 17, &:c. if any man thinketh he standeth, let him take' heed lest he fall, (1 Cor. x. 12. Rom. xi. 20, 21. Heb. iv. 1.) Observe, there were six hundred thousand Jews, all ■well, active men, &c., which came out of Egypt with Moses, and one was in as fair a way for Canaan as another ; and God promised as positively to carry them to the promised land, as ever he promised to carry the saint from earth to heaven ; only four got through the wilderness. Aaron and Moses died on the mountains, and Caleb and Joshua reached the desired country. But all the others, who, it appears, were once favorites of Leaven, from Paul's talk, 1 Cor. x. 3, 4, k,c., as Paul saith, they all drank of Christ, the Spiritual Rosk, &c., and yet some of them tempted him, &:c., ver. 9, and thus they all by sin fell in the wilderness. And Paul addeth, moreover, that these things happened unto them for ex- amples — and were written for our admonition, ver. 1]. Now what need of saints being admonished, if there be no danger of losing the spiritual land of rest ? Paul was afraid of falling, ix. 27. But observe, though God had promised to carry the Jews to Canaan, &c., yet there was a condition implied. Numb. xiv. 34, and ye shall know my breach of promise. That was a condition im- plied, though not fully expressed before. Gen. xvii. 8, 28. xiii. 50. xxiv. 25. Heb. xi. 2. Exod. iii. 16, 17, &c. Lev. xxvi. 27, 28, «Sz.c. Hark ! If you will not for all this hearken unto me (saith God) but walk contrary unto me, then I will walk contrary unto you also in fury, and I, even I, will chastise you seven times for your sins. Now if all things are decreed right straight forward, how could the Jews walk contrary to God? And if not, how could God walk contrary to them? God help thee to consider this if there be no condition implied ; and like- ELECTION, UNIVERSALISM, ETC. ]65 wise, Exod. xiii. 17. Numb. xiv. 21, 22, 23, 24, &c. Be- cause those men, which have seen my glory, and mira- cles which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice, surely they shall not see the land v/hich I sware unto their fathers, &:c., ver. 34. God help you to take warning by the Jews, for it is evident, that according to the words of ^Moses, Deut. xxviii. that great blessings were promised, if the nation would obey, and curses in consequence of disobedience, which ideas were confirmed in the dying speech ot Joshua xxiv. 20, which was fulfilled, according to the book of Judges. When it went well with the Jews, we find they were serving God ; but when they did evil, God sold them into the hands of their enemies. God help thee to compare the promises and threatenings in Deuteronomy, with the book of Judges, &c. And observe God's dealings thenceward, and apply that to Matt. vii. 24, &c., and ob- serve the gospel, for we are to take warning by God's dealings with the ancients, and square our lives accord- ingly, because to judgment v/e must come, and be judg- ed with strict justice, and receive sentence accordingly ; either " come ye blessed, or depart ye cursed." Matt XXV. 34, 41, &c. Now observe, if I am guilty, I must have pardon here, and then if my life from the day of forgiveness brings forth good fruit from a holy heart, it is right ; consequently the reward must ensue accord- ingly. But if I turn, and willingly love sin again, my conduct flowing from that evil desire, thus living and dying, my sentence must be accordingly, agreeable to the principles of true justice ; Q;^^ this is the truth, and you cannot deny it. Read attentively about the good and evil servants, from Matt. xxiv. 46 to 48, &c., and xviii. 23, &c. IGG ELECTION, U:iIVER.SALI3:,I, ETC. Observe, Paul oxliorts Tiniolliy to war a j^ood v.-ar- fare, hold'ir.^ fa'lh and a good coRi^dc-icz^ which, tu.ith he, some havin;^ put away concerning Jetf/t, have made shipurcck; of v/hom is liymer.eus and Alexander, 1 Tim. i. 19. John r.v. Christ sailh, "I am the true vino, and my Father is the husbaRanian; every branch in mo that bearcth not fruit, he takcth a'.vay, (observe, he could not take them av/ay unless they were lliere,) and every Ijrancli thatbeareth fi-uitjhe purgeth it, that it may brin^ forth- more fruit.. Now ye are clean, through the word \vliich I have spoken unto von." Observe, a sinner is not clean, but filthy. But if these v.erc made clean through the word of Christ, r.s just mcntioRed, then they ■were saints, ([/^^nd you caiinot deny it ; vcr. 4," Abide in me, and I in you. As^ the branch cannot bear fruit of itself, ex::ept it abide in the^vine, no more can ye, ex- cept ye abide in me ; I am the vine, ye arc the branch- es, «&c. — ver. 6, " If a man abide r.ot in me, he is cast forth as a branch, and is withered," kc. Observe, a sin- ner is not compared'to a green tree, but a dry; this could not vv-ither except it v.ere green, and a branch once v/ii!iered, it is hard to make it p-een again, kc, but they are gathered and burned — verse 7, 8. "If yc abide in me, and my v/ords abide in you, ye shall ask what ye will, and it shall be done unto you ; herein is my Father glorified, that ye bear much fiuit, £,o shall ye be my dusciples ;" \erse D — Continue ye in my love. — Now ye m:"iy see that the five little letters that are here- in enclosed, which too many people overlook, and which fixes the sense of a grreat m.any scriptures, running par- allel through t'h;) bible, fee, vis. " if and eth." Now the bible runneth tl-us : if ye do so and so, I will do eo find so ; ana if ye do so and so, I will do so and so, &c. — And a^aiu, " cd" past tense, we find but liltlc in the bi- ELECTiOX, UMVERSALISM, ETC, iG/ ble. But the acripture, instead of making a yosterday Christian, it muketli a present, evory-day Christian.^ Thus, he that helievelh, keareth, seeth, under standdh, hiow^ dh, pursueth, ivatcheth, hath, cnjoyeth, and cudardk ; this 13 the truth, (^/^ and you cannot deny it, for the bible doth not inquire what I was yesterday, but wjiat I am 7toiu ? Objection. Christ saith, my sheep hear my voice ; they fellow me, and sliall never perish, neither shall any man pluck them out of my hand, &,c., John x. 27, '28. — Ai'Swer. Here the saint is represented by the simili- tude of a sneep, hearing and following a shepherd ; and observe the promise is made, as before observed, to a certain obedient character, and here the promise is to the hctherybu sin or not : and God when he meaneth the body, doth not say the soul, bat positively declares, "the soul that sin- neth, it shall die."— Chap, xviii. 4. Object. But the rigliteous man there spoken of. is a self-righteous man. Answer — I deny it, for he is pro- nounced a righteous man by God himself, and how can 168 ELECTION, UNIVERSALISM, ETC. he be righteous in the judg'ment of God, without saving faith ? God doth not call a wicked man good, nor a good man evil ; yet you say, that him that God here pro- nounceth righteous, is only self-righteous, a Pharisee. — Oh ! scandalous for any man to twist the scriptures thus! Now look at it in your own glass; self-righteousness being Avickedness, we will style it iniquity, and the man an iniquitous man, and then read it, " when an iniquitous man turneth away from his iniquity, and committeth in- iquity, for his iniquity, &c. shall he die ;" read the above twice over, and then sound and see, if there be any bot* torn or top according to your exposition. Leaving your shameless construction, I pass on to answer another ob- jection, which may be urged from Rom. viii. 38, 39, where Paul saith, "I am persuaded that neither death, nor life, nor angels, principalities, powers, things pres- ent or to come, nor height nor depth, nor any other crea- ture, shall be able to separate us from the love of God," &c. Observe, though Paul speaks of a second cviuse not be- ing able to separate us from the enjoyment of God's love ; yet he doth not say but what vrE may separate ourselves by disobedience, which is sin. Sin is not a creature as some people falsely think ; but sin is a non-conformity to the will of God. If you still say that sin is a crea- ture, I ask you what shape it is in, or what color it is of, or how many eyes or wings it hath, or whether it crawls like a snake ? Paul doth not term it a creature, but agreeth with St. John, where he saith, sin is the trans- gi'tssion of the law, and where there is no law there is no transgression ; and being not without law to God, but under the law of Christ. The Ciiristian still feeleth himself conscientiously accountable unto God, (j;]/^ and you cannot deny it 1 John iii. 4. Rom. iii. 20. iv. 15. ELECTION, UNIVERSALISM, ETC. 169 1 Cor. ix. 21, for we read, not that a good man falletb in- to sin every day, and still is in the way to heaven, bein» a child of God, but to the reverse — 1 John iii. 8. "He that committeth sin is of the devil, John viii. 34 ; who- soever coinrnitteth sin is the servant of sin," ver. 36. "If the Son therefore shall make you free, ye shall be free indeed." Rom. vi. 18. " Being then made free from sin, ye became the servants of righteousness — vi. 20, for when ye were the servants of sin, ye were free from righteousness; v. 22, 23, but now being made free from sin, &c., for the wages of sin is death." Query — Who ever fell from grace ? Answer. We are informed, 1 Sam. xv. 17, that when Saul was little in his own eyes, God exalted him to be king over Israel,^ and X. 6, when Samuel anointed him, he said, " The Spirit of the Lord will come upon theo, and thou shalt prophesy, and shalt be turned into another man," &.c. Ver. 9, we read moreover, that God gave him another heart, &c., and what sort of a heart God gives, I leave you to judge. And God seemed to prosper Saul while he was humble, xiii. 12. It appeareth after two years that his heart got lifted up with pride, and the Lord sent him to utterly destroy the Amalekites, and all things be- longing thereto, according to the commandment by Mo- ses ; but Saul rebelled and committed a sin thereby, which was as the sin of witchcraft and idolatry, xv. 23, after this the Spirit of the Lord departed from him ; and afterwards Saul murdered himself in the field of battle. And we read, no murderer hath eternal life abiding in him ; and that murderers hereafter shall be shut out of the Holy City, xvi. 14, and xxxi. 4. 1 John iii. 15. Rev. xxii. 15. But, saith one, was not David a man after God's own heart, when committing adultery and mur- der ? — Answer. 11 170 ELECTIONS, LNIVERS'ALISM, ETC. adulterer, nor a murderer. And again, nt) murderer hath eternal life abiding in him. 1 John iii. 15 ! And sup- posing David was a man after God's own heart when feeding his father's sheep, that is no sign he was when committing adultery and murder, any more than if I were honest seven years ago, and then turned thief— am I honest still because I was once. This is the truth, 02?^ and you cannot deny it. But observe, the Lord was displeased with David, being angry with the wicked every day ; and there is no account that the Lord put away David's sin until he confessed it, &c. — 2 Sam. xi. 27, xii. 13, and all backsliders who sincerely repent may receive pardon, as David did, &c. But yet there is no scripture that saith, they shall be brought to repentance irresistably, whether they v^ill or not ; for God will have volunteers for henven, or none at all. Rev. xxii. 14— J 7, We cannot with reason suppose that a king would choose an enemy as an ambassador, with an embassage to reb- els, but a friend : neither can v/e suppose with propriety, that God or Christ would call an enemy, a child of the devil, to go and preach and do miracles, but a friend. — Yet we find in Illatt. x.that Judas with the others, was positively called, and commanded to preach, and had power to raise the dead, heal the sick, and cast out dev- ils, &c. And the tuelve went out, and returned, &c. — It speaks of them collectively, but not individually, do- ing miracles till after Christ's resurrection. Chap. xix. Peter saith, ive have forsaken all, (not I) and followed thee, what shall Ave have therefore ? Christ answereth? verse -23. Verily (or certainly) I say unto you, that ye which have followed me in the regeneration, when the Son of man shall sit on the throne of his glory, ye shall also sit upon twelve thrones, judging the tribes of Israel* Now I ask, how they could follow Christ in the regen- ELECTION, UNIVERSALISM, ETC. 171 cration, except they were reg-enerated, i. e. born again ? Doth it not mean Judas for one, seeing there were twelve apostles, twelve thrones and twelve tribes? a throne for each; but it appeareth that the thrones were promised on conditions of overcoming, Rev. iii.21, and that Judas forfeited his title by disobedience, &c. But saith one, "I thought Judas was raised up for the very purpose to betray Christ, and was always a wicked man." Answer. Many people think so, through the prejudice of educa- tion, and set up their opinion for the standard, and at- tempt to bend the scriptures to it, but that will not do ; for truth will stand when error falls, and of course our tenets should correspond with the bible, Avhicli doth not say, that Judas was always evil ; but Christ conveys an idea to the reverse, when referring, John xiii. 18, to Psalm xli, 9, v.'here David is speaking of Judas, as in the person of Christ, and saith, "Mine own familiar friend in whom I trusted, which did eat of my bread, hath lifted up his heel against me." Here Judas is not only styled Christ's friend, but his familiar one, in whom he trusted. Now, can we suppose with propriety, that Christ would be familiar with the deceitful, and put confidence in them? No! methinks he would have sot a better ex- ample. Object. Solomon was a wise man, and yet di-d many things wrong ; and yet wrote Ecclesiastes afterward, from which we may infer, no doubt he is happy. An- swer — Solomon no doubt was a luise man, above all the kings of the earth, and yet became the greatest fool by abusing his wisdom; for after that God had done so much for Solomon, Solomon turned and committed sin; and according to the Mosaic law, was worthy of tempo- ral death infve respects : First, he made an ajiniti/ with Pharaoh, king of Egypt — Secondly, took his daughter to 172 ELECTION, UiVIVERSALISM, ETC. be his wife— Thirdly, made affiniUj with Hiram, king of Tyre — Fourthly, fell in love with heathenish women, who turned his heart from God — Fifthly, fell into idolatry. — He had/ow7' gods that he worshipped himself, and others for his ivives. When Solomon was young, we read the Lord loved him ; but now he was old, we read the Lord was angry with him, and he is angry with the uicked every day. The Lord endeavored to reclaim Solomon — first, by mercy, and then by affliction ; and raised up three adversaries for that purpose — but Solomon would not hear, and went on a step farther, and attempted to kill Jeroboam, who arose and fled to Egypt : and as the scripture leaves Solomon, he died in that state, with murder in his heart, as he attempted to slay the innocent ; and no murderer hath eternal life abiding in him.^^ And there is no account of Solomon's repentance, but that he died in his sins ; and our Lord intimates, that if we die in our sin:5, where he is, we cannot come. And David's dying words to Solomon were, "If thou seek the Lord, he will be found of thee ; but if thou forsake him, he will cast thee o^ forever." Solomon sought the Lord, and the Lord appeared to him twice ; afterwards he forsook God, and there is no account of his return as before ob- served ; and as for believing Ecclesiastes was wrote af- terwards, I no more believe Solomon could write when he was dead, than I believe I could ; and to evade this answer, and say Solomon wrote it when he was old, I reply, it is no more than any old man that swears and gets drunk can do, to cry out vanity of vanities, &c., when their lives are burthensome: but what makes the beauty of Ecclesiastes is, to see that a young man could cry out vanity, which is so contrary to nature, when na- ture is so fond of it: and as for the book of Proverbs, any person may discover they were wrote before the ELECTION, UMVERSALISM, ETC. 173 building of the temple, by turning to 1 Kings iv. 32, &c., and before much of his wickedness. You need not say, that I said, that Solomon is gone to liell : I did not af- firm so ; but I take Solomon where the scripture doth, and leave him where the scripture doth, in the hand of a merciful God. Asking why the bible i"^ so particular to mention all the good conduct of Solomon, and then this bad conduct, if he repented why was not that put down? Turn to the history of Josephus, and it leaves Solomon, if possible, in a worse situation than the bible doth, &c. Some people blame me for holding to perftdion, and at the same time they hold to it stronger than me ; and moreover, for not holding to the final perseverance of the saints ; Avhich assertion 1 think is wrong, for I think there is danger o^ falling away — therefore I hold \.o per- severance, (X/^ and they cannot deny it. But they hold, a man cannot get rid of sin. Here, therefore, tiiey hold to persevering in sin, and they hold to a falling from grace of course, (X/^ this is the truth, and you cannot deny it. Some have heard ministers pray to God, that the people might be sanctified from all sin ; and then told them that they could not get rid of all sin — this was a clash. — People frequently feel good desires from God to get rid of "all sin," James i. 17, and yet think they cannot obtain the blessing, so pray in unbelief for it. — We read, that whatsoever is not o^ faith is sin; there- fore, if I hold with them, I should pray thus, "Lord, save 1^ me from part of my sins now, and at death take them all away," &c. But this doth not correspond with the Lord's prayer, which commandeth us to pray that God's l:ing- dom may come, and his will be done, &c., as in heaven ; and we delivered from evil. The kingdom of God, we read, is not meat and drink ; 174 ELECTION, U.VIVEUSALTSJJ, ETC. but righteousness, peace and joy, in the Holy Ghost. — And Paul saith, tliis is the will of God, even your sanc- titication: and if a man be delivered from all evil, there is no sin left. And what is the benefit to pray for it, if vre cannot have it? But in obedience to the command- ment to pray for deliverance from evil ; Paul besouo;ht God to sanctify the Thessalonians wholly, and to pre- serve their whole spirit, soul and body blameless unto the coming of Christ, 1 Thess. v. 23 — and again, ver. 16 to 16, he commandeth them to rejoice evermore, pray witliout ceasing, in every thing give thanks, for this is the will of God in Christ Jesus concerning you. Matt V. 48, Christ saith, be ye perfect, even as your Father which is in heaven is perfect, i. e. for a man in our sphere, as perfect as God is for God in his sphere. Again, be ye holy, for I am holy. Again, the commandment is to love the Lord with all our heart, soul, body, mind, and strength, and our neighbor as ourself, &.c. And blessed be God, the promise is equal to the commandments ; for God hath bound himself by a promise, Ezek. xxxvi. 25, then will I sprinkle clean wa.ter upon you, and ye shall be clean ; from all your filthiness and from all your idols will 1 cleanse you, a new heart also will I give you, &c. Again, Psalm cxxx. 8, the promise is, that Israel shall be redeemed from her iniquities: John viii. 12, Christ saith, he that followeth me shall not walk in darkness, but shall have the light of life. And again, God hath promised by the hand of Moses, thus. "I will circumcise thy heart, and the heart of thy seed, to love the Lord •with all tliv heart," &c., and thy neighbor as thyself. — And Paul speaking of the oath and promise of .God, Lwo immutable things, in which it is impossible for God to lie. Now if God cannot lie, then he cannot do all things^ especially that which is contrary to his nature: if so> ELECTION, UNIVERSALISM, ETC. 175 Xhen the above mentioned promises are equal to the . commandments, and God is bound by the law of his na- ture to perform the same. This is the truth, i^J^ and you cannot deny it. Object. David saith, " There is none ri2"hteous, no, not one." Answer. True, yet we read about righteous Abel, and Lot's righteous soul, (2 Pet. ii. 8. Malt, xxiii. 35.) Object. Solomon saith, " there is no man that sinneth not." Answer. True, but John saith, "he that IS born of God doth not commit sin." Object. Paul saith, "I am carnal, sold under sin ;" yet he was a saint. Answer. Paul addeth elsewhere., "that the carnal mind is enmity against God, and is not subject to his law, neither indeed can be, and to be carnally minded is death." Again, " Christ came to save sinners, &c., of whom I am chief." Now to take these expressions to- gether just as they stand, you might prove that Paul was one of the worst of men, in the way to death, and at the same time one of the best ajwstles in the way to life, &c. Though Paul saith, I am carnal, sold under sin, yet it cannot be that he was speaking of himself, as a holy apostle ; but was describing or rehearsing the lan- guage of one under the law, as you may see, Rom. vii. 1. "I speak to them that know the law," &:c.; but chap, viii. 1, 2, Paul saith, " there is therefore now no condem- nation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit, for the law- of the spirit of life in Christ Jesus hath made me free from the law of sin and death." And now, if Paul was made free he could not be groaning under bondage at the same time, unless you can reconcile liberty and slavery to- g-ether. Paul Siiith in one place, "I robbed other church- es." Now to take tiiis passage just as it stands, you miglit prove that Paul was a robber; if so, would not the 176 ELECTION, U?fIVr:RSALISM, ETC. government hang him if he was here, as they hang rob- bers, fee. And to take any particular passage you may prove al- most any doctrine, if it be not taken in connexion with the context, or general tenor of scripture. .But as the bible in general doth not plead for sin, but condemneth it, commanding us to be holy in heart and life, &c., therefore we should not plead for sin as though we lov- ed it, and rolled it under our tongue as a sweet morsel, but should be scnpturians or bible men ; for Paul telleth the Romans, to whom some think Paul made allowance for a little sin, inferring it from the 7th chapter; but, by the by, they should remember that Paul talketh thus, " being justified by faith, we have peace with God, chap. V. 1. vi. 18 — 22, he saith, ''being made free from sin," &:c., and being now.made free from sin,&c. (i;^Wel}, says one, what next? Answer. Any person by reading the epistles of John may find a sufficiency of proof to convince any candid mind that the doctrine of Christian perfection in love, is a bible doctrine. Query. How far can a man be perfect in this life 2 Answer. A man may be a perfect sinner by the help of Satan, C[j^ and you cannot deny it. Now, if a man can be a perfect sinner, v,-hy not a perfect saint ? Shall we not allow as much power to God to perfect his child- ren in his own nature, which is love, as the devil has power to perfect his in sin, &c. ? But says one, answer the former question, and likewise, who ever attained what you are talking about? Very well — I'll tell you; I think a man cannot be perfect as God, except it be for men in our sphere, as God is for God in his sphere ; for absolute perfection belongs to God alone; neither as perfect as angels or even Adam before befell, because I feel the effect of Adam's fall ; my body being mortal is ELECTION, UNIVERSALISM, ETC. 177 a clog to my soul, and frequently tends to weigh down my mind, which infirmity 1 do not expect to get rid of until my spirit returns to God ; yet I do believe that it is the privilege of every saint, to drink in the spirit or nature of God, so far as to live without committing wil- ful, or known, or malicious sins against God, but to have love the ruling principle within ; and what we say and do, to flow from that divine principle of love within, from a sense of duty, though subject to trials, temptations and mistakes at the same time ; and a mistake in judgment may occasion a mistake in practice — I may think a man more pious than he is, and put too much confidence in him, and thereby be brought into trouble. Now such a mistake as this, and many other similar ones I might mention, you cannot term sin with propriety ; for when Eldad and Medad prophesied in the camp, Joshua mis- taking in his judgment, thinking they did wrong, occa- sioned a practical mistake, requesting Moses to stop them, &c., which was not granted. Observe, one sin shut Moses out of Canaan, of course one sin must have shut Joshua out : but as God said, "Joshua wholly fol- lowed him," and ivholly not being partly^ and as he en- tered Canaan, from that circumstance, I argue that a mistake following from love is not imputed as a sin. — Again, as we are informed, that Christ was tempted in all respects like as we are, Heb. iv. ]5, yet without sin, and can be touched with the feeling of onr injirimties, «&:c. Again, as we are commanded, James i. 2, to count it all joy Avhen we fall (not give way) into divers temptations. And if the devil, or wicked- men, tempt me, and I reject and repel the temptation with all my heart, how can it be sa.id that I sin ? Am I to blame for the devil's con- duct ? I can no more prevent my thoughts than I can 178 ELECTION, UMVERSALISM, EIC. prevent the birds from flying over my head ; but I can prevent them from making nests in my hair. Some people expect purgatory to deliver them from Bin ; but this would, methinks, make discord in heaven. Others think that death will do it. If death will deliver one from the last of sin, why not two^ why not all the world by the same rule ? So Universalism will be trite, and death have the praise, and Jesus Christ be out of the question I But death is not called a friend, but is styled an enemy, and it does not change the disposition of the mind. All that death does is to separate the soul from the body, therefore, as we must get rid of the last of sin, either here or hereafter, and as but few in x\mer- ica allow of purgatory, I suppose it must be here. If 60, then it is before the soul leaves the body, conse- quently it is in ti77ie, of course before death. Now the query arises, how long first ? Why, says one, perhaps a minute before the soul leaves the body. Well, if a minute before, why not two minutes, or an hour ; yea, a day, a week, a month, or a year, or even ten years be- fore death — or even now ^ Is there not power sufficient with God, or efficacy enough in the blood of Christ? — Certainly the scripture saith, all things are now ready ; now is the accepted time, and behold now (not to-mor- row) is the day of salvation. To-day if you will hear his voice. Remember now thy Creator in the days, &.c., and there being no encouragement in the bible for to- morrow, now is God's time, (J^^ and you cannct deny it, &c. Observe examples — by faith Enoch walked with God (not with sin) three hundred years, and had the tes- timony that he pleased God — Gen. v. 22. Heb. xi.5. — Caleb and Joshua wholly (not partly) followed the Lord, Numbers xxxii. 1], n. Job likev.-ise, God said was a perfect man, and you must not contradict him ; and ELECTION, UNIVERSALISM, ETC. 179 though Satan had as much power to kill Job's wife, as to destroy the other things, as all except Job's life was in his hands, but he thought he would spare her for an in- strument, or a torture — Job i. 12— 22, and ii. 9, 10. Da- vid was a man after God's own heart, when feeding his father's sheep, not when he was committing adultery — 1 Sam. xiii. 14, and xvi. 7 — 11. 2 Sam. xii. 13. Zacha- riah and Elizabeth were both righteous before God, walking in all the commandments, &c. blameless — Luke i. 5, 6. Nathaniel was an Israelite indeed, in whom there was no guile, &c. — John i. 47. John speaking of himself, and those to whom he wrote, "herein is our love made perfect, and perfect love casteth out fear." 1 John IV. 17, 18. Again, of the seven churches of Asia, five had some reproof, but two had no reproof at all ; Smyr- na and Philadelphia, why not if they had a little sin : the latter was mg-/?/?/ commended, Rev. ii. 8, 9, andiii. 7^ and so on, &c. Query — Must we not get rid of all sin before we go to glory ? Do not we feel desirous for it ? Did not God give us those desires ? Does not he command us to pray for it .^ Should we not look in expectation of receiving? God help thee, without prejudice to consider the above impartially, as a sincere inquirer after truth, let it come from whom it may, intending to improve conscientiously, as for eternity. Amen Says one, do you think a man can know his sins forgiven in this life, and have the evidence of his acceptance v/ith God? Answer— We are informed, that Abel had the witness that he was righteous — Gen. iv. 4. Heb. xi. 4. Enoch had the tes- timony, V. 5. Job said, I know that my Redeemer liv- eth, and though he slay me yet will I trust in him — Job xix. 25. David said, "come unto me all ye that fear the Lord, and I will tell you what he hath done for my soul.'* 180 ELECTION, UNIVERSALISM, ETC. " As far as the east is from the west, so far hath the Lord separated our sins from us." Psalm Ixvi. IG. Peter said, John 21, " Lord, thou knowest that I love thee." — John saith, " he that believeth on the Son of God hath the witness in himself." 1 John v. 10, and Matt. i. 25. Jesus shall save his people (not in, but) from their sins. Again, John iii. 8, the wind bloweth where it listeth, thou hearest the sound thereof, &c , so is every one that is born of the spirit. The wind, though we do not see it, we feel and hear it, and see the effects it produces ; it waves the grass, &;c. So the Spirit of God — we feel it, it gives serious impressions, and good desires within our breast for religion. Again, we hear it, an inward voice telling what is right and what is wTong: and the more attention one gives to the inward monitor, the more distinctly they will hear the sound, till at length it will become their teacher. Again, we may see the effect it produces — some that have been proud and profligate, get reformed and become examples of piety ; which change' money could not have produced, &c. Says one, I will acknowledge the ancients could talk of the know- ledge, but inspiration is now done aAA^ay ; therefore, it is nonsense to expect any such thing in this our day. An- swer — We read, Jeremiah xxxi. 33, 34, of a time when all shall know the Lord from the least to the greatest Now, if there hath been a tim.e past, when people have known God, and a time to come when all shall know him, which time is not yet arrived, Isa. xi.9, Heb. ii. 14, why may not people know him in this our day ? Nature has not changed, nor God ; and if matter still can ope- rate on matter, why not spirit upon spirit ? Some peo- ple are so much like fools, that they think they are not bound in reason to believe any thing except they can comprehend it. This idea centres right in Atheism; ELECTION, UNIVERSALISM, ETC. 181 for the thing which comprehends, is always greater than the thing comprehended : Therefore, if we could com- prehend God, we should be greater than he, and of course look down upon him with contempt: but because we cannot comprehend him, then according to the above ideas we must disbelieve and reject the idea of a God. The man who so acts, supposes himself to be the great- est, he comprehending all other men or things, and of course he is God ; and many such a god there is, full of conceit. Observe, I can know different objects by the sensitive organs of the eye, ear, &,c„ and tell whether they are animate or inanimate ; and yet how my think- ing power gets the idea, or comprehends the same through the medium of matter, is a thing I cannot com- prehend ; yet it being such a self-evident matter of fact, I must assent to the idea, &c. But says one, who knows these things in this our day ? Answer — The Ckiirch of England prayeth to have the tJionghts of their hearts cleansed by the inspiration of God's Holy Spirit ; and with the Church of Rome, acknowlcdgeth what is called the Apostle's creed ; a part of which runneth thus: "I believe in the communion of saints, and in the forgive- ness of sins." Again, the above ideas are in the Pres- byterian Catechism, which saith, " that the assurance of God's love, peace of conscience, and joy in the Holy Ghost, doth accompany or flow from justification, adop- tion, and sanctification in this life," (not in the life to come.) Agreeably to the above, the Baptists, when going to the water, tell how this assurance was communicated to their souls, and when, &c. The Quakers likewise ac- knowledge that the true worship is in spirit, (not in the outward letter,) and in truth, (not in error) ; and many other proofs might be brought, but let one more suffice, 18'2 V1E\VS OF MATRIMONY. and tiiat is in your own breast. You feel the witness and reproof sometimes for doing wrong; now why may we not on the principles of reason, admit the idea of a ■witness within, likewise of doing right ; also of pardon from God through Christ, and acceptance? And now I have as good a right to dispute whether there were any such land as Canaan, as you liave to dispute revealed re- ligion ; for if I credit it, it is by human information, and you have as strong proof about revealed religion. And such proof as this in other affairs, in common courts of equity, would be allowed, (^^ and you cannot deny it. THE PREACHER'S VIEWS OF MATRir^IONY, ABRIDGED. "Marriage is honorable in all, and the bed iindenlod. But whoremongers and adulterers God will judge." — Heb. xiii. 4. Various are the opinions v.-ith regard to the subject before us. Some people tell us it is not laivful for men and women to marry: and argue thus to prove it: "It is living after the fiesh; they that live after the flesh shall die, (by which is meant separation from God,) there- fore they who live together as J}usban i and icifr shall die." Now the previiscs being wrong, \\ieconcliioion is •ivrong of necessity ; for living together as hiishand and v?}ft is not living after the flesh, but after God's ordi- Views of Matrimonv. 183 nance: -as is evident from Matt, xix, 4, 5, 6, — ^'' And he answered, and said unto them, have ye not rend, that he which made them, at the hes^nning, made them male and fe- male, and said, for this cause shall a man leave father and mother, and shall cleave to his unfe ; and they twain shall be onefesh'? Wherefore, they are no more twain, but one flesh. If hat tlierefore God hath joined together, let no man put asunder.''^ In these words Christ, our great law- giver, refers toGen. ii. 24; which at once proves, that the PARADISICAL institiUion is not abrogated. From the beginning of the world until the words of the text were written, people lived together as husband and ivife, and had divine approbation in so doing; as is easily proved from the v/ord of Goi>. Som£ people have an idea we CANXOT be as holy in a mcirried as in a single state. But hark ! Enoch icalked tvith God after he begat ?,'Iethuselah, three hundred years, and begat sons and daughters. Gen. V. 22. Heb, xi. 5. Now if Enoch under that dark dis- pensation could serve God in a married state, and be fit for translation from earth to heaven, why not another person be equally pious,dLnA be filled with "righteous- ness, and peace, and joy in the Holy Ghost" under the gospel dispensation ? according to Rom. xiv. 17. But admitting it is right for common people to marry, is it right for the ceergy to man'-y ? Answer — I know that too many think it is not, and are ready to conclude that whenever " a preacher mam-ies, lie is backslidden from God ;" hence the many arguments made use of by some to prevent it. When I hear persons who are married trying to dissuade others from marrying, I infer one of two things : that they are either unhappy in their mar- riuge, else they enjoy a blessing which they do not wish others to partake of. The Church of Rome have an idea that the Pope is St. Peter's successor, and that the 184 VIEWS OF MATRIMONY. CLERGY ought not to marr.f. But I would ask if it waa lawful for St. Peter to have a tvife, why not lawful for another priest or preacher to have one t^ But have we any proof that Peter had a wife') In Matt. viii. 14, we read as follows: "And when Jesus was come into Peter^s house, he saw /its wife^s mother laid, and sick of a fever." Now how could Peter's ivife's mother be sick of a fever, provided he had no wife ? and as we have NO account that Christ parted Peter and his ivife, I in- fer that he lived with her after his call to the aposileship ; accordinnf to Rom. vii. 2, for " the woman who hath an husband is bound by the law to her husband so long as he liveth ;" now if Peter's wife was " bound" to him, how could he go off and leave her, as some people think he did ? The words of the text saith, " marriage is honor- able in all." But how could it be honorable in all, if it were dislwnorable in the priesily order ? For they form a part, of course are included in the word A double L. — In the first epistle written by St. Paul to Timothy, iv. we read thus : "Now the spirit speaketh expressly, that in the latter times some shall depart from the faith, giv- ing heed to seducing spirits and docinnes of devils ; speaking lies in hypocrisy; having their conscience seared with a hot iron ; forbidding to marry and com- manding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth." Observe, forbidding to mari-y is a doctrine of devils, therefore not of divine origin ; of course not to be obeyed, for \vq are under no obligation to obey the devils ; but in opposition to them, to enjoy all the benefits of divine institutions. Marriage is a di- vine institution, therefore the benefits of matrimony may be enjoyed by them that believe and knoiv the truth. — Having briefly, but fully shov/n that matrimony is law- VIEWS OF MATRIMONY. 18d fjl, T shall proceed to elucidate the words of the text. In doing which I shall shew First, What is matrimony* Secondly, Point out some of the causes of unhappy mairiages, and conclude v.-ith a few ivords of advice. First, What matrimony is. Some people believe in a decree, (commonly called a lottery) viz. That God has determined in all cases, that particular men and women sliould ue married to each other; and that it is iinpossible they should marry any other person. — Br.t T say hush I for if that be the case, then God appoints all matches: but I believe the devil appoints a great many; for if God did it, then it would be done in v.isdom, and of course it would be done right ; if so, there would not be so many unhv.ppy marriages in the world as what there are. If one man steals or runs away with another man's wife, goes into a strange coun* try and there marries her, did God d'ecr-ee that? What made God Almighty so angry with the Jews for marry- ing into h-eaf hen families ; and why did the 'prophet Ne- hemiah contend with them, curse them, pluck off their hair, and make them swear that they would not give their daughters to the Amonites, &c., as y:e read in the xiiith chapter of Nehemiah, if he appointed such match- es ? Again, Avhy did John the Baptist exclaim so heav* ily against Herod, for having his hroUier Philip's wife ? If it was necessary, he could not help it ; therefore John talked very foolishly when he said it was not lawful, for that was to say it was not lawful to do what God had decreed should be done. Notwithstanding I do not be- lieve in lottery, (so called) yet I believe that persons who are under the influence oT divine grace, may have a guide to direct them to a person suitable to make them a companion, with whom they may live agreeable: but 12 186 VIEWS OF MATROfONr. this can only be done by havinir- pure inhniions, P^yi^g' particular attention to the influence of the Divine Spirit ■vriTKi>", and the opening of Providence avithout; be- ing carefnl not to run so fast as to outrnn yom* guide^ Dor yet to move so slow as to lose sight thereof. But to return— Marria;;^e consists in agreenient of par^ ties, in union of heart, and in a promise of fidelity to each other before God ; "forasmuch as he lookelh at the hearL and jud^eth accord jng to intention.^'' — 1 Sam. xvi. 7. As there is such a thing as for persons viorally to commii adultery in the sight of God, who never actually did so, Matt. V. 28, so persons may be married in his sight, who never bad the formal ceremony performed. Observe, nuuriage is a divine institution ; was cn'dained by God in the time of man's innocency, and sanctioned by Jesus Christ under the^o.?^e/; he graced a maniage feast in Cana of Galilee, where he turned water into v/ine, John ii. 1. Nov.- that marriage co^isis not barely in tlie out^ ward ceremony is evident ; for this may be performed on two persons of either sex, and yet no marriage. Yet it is necessary to attend to the laivs of our country, and have a formal ceremony performed, ^^^ which is the EVIDENCE OF MATRIMONY ! ! For we are com- manded to "be subject to every ordinance of man, for the Lord's 50/^6," 1 Peter ii. 13. St. Paul saith — " Let every soul be subject unto the higher powers, for there is" no power but of God; the powers that be, are ordained by God. Whosoever, therefore, resisteth the power, resist- eth the ordinance of God : and they that resist shall re- ceive to them.selves damnation," Rom. xiii. 1, 2. More- over without this outward evidence it cannot be known who are married and who are isot; so that men could leave their wives and children to suffer; deny they ever, engaged to live with such women, and having no proof VIEWS OF MATRIMONY. 187 thereof, they could not be cmr.pelhd by any law to pro- vide for such icomzn and children. Once more, unless the law is complied with, the v/oman cannot be consider- ed as his lawful ivifs, (for what malies her his lavfnl ■wife is compliance with the law.) of course the children are not lawful ; then it follows they are adulterers and adulteresses ; else fornicators and fornicatresses ; their children are illefritimate ; and after the death of the man, the ^t'ornan and children cannot heir his estate if he dies without a WILL. Question. If two persons contract for mahrtags, and have pledged tlieir fidelity to each other before God, are they jmtifiahle in BREAKING that MAiiRi.'vaE contract ? Answer. If one has acted the part of an iapostoVf told lies, and deceived the other, this is not marriage, but an imposition; of course the person so imposed on is JUSTIFIABLE in REJECTING such DECEIVER !— But if they both make statements in trutr, are acquaint- ed v,'ith each other's character, dispositions, practices and principles, and then, being in possession of such in- formaiion. vountarily engage bi^fore God -Fo live to- gethxr as man and wife, unles? sorasthing wicked, more than was or could be reasonMy expected, transpires rel- ative to one or the other of the tv/o persons so engaged ; (rx=' the PERSON who breaks such contract CAN- NOT be justifiable before GOD ! ! ! For I think I have clearly proved suc'i contract to be marriage in his sight; and Christ sait'i " whosoever shall put away his v/ife except it be for fornication, and shall marry another, committeth adultery ; and whoso marrieth her v/hich is pat away ('for fornication,') doth commit adultery," iMatt. xix. 9. From this passage it is evident that for the cause cf fornication, a man may put away his wife, 188 * VIEWS OF MATRIMONY. marry a.riother, and yet be justifiable in the eye of ths divine law. Moreover, if a man puts away his wife for any other cause save fornication, &.C., and utterly re- fuseth to live with her, she is at liberty to marry, but he is not. This T think is what St. Paul meaneth in 1 Cor. vii. 15. "But if the unbelieving depart let him depart; a brother or sister is not under bondage in such cases," i. e. they are free from the law, for that is what they •were bound by; of course at liberty to marry again, for the .innocent are not to suffer for the guilty. Admitting the above to be correct, hoAv many such adulterers and adultresses are there in the world ? — And what a dread- ful account will thousands have to give in the day of eternity, for the vioJation- o^ their most sacred promises ! But one is ready to say, I was not sincere -when I made those promises. Then you dissembled to deceive, and TOLD LIES to ensnare the innocent; like the devil when he tra^isforms himself into an angel of light, and the greater shall be your damnation. "For all liars shall have their portion in the lake that burns with nre and brimstone," Re^,-. xxi. 8. Many men will work an hundred schemes and tell ten thousand lies to effect the most devilish purposes, a^d after their ends are answer- ed, turn with disdain from the person deceived by them, and make themselves merry to think how they swept the pit of hell to accomplish their design. ''But ivlioremon- g-er* and adulterers God will judge.;" which brings me to the last thing proposed. In which I am, Secondly, To point out some of the causes of unhap- py marriages. Here I would observe, that divine wisdom hath or- dained marriage for several important ends. 1st. For the mutual happiness of the sexes in their journey • through life, and as a comffort and support to each other. VIEWS OF 3IATRIM0>T. 189 2il. That souls may be propagated agreeably to tlie di- vine will, capable of glorifying' and enjoying him forev- er. 3d. As the man without the woman or the woman without the man, is not in a capacity to provide for a family, divine wisdom hath wisely ordained their mutual aid, in providing for, instructing, and protecting off- spring, as guardian angels avIio m.ustgive account. Be- side the reason assigned by St. Paul, 1 Cor. vii. But to return, I v/ould observe, 1st. Too many marry from lu- crative views ; their ohjed is not to get a suitable com- panion who will sweeten all the ills of life, but to get a large fortune, so that their time may be spent in idleness and luxury ; that they may make a grand appearance in the world ; supposing that property will make ihem hon- orable. This being the leading motive they -direct their attention to an object, which, if it were not for property, would perhaps be looked upon by them with contempt, and profess the greatest regard for the person while the property is the object of their afff.ctions. Perhaps the person is old ; the ideas are — "This old man or woman cannot live long; then all will be mine, and I shall be in such circumstances that I can marry to great advan- tage ;" forgetting there are other people in the world just of their own opinion I The contract is made, the sham marriage is periormed, there is a unioiiof /tnjirfbut NOT of heart : in consequence of which they are not tiap- py together. The deceived, on finding out the decep- tion, wishes a reversion in vain, which the other must sensibly feel ; for sin hath its own punishment entailed to it ; therefore the curse of God follows such impure in- tentions, I appeal to those who have married from these incentives whether these things are not so! ^d. Some people take fancy for love ; they behold a person whom they wouid almost take to be an angel in human shape. ]90 V2EWS OF MATRIMOA'T. (but all is not gold that glitters,) through the medium of the eye become enamoured ; and rest not until the ob- ject of their/(X7ie3/ is won. Beauty being but skin deep, sickness or age soon makes the rose to ivWicr ; they are then as much disappointed as the miser who iJiought he had ten thousand guineas all in gold, but after counl.ing them over every day for twelve montiis, {he gilt wore oiT, by -which means he discovered his gold was only tai'- nished copper ; of course it lost its value in his tsiiina- iion. So when beauty fades, the foundation of rta|>pi- ness being gone, and seeing nothing attracting to re- main, it is NOT uncommon for an object more beautiful to be sought. 3d. There is such a thing as for persons to marry for love, and yet be unhappy! Did I say- marry for lov& ? Yes — but not iheii' own love ; only the love of then- parents or friends. For instance, two per- sons o[ suitable age, character, dispositions, &c., form at- tachments of the strongest nature, are actuated by pure ■moiives, are UNITED in HEART, and enter into the most solemn engagements to live together during life ; the PAHENTS being asked, utterly refuse to give their daughter, without any sufncient reason for such a refu- sal. In the next place, they strive to break the marriage contract, as made by the two young people. Perhaps the man has not propertu enough to please them, for WORTH is generally (though improperly) estimated by the quantity of property a person possesses ; instead of his character, his principles, his practices, &.c. In ordef to effect their wishes, every measure they can invent is pushed into operation, (and it is frequently the case that family connexions, and even strangers interfere, who- have no business so to do ; but fools ivill be meddling) to change the woman's mind, and make had impressions on the same with respect to the object of her ajjtctions; I^'IEWS OF MATRIMONY. 191 they strive by placing Iheir diabolical optic to her eye, to make her view every thing' in \he ivorst light they pos- eibly can ; promise great things if she will break it off: ^'all these things will I give thee, if thou wilt fall dov/n and worship me," (said the devil once^) threaten to place the BLACK SEAL of /-e/jroiftnoii upon her if SHEya//?/5 her engagements. flere the mind becovies as a " troubled sea which cannot rest ;" SHE is at a loss to know what ■is duty — SHE loves her parents, also the man to whom her Uart has been UNITED— her AFFECTIONS are placed, her HONOR is pledged — she spends restless nights and mournful days to know how to decide! — CRITICAL but IMPORTANT period HI HER pre- sent, and perhaps ETERNAL peace depends upon the decision ! After many struggles with her own con- science, at length through powerful plersuasion she yields to ihe wisiies of others — betrays her tritsf, breaks iier marriage contract, deserts her best friend, and pierces ^herself through with many sorrows. Dees this decision give peace of mind ? By no means I She is pained at the very heart, and flies to some secret place to give <\'ent to the sorrow she feels. Follow her to the lonely apartment — behold her there as pale as death — her ■cheeks bedewed with tears ! What mean those heart- breaking sighs? What mean tliose floods of briny tears poured forth so free, as if without consent ? 'She was torn from the object of all her earthly jay ! The ways of «God " are pleasantness, and al! his paths are peace," but .she finds nothing save sorrow in the way and path which fihe has taken — therefore she is not in the way which she .oughi to have went. Another man pays his addresses to her; by no means calculated to make her a suitable com- panion — but he has large possessions ; and this being ^e object her parejy.ts and friends have in view, the]'' do 192 VIEWS OF MATRIMONY. and say all they can to get her consentahle. But parents should remember, that they can no more love for their children, than they can eat and drink for iliem. Through their entreaties sJie is prevailed on to give him her hand while her aj/cdions are placed on another. Thus she - marries for the LOVE of her PARENTS— and goes with a heavy heart to the marriage bed. They have laid ^foundation to make her unhoppij while she lives; and may I not say, more than probable to procure her future misery ? For how can she be happy with a man whom she does not love ? " How can two walk together ex- cept they be agreed ?" Where there is no agreement, there can be no union, and where there is no union there can be no happiness. As the parents "are tsot so immediately concerned therein as the child, they act very improperly in over-persuading their child to marry. For if she is unhappy in such marriage, she will have cause -to refiect on thtm, and place her misery to their account ; while she waits for the hour to come to end her exist- ence, and terminate the misery Avhicii she feels! Mar- riage v/as intended for the mutual happiness of the sex- es — for the woman was given to the man to be " an help meet for him." Gen. ii. 18. Marriage is an emblem of that union which subsists between Christ and his Churchy Eph. v. 32. Solomon saith, " Whoso findeth a wife, find- eth a good thing, and obtaineth favor of the Lord.'' — Prov. viii, 22. Again, "a prudent wife is from the Lord," Prov. xix. 14. I therefore conclude that a happ^ viarrlagc is the greatest blessing and consolation which can be enjoyed on this side of eternity, next to the love of God in the sout. Of course an unhappy marriage is the greatest curse Avhich is endured on this side of hell, next to the HORRORS of a GUILTY CONSCIENCE. Quitting this, I pass on to obs.ervej that many make VIEWS OF MATRIMONr. 193 themselves unhappy afttr marriage. I shall 1st. Notice some things in the conduct of men. — 2dly. In the conduct of women. — 3(lly. Point out some complex cases. 1st. It frequently happens that wicked men pay their addresses to religious women ; and in order to accomplish their de- sire, pretend to have a great regard for pieiij, promise to do all in their power to assist them on their way to heav- en, and call God to bear witness to a lie that they -will be no hindrance to them, &c., and many go so far as to put on the outward garh of religion, that they may the more easily betray with a kiss ! But shortly after mar- riage the wolf sheds his coat and openly avows his dis- like to the ways of godliness, and either directly or in- directly declares that his wife sJiall not enjoy the privi- leges of the gospel. Here the wife is convinced of the insincerity of his promise, which makes her doubt the sincerity of his affection for her; the house becom.es di- vided, and the foundation of their future misery is laid ; and it will be a mercy of God, if they are not the means of peopling the regions of the damned, and at last go down to the chambers of death together. 2dly. Some men pretend to respect their wives — the Avife looks up to her husband as her head for protection, and as a reason- able woman, expects HIM to redress her grievances. — But alas ! how is she disappointed ! For he approbates that in others which he could prevent without any loss of property, or character ; and appears to delight in her misery. Instance those who have religious wives, and suffer drinking, swearing, frolicking, gambling, kc. about iheir houses. Is it not natural for such -women to conclude their husbands have a greater regard for such wicked beings than themselves.^ If so, how can my husband have that regard for me which he ought to have ? And what becomes of that scripture which saith 194 VIEWS OF MATRl.MOxNY. "so oujrht men to love their wives as their own bodies: he that loveth his wife loveth himself," Eph. v. 28. — Again, Col. iii. 19, "Husbands love your wives, and be not bitter against them." 3dly. A great many men stay away from home unnccessaribj, spend their time in drink- ing, &c., expending their money in the taverns, which ought to go to the support of their families, while their wives have not the necessaries of life, and are laboring night and day to keep their children from starving. — Thus many families are brought to disgrace and misery by the wickedness of husbands. But one is ready to say, I provide well for my family; and am I not at lib- erty to go and come when I please? Yes, as far as is expedient, but no farther, if you do not wish io forfeit your wife's confidence. I ask, what must be the feelings of a woman left in such a case, when she knows her husband lias no lawful business to detain him from home ? What conclusion can she more rationally draw than this : My company is disagreeable to him, therefore he is deter- mined to have as little of it as possible. The society of others is more pleasing to him than that of his family ; therefore he seeks pleasure abroad ? Here grounds are given for her to suspect his virtue ; and it is very com- mon for women to think such men have their misses from home, which is too OFTEN the case. Reflect for a moment what must be the sensations of a delicate ivomaUy to hear that her hosom friend lies intoxicated among the SWINE in the streets. I am certain from observation that no woman can be happy with o-drunlxn man ; there- fore I am bold to say wherever you see such a thing, you see an u>^happy family — and except such persons repent and get forgiveness, they will assuredly be dam- ned, however rich, honorable, and M'ise they may be.— • For St. Paul ranks drunkenness among the works of tho VIEWS OF MATRIMO^'Y. 195 fiesli, and positively declares, "they who do such things shall not inherit the kingdom of God,"^^ Gal. v. There- fore I would advise all you.xg LADIES, if they wish to be happy in time or dcrniti/, to avoid such young men as hanker about the taverns, and have not respect enough for their own characters to raise them above a level with ihe beasts! For beasts do not get drunk. They who get drunk when young, are apt to be sots when old.: — Moreover, a great many sins flow from that of drunken- ness, a few of which I shall here mention. 1st. It brings on disorders to their destructio'n, which, 2d, prevent their usefulness as worthy members in society, od. Shortens their days, which is a species of murder, the most hein- ous of all crimes. 4th, A bad example before others.— 5th, Procures a family scandal. 6th, His money is laid out for that which is worse than if thrown into the fire ; which, 7th, Prevents his usefulness as a charitable man. 8lh, Is a breach of God's law. 9th, Quenches the Di- vine Spirit. lOth, Exposes his family to want. 11th, Liable to bring a burthen on the country. 12th, De- prives him of the power of reason ; which, 13th, Makes him liable to injure his friends and commit every horrid depredation. And such men as will get drunk and then abuse their wives, do not deserve the name of men, for they have not the principle of men, but may be called the devil's swill-tub walking upright ; and such deserve a dose of eel tea, i. e. spirituous liquor in which a living eel has been slimed. 4thly. THEUE are men who break the contract by defding the marriage bed — but this is thought to be no scandal by many who ar6 guil- ty. Now take notice, a msin o( good principles ih'mlis as much of his word as his oath, therefore will be true to his engageraents, and will fulfil that promise made before witnesses^ "to forsake all other women, and keep to hia 106 VIEWS OF MATRIMONY. wife only, so long as they both shall live, to live with her aflcM- God's holy ordinance." Now I ask, is ADUL- TfjRY God's ordinance ? No, for he forbids adultery, Exod. XX. 14. HE who breaks his most sacred engage- r)ients is not to be confided in. Matrimonial engagements are the most sacred — therefore he who breaks his mat- rimonial engagements is not to be confided in. 5thiy, Some men have an unhappy temper ; are morose and pee- vish — and though their wives do all they can, or as they may, it is impossible to please them. They are easily angered, view a mote until it looks as large as a moun- tain ; one word brings on another, at length they proceed from words to blows, until they become so largo that one bed cannot hold them both. Many of our eyes and ears liave been witness to this shameful conduct ; the jarring string of discord runs through all the family ; they live like devils incarnate ; and if a person happens to be in the family who has never been used to such conduct, would he not be almost led to think he had got- ten into the territories of the damned ? What is here said of the man, is applicable to a great many women. (C/^ A wounded bird will flutter. There are too many causes for me to cite under this head. I leave your minds to take them in while I pass on to the next thing under consideration, which was to notice somethings in the conduct of women, which make unhappy marriages. God has placed the man as governor in the family, and he is styled "the head of the v/oman," Eph. v. 23. Now there are some women, thougli they promise to " live after God''s ordinance," are not willing to do it, but wish to be head themselves; (according to the vulgar saying, put the petticoat on the man, and wear the breeches them- selves) claiming SUPERIOR EQUALITY— whatever is to be done, they must give directions — the man durst VIEV/S OF 3IATRI?.rO>fY. 117 not bargain without leave, and if he does, his wife's tongue runs as though it would never stop. What does it argue? It argues GREAT straiglit T, and little crooked u — that the woman thinks herself possessed of gi'eat ivisdom, and her husband ignorant in the extreme ; and sets ]]im aside as a 7nc)'e cypher. But so far is this from being a trait of wisdom, that it proves the reverse ; for a wise woman will reverence and obey Jier husband, according to Eph. v. '^2, 23. 1 Pet. iii. 1. Moreover it argues self-importance, to see people climbing to the high seat of poiver where they have no business, {[r^ Self- importance flows from ignorance. If the rnan is a man of sense and spirit, he is not willing to give up that which properly belongs to him, viz. the rein of govern- ment, of course the contest which begins in words fre- quently ends in blows. Thus many women by assuming to themselves a prerogative which does not belong to them, make UNHAPPY FAMILIES. Women by in- dulging a mean opinion of their husbands, become ashamed o^thtm; but this can happen in no case where there is not a loant of irformcdion and judgement. If you stoop in marryins: him, do not indulge the thought that you added to his respectahility ; never tell him " you lifted him out of the ashes," for it will be hard for you to extricate yourself from this difficulty. " If you stoop- ed of necessity because you could get no one else, the obligation is on your own side. And if you could get a better companion, why did you marry him .' If you stoop- ed of choice, who ought to be blamed but yourself.^ Be- sides, it will be well to remember when you became his •wife he became your head, and your supposed superiority -was buried in that voluntary act." 2d. There are many young women, who in order to man-y ivell, appear very mild, very affectionate and very decent in their persons-. 4 198 VIEWS OK MATRIMOKT. houses, &c., (frequently us'w.g an air of affectation, and speaking with faltering voices.) Some young- oentle- man wishing to get a co!npanion of this description, of- fers his hand to one of these ^^jackJaics dressed in pe«^- cock feathers''' — the nuptials are celebrated, her wishes are answered, the cloak is laid aside and she soon ap- pears whc.t slie is in reaJiijj. The innocency of the Iamb is lost in the fierceness of the lion ; the afiection of the dove in the cruelty of the ostrich ; and the cleanliness of the sheep in the filthiness of the swine, TJiese properties are had in the abstract, but far tvorse when th^y meet to- gether. — Filthiness is the fruit of laziness. Go to the house where a lazy ivomaiihe^rs rule ; examine the floor, the furniture, the bedding, the linen, the children, and last of all herself and see what an agreement throughout the whole — every thing is out of fix; and if she is a pro- fessor of religion, you may, Vv'ithont erring far, form a rational judgment of the state of her soul, from the ap- pearance of her body. Laziness is inconsistent with the gospel of Christ, and with the spirit of Christianity ; for St. Paul told the Thessalonians to note such "a man, and have no company with him, that he may be asham- ed," 2 Thess. iii. 14. — Moreover, a lazy Christian is as great a solecism as an honest thief a sober drunkard, a chaste harlot, or a holy devil. But it may be asked — what are the evils which accrue from dirty houses, &c. I answer, ist. If a gentleman or lady visits you, they have no appetite to eat or drink in your houses ; and what are your feelings when you are certain of the cause ? 2d. They can have no satisfaction in your beds, rhey smell so offensive, and are so infested with hungry night walJ^ers, which thirst for liuman blood. 3d. The very disngretahleness of the air, causes them to wish to make their escape, lest they should be seized with putrid or VIEWS OF MATRIMOi^TY. 199 malignant fevers, Avhich might terminate in death. 4th. Many diseases orig-inate therefrom, which are productive of the most fatal consequences to the family. 5th. Thereby you transmit a curse to your children ; for tiie children in common, pattern after their parents — and as they d(» with you, so will they do when they get to them- selves. Therefore says one, "Take care of the breed." There is no excuse sufficient to justify those who are able to work and live in dirt, where water is plenty, and may be had for nothing. Therefore I would advise. all persons who value their health, to sLun such places as they would a city where the plague is in full rage. — • Now if a man is thus taken in, how can he be happy, provided he has never been accustomed so to live ?- A nd if he has, by seeking a v/oman from whom he expected better things, he clearly evinces his dissatisfaction in that manner of life. But finding out the deception, he has no heart to work ; takes to drink to drown his sorrow ; here wc behold another cause of family misery, or un- happy marriages. — Quitting this, I pass on to the third thing under consideration. In which I am to point oAt some complex cases, in which either party may be guilty. And 1st. That odious practice of talking about each other behind their back, and endeavoring to expose each other's faults to the ivorld. If they are one flesh, he tiiat exposes his ivife, exposes himself also. How then can the family be respectable ? This comes to her ears, and she ieels disposed to retaliate, and presently the whole neighborhood is filled with things v/hich ought never to have been known, only by themselves. — Men and wo- men both have their foibles ; therefore ought to look over each other'' s faults, and put the best construction possible on each other's conduct, and exercise that charity wbicli thinketh no evil. Therefore should never unnecessarily 200 VIEWS OF MATRIMONY. expose each other's faults,but support each other's char- acter as fur as truth and propriety will admit. St. James saith, "the tongue is full of deadly poison, and sets on fire the course of nature." Need we wonder then if it sets on fire ivhole families where it is not curbed? 2d. Sometimes it is the case that one of them has been mar- ried before. Fll say the ivoman. Her present husband treats her well, but if at any time she gets crossed, she cries out : ah, I once had a husband, he did not treat me as you do; there never was such a man as he was, but he is gone now." And as apt as not tell fifty lies about his goodness before she stops: and more than likely her present husband is better than the first ever was. Now it is very certain that this makes a bad impression on the mind, and if it is not done purposely to hurt feelings, the best apology which can be made for such conduct is weakness or ignorance. — Whatever women or men think in such cases, if they value their peace, they should keep their thoughts in their own breasts. For a small needle may occasion a great deal of pain if stuck in the lieart. And "behold! how great a matter a little fire kindleth." Such a line of conduct as the above, cannot but chill the affection''o^ your companion towards you : of course, as he esteems or disesteems you, so his treat- ment towards you will be. 3d. There are instances of one or the other's having a parent or child who comes to live in the family ; the other treats \\ie person ill; this touches in a very tender part; feelings are hurt; at length it is productive o^ hud consequences, the evil seed is sown, it springs up, it be- comes a great tree, it bears abundance of fruit, and yieMs a never ending crop of misery. 4th. JEALOUSY which is sometimes founded in truth, and sometimes in error. However, jealousy is such, properly or improper- VIEWS OF MATRIMO>'r. 901 ly founded ; and where it takes place, all conjugal af- fections are destroyed; for conlidence once lost can Jmrdly ever he regained. ^^t. I would advise all YOUNG PEOPLE, male and female, to get religion; by which you will be better QUALIFIED to do your duty to your GOD and YOUR- SELVES, being under the influence of DIVINE Gil ACE ; if you keep an eye svngh to the GLORY OF GOD, you may have a guide to direct you to a person, such as will make you a partner, who will be willing to share with you in all your soirows. Do not look so much B-t property nor beauty as good sense, virtue, and PIETY. AVOID as much as possible the company of such as are not afraid to sin themselves ; knowing that if it is in tbeir power, they v/ill lead you into that gulph of iniqui- ty which has swallowed up thousands, — "evil commu- nications corrupt good manners:" (or rather GOOD MOP»,ALS, as is intended) and a compar.ion of fools shall be destroyed. Get a person who will love you from a SENSE OF DUTY to God. This foundation, if beauty and fortune fail, standeth sure ; and then you need not fear that such a companion will desert you in the day of trouble. If you both LOVE GOD, it will be impos- sihle for you not to love each other. This being the case, you may always have a paradise at home, and be more happy in each other's company, than with any other per- son beneath the canopy of Haaven. As many of our young friends have been called from time to eternity before they had time to settle themselves in the world, it ought to be a warning to you not to put off your re- turn to God until you get married ; for before that time £omcs you may be numbered with the dead, and lie down Letween the clods of the valley ; and if without religion jou are cut off in the bloom of youth, how soon will all 13 202 VIEWS OF MATRIMO?fT. your earthly joys come to an end, and an eternity o< misery commence! But if you get and keep religion? ■whether you marry or not, it shall be well with you. If you marry such a person as I advise, when your com- panion dies you may have a well grounded hope, that the ever-faithful companion of all your cares is gone to rest in " Abraham's bosom ;" and after serving God to- gether in time, you may spend an eternity of pleasure together in praising God and the Lamb. 2d. I would advise such as have companions, to con- sult each other's happiness, both as it relates to time and eternity. As husbands, love your wives ; and as wives, see that you reverence your husbands ; try and find out each other's dispositions, consider your own weakness^ and think not anything too hard to be done by you to render each other happy, (save the giving, up of your conscience.) If heaven has blessed you with a good companion, esteem it as the greatest temporal blessing which can be enjoyed, and be very careful not to abuse so good a gift ; remember that eternal things are con- nected therewith, and if you misuse your companion you will have to render an account to God for the same ; for "God will bring every work into judgment, with ev- ery secret thing, whether it be good, or whether it be evil." If you have a bad companion, you made your own contract, or at least consented thereunto ; therefore make the best you can of a bad bargain ; and avoid every measure, as far as possible (to answer it in the eternal World) which might tend to make yon more unhappy. If you have religion, umlk with Zacharias and Elizabeth in all the ways of God blameless. If you have no relig- ion, your own consciences testify that all is not well with you, and God himself is witness to the many prom- VIEWS OF MATRIMONY. 203 ises you have broken; therefore it is high time for you to begin to think more seriously on your latter end, for many of you are past the meridian of life ; your sun is going down in death ; others hover around the shores of time — but one step between ?/ow and the bar of God! With others the sun of life will go down at noon — eter- nal things depend upon life's feeble strings! — Heaven lost, is lost forever I Careless man ! — Prayerless woman! Why will you die ? Are you greedy of eternal pain? ^;:.rWhat harm did God ever do, that you are determined Hot to be reconciled to him ? Are you so in love with sin, that you will risk the loss of Heaven, — and the torment of Hell for a momentary enjoyment? O! be wise — seek salvation — fly from the gatherin^X -orm Believe in Jesus Christ, and thou wilt be save a. So shall you enjoy peace in life, tranquility in death, and crowns of victory in eternity. Serious consideration is the Jirst step in matters of religion, with a fixed resolu- tion to avoid whatever you discern to be wrong. Having your mind in a studious frame of inquiry after God's will, to do it Never lie down to rest without commit- ting yourself into the protection of kind Providence — and as you awake give thanks to the hand that has kept you : thus begin — spend and close every day with God — then he will be thy Father and thy Friend in Jesus Ch rist. Amen. J*'0.-t evils prevalent in society have their origin from the liitluence of example, by which children are contam- inated, and the seeds are sown in the prejudice of their educai.ion, to the great injury of themselves and others, beyond any possible calculation ! The poor opinion which mankind entertain of each other, and the little conjidence they are pleased to place in strangers, as well as acquaintance, exemplify the 204 VIEWS OF MATRIMO:XT. truth : which shews the corruption of their very raising-. For example ; the two first things generally learnt to children in their infancy, is to. be deceitful and lie. The mother is going out, the child cries to go too ; the mother promises to bring the '■'' pretties,^'' with no intention to per- form ; the child is deceived and disappointed, and con- fidence is forfeited. " I will whip, &c., &.c., if you donH hush," — but the child is not influenced, knowing the scare crow. Thus being learnt to deceive and Zte, he becomes ex- pert at the trade, and then must be ivhipt for the very thing the parents have taught him — whereas if the example had been good, and all foolish, wicked, evii improprieties were discountenanced by a proper line of conduct, then a blessing would be transmitted to pos- terity according to the pi-omise, and as exemplified by Jibraham. M0 DUE DATE j,v^-,> crp -^ 201-6503 Printed in USA 958.69 COLUMBIA UNIVERSITY LIBRARIES I III mil iiiiMiiiiiiiiiii II 1 139 30 168- ■UTLCR STACKS BOUND