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YALE UNIVERSITY
LIBRARY

MEMORIAL

OF

MR. DAVID L. DODGE,

CONSISTING OF

AN AUTOBIOGRAPHT,
PREPARED AT TH6 REQUEST AND FOR THE USE OP
HIS CHILDREN;

WITH A FEW

SELECTIONS JEOM HIS WRITINGS.

BOSTON:
PUBLISHED ONLY FOR THE FAMILY,
BY S. K. WHIPPLE & CO.
1854.

Entered according to Act of Congress, in the year 1854,
BY S. K. WHIPPLE AND CO.
In the Clerk's Office of the District Court of the District of
Massachusetts.

CJBZ, ^ti

EosTOSr :
u.O- RAND, PEINTER, OOENHILI.

CONTENTS.

PAGE
Pkepatoey Note,  v
Autobiography, . ,  1
SUPPLEMENTAEY SKETCH, BY De. A. D. SmITH,  119
Essay upon the Mediator's Kingdom,  133
Wae Inconsistent with the Religion of Jesus Cheist, . . . . 17i
Lettees : —
To Rev. D. Huntington,  . . 289
To a Skeptical Relative,  292
To A Young Lady,  295
To A Grandson,   296
To another Grandson,  301
To A Son, on Qualifications foe the Ministey, .... 304
Three Lettees from a Seeies upon Dooteinal Subjects, addressed
to his Childeen: —
1  308
n  313
m  ... 319
Verses from Me. Dodge's Portfolio,  323

PREFATOET NOTE.
BY THE EDITOR.
This volume is not designed for the public. It is simply, as
the title-page indicates, a family memorial of a venerated and beloved
father. As the family circle, however, is extensive, and the book may
be placed in the hands of some whose acquaintance with the deceased
author was comparatively limited, a few words of introduction may not
be amiss.
The Autobiography which occupies the chief portion of the following
pages, was prepared a few years since, at the urgent request of Mr.
Dodge's children, moved by the laudable desire to know something of
their ancestry, and to preserve some record of a life eventful, long and
eminently useful. No one can read it without finding an example of
earnestness, decision, perseverance, and uniform adherence to principle,
radiant, moreover, with Christian consistency and dignity ; — which it
were well to imitate. There are some minds to whom a biography
is devoid of interest, unless the scene be laid among stirring circum
stances, and the subject has participated largely and conspicuously in
the struggles or achievements of his day. Such may be disappointed,
should they anticipate gratification in examining this volume. It will
not be uninteresting, however, to those, whether within or without the
circle of family relationship, who duly appreciate the importance of
the private individual, and the value of every man who, with true
and honest spirit, goes manfuUy through life's duties and conflicts.
In addition to the Autobiography, Mr. Dodge left a large number
of manuscripts, beside some published treatises upon theological and

vi PREFATORY NOTE.
other subjects. They were written, for the most part, not amid the
leisure of retirement, but at a period of his life when he was engaged
in a very extensive business, as partner in one of the largest com
mercial houses of the day in New York. To any one who may
peruse them, and notice the depth of thought and thoroughness of
investigation which mark the greater portion, it will appear surprising
that he should have accomplished so much, and so well. The secret
of his success may be found in the fact, that he turned every moment
to good account. It has been said of him by those who knew what
they affirmed, that he was never idle, but always was engaged either
with book or pen, or in manifest thought, during leisure hours.
From this mass of manuscript it was designed to make a moderate
selection, as an appendix to the Autobiography; and such a selection
as should illustrate the peculiar views of the author upon some inter
esting topics. For this purpose the Editor made a CEu-eful examination
of the various papers, and a portion was prepared for the press. But
when all things were ready, it was found, that to publish even the
whole of this selection would extend the dimensions of the volume far
beyond the limits which the well remembered modesty of the excellent
author would have tolerated; and, it was feared, savor of an ostentation
alike unjust to his memory and ungrateful to the feelings of the fanuly
circle. An abridgment of the selection not being possible with due
regard to a fair representation of the author's sentiments, for reasons
which cannot here be enumerated, it was finally determined to present
to his descendants and friends only the memorials which ensue. The
articles on the question of the lawfulness of war have, it is true, been
published before. They are preserved in this volume, however, in
preference to other essays from the same pen, partly in deference to
an implied desire of the writer, that his children should receive his
testimony upon the subject, and partly on account of certain associa
tions, inasmuch as they were the earliest pubhcations on that topic
issued in this country, excepting such as may have emanated from the
Society of Friends. They performed essential service in their day,
by calling attention to the points involved.

PREFATORY NOTE. vii
Among the manuscripts left by Mr. Dodge, are several from which
it is greatly to be regretted that extracts cannot be given. As a
Christian father, he was determined that his children should be
thoroughly educated in their most holy faith, and armed at all points
for its defence, if any toil on his part could secure this result. To
them, accordingly, he addressed a series of letters, all characterized by
great ability and logical force, as well as affectionate earnestness and
solicitude for their welfare. Of these, thirteen are upon the doctrines
of the Gospel, making a compendious system of theology ; thoroughly,
although not severely, Calvinistic, — indicating an acquaintance with
theological science, to say the least, unusual among laymen. As many
letters are found containing an exposition of the symbolical language
of the Bible, and an application of the principles to the interpretation
of the Apocalypse. Besides these, there are various disconnected essays
upon practical subjects, as Family Government, Self-Examination, Faith,
Prayer, &c. Two remarkable productions must not be omitted in this
enumeration, for the suppression of which the apobjy already made
must suffice, namely, an essay upon " The Kelatiou of the Church to
the "World," and some " Remarks upon Retributive Judgment and
Capital Punishment." In the former of these we have an exposition
of his peculiar views upon the citizenship of the Christian, in which
he maintains the Christian's supreme and sole allegiance to the Most
High God, to the exclusion of all '¦^voluntary" subjection or allegiance
to human political governments, " whose ultimate reliance is the sword,"
and "whose laws may he contrary to the laws of Christ." Obedience
to human governments, so long as this did not involve disobedience
to God, he frankly regarded as duty. But as a subject of the kingdom
of Jesus Christ, he held a reserved right of disobedience whenever
human enactments should be incompatible with the higher demands
of the Son of God. Conceiving that a participation in political affairs
was equivalent to a surrender of this reserved right, and an agreement
to unqualified submission to man's commandments, he, with perfect and
upright consistency, always abstained from the exercise of suffrage. He
would neither hold office, nor assist in bestowing it on others. How-

viii PREFATORY NOTE.
ever extreme this position may have been, it is nevertheless refreshing
to witness the bold and uncompromising spirit he manifested, and the
firmness with which he carried out his honest convictions. His memory
will never be dishonored by the charge of a pusillanimouaj time-serving
course, however widely his posterity may differ from him in sentiment.
The essay upon Capital Punishment is a production of his old
age, yet characterised by a vigor and terseness which show, that
though advanced in years, "his eye was not dim, nor his natural
force abated." It forms an argument in favor of the abohtion of the
death penalty, based upon Scripture, whichj even if inconclusive in
the judgment of opponents, cannot be annihilated by a smUe or a
sneer. Such are its elements of strength and ingenuity, and so mani
festly is it reverential and serious, that its omission from this volume
is to be deplored. Not, however, having been left in the state of
perfection for the public eye, which the author would have desired
in view of the present importance of the controversy, it is deemed
expedient to waive its publication.
For the sketch of Mr. Dodge's last days, and character, which is
appended to the Autobiography, the reader is indebted to his pastor,
the Rev. Asa D. Smith, D.D., of New York. The remainder of the
volume is entirely from the pen of the venerable deceased himself, —
his own narrative and opinions in his own words. The few emen
dations by the reviser, are too insignificant to mar even the integrity
of the language. For whatever oversight or fault may appear
chargeable to the Editor, when too late for remedy, his excuse must
be the pressure of many other labors ; and with the assurance that
he has done his best, he would rely upon the kindness of those he
has endeavored to serve.
May the uncompromising, energetic piety, and the implicit faith in
and reverential regard for the Word of God, which so strongly marked
the Sire, be equally characteristic of his posterity " in aU generations ! "
M. M. s:
Broohline, Mass., September, 1853.

AUTOBIOGRAPHY.

My Dear Children,
I am about to attempt again a brief sketch of
my ancestors, of my own life, and the times in which we
have lived. In 1808, I made the attempt, and again in
1812, carrying down the narrative to that date ; but on
reviewing what I had written, some years afterwards, I
cast the whole away. And I should not attempt it again
were it not from the hope of leaving some useful hints
for my descendants, the result of my own observation and
experience ; and also being urged to it by some whose
judgment I highly respect.
Of all Mnds of writing, perhaps autobiography is the
most difficult to execute with truth and propriety, for the
writer must necessarily be the hero of his own story, and
can hardly escape the temptation of thinking more highly
of himself than he ought to think ; and, on the other hand,
he may feel a delicacy in speaking of himself often in
accordance with facts, lest he should appear ostentatious.
In the following observations perhaps, you may think I
have unduly noticed trifling military incidents. I reply to
such considerations, that the special manner in which my
attention was called to examine the lawfulness of war on
Christian principles, has appeared, providentially, to call
upon me to bear open testimony against the antichristian
spirit of war, even in its incipient stages.
2

10 AUTOBIOGRAPHY.
I trust that the subsequent facts are in substance cor
rect, as they were either witnessed by myself or received
from credible testimony, though in detail they may not be
all perfectly accurate. I have not attempted a perfect
chronological order of events, but have had some regard
to moral classification ; hence, in some instances, I have
taken a retrospective view, so as to notice spiritual and
temporal things more distinctly in each department.
Relative to the history of my ancestry, the information
I have collected was mainly from my late honored parents
and their family connections, some of whom were much
older than themselves.
My great grandfather, David Dodge, was a Congre
gational Minister, I suppose from Wales ; said to have
been a wealthy, learned man. He was for a while settled
somewhere in the vicinity of Cape Ann, Mass. My father
had a manuscript in his grandfather's handwriting, which I
have often seen, though he generally kept it locked up in
his private drawer ; but after his decease it was missing.
It was written in a fair, old-fashioned hand. A portion
of it was on some of the higher branches of mathematics.
I have no knowledge of his having more than one child,
and that was my grandfather, David Dodge, who received
a liberal education, I suppose in England. On the decease
of his father, he came into the possession of a large estate
for that day. I could never learn whether he ever studied
any profession, or followed any kind of business as an
occupation. My father was always reserved when speaking
of him, for which reason I avoided interrogations. I have
heard my mother say, that my grandfather told her he
was very fond of fine horses, and spent much time and
money in connection with them. It has been said that
propensities are sometimes hereditary. My father was fond
of a good horse ; but he was a man of common sense,

AUTOBIOGRAPHY, 11
and he had neither the means nor the desire to indulge
in anything extravagant for his situation. To be gratifled
with a flne horse, was a sin that easily beset me, and I
well nigh lost my life by a kick in the breast from the
most elegant horse I ever owned ; and I have seen some
thing of this propensity in my own sons. I wish to say
to my descendants, that horses are not created for idols, but
for use, and should be treated kindly, as the creatures of
God. But to- return to the narrative ; my father described
my grandfather as a man full six feet in height, every
way well formed, of great muscular power. My father
once saw him take a full sized barrel of molasses from
the ground, raise it to his shoulder, and put it over the
wheel of a cart without touching the wheel. He married
Anna Low, from a very respectable, wealthy family in
Mass., a lady of superior acquirements and of distinguished
piety. They settled'^^in Beverly, Wenham society, Mass.,
where my father, David . Dodge, was born, October 10th,
1742 ; and his brother Samuel about two years after.
These were their only children which survived. As my
grandfather attended to no particular business, lived in
style for tha,t period, journeyed abroad, and received much
company when at home, in the course of years he became
embarrassedj and had all his property attached, including
about J150 currency of plate, a part of the legacy by
his wife. This result of my grandfather brings to my
recollection the numerous instances I have witnessed in the
course of my life, of wealthy professing Christians taking
great pains to give their children polished education, and
to indulge them in scenes of amusement and fashionable
dress, well calculated to pamper their vanity, while they
have almost wholly neglected to train them early in
habits of industry and economy. Children thus educated,
generally become vain and light-minded, and instead of

12 AUTOBIOGRAPHY.
cultivating their own resources, they are depending on
patrimonial inheritance. Children can hardly be more
unfortunately situated, for time or eternity, than to have
in reservation large ancestral estates.
My grandfather, after his failure, obtained, a commis
sion in the old French war, as it was styled, and before
joining the army, he took his two sons, by the reluctant
consent of his wife, my father being about fifteen, and
Samuel about thirteen, and proceeded with them to Pom-
fret, Conn. He bound my father to Mr. John Gilbert,
a respectable landholder, and carpenter by trade, in that
part of Pomfret now called Brooklyn ; and Samuel he
bound to a Mr. Smith, a farmer and shoemaker in the
old society. The lads had received only a partial edu
cation by the instruction of their mother, for lads of
their ages. The conditions of their apprenticeship were,
to serve faithfully until twenty-one* years of age, and in
return they were to receive suitable food and clothing,
and be well provided for in sickness and health ; to have
ample opportunity for learning their trade ; to have for
four successive years, two months of good common school
ing ; and, at twenty-one, to receive a first rat,e freedom
suit, and two pounds in money. These were the common
terms of apprenticeship at that day, in New England.
My father however, did not have six weeks opportunity
at school, during his whole apprenticeship. His brother
was more fortunate, for he had a kind master, who
fulfilled his agreement to the letter. He afterwards mar
ried and settled in Amherst, N. H. Her was first a
shoemaker, then a merchant and sheriff of the county,
and an accomplished business man. He died of bilious
colic, in Hillsborough, aged about forty-five years, and
left a wife and nine children, if I recollect right.
My grandfather, after providing for his sons, returned

AUTOBIOGRAPHY. 13
and made immediate preparation to join the British and
American army about to invade Canada. On attempting
to descend the falls of the Oswego river, the batteau,.
in which he was, dashed against the rocks and /was
broken to pieces, and every soul on board was lost.
My grandmother, I suppose, had some lien ga real
estate, which left her not in destitute circumstanc^. She
went and resided with her friends until her son Samuel
was settled in life, with whom she spent the remnant
of her days, except one year with my father, during
which year I was born. My parents always spoke of
her in the most respectful and affectionate terms. I
suppose in all respects she was a superior woman. I
have heard my mother say, that more than once#she
heard her, when she was not aware of it, while carrying
me in her awms, earnestly supplicating the blessings of
God to rest upon me. Eternity will probably unfold
what connection and efficacy, as respects myself, there
were in her prayers. I presume I was named at her
desire, David Low. She died of cancer, some years after,
in the faith of the gospel.
My mother when a girl was Mary Stuart. There has
always been a mystery about her father. Who he acjiually
was, whence he came, &c. When my father married her
she wag the widow Earl. Her mother was a Wilson, from
a respectable family, and was early -married to a Mr.
Spalding, settled, I suppose, in Falmouth, Barnstable County,
Mass., at that day an obscure harbor. They had two
children befdre his death, Simeon and Damaris. They kept
a public house, in connection with a farm, which the widow
Spalding eontinued after' the decease of her husband.
Some time after, there were several gentlemen applied
for board at Mrs. Spalding's. They appeared like well
educated Scotch gentlemen. Among them were a Mr. Dixon,

14 AUTOBIOGRAPHY.
a lawyer, a Mr. Gordon, a Mr. Douglass and Mr. Stuart.
They had quite a library, were flush with funds, (of French
coin,) and associated mainly together, having very little
intercourse with the inhabitants, among whom there were
many surmises as to who they were, or what their char
acter. They spent their time chiefly in reading, conversa
tion, fishing and fowling. They purchased an elegant
fishing boat, in which they often coasted. After a while
they purchased a vessel, and Mr. Stuart with most of
the others, sailed for the West Indies. Dixon remained
and had charge of all their effects. After some time,
Stuart and some of the others returned, and again boarded
with the widow Spalding, who was said to be a very
haiiHsome, accomplished lady of respectability. Mr. Stuart
was a tall man, light complexion, with sandy hair, and
black eyes, of gentlemanly manners, and remarkable for
the richness of his dress. He conversed in the French
language more fluently than in the English. After a while,
he made overtures of marriage to the widow. To these,
at first, she did not listen as there was something mys
terious about him, and her friends also objected. He
declared his motives were honorable, and that he wished for
a setitled place of residence, and actually purchased one of
the best farms in the vicinity. After this, her friends agredS
that if he would have a confidential interview with their
minister, and give him such satisfaction that he would be
willing to unite them in wedlock, they would then give up
their objections. To this he assented, and declared to the
clergyman that he was connected with the royal family of
Stuarts, and that he and his* friends were associated with
those who claimed the title to the crown, and exhibited such.
evidence that their minister was satisfied to unite them in
marriage, which was done about a year before my mother
was born, which was on the 29th June, 1735. It is worthy

AUTOBIOGRAPHY. 15
of notice, as tending to complicate the matter even more
than the bare facts I have recorded, that about those times
quite a number of cavaliers connected with the interest of
the Stuarts, visited the colonies, and some of them settled
here. I have no doubt that my mother's father was one
of these personages. I think it however extremely doubtful
whether he was in any view an heir to the throne, though
he may have been connected with the royal family. So
little regard have I had to the whole subject, however, that
I never even hinted it to my wife until long after our
marriage. But I suppose there was no doubt in the minds of my
uncle Spaulding and my mother's friends of the Wilson
family, but that he was in some way connected with the
Royal House of the Stuarts.
He treated his wife kindly and provided for her liberally,
and they lived happily together. Some months after my
mother was born, he told his wife he must leave her for a
short season to visit France, by way of Havana. But he
was absent for a length of time, which greatly grieved my
grandmother. He finally returned and lived with her, I
suppose, some years. In the course of time he told her he
must again visit France, by the way of the West Indies,
and if fortune favored him, she might rest assured she
should share it. This so grieved his wife that she soon
fell into a decline and died.
My mother was taken to Providence, to reside with her
uncle Wilson, and it was supposed if her father should
not return, she would be the heir to the farm which Mr.
Dixon, the lawyer, had in charge. Application being
made to him, he replied that he held a mortgage on
the farm for its full value, for professional services and
loaned money, and nothing could be done until the return
of Mr. Stuart. As her father never returned nor any

16 AUTOBIOGRAPHY.
certain word was received from him, it was supposed
by uncle Spalding that my mother was mainly defrauded
out of the estate left by her father.
My mother resided with her uncle Wilson until she
was about fourteen years old. In the mean time her
brother Simeon and her sister Damaris were both married,
the latter to Mr. Seth Short, and both settled in Kill-
ingly Conn., on large tracts of wild land joining each
other. The country was all new, but the soil good.
My mother went and resided with her sister Short, an
excellent, pious woman, and kind sister. Her husband
was' rather a rough, hard-working man, who often required
her to perform services not suitable to her sex. After
she was of age she went to reside with her brother
Spalding, then a wealthy leading man of the town, a
zealous follower of the Rev. George Whitefield, as was
also his sister Short. Deacon Jacob Spalding and Rev.
Joshua Spalding were sons of her brother, from whom
I received information relative to my mother's father,
confirming the accounts received by my mother form her
uncle Wilson, and brother and sister.
I suppose my mother resided chiefly with her brother
Spalding, until she was married to Wm. Earl, of Pomfret,
now Brooklyn, Conn. He was a promising young man,
but not a professor of religion, and was supposed to
own a comfortable farm. She was married at about
twenty-four, in the year 1759, and proceeded to house
keeping. In the course of a few years they had two
sons, William and Jesse. One night in midwinter they
awoke, almost suffocated, with their house in flames. Mr.
Earl opened a window at the foot of the bed, seized the
blankets which covered the little boys, threw them out
on the snow, and the babes upon the blankets, then assisted
my mother out of the window and followed himself,

AUTOBIOGRAPHY. 17
somewhat scorched by the flames. They had nothing on
but their night clothes. The parents each took a child
and a blanket, all that was saved, and repaired to the
nearest house, across lots about, half a mile, the snow
being • knee deep, and crusted on the top, by which their
naked feet were much cut. They reached their neighbor;
roused the family and obtained some scanty clothing, while "
in the mean time their house and every thing that was
in it, was wholly consumed. In the course of a few
days they borrowed clothing so as to be comfortable, and
were received at' his father's a few miles distant, where
they spent the residue of the winter. In the spring he
erected a temporary house, but being destitute of food,
clothing and furniture, except what his father and my
mother's friends contributed, they fared poorly, for the
country was generally poor, except in lands not subdued;
Mr. Earl had a thirst for military employment, and
about this time the English were preparing to attack
the Island of Cuba, and made liberal offers for enlist
ments in the colonies. Mr. Earl obtained a commission,
greatly to the grief of his wife, expecting to retrieve
his fortune in the course of a year. He went to Havana,
and died with the yellow fever, as most did who accom
panied him, which was one cause of the total failure
of the expedition. My mother labored for a few years,
and by her industry supported herself and boys. Their
estate being found insolvent, by the advice of her friends,
she put out her bbys to live with respectable farmers.
By her own industry, she obtained furniture and clothing,
and purchased ten sheep,, which she put out to a respon
sible farmer, to double every seven years, for the benefit
of her boys when of age. I well remember the very
large flock returned, after the death of my half-brothers.
To return to the history of my father ; he served
3

18

AUTOBIOGRAPHY.

his apprenticeship until of age, scarcely losing a day
from accident or ill health, and for the last four or five
years he had a hard service in the winter. His master,
as then styled, owned a large farm, between two and
three miles distant, where he had no house, but a barn
in which he wintered a large stock of cattle. My father
during the winters, was required to rise at four o'clock
in the morning and eat his bowl of hot porridge, then
to water and fodder the cattle, let the weather be what
it might, or however cold or deep the snow (and he
was seldom permitted to ride,) and then again at four
P. M., to put the cattle into the stables and fodder
them. I have heard him say, that in some severe
storms he well nigh perished. On his return in the
evening, he was required to work in the carpenter's shop,
until nine o'clock. I mention these incidents that my
descendants may know how their ancestors served and
fared. My father on finishing his term of service, commenced
working for himself, principally at his trade ; he was
employed chiefly by Godfry Malborne and old Gen. Israel
Putnam, building barns and out-houses. My mother at
the same time, lived in the vicinity, occupying a room
in the house of her father-in-law, Mr. Earl, and took in
work. My father employed her to make and repair his
clothes. This acquaintance led to their being united in
marriage, in November, 1768. My father hired a small
farm, and my mother, by her industry and economy, had
furniture sufficient to commence housekeeping. My only
sister, Mary, was born in Brooklyn, 10th May, 1770.
She early professed christian hope, and united with the
church. Afterwards, she married Deacon James W.
Sprague, an excellent, pious man, who died about three
years before her. They had lived long together, as the

AUTOBIOGRAPHY. 19
heirs of the grace of life. My sister Sprague died in
Hampton, Conn., without issue, in March 18'44 — lacking
two months of seventy-four years of age, in the joyful
hope of eternal life, through faith in the atoning merits
of her (Redeemer.
My father, in 1773, hired a more expensive establish
ment in Brooklyn, where I was born, 14th June, 1774,
in which year, my grandmother Dodge resided in the
family with my parents. During that year, my father
became serious, and commenced family prayer. He was
educated in the old semi-arminian views of his master,
and the half-way covenant.
My mother was a rigid Calvinist of the Whitefield
school. Neither of them ever made a public profession
of religion, but they were careful to observe external
ordinances, catechise their children, and give religious
instruction. They were honest, industrious, temperate,
kind-hearted people, universally respected and esteemed
by all who were acquainted with them.
The American revolution at this period was convulsing
the whole country, drafting and enlisting soldiers. Wagons
were needed for the army, and by the advice of the
Putnams, the old General, and his son Israel, who was
about two years younger than my father, he was induced
to 'engage in the manufacture of continental wagons. He
hired a convenient place for carpenters and blacksmiths,
took several journeymen into his family, and embarked
all his earnings in the business.
At this juncture, my two half-brothers, William and
Jesse Earl; were enlisted during the war, without the
consent of their parents, yet by the consent of their
masters, though not bound, who contended they had a
right to their services, which they relinquished at the
call of the country. This was effected by a neighbor

20 AUTOBIOGRAPHY.
who was to receive a captain's commission if he would
enlist forty recruits to serve during the war, — which he
effected by enticing the youth, a majority of whom would
not average sixteen years of age. This event renderei
my mother almost distracted; but such was thc infatuation
of the public mind, that neither the remonstrances and tears
of my mother, nor the indefatigable labors of my father,
could get them released. They entered the army at the
tender ages of fourteen and sixteen. They survived battles^
fatigues, sickness and privations, and both died towards
the close of the war. This event almost destroyed my
mother's nervous system, she being a person naturally of
very acute sensibility.
The early settlers of New England, as is well known,
brought with them a kind of superstitious reverence for
church and state, and quite an aristocratic feeling, which
diffused itself through the higher classes of society.
About the period of the revolution, the aristocracy of
the country were military officers, magistrates, lawyers,
and the clergy of the standing order. These were called,
by way of respect, the great men, by the middle and
lower cases. Even since I can remember, " our great
men," " the great men," &c., were familiar terms in common
use. The standing order of the clergy, as they were
called, generally took state to themselves, and with some
honorable exceptions, wore cocked hats, powdered wigs,
gowns and bands, and expected reverence from the com
mon people. I took early pains to learn from old
people, their general strain of preaching, during the
revolution. The assembly's shorter catechism was in use.
Yet their sermons were generally little more than moral
essays. I have reason to suppose, from my inquiries,
that during the revolution a majority of their sermons
had more or less reference to that event, stirring up a

AUTOBIOGRAPHY. 21
spirit of patriotism, or in other words, inflaming the
war-spirit. It is no wonder that the Spirit of God
mainly withdrew from their churches, for I could never
learn that there were any special revivals among them,
during the whole revolutionary war. Among the Separates,
who favored Whitefield, there were awakenings. There
was much pains taken to impress on thc minds of the
people, a parallel between the Americans, contending for
their country, and the Israelites in their wars on the
Canaanites, and surrounding idolatrous nations. "The
American Israel" was a familiar term with the Clergy,
and they often prayed, in substance, that the God of
armies might overthrow their proud foes, and that He
would cause his American Israel to triumph over them.
Doubtless in the mother country contrary prayers were
also offered up in their churches. But how would such
clashing prayers mingle in the golden censer before the
altar of God ? I well remember, when ¦ young, hearing
ministers thank the Lord for driving out the heathen,
before his American Israel, and planting them in a goodly
land. As if , there was a perfect parallel between the
Israelites, commissioned by God against His reprobate
enemies, and the Americans taking possession of the
inheritance of the Indians, and driving them from their
homes, without divine command.
It was not uncommon in sermons, since my remem
brance, to speak of the United States, as our beloved
muntry, purchased by the best blood of our ancestors. I
would ask what is the difference between such sermons
and the modern declamations of political haranguers ? It
is not strange, even at the present day, to hear from
the pulpit, "our beloved country," having no reference
to the heavenly country, but only a voluntary identifi
cation with this world.

22 AUTOBIOGRAPHY.
In the spring of 1778, news arrived that William
Earl was very sick of a fever in New Jersey, and was
left without provision by the army. My father arranged
his business, mounted his horse and rode about two
hundred and fifty miles, found him alive, but helpless
as an infant. He rallied at the sight of his step-father.
To remain where he was, without anything requisite to
his situation, was certain death. My father determined
to try the experiment of -removing him. He accordingly
prepared a kind of mattrass, probably stuffed with hay,
to set securely on the horse's back, and his haversack
for a kind of pillow, and laid him upon it, holding him
with one hand, guiding the horse with the other, walking
himself by the side. He performed, in this way, the
whole return journey, in pleasant weather, by short
stages, constantly nursing and watching him night and
day. This was not only fatiguing, but an expensive
journey to my father. The mother _ now took the care
of her son, in addition to the charge of a* large family
of journeymen, &c. For two months William required
the nursing of a child. Towards fall he recruited and
in a measure recovered, but his general health was so
impaired, that by the intercession of my mother, and the
advice of his physician, my father endeavored to procure
his discharge from the army ; but vainly, for the boy was
ordered by the general forthwith to join his regiment,
and strange to tell, it was generally approved by the
neighbors. No consideration, for time or eternity, was
allowed by the clergy or laity to impede fighting for
independence, and to sustain the glory of patriotism, the
war-spirit. Before the close of 1778, my father discontinued his
manufactory of continental wagons, on account of the
depreciation of State and Continental paper money, large

AUTOBIOGRAPHY. 23
bundles of which I recollect to have seen in his chest,
years after the war closed. Having lost all his property
by the depreciation of the currency, he hired a good
farm in Brooklyn, bounding on Hampton, then called
Canada, the second society in Windham, where he moved
in the spring of 1779. By two years' industry, and the
prospects of return of eighty sjieep, from the ten my
mother put out to be returned in twenty-one years, and
the soldier's rights from my deceased half-brothers, my
father ventured to purchase a good farm in Hampton, in
1781. The location and natural soil was good, but the
land was run down by bad husbandry, and so he was
involved in debt. I should have before mentioned, that
in the fall of 1779, my half-brothers visited us on furlough,
and spent some weeks. I have a distinct recollection of
them, they were fine looking young men. William, I
think, was a sergeant, straight, about five feet ten inches
in height ; Jesse, well formed, more stout, about two
inches less height. They both had light complexion,
sandy hair and full black eyes. They came with their
military equipments, and my, mother made great effort
to prepare them good under-clothing for winter. I shall
never forget the agony of my mother when they departed.
She predicted that she would see them no more in this
world ; and so it was. Jesse died in New Jersey,
December, 1779, and William, in Pennsylvania, January,
1780. The manner of their enlistment, their hard service
and early death, almost deranged my mother.
In the spring of 1781, we moved to Hampton upon
the farm recently purchased ; myself, the June following,
being seven years of age. At this period, money had
become very scarce, that is specie, and most transactions
were effected by barter. Very little produce would
command specie. After struggling seven years, my parents

24 AUTOBIOGRAPHY.
despaired of freeing the farm from incumbrance, and my
father sold it and purchased another in the vicinity, of
less value, though not able wholly to pay for it.
My parents again struggled, with severe labor and
rigid economy, to free themselves from debt. After a few
years' experiment on the new farm, which, by the way,
was rough, but of strong soil and in rather an out-of-the-
way place, our nearest neighbors being half a mile distant,
my father was inclined to settle down for life. His spirit
of enterprise seemed to be crushed, by hard service and
misfortune. I, however, being an ambitious lad of about
sixteen, was desirous that my parents should sell and
move to Western New York, and grow up with some
rising village. But they declined, and this led finally to
my wandering from home after a season, by their reluctant
consent. I will now call to mind some of the events of my
own life, though of no special interest to any one except
to my children and near descendants, for whose sake I
write. My earliest recollection extends to the time when
I was but little over two years of age, and the place
where my parents resided about that time, • in the year
1776. When I was a young man I visited the place to
see if my memory was correct, and found it perfectly so.
Several incidents I distinctly recollect, which occurred
in the course of the two following years, as of my
half-brother, William Earl, being brought home sick from
the army, also the wagon manufactory, the names and
visages of some of the workmen. I recollect our removal
to our hired farm in 1779, and the cannonading when
New London was burnt. At that time my father had
employed a soldier at home on furlough for a few days,
to cut bushes in a pasture, and I was with him to
heap up the brush. As we listened, he said, there is

AUTOBIOGRAPHY. 25
fighting somewhere to day. He then went and sat down
under a large walnut tree, and I followed him. He
occasionally uttered in substance such expressions as,
" There is hot work somewhere to-day ; " " Blood is
flowing to-day ; " " Souls are passing into eternity," &c.
Such exclamations, together with the expression of his
countenance, fastened the day upon my memory. News
came the next morning that the forts were stormed, the
garrisons put to the sword. New London burnt, and the
British were marching upon Norwich, and would proceed
up into the country. My mother wrung her hands, and
asked my father if we had not better pack up some
things to secrete them. He replied, there would be
ample time for this work after hearing again, before they
could reach us. I particularly recollect the terrible
snow-storm in the winter 1780, the intercourse of neigh
bors being kept up, mainly, on snow-shoes, and many
females using them ; the snow averaged five to eight
feet deep.
I will here notice an event, as it illustrates the spirit
of the times. There was a respectable farmer who
resided in Brooklyn, by the name of John Baker, who
was called an odd and singular man, because he openly
denounced all kinds of carnal warfare as contrary to
the gospel ; and, of course, ^refused to take any part
*in the revolutionary war. By some he was called a
Tory, by others a coward, while he constantly declared
it a matter of conscience. Yet he was drafted for the
army, and his neighbors determined he should serve by
compulsion. He declared he would die before he would
serve as a warrior, and consequently fled to the woods
in the fall of 1779. The clergy and the laity urged his
compulsion, and the populace turned out and pursued
him, as hounds would a fox, and finally they caught and
4

26 AUTOBIOGRAPHY.
bound him, like Sampson, "with strong cords," placed
him in a wagon, and sent two trusty patriots to con
vey him to Providence, to the troops stationed there. In
the course of the night, however, he got hold of a
knife, cut himself loose, a,nd escaped to the woods.
Subsequently he returned and secreted himself in a large,
dense cedar swamp, about half a mile from our house.
He made himself as comfortable a shelter as the thick
boughs of the double spruce and cedar would permit.
There he remained, without fire, during the severe winter
of 1780, without the knowledge of any one, except his
brother and my parents, to whom he made himself
known to save himself from perishing. His brother fur
nished him, in the night, with some articles of food and
clothing from his own house ; and my father, by an
understanding with hi™, was absent at certain times,
while my mother would supply him with food, blankets,
and other conveniences. There was a wall from the
woods connected with the swamp, to our garden, forming
the back fence. One day, as I was on a snow-bank in
the rear of the garden, I looked over the fence and saw
a man creeping along the side of the wall ; as soon as
he saw me he started and ran for the woods. I, with
equal speed, made for the house, supposing he was a
" wild Indian," of which class of men I had heard many
frightful stories, and screamed to my mother that the
Indians had come, and fled into the back room and
crept under the bed. The term " wild," was applied to
Indians on the frontiers at war with Americans, in dis
tinction from a pretty numerous remnant of several
tribes -who lived quietly in the State. So frightened was
I at a glimpse of poor Baker, that for several nights
afterwards I dreamed frightful dreams about " wild
Indians."

AUTOBIOGRAPHY. 27
The facts relative to Mr. Baker, I received from my
parents, 'but do not recollect how he was released.
Probably the compassion of the community was aroused,
as there was reason to suppose that he might have per
ished by the severity of the winter. In after years,
when a young man, I have visited Mr. Baker. He had
one of the best cultivated farms in the vicinity, and I
never heard a lisp against his character, except his
opposition to war.
The summer I was six years of age, I attended the
school of a venerable Irish maiden lady, Mary Moxley,
I suppose then about sixty years of age, who had taught
schools in the country about forty years. Of her I
learnt my ABC, went wholly through the spelling and
reading lessons in Fanning's Spelling Book. I was, how
ever, taken from school before the term closed, as I
was feeble and raised blood. This excellent lady, though
strict in her discipline, imparted much religious instruc
tion adapted to our ages. Most of the scholars learned
a majority of Watts's Divine Songs, several of which I
have never forgotten, also texts of Scripture, and
answers in the shorter catechism. I received my first
serious impressions under the instruction of this pious
lady, whom I was permitted to visit several years after
wards, when she would receive me with the kindness
of a parent, give me sweetmeats and cakes, then put
her hand upon my head, warn me against evil example,
and urge me to seek the favor of Christ as all import-
tant. She had acquired considerable property, and quite
a library, from which she often loaned me books suitable
to my age. She resided with a nephew, about a mile
and a half from my father's, and diffused a savor of
piety all around her. She lived to a quite old age, and
died in peace. I venerated and loved her next to my

28 AUTOBIOGRAPHY.
parents. And here, my dear children, I cannot with
hold the remark, how infinitely superior were her quali
fications as a teacher of tender minds, than those of
a large proportion of modern teachers. To teach them
a knowledge of salvation and eternal things seemed to
be the great object she had in view, in which she never
appeared weary.
I continued, after we removed to Hampton, to have
serious impressions, and often attempted to pray in
secret. I recollect my father asked me if I was willing
to stay at home alone, one day, on the sabbath. I
answered yes, as I thought I could pray as much as
I desired, without interruption; and I devoted consider
able time to prayer.
About this period, my father took a lad of about
sixteen, to live with us until he was twenty-one years
old. We slept together, which was not a judicious
arrangement, as he filled my mind with many impure
thoughts and wicked things. Parents ought to be very
careful not to let their young children associate intimately
with older ones, though not openly vicious, for they will
lead them, it is to be feared, into vice.
After the close of the revolutionary war, I had further
counteracting influences to serious considerations. Many
of our neighbors had served, more or less, in the late
war, and whether they were by the fireside or in the
field at work, their conversation consisted of revolutionary
stories. My ears being open, my mind became inflamed
with the spirit and, glory of war. Not long after the
close of the war, Colonel Israel Putnam called out his
regiment for review, in Brooklyn, about six or seven
miles from our residence. With many boys from Hampton,
I was permitted to go and see the parade. It was on
his father's farm ; several fences were removed, and per-

AUTOBIOGRAPHY. 29
haps forty acres were thrown into a parade ground. It
was a new scene to me. There was a large company
of horse, with red coats, leather caps trimmed with
bearskin and feathers, white under dress, holsters, pistols,
sabres. An artillery company with three or four brass
pieces ; their uniform, long red coats, folds hooked back,
white under dress, swords, cocked hats with feathers.
A grenadier company, I should judge of more than
eighty ; their uniform, blue coats, white lining, folds hooked
back, faced with scarlet, white under-dress, black gaiters,
white belts, and high «aps ornamented with gilding and
feathers. I suppose, a still larger company of light
infantry ; uniform, short green coats, trimmed with white,
white under-dress, round hats trimmed with white feathers.
The rest were common militia, many in rifle frocks and
trousers. The whole number, about one thousand two
hundred, and the estimated number of spectators, three
thousand. They were reviewed by old General Israel Put
nam, and his son, the Colonel, accompanied by ministers
and statesmen. From a sudden start of the old General's
horse, he was thrown off, and his cocked hat flew from
his head which was as bald as a marble statue. This
interrupted the scene until the old General was removed
to his house. After which, the troops were divided into
two battalions, to exhibit the scene of a battle, which
lasted about two hours. This was an exciting scene to
me, having never before witnessed any thing beyond a
militia training of two companies. For weeks after,
scarcely any thing else occupied my mind. I had a
more vivid imagination of the battle I had so much
heard about; indeed, I never lost the impulse this gave
me, until God in his providence, called me seriously to
consider the subject of war, long after.
The great Putnam parade, as it was called, so roused

30 AUTOBIOGRAPHY.
up the military spirit, that an attempt was made soon
after, I think the next year, for a voluntary military
gathering at Hampton. Little else was talked about for
some weeks previous, and so much was I excited, I
could hardly sleep the night before. My father judged
it was useless waste of time and money. Probably
others thought the same, for the gathering fell short of
the expectations of the war-like spirits. It was, however,
an imposing scene, especially, the protracted mock battle.
This muster gave only an impulse, but did not satisfy
the thirst for military display. » We had in Hampton
two officers who were captured by the Indians and were
prisoners to them for a length of time during the revo
lutionary war. They started the project of another
military gathering in Hampton. Volunteers were solicited
from neighboring towns for soldiers and others to person
ate Indians. The day was appointed, the novelty of the
scene excited attention and created high expectation.
They collected, as far as I recollect, nearly two hun
dred, to personate Indians. The night previous they
encamped in a dense grove of woods, by a council fire,
about three quarters of a mile from the parade, where
they were disguised in Indian dress, painted, and held
a war dance, under the excitement of strong water. My
father wisely prohibited me from witnessing the war dance,
to my great grief. The military met about nine o'clock
next morning. A scouting party of horse was sent out,
and the troopers soon returned at full speed and reported
an invading band of Indians. A display for battle was ¦
soon made and the troops marched, at quick time,
towards the woods, and in the mean time the Indians
had entered a bush pasture which joined the woods, and
had crept near to the road. When all of a sudden,
the Indians fired from the bushes, accompanied by the

AUTOBIOGRAPHY. 31
most unearthly whoop I ever heard. The infantry was
ordered to display, scale the wall and charge the Indians
in the pasture with bayonet, which was promptly exe
cuted, .driving them before through the brush like a
flock of sheep, both parties keeping up a scattering fire
until they reached the woods, where the Indians made
a stand behind trees, where the main battle was fought.
The horse attempted to charge the Indians in the woods
and were driven back, and the infantry also retreated,
the Indians following, whooping and firing until they
reached the open field. The horse made another charge
and the Indians selected a trooper with a bald head
and unhorsed him, and with their scalping-knife took his
false scalp, and held it up as a trophy of victory.
This excited a universal shout of laughter from the
spectators. I need add no more particulars. I suppose
the parts were pretty well sustained. There was a great
collection to view the scene, and I suppose, most of the
ministers of the gospel in the vicinity were present, as
they were generally spectators of military parades, and
often took parts in them. I have often, myself, seen
the military form a hollow square, the drums all piled
in the centre, and a minister led up by the officers
under the flag, and offer up a prayer over the drums,
after which they marched under the flag, at quick time,
with the officers to their quarters to dine, while the
soldiers followed, 'cross firing over their heads, as tokens
of honor. No wonder the spirit of war pervaded the
community. I simply glance at these things, that you
may judge under . what influence the youth of the country,
at that day, were educated.
The county of Windham was famous for its patriotism.
Very few able-bodied men were there who had not
served more or less in the war ; and, with few excep-

32 AUTOBIOGRAPHY.
tions, those who survived and returned were generally
addicted to low gambling, profanity, intemperance, and
widely diffused a most unwholesome moral influence,
which we might naturally expect as the fruits of war.
I never heard of but one objection to the Indian farce,
and that was so singular, I will mention it, though out
of place. The person gravely remarked, that he thought
it was impious to take the Lord's host and convert them
into heathen idolaters. He had probably so often heard
venerable ministers in their prayers and sermons call
the militia of the country the Lord's host, his American
Israel, &c., that he considered them set apart for sacred
purposes. About this time Shay's rebellion occurred, and many
of the young men and some of the revolutionary soldiers
went from our vicinity to join him ; among the number,
the young man who lived with us. They went off in
the night. He was absent a number of days, when he
entered a back door, and skulked in a corner of the
kitchen. My father went out to him, and said, " Abijah,
I' understand you have joined Shays in his rebellion."
He replied, ''I hav'n't joined him." My father inquired
if he had not run away for that purpose, which he
admitted. He was then asked why he did not join
him. He replied, " I obtained a gun and powder, but
couldn't get any bullets ; and so I returned." My father
gave him an exhortation, and told him he had rather
part with him than to have him remain unsteady, and
he was at liberty to go if he chose. He staid a while,
but was so much jeered at by his associates for his
martial enterprise, that he left, to his own injury. Mili
tary glory was so much the theme of commendation by
clergy and laity, that the amusements of youth were
mainly of a military kind. There was a grenadier com-

AUTOBIOGRAPHY. 33
pany formed in Hampton, of youth from twelve to
fifteen years of age, in uniform, with wooden guns and
paper caps, who were highly complimented by officers
and old soldiers for their exact movements. There were
also two artillery companies, having two small iron field
pieces. I was, by permission, a member of the Down
Town Company, and chosen first lieutenant. My father,
who was an excellent wheelwright, took the wheels and
axle of a hand-cart, and built a carriage for our cannon,
and mounted it strongly for us. On muster day we
went early to salute the colonel of the regiment and
the militia officers. In return, they gave us a full sup
ply of cherry rum. We were treated and complimented
by the officers and soldiers, and joined in a sham fight,
our pieces being in opposition. Gravel stones were
added to the cartridges on both sides, without the obser
vation of the officers, until some were slightly wounded.
This led to interference, which finally caused the dis
banding of our companies ; but did not destroy the deadly
hate of the rival companies, which often broke out in
actual war, notwithstanding parental restraint.
About this period, two lads from more populous
places came to reside in our vicinity, both a little
more advanced in age and vice than most of us plain
country boys. They assumed a superiority, and were
rather looked up to as an example for new kinds of
amusements ; and their vices had a pernicious influence
on our community of boys, for they could swear with a
grace which the old profane soldiers could hardly equal.
Parents cannot be too cautious in keeping their children
out of the way of vicious associates. New, vain, obscene
thoughts were introduced into my mind by these lads ;
and, of course, serious impressions resisted.
To turn back ; from the age of seven to fourteen
5

34 AUTOBIOGRAPHY.
we resided in Hampton, on the farm we first purchased,
where I was as steadily employed on the farm as the
hired men ; excepting that in the winter, for two months,
I was permitted to attend the district school, where the
first rudiments of learning were imperfectly taught. I
had no access to any other books than the primer,
spelling book, arithmetic, and Bible, nor any other means
of acquiring knowledge.
About this period, our pastor, the Rev. Samuel Mosely,
was laid aside by a stroke of the palsy ; and we had
supplies chiefly of young men. An evangelist, the Rev.
Mr. Grafton, whose preaching in the vicinity was fol
lowed by awakenings, the first in that vicinity after the
peace, was invited as a supply for a few Sabbaths, and
soon a religious excitement followed. A violent oppo
sition rose against him, mainly from the elderly people
and the old revolutionary soldiers. By way of derision
he was called a " new light," as he probably clearly
preached the doctrines of grace, and was admired by
the remnant of the followers of Rev. George Whitefield.
As the ministers of the standing order generally dis
countenanced Mr. Grafton, he was invited to labor with
a small society of Separates, who were greatly strength
ened by his labors, two societies being established, one
in the north and the other in the south borders of
the town, gathering numbers from the adjoining towns.
These societies a few years after became mainly Baptist,
through the instrumentality of Rev. Mr. Baldwin, after
wards Dr. Baldwin, of Boston.
For a number of winters the school district had
employed an old Englishman as a teacher, at about four
dollars per month, who had not one qualification, except
ing that he was a good penman. My father and a few
others made an effort to obtain one of better quali-

AUTOBIOGRAPHY. 35
fications, but without success, and they were so dis
satisfied that, while they paid their tax at their own
district, they hired a private room, and employed a
better teacher for one quarter. But the rent, fixtures,
salary, &c., were too heavy an extra expense for a few
to sustain. On removing to our new farm in the spring of 1778,
we were more unfavorably situated still, relative to
church and schools, the distance to each being increased
about one mile, and the roads very bad. My father
obtained a privilege of my attending one winter in a
district about a mile distant, in the adjoining town of
Brooklyn ; but there being no road, it was of little
use a large part of the winter, so he did not again
attempt it.
The agitation on the subject of religion, by Mr.
Grafton's preaching, continued after the death of Mr.
Mosely, on the trial of new candidates for settlement.
If any preached the doctrines of Divine sovereignty,
man's native depravity, the necessity of a spiritual
regeneration, and justification by faith in Christ, they
were called Hopkintonians, and from remarks by elderly
people I supposed they were an impious sect. After the
trial of fifty-three candidates, as I was informed by the
family who boarded them, they settled an excellent evan
gelical man, the Rev. Ludovicus Weld, who by care and
prudence healed their dissensions, and imparted true
knowledge. After we were settled on our new farm, I had but
little good schooling, owing to distance and other causes.
I used often, when not at work in the shop evenings
to retire to the old kitchen fire-place, put my lamp into
the oven, and sitting with my back against it, take my
arithmetic, slate, and pencil, and try to cipher a little.

36 AUTOBIOGRAPHY.
I often think how I should have been delighted to have
had one fifth part of the advantages enjoyed by most of
my descendants.
A succession of casualties occurred, which I will
notice in detail, as, under the providence of God, they
occasioned a change in my course of life. I think it
was in the year 1790, the year I was sixteen, I was
reaping in a field of grain with a number of laborers,
and cut the joint of my left hand middle finger, laying
the socket open. After it was dressed, I was. required
to keep it still, to avoid a stiff finger. As I was not
allowed to work, it occurred to me that if I applied
myself to study, when not at work, I might qualify
myself for a teacher of common schools at a future day,
notwithstanding my present limited knowledge. I there
fore applied myself to study, having no aid from any
quarter, except Webster's Spelling Book, and Dilworth's
Arithmetic. In about four weeks my finger was so far
healed that I began to attend to light work.
One of our neighbors had been dangerously ill most of
the summer. In August he had thirty to forty acres of his
grass uncut, while most of the farmers had secured their
grain and hay. Several neighbors agreed to turn out and
gratuitously cut and secure his hay. I offered my services
in behalf of my father, and we proceeded dovni to the
meadow, which contained about twenty acres, more than
a mile from home. We had a director of the whole
company, a respectable elderly man, who ordered all to
strike in near one side of the fleld, and mow the whole
length, as the grass mainly lay in one direction, and
then return and carry down our swath. We were
nearly all barefooted, and as I was returning on the
swath I mowed, I noticed a lock of grass uncut at the
pointing out. I attempted, without stopping, to clip it

AUTOBIOGRAPHY. 37
off, but something caught the heel of my scythe and
brought the point directly into the toes of my left foot,
making a very severe and frightful wound, greatly
alarming all my companions. One young man was
ordered to run for the doctor, and another to notify my
parents, which I tried in vain to prevent. I asked for
my linen frock, which I tore into bandages, and by aid
of the men bound up the wounds and poured on rum,
they being careful to give me a drink at the same time.
Presently my father came, much alarmed by the messen
ger, and gave some directions. I was finally placed on
a horse, my right foot in the stirrup and my left on
my right knee, and my father by my side ; and so
arrived home safely. The doctor came and dressed the
wound. I was confined about six weeks, and prosecuted
my studies without much pain, until I was able to hob
ble about and do some light work.
There was a poor old man and his wife, who resided
about a mile and a half from our house, the north side
of whose house was only planked. They had suffered
much in the cold of winter, and at last, by great effort,
had procured clapboards, but could get no one to put
them on. Early one morning he came and plead with
my father to do it ; but his engagements were such
that he could not. I pitied the old people, and told
my father if some tools were put into the saddle-bags, I
might ride over and put on the covering. The old horse
was prepared ; I mounted and rode over to his residence,
and had so far progressed in the work by the afternoon,
that I hurried to complete the job. As I was prepar
ing a lap with the adze, it glanced and cut an artery
on my left leg, and penetrated to the bone. The wound
bled profusely, and had it not been for old Mrs. Smith,
who charred, on a hot shovel, a piece of beaver hat.

38 AUTOBIOGRAPHY.
pulverized it and bound it tightly into the wound, I
should have probably bled to death. I became very
weak from the loss of blood, but with aid got on the
old horse again, and rode as before when wounded, old
Mr. Smith by my side, and reached home safely. My
parents exclaimed, when they saw me so pale and weak.
The doctor thought best not to disturb it for some
days. As the bone was injured, it was quite painful.
I was confined about eight weeks, but was able, for the
most part, to prosecute my studies. During my wounds,
I had progressed through Dilworth's Arithmetic, stujlied
Webster's Spelling and Abridged Grammar, and improved
my hand-writing ; but I had never had the advantage
of a dictionary or geography of any kind. Therefore, by
some effort, I borrowed for a short time, of an old
gentleman, Salmon's Universal English Geography, a large
octavo. This opened a new and astonishing field to me
for contemplation. I now obtained the first glimpse of
the boundaries of land and water, of the lofty mountains,
and of the mighty rivers which had cut their channels
through the earth. I read and surveyed the maps, and
meditated upon them, until I began to lecture to my
young companions, and was considered quite learned in
geography. Having an object in view, I began to thirst
for knowledge, and succeeded in borrowing in succession
the Travels of Cyrus, Xerxes' Expedition into Greece, the
History of Alexander the Great, and Hannibal's Invasion
of Rome over the Alps ; also, the History of Baron
Trenk. The following year, I think, my only sister, Mary,
afterwards Mrs. Sprague, became very serious, and in the
course of a few months cherished hope in Christ, and
united with the Church. Her path was like the shining
light, constantly brightening. She conversed much and

AUTOBIOGRAPHY. 39
faithfully with me, and I became under such anxiety of
mind, that I withdrew from the society of my young
companions, except one, with whom I often conversed on
the subject of religion, until he became thoughtful, and
and at times anxious.
Being often solicited by one or two of the leading
associates of my age to join them in amusements, I firmly
declined, giving them as my reasons, that they were
unfavorable to religious considerations. At length I pro
posed the formation of a society of young men, for the
improvement of our minds and manners on moral prin
ciples, to which they readily assented. Three individuals
mainly formed the plan of the association, and, in fact,
controlled it, until, in after years, they were dispersed
to their occupations and settlements in life, all of whom
survived, except one, who died the year after our organ
ization, hopefully a Christian.
At this period, there was a kind of aristocracy which
had long existed among the young people preceding us,
founded on wealth, office, and family distinction. In
considering the plan for a society, by three individuals,
it was decided to select from the town fourteen young
men, from about seventeen to nineteen years of age,
having no regard to any other qualification except natural
talents and moral character, — whether rich or poor ;
and the selection was made a'ccordingly ; and a private
interview was to be had with each individual before a
general meeting, explanatory of the object and design.
Each one was to furnish, if practicable, a useful book,
as the beginning of a library ; the object was to read,
write, and converse on useful subjects, for mutual im
provement. If I recollect right, not an individual
selected declined, and we commenced with harmony ; and
I do not recollect a single jar afterwards to mar our

40 AUTOBIOGRAPHY.
union. For our reading, we obtained some of the British
classics, such as the "Spectator," "Guardian," &c., with
a few histories. On reading such books as we had
collected, the subjects formed a foundation for conversa
tion when we met together, which rendered our meetings
pleasant, and, in some measure, useful. Soon there was
a proposition to invite some of our sisters and other
females to join our society. It finally resulted in making
a selection of an equal number of young ladies, from
about fifteen to seventeen years of age, whose parents
generally permitted them to join us. But after a few
meetings our society became lively, and plays were intro
duced to close the evenings. My serious impressions
gradually abated, and finally nearly vanished away, and
soon after balls were substituted for mental improvement.
I had firmly resisted common amusements ; but the cul
tivation of the mind and manners I supposed innocent
and praiseworthy. These, however, proved a stepping.
stone to amusements and lightmindedness, as they usually
do in youth, generally driving away serious impressions^
and not unfrequently ending in gross dissipation. When
the Spirit of God is rousing the conscience, it is danger
ous to turn the attention to other things, in themselves
lawful. I have known instances where parents have been
so anxious to give their children a polished education,
as to put them in a way of temptation while under
serious impressions.
At this period, my mind dwelt on the necessary
preparation of teachers of common schools. The standard
of qualification being low, I thought there was ample
room to introduce some new measure as an improvement.
I struck out in my own mind, in some respects, a new
method, which afterwards proved useful.
Early in 1792, a new subject interrupted my thoughts.

AUTOBIOGRAPHY. 41
A grenadier company of volunteers, not enrolled in the
militia, was forming in Hampton. As I was not eighteen
until the June following, I solicited my, parents to permit
me to enlist, to which they reluctantly consented on
account of the expense. Most of our society of young
men joined the company, the whole number of volunteers
was about eighty. The commissioned officers were some
of the most influential men in thc town. Our thoughts
and leisure were much occupied in attending to drills;
I have seldom since seen a company exercise with more
exactness. At our regimental review we were highly
complimented for the beauty of our uniform and our
soldier-like movements and deportment.
I will here mention an anecdote to illustrate the
war-spirit we had imbibed. Soon after our regimental
review, there was an ordination in a neighboring town:
Most of our society, by agreement, went together and
seated ourselves in the row of square pews next to the
walls in the gallery. The house was soon filled to
overflowing and the exercises progressed ; all at once, a
tremendous crash and jar occurred in the house, a general
shriek and rush followed ; one of our young corporals
placed himself at the door of the pew and exclaimed to
our young ladies not to be alarmed or leave their seats;
for they were guarded by grenadiers, who know no feat
nor ever shrink from danger, and all our girls quietly
retained their seats, while many ladies were in a sad
plight by attempting to escape through the windows and
doors. The house was afterwards partially filled and
the exercises closed without further alarm.
I continued to work at farming, and in the winter
assisted in the shop, as my father generally employed a
journeyman or two^ in the winter to build carts for the
farmers in the vicinity. I, however, made some progress
6

42 AUTOBIOGRAPHY.
in my studies, mainly by borrowing books. I determined,
if practicable, to take a district school in the fall, when
I should be nineteen years old, and made some intimation
to my father, who expressed his opinion that I was not
suitably qualified, which was in fact true. But I was
not to be discouraged in the attempt. It was a custom
with boys and young men who labored, to take stents,
as they were called, to gain time by extra effort ; and
my father seldom refused, when the state of work per
mitted, to give me a task for a longer or shorter period,
by which I often gained hours and sometimes days at
my own disposal. I ascertained that a venerable man,
Deacon Witter, with whom I was acquainted, was the
committee to hire a teacher for the district in the
adjoining town of Brooklyn. As I had gained a part
of a day I made him a visit, taking the dog and gun
to conceal my object, and fortunately found him alone
winnowing wheat in the barn. He gave me a kind
salutation, asked me various questions, and inquired what
future object of business I had in view? This opened
a favorable opportunity for my object. I informed him
that when I received my repeated wounds, I applied
my time to study, hoping at some future day to be
qualified for teaching common schools, and had pur
sued the object ever since, and hoped I was in some
respects already qualified. I then ventured to suggest
that I thought some important improvements might be
made on the general practice. He inquired what they
were ; and I answered according to the plan I had
digested. I perceived his attention was arrested, as he
several times stopped his work and made inquiries, in
answer to which, I explained my views. He bid
me a cordial adieu, after perhaps an hour's interview.
Though I had made no direct offer of my services, or

AUTOBIOGRAPHY. 43
intimated a word about his own district, yet I returned
home under a full expectation that I should hear from
him. In the course of a day or two, he called and intro
duced the subject ; my father objected, mainly that it
would spoil me for work. My mother took sides in
my favor, which turned the scale, and the agreement
was consummated at quite low wages, but a dollar per
month more than wages generally paid to young men
of my age at farming.
I may as well here make a few brief observations
relative to teachers of primary English schools, alluding
occasionally to my own practice, in which if there was
any thing valuable, it consisted in the most perfect order
and discipline. I made this a subject of my most
ardent study for several years.
The first qualification for a teacher is intelligent
piety ; then, good common sense, the art of self-govern
ment, pleasant sprightly temperament, industrious habits,
and such a love for the calling as to make it the business
for life. I had rather have a young man of twenty
with only a good common education, with such qualifi
cations, to teach children and youth, than any graduate
of twenty-four, from any college in the universe, if his
object was only a temporary convenience, having some
other occupation in view.
I cannot but express my regret, that so little pro
vision is made to induce persons of proper qualifications
to engage in the business as an occupation for life.
Certainly, in my estimation, no class or profession in
the community, exerts a more lasting impression than
primary teachers of youth, if the clergy be excepted.
The first thing to be desired, after an acquaintance
with and knowledge of the scholars of a common school,

44 AUTOBIOGRAPHY.
is a classification according to their knowledge and
acquirements, keeping the sexes distinct. I found it
convenient to have class boards, with movable dovetail
slides, on which was the name of every scholar in the
school, all made of an exact size, so as to change if
necessary from one class to another. This prevented all
uncertainty as to the standing of each one in his class,
and was visible to the whole school, and often had the
effect to excite emulation.
In organizing my own schools, I established a few
plain rules or laws, with a distinct understanding that
they were to be implicitly obeyed, as necessary to the
best good of every one ; and it was soon understood
that no deviation would be tolerated, and in a few weeks
my scholars were so disciplined that their movements
were as exact as a well drilled military company.
When a class was called for examination or recitation,
they passed through the aisles into an open space where
they came to a line, and all, as one, gave me a grace
ful salutation. At the close of recitation, the attention
of^ the whole school was called, while I delivered an
address of five to ten minutes, striving, to impart know
ledge by simple illustration. I have been sometimes
surprised to find, near the close of a quarter, some of
the younger would answer questions they had never
studied, about as well as the older classes who had not
only studied the subjects, but reviewed them. I have
had a school of fifty scholars, who appeared to take as
much pleasure in sustaining the rules as I did myself.
Once a week a few hours were devoted to graceful
movements^ and the salutations of superiors and equals.
The half day of Saturday was devoted wholly to relig-
ons and moral subjects. Whenever I found, from the
state of the air, or any other cause, a general sluggish-

AUTOBIOGRAPHY. 45
ness appearing, I would introduce some new movement
to wake up their slumbering energies, or give them a
short extra recess. I have not time nor space to notice
more particulars ; but what I considered at that day as
an improvement, was the complete discipline of the school,
and delivering daily short addresses by way of illustra
tion. I had learned by experience the folly of burdening
the minds of scholars with several lessons daily, on
different subjects. I, therefore, seldom required recitation
of more than two, except writing. I remembered the
maxim of my father, " one thing at a time," and thought
that it applied as well to a school as a farm.
At the appointed time I opened my first school, with
about as much anxiety as a general would a campaign.
I had between thirty and forty scholars ; from the alpha
bet class up to those somewhat advanced in arithmetic.
In a few weeks I got the scholars into classes and well
disciplined.' It gave pleasure to the pupils and attracted
considerable notice from the parents, and I gained con
fidence in the new system of instruction I had attempted
with so much success.
Near the close of the term, the district authorized the
committee to employ me another month at a dollar extra,
and to invite me to engage another winter. My father
gave his consent ; but. for the next winter I was unwill
ing to engage. I told the committee we could not tell
what events might occur in the course of the year, and
I was unwilling to bind myself for a year to come. I
continued the. extra month, parted cordially with parents
and children, and felt a satisfaction that most of the
scholars had made good proficiency.
The next year, as fall drew nigh, my father intimated
a desire that I would think of no other situation for
teaching, except the one offered. This was quite a trial,

46 AUTOBIOGRAPHY.
as I felt it my duty and desire to comply with his
wishes, except in such things as affected my future life;
and if I had then possessed my present views of duty
to parents, I should have probably learned my father's
trade, and lived with him until his decease, being an
only son, to comfort him.
I, however, had recourse to such means as I could
command, to improve my mind, determining to look for
a more commanding situation, and higher wages. I had
gained, in the fall, two days time, and concluded to look
into the neighboring town of Mansfield. I intimated to
my parents that, if convenient, I would take my time
which I had gained. There being no objection, I started
on foot, to avoid suspicion as to my object. I asked for
no recommendation, lest my final object should leak out,
as my first plan was only to reconnoitre and see what
openings there were.
I walked six or seven miles befoce I ventured to
make inquiry. I then learned that the second district
of importance in town had not employed a teacher for
the winter term, and that the tavern-keeper was one of
the committee. I hastened to the tavern, and learned
that the landlord was at a neighbor's, where I fortu
nately found the three committee-men together. I intro
duced myself by saying I had been informed that they
were in want of a teacher for their district school.
They surveyed me, and replied that they had not yet
engaged one, but should probably accept of a young man
who had just graduated at Yale College, who had offered
his services ; and then inquired if I had ever taught
school. I informed them I had taught upon something
of a new method that gave general satisfaction, as they
had invited me to teach again the coming winter, at
¦advanced wages. They asked why I did not accept

AUTOBIOGRAPHY. 47
their offer. I replied that I was looking for a more
wealthy district, hoping to obtain a higher salary. They
then inquired relative to my new method of teaching.
Being nothing daunted by the superior literary qualifica
tions of my rival, I entered into a full explanation of
my manner of teaching, until I perceived I had fully
arrested their attention, when they proposed going to the
tavern ; and soon after reaching it, the post rider who
distributed the New London and Norwich newspapers
in several towns, rode up. He was a native of Hamp
ton, and knew me well. The landlord went out and
conversed with him awhile, and returned and said Mr.
Parnham would like to see me. On my going out, he
observed, I find you are about taking the school here.
I replied, I was making some inquiries. He then
observed that he had spoken a good word for me. I
thanked him, for it was exactly what I needed at that
jnncture, as he was a respectable man who had been for
some years on the circuit. I was then invited to read
and write ; they commended my writing. Then came
the question of wages ; the common price of respectable
districts was eight to ten dollars per month, and board.
The young collegiate asked ten, and I asked twelve.
This was rather startling, and they demurred, saying that
the district would not be satisfied to pay so great a
price. I then proposed to come one month on trial,
and if I did not give general satisfaction that my ser
vices were equal to my wages, I would then resign the
school, and charge nothing. To this they agreed.
• Now, dear children, I would not recommend to you
for imitation my self-confidence, without important quali
fications, for I had been obliged to rely almost wholly
upon my own resources, and when I had an object in
view I had devoted so much consideration to it that I

48 AUTOBIOGRAPHY.
generally obtained it, and in consequence, I had become
too self-sufficient. I returned the next day, and my
father appeared anxious to know where I had been and
what I had done. I frankly told him the whole story,
and shall never forget his agitated reply, " You have got
yourself into a pretty box ! " I begged him not to be
anxious, as he would see I should carry it through tri
umphantly. I commenced with quite a respectable school in num
bers and acquirements, for that day ; and before the
close of the "first month I had the school pretty well
organized, and invited the committee and parents to
visit it. Their attention was flattering, and there was
pronounced a general satisfaction. At the close of the
first month I called on the committee, and told them I
was then ready to resign if I did not give general
satisfaction. Their reply was, they believed I gave
universal satisfaction. The school was highly compli
mented by the visiting committee of the town. I closed
the term by an exhibition of orations and dialogues,
which attracted notice, as it was a novelty in that
vicinity. I was earnestly requested to teach for them
the next season, and I also had an application to take
the town school.
[After the close of this engagement, Mr. Dodge went with many
young men, to work at building a bridge at Tivertown, R. 1, upon
which business he was absent some months. This was in the spring
and summer of the year 1795. The detail of this episode in his
life is omitted, for brevity. It forms an interesting and amusing
portion of the original manuscript, but is not essential to the integrity
of the narrative. — Editor.]
I now made arrangements to attend the academy in
North Canterbury, under the charge of the eminent

AUTOBIOGRAPHY. 49
teacher, Mr. John Adams. In fact, this was the only
opportunity I ever enjoyed of attending a good school,
and this was abridged to fulfil my engagement to teach
the town school in Mansfield. t)n opening the latter, I
had quite a number of forward scholars ; and it required
close study on my part to avoid embarrassment in giving
instruction. In addition to common studies, we made
preparations for an exhibition at the close of the term.
Many of the young persons in town of respectability, of
both sexes, joined with my larger scholars in preparation
for the exhibition, while parents and the most respectable
part of the community encouraged it. Our chief error
consisted in undertaking quite too much. We had " Moses
in the Bulrushes," " David and Goliath, " " Belshazzar's
Festival," from Hannah More's Sacred Dramas ; some
orations ; an abridged tragedy ; and closed with the farce
of Pilgarlic, and my valedictory. We devoted Saturday
afternoons for two months to rehearsals. The church
was granted for the exhibition ; a platform laid over
the body of the pews, carpeted ; curtains, with pullies
arranged ; the windows all darkened, and one hundred
and forty lights dispersed over the house. Parts of
uniform companies and bands of music volunteered their
services. During all the preparation and exhibition, I
never heard a suggestion that the tendency was bad.
Indeed, at that day, many professors of religion were in
the habit of attending theaters in cities, and I supposed
it morally lawful myself; and it created in me a taste
for such amusements, which I afterwards indulged in
several times, until I discovered *their immoral tendency^
when I forever abandoned them. The effect of the
exhibition was allowed to be equal to ajiy thing ever
seen in the country. The audience was very large;
Many came from a distance of several miles aud, from
7

50 AUTOBIOGRAPHY.
other towns, and patiently attended from nine to twelve
o'clock, and again from one to five in the afternoon.
The only good effect it had on my scholars was, that
those who took parts actually learned to read with
more ease and propriety than the others, though I am
now perfectly satisfied it partook of a theatrical cast,
and that the general effect was bad, and that such
scenes should never be introduced into schools.
Towards the close of my term in Mansfield, I had an
invitation to take a private school at Norwich Landing.
On closing my school in the spring of 1796, I proceeded
to Norwich, with ample recommendations, hired the house
already furnished, and opened a private school ; and in
the course of ten days had it filled with pupils from
some of the most respectable families in town, notwith
standing I had increased the price of tuition.
I will now glance at some of the moral effects of
my wanderings. My association with the grenadier com
pany drew off my thoughts from serious considerations,
and fostered vanity and lightmindedness. Yet I occasion
ally had serious thoughts and reproofs of conscience.
While teaching in Mansfield, for several weeks I boarded
and lodged in the same room with a licentiate then
preaching there on trial, but as far as I recollect, he
never introduced a word on the subject of religion to
me. He was affable and obliging, rendering me some
assistance in my studies. We boarded in a religious
family, had prayers morning and evening, with chaste
conversation. The great theme of excitement, however,
by clergy and laity 6,t that day, was found in the
events of the French revolution and the politics of the
United States. These things rather stumbled me, thought
ful as I was ; for I believed that, if the Bible were
true, religion was paramount to all other considerations.

AUTOBIOGRAPHY. 51
I carried letters of commendation to the Rev. Walter
King, of Norwich, an excellent, pious man. He inquired
if I were a professor of religion, and if I prayed in my
schools, both of which questions I was obliged^ to answer
in the negative. He remarked, that every school should
have religion for its foundation ; and observed that the
man whose place I was about to fill was one whom he
did not encourage, for he had not even the form of
religion, and he should expect of me that I should
at least open my school with prayer, and teach the
Assembly's Catechism weekly. These things he urged
until he gained my assent. This troubled my mind ; but
as I had pledged my word, I resolved to attempt it.
On opening the school I gave a short exhortation on
the duty of seeking the divine blessing, and in words
prayed without embarrasment. This undertaking cast a
restraint around me, and in some measure shielded me
externally from my natural levity.
I soon was introduced to several respectable families,
who patronized my school, among whom several were
Freemasons, including some professors of religion. The
Episcopal minister was also a member. I was invited
to join the lodge ; and in the course of a year or two
I passed through several degrees, was chosen an officer,
and became engaged in the fraternity.
We had a lecturer who devoted most of his time
going from one lodge to another, taking up contributions
to aid the societies in their knowledge of hieroglyphics ;
but he was a sceptic. He introduced a resolution into
our by-laws, that the name of Christ should be stricken
out of our prayers, as Freemasonry was a • universal
religion, equally designed for Christians, Jews, Mahomet
ans, and Deists. This was debated with considerable
warmth, but it prevailed by a large majority. Some

52 AUTOBIOGRAPHY.
professors, with myself, wholly withdrew and abandoned
Freemasonry. This event developed the fact, that many
members of our religious congregations were either*French
philosophers, skeptics, or Univcrsalists, which subsequently
led me into much reading and controversy on these
subjects. Though my school-room was crowded with pupils, I
was not pleased - with it ; and as I had an invitation
from Providence, R. I., to take a select school, with a
good house, free from rent, I was about to engage, when
some gentlemen in Norwich who were erecting a private
building for their own families, came forward and tendered
it to me free of rent, with no restrictions, excepting that
their families should be first accommodated on my usual
terms of tuition and limitation of numbers. These offers
I accepted, fdr I had reasons for preferring Norwich to
Providence. I soon had so many applications to take
scholars, that I introduced one of my companions, who
took the room I had vacated, and he shortly had
between thirty and forty scholars. Not being satisfied
with my boarding-place, I obtained board in the family
of Mr. Aaron Cleveland, the father of my wife, with
whom I had become acquainted at Mansfield.
In this place, I think proper to give a brief sketch, of
my wife and her ancestors. Mr. Aaron Cleveland was the
son of the Rev. Aaron Cleveland, originally a Congre
gational minister at Maiden, Mass. ; but he afterwards
crossed the Atlantic to be clothed with Episcopal
authority, and upon his return was appointed rector of
a church, for some years, in Nova Scotia. Afterwards
he visited Philadelphia, and died in the house of Dr.
Franklin. He left three sons and five daughters, all of
whom were distinguished persons. Aaron, the youngest
brother, was born in Hadden, Connecticut, 3d February,

AUTOBIOGRAPHY. 53
1744. He and his brother William were apprenticed to
learn the manufacture of hats. He early manifested a
studious habit, and developed a poetic talent. While
an apprentice he wrote a poem called the " Philosopher
and Boy, " which has been repeatedly printed, and his
name you will find enrolled among the poets of Connecti
cut. At the close of his apprenticeship, in connection
with his brother William, he established a hat manu
factory in Norwich town. He married Abiah Hyde,
the daughter of Deacon James Hyde, of Norwich, by
whom he had ten children. She died 2Bd August, 1788,
aged about thirty-eight years. Mr. Cleveland married
for his second wife, the widow of David Breed (who
had two children by her first husband, Betsey and
David). By his second wife he had five children, four
sons and one daughter. His second wife was the
daughter of Deacon Jeremiah Clement, of Norwich.
Sarah, my wife, was born in Norwich, 7th November,
1780. Soon after the death of her mother, the wife of
Dr. Thomas Williams, of Lebanon, Connecticut, the par
ticular friend of the deceased, desired that Sarah should
live with her as an adopted child, which she did about
four years, until the death of Mrs. Williams. While
there she had the advantage of a religious education and
a good school. She attended the church of the excellent
Rev. Zebulon Ely. While there, her mind became thought
ful, and at times anxious. Sarah, on her return, went to
reside with her eldest brother, George, a hatter, in
Guilford, Connecticut, where she just survived a severe
attack of fever. About this time her father and brother
George formed a connection in the business of manufac
turing hats, in Norwich Landing, where Sarah returned
with her brother's family. Soon after they were settled,
and their manufactory in full operation, a large' destruc-

54 AUTOBIOGRAPHY.
tive fire swept away their whole establishment, stock,
tools, houses, and furniture, so that the families just
escaped with the clothes they had on.
During the following year Sarah's mind became more.
solemnized, and she cherished Christian hope, and united
with the church under the pastoral care of the Rev.
Walter King, being a little short of fourteen years of
age. The following year, by invitation, Sarah went to
Boston and Salem, and spent more than a year with her
relations, who affectionately received her and treated her
kindly. The religious sentiments of her friends were
generally of the lax Arminian stamp, a little before the
transition to Unitarianism, and on this account her father
was disposed to have her return.
Mr. Cleveland, after being established in domestic
life in the town of Norwich, as the custom generally
was at that day, together with his wife owned the
church covenant, and had their children baptized, but
were not considered members in full communion. In
1775, Mr. Cleveland published a poem on slavery. As
it condemned slavery as wholly antichristian, it attracted
a good deal of notice. It was tartly reviewed, I think
in the " Norwich Packet," as in opposition to the doc
trine of the Bible. To this he replied, and a public
controversy succeeded, until he ascertained that his own
minister, the Rev. Dr. Lord, who was a slaveholder, was
his opponent; he then withdrew. As I have always
understood, Mr. Cleveland was the first in Connecticut
to publicly call in question the lawfulness of slavery.
Having heard him say he occasionally put a few remarks
in the newspapers on the subject, I doubt not that the
extract from the " Norwich Packet " in the " History of
Norwich," by Miss F. M. Calkins, page 219, was from
his pen, the style corresponding with his train of thought

AUTOBIOGRAPHY. 55
and expression. I suppose this was about the first public
opposition in the Colonies against the system of slavery.
So much effect was produced, that he was elected a rep
resentative from the town of Norwich to the General
Assembly, to try to effect the abolition of slavery in the
state of Connecticut. He then introduced a bill into the
house for that object, and ably advocated it. It was
discussed with intense excitement for the most part of
one day, when a motion to lay it on the table prevailed.
Though he did not succeed at that time, it was an
entering wedge which finally burst asunder the bonds
of slavery in Connecticut.
About this period, the famous Universalist preacher,
Mr. John, Murray, an English layman, commenced preach
ing in a private academy near Mr. Cleveland's residence.
His brother William soon became one of his disciples,
and the subject was daily discussed, until Mr. Cleveland
also became a follower, and for some years he was an
able advocate of the doctrine, which widely diffused
itself in the churches. Mr. Cleveland being appointed
one of the executors of an estate, had an appointment
at the Landing one evening. Murray having appointed
a meeting at the same hour, Mr. Cleaveland determined
to go early to the Landing and get the business adjourned,
•and return speedily so as to hear Murray. On his way
down, he met several companies on their way up to hear
Murray, all in high glee, the majority of whom he
knew to be of the most loose and immoral class of the
community. After passing them this thought struck him
like a flash of lightning : " Can this doctrine of Uni-
versalism be pleasing to the Holy God and at the same
time delight the most corrupt part of the community?"
His mind became immediately Ithoughtful and solemnized.
He returned, but took little interest in what Murray

56 AUTOBIOGRAPHY.
said, and found it impossible to shake off the impression
which the thoughts had produced. He took to reading
the Scriptures and meditation, until it was generally
perceived that something lay heavily on his mind. A
pious neighbor knew he was fond of reading, and asked
him if he would like to read President Davies' Sermons,
to which he assented, and was so impressed by reading
one, he resolved to progress through them, and when
finished, though the subject of universal salvation was
not particularly discussed, yet he had no more doubt of
the falsehood of the doctrine than he had of his own
existence, and openly denounced it. It was a prodigious
shock to the Univcrsalists when it was understood
one of their leading members had denounced the doctrine
as a delusive error, opposed to the just exposition of
the Scriptures.
After the destructive fire to which I have alluded,
had broken up the establishment of Mr. Cleveland and
his son, the latter returned to Guilford, and the former
associated with a merchant in Mansfield, in manufacturing
hats, where he moved his family. The merchant becom
ing embarrassed, they dissolved their connection, and
Mr. Cleveland returned with his family in the spring of
1797, to Norwich Landing, where he attempted a small
manufactory of hats, while his mind was very much occu
pied on religious subjects. He was chosen a deacon in
the Rev. Mr. King's church, and was the leading member
in social meetings. Few men had the talent to addresp
an assembly off-hand with more propriety and force.
He read extensively in theology, such as the works
of Edwards, Bellamy, Hopkins, West, &c. But I have
heard him say no writer so fully accorded with his
views, except on baptism, as Andrew Fuller. His mind
appeared to be cast for close metaphysical investigation.

AUTOBIOGRAPHY. 57
He was advised by some respectable ministers to lay
aside his business and devote himself to the ministry. As
he enjoyed uncommonly good health for a person of
his age, and had naturally a vigorous constitution, having
never been sick a day in his life, he assented, on
condition he might be recommended to the Connecticut
Missionary Society as a suitable candidate for appointment.
He was examined and licensed by the New London and
Norwich Association, and by their recommendation received
an appointment, I think for some months, in Saratoga
and Warren counties, N. Y. The following year he
was appointed to labor in Orange county, Vermont,
where he received an unanimous call to settle in Brain-
tree, among the Green Mountains. By permission of the
Connecticut Missionary Society, he accepted the call, and
was ordained and installed by the Orange Association ;
and he shortly after removed his family. He gathered
quite a respectable church in the course of four years,
laboring to universal acceptance, I believe. Myself, wife
and our second child, an infant, made them a visit of
three weeks in 1801, and were much gratified with the
kindness of his people and his prospects of usefulness.
But in 1803, by reason of the difficulty^ of collecting
enough to support his family, he asked' for a dismissal.
His people were unwilling to grant it, as every town
had three hundred acres reservation by the State, to.
become the property of the first Evangelical minister
who should settle in it.' My father Cleveland being
the first, had a legal title to the whole, but he made
out a quit claim deed of the whole to his first successor
in the ministry over the church and congregation. This
was more than was asked or justice demanded. He
then, however, was honorably dismissed, and removed his
family to West Hartford, Conn., while I resided in the

58 AUTOBIOGRAPHY.
city of Hartford. He spent the residue of his days,
by the advice of his children, in supplying vacant pulpits,
and so far as I know, to general satisfaction, and in
some places his labors appeared to be blessed. In 1815,
he went with his wife to visit her son, Mr. David
Breed, in New Haven, Conn., where he was attacked
by the dysentery, his first sickness, and died the 21st
September of that year, aged about seventy-one years.
I will add, that for about sixteen years, I had the
most intimate intercourse with my father Cleveland, and
most of the facts I have stated were from his own
mouth. He was a person of naturally brilliant talents,
ready wit, and a pleasing social companion, whose society
was generally courted by the respectable portion of the
community. He died in the triumphs of faith. His
remains are in the New Haven Cemetery. I here would
gratefully acknowledge myself much indebted to him for
many valuable thoughts and for his pleasant society.
To return to my own history. After becoming an
inmate in the family of my father Cleveland, I was
introduced more particularly into religious society. The
consequence was, I became more thoughtful on religious
subjects, and especially was this promoted by my hearing
the Rev. Mr. King's prayers in public and social meet
ings. I was impressed with* a conviction that he prayed
with a different spirit from that which I knew in my
school prayers, wherein I sought to recommend myself as
a teacher. This led me again to attempt secret prayer.
About this period I conversed frequently with my father
Cleveland on doctrinal subjects, and also on religious
experience with Sarah, now my wife, and with her step
sister Betsey Breed, afterwards the wife of the Rev. Enos
Bliss, who was some years older than Sarah. The more
I attended to ' the subject of religion, the more I was

AUTOBIOGRAPHY. 59
impressed with it's importance, and began to argue with
subtle skeptics, and Univcrsalists, read a good deal on
the subject, and became firm in the belief of the Divine
authenticity of the Scriptures, especially from their inter
nal evidence, which was a guide to keep me from
wandering. In the spring of 1797, I opened a morning school for
young ladies, which was soon filled to my prescribed
limits, and continued its operations two quarters. In
the fall, I opened an evening school for young men,
apprentices, journeymen, and clerks in stores, which
immediately filled up. These were wholly distinct from
my day school. Near the close of the second quarter
of our evening term, some of the young gentlemen ex
pressed regret in separating, and inquired if we could
not meet ope evening in the week for social converse
on useful subjects. I told them it Would afford me
pleasure, and immediately tendered the school room,
furnished with fire and lights. The evening was
appointed, and I suppose about a dozen attended the
first time. They proposed that I should suggest some
subject for consideration ; and as at the time I was
exercised with religious subjects, I proposed the consider
ation of religion as the most important subject. At first
all were silent, and appeared astounded, until a smart
Universalist, an assistant editor of the " Norwich
Courier," observed that Christ had accomplished the
work of salvation for us, and needed none of our assist
ance. A controversy ensued, and continued perhaps for
an hour, mainly between him and myself. It was finally
agreed to meet the next week, specifically to attend to
the subject of religion. Probably about an equal num
ber met, while a few Universalists staid away, and the
meeting was opened by reading the Scriptures and prayer,

60 AUTOBIOGRAPHY.
while there was not a professor of religion present, and
a general solemnity seemed to fall upon all, which con
tinued for several weeks in our circle of impenitent
sinners, until some became quite anxious and a few cher
ished Christian hope. This was the only stated religious
meeting sustained wholly by non-professors of religion I
ever witnessed in my life. While the fact was generally
known of our religious meeting, I have no recollection
of any professor of religion saying a word directly to
me on the subject. I think father Cleveland was more
particular at this time in giving religious instruction in
the family.
There were two young men of good ability and acquire
ments, who appeared deeply anxious ; one fell into the
company of the Episcopal minister, and walked with him
about a mile ; he made known to him his anxious state,
and the minister preached to him universal salvation so
effectually, that he embraced the doctrine, and lost his
anxiety. The following year he established himself in the
city of New York, and was one of tfie first victims of
the yellow fever, in its terrible effects in 1798. The
other, a most amiable young man, a clerk in a store,
was attacked by an old gentleman, one of the leaders
of Universalism, and it seemed that some invisible power
impelled the old man to follow him up. He put books in
his hands, and would almost daily visit him by the
hour. I often called upon him to try to counteract
his influence. He gradually lost his anxiety, was sent
as a supercargo of a vessel to sea, and was washed
overboard and lost. The Episcopal minister professed to
adopt Mr. Winchester's view of temporary punishment,
but he would invite Murray to preach in his pulpit,
where I have heard him myself This Episcopal minis
ter was an example of amiable, moral deportment, and,

AUTOBIOGRAPHY. 61
I believe, sincere in his belief, for I have often con
versed with him upon the subject ; and his amiable
character gave more effect in private to his doctrine.
Sarah Cleveland and myself were engaged to each
other in the summer of 1797 ; but she spent the follow
ing winter with her brother, in Guilford, Conn. I
visited her, I think, in January, in a gloomy state of
mind. On returning home on horseback through Kill-
ingworth, I stopped to feed my horse with oats, and
while sitting alone, viewing my past life, I concluded I
was given up for lost. Indeed, I was in despair, and
came to the desperate resolution to throw off, if possible,
all serious thoughts, as I apprehended I could not sur
vive long in such trouble of mind. After I mounted
my horse, I designedly looked at the face of. the country
to divert my thoughts, which I had in some measure
effected, when suddenly I had a view of the plan of
salvation, and the glory of redemption through Jesus
Christ, that overwhelmed me. I stopped my horse, and
judging from his tracks afterwards, I suppose I must
have stood a good while. I wept so freely as to bedew
my clothes and saddle with tears. When I came to
myself, for I was in a kind of ecstacy, I moved on my
journey, and the very heavens appeared to declare the
glory of God, and the wonders of redeeming mercy
would melt me into tenderness. I rode some hours in
a rapturous frame, to Saybrook ferry ; in crossing in a
sail-boat, with my horse and other passengers, my mind
was diverted by the conversation and events. On
mounting my horse I found my happy state of mind had
vanished, and the thought came into my mind that per
haps my previous feelings were a delusion of Satan, who
could transform himself into an angel of light. Suddenly
I was enveloped in a horror of thick darkness, and

62 UTOBIOGRAPHY.
had no spirit of prayer. I feared I had sinned against
so much mercy that I was given up. I reached New
London in the evening, and after supper retired to bed,
being greatly fatigued in body and mind ; I suppose I
soon dropped asleep. I awoke in the morning refreshed,
and rode fourteen miles, to Norwich, before breakfast.
On my way I contemplated the events of the past day,
and turned my thoughts to Scripture texts and doctrines.
Soon light broke into my mind, but not with the over
whelming splendor of the previous day. I reached my
lodgings in a calm state of mind, passed the salutations
of friends, and conversed with the family as usual.
During all my religious fe'eling I never exchanged, so far
as I recollect, word with any one relative to my own
personal exercises. I had been expecting that some of niy
Christian friends would introduce the subject, but they
did not, until after I gained a faint hope, and ventured
to open my mind to our pastor, the Rev. Mr. King.
After repeated interviews with him, I conversed freely
with father Cleveland and Miss Breed. I read some
searching and discriminating works, such as Edwards on
the Affections. I was invited to join the church ; and
soon after was propounded, with some others ; was bap
tized, and professed Christ before men ; and for the first
time commemorated his dying love, in the twenty-fourth
year of my age. My hope, at times, was weak ; and I
had my mind so enlightened that I did not place much
confidence in the very extraordinary exercises through
which I had passed. My reading, about this period,
except the Scriptures, consisted mainly of theological
works : such as the two Edwardses, Hopkins, Bellamy,
West, Butler's Analogy, Jones on the Figurative Language
of Scripture, and Watts on the Mind.
At the time I made a public profession of religion.

AUTOBIOGRAPHY. 63
I was a member of Somerset Lodge of Masons, and one
of the officers, and still met with them, as several
members of the church did, which I doubt not had an
unfavorable effect «on my religious life, until the event I
have already noticed caused me wholly to withdraw
from them. Various other things impeded my Christian
course. I found a vigorous constitution was beginning
to give way under the pressure of two distinct daily
schools. To gain muscular strength, after the close of
my day school I wandered with my gun over the hills
and through the groves, and continued the practice with
my double-barrel fowling-piece, or rifle, for a year or
two after marriage and establishment in business, until
I found it had an unfavorable effect upon my religious
thoughts and upon my business, and resolved at once
to abandon the amusement. All kinds of mere recrea
tions are liable, without firm restriction, to grow into
habits unfavorable to business and devotion. They should
be considered as always dangerous to youth.
About this period political party sentiment ran very
high. War was anticipated with France or England.
The self-styled Republicans were in favor of France and
against England. The other party, called Federalists,
favrored England rather than France, both nations having
aggressed on the rights of the United States. The
religious community was shocked at the atheism and
violence of the French revolution. Ministers and laymen
generally in New England were Federalists, while, with
some exceptions, the irreligious were mostly Democrats.
I became a zealous political partisan, wore my cockade
as most of the Federalists did at that day, and occa
sionally scribbled for the political papers ; and really
supposed I was doing God service. But my principles
and practice were very far from the spirit of the

64

AUTOBIOGRAPHY.

Gospel. I had probably never heard an intimation from
any quarter, except the case of Mr. Baker, which has
been noticed, that war was wholly antichristian ; but on
the contrary, military heroes were eulogised by ministers
and laymen as the excellent and glory of the earth.
I not only supposed military heroism was sanctioned by
the gospel, but that its precepts demanded war when
our national rights were invaded. During this period, I
was very much guided by the opinion of respectable
professors of religion, to whom I looked for an example,
. without bringing their sentiments and practice to the
test of the Divine Word. And here I will express my
opinion, from experience, that young professors are often
in more temptation to err from the incorrect example
of older and respectable professors, than from the exam
ple of merely worldly persons. They esteem and respect
the former, while they are on their guard against the
latter. How important, then, that professors of religion
lead holy lives 1 While the political excitement was
pouring its agitated waves over the country, however,
the Spirit of the Lord, in some places, lifted up a
standard against it. Powerful revivals had commenced in
Connecticut and in some other parts of the United States,
which, in a great measure, attracted the attention of the
religious community, as there had been few revivals
since the days of Whitefield and Edwards.
I could never learn that there were any special
revivals among those who professed Evangelical doctrines,
except some partial awakenings among the "Newlights,"
or followers of Whitefield, during the whole of the revo
lutionary war ; indeed, the churches were in a sad
backslidden state.
I think in 1797 some interesting revivals commenced
in Windham county. Conn., without any special means

AUTOBIOGRAPHY. 65
emanating from the churches or ministers. In the spring
of 1798, there commenced revivals in Mansfield and
Hampton. Soon after, Sarah Cleveland, my plighted
companion for life, returned from her visit to Guilford,
and arrangements were made for the consummation of
our union. The 14th June, my birthday, was selected,
when I should be twenty-four years of age, and Sarah
in her eighteenth ; but some domestic arrangements made
it more convenient a week earlier ; and we were united
in marriage by the Rev. Walter King, our beloved
pastor, on the 7th of June, 1798.
In July following, myself and wife took a journey to
Hampton to visit my parents, and attended the revival
then in progress there. As we spent about two weeks,
I will enter a little into detail, and the more readily
as it was probably a fair sample of the revivals gen
erally of that day. We passed out of Norwich in a
pleasant summer day, into a part of Lisbon, and from
thence into Scotland, and entered Hampton, descending
into the valley of the little river, as it was called,
which was thickly settled for a farming community, at
about four o'clock, P. M., when we discovered on our
right, in an orchard of wide spreading trees, a vast
assembly for a country town. We rode abreast of the
orchard, got out of our chaise, fastened our horse to
the fence, and went over into the orchard. They had
selected a hollow, erected a stage covered with boards, on
which were a number of chairs, (occupied by ministers),
and they had also set up shingle bolts in form of a
semicircle round it, one row rising, as the ground
ascended, above another, and stretched on boards suffi
cient to seat, I suppose, more than a thousand persons.
We entered the outer circle in front of four ministers
on the platform, one of whom was preaching. What
9

66 AUTOBIOGRAPHY.
first attracted our notice was the fixed and solemn
attention of the audience to the preaching, which was
searching, addressed chiefly to the understandings and
consciences of the hearers. When the speaker closed,
another rose and gave a pungent exhortation and made
a concluding prayer, closing with the benediction, but
no one moved from his place. Another minister rose
and gave a short exhortation and again dismissed the
congregation, still no one retired. Then the pastor, the
Rev. Ludovicus Weld, rose and said in substance, "my
Christian friends, duty requires that we should all retire
to our homes, as the day is far spent, and many have
several miles to go," and then repeated the benediction.
The congregation then began to move slowly in different
ways with down cast look, and we did not notice one
speaking to another. Probably, from two to three hun
dred lingered and began to gather around the staging.
Mr. Weld exhorted them to go home and to their
closets. The ministers descended from the platform, and
quickly broke through the crowd, on their way to the
house, the anxious following them like a flock of sheep
after their shepherd. We then entered our chaise,
solemnly impressed with the scene we had witnessed,
and proceeded immediately to visit my parents. After
the introduction of my wife, and the salutations had
passed, my parents and sister related to us many inter
esting particulars relative to the revival ; and we were
gratified to see that my parents appeared to take as
deep an interest in the work as those who had made
a public profession of religion. One peculiar feature of
the revival was, it created a universal solemnity over
all the inhabitants of the town, and bore down all
open opposition to the work, and engrossed the • general
conversation.

AUTOBIOGRAPHY. 67
The sabbath following, a large congregation assembled,
many from the neighboring towns. The meeting house
though large was filled to overflowing, two or three
ministers were in the pulpit, the exercises were appro
priate, and a. deep solemnity appeared to pervade every
one. We received, after, the services were closed, kind
salutations . from many of my old companions, who under
stood that we were now professors of religion, several
of whom were in an interesting state of mind, and we
were affectionately invited to visit them.
Wherever we called in the course of the week, it
being generally understood we were professors, several
would be present, evidently desirous of religious conver
sation, and I seemed to be compelled to say something
and occasionally attempted to pray, though poorly pre
pared to engage in such solemn exercises. We spent an
interesting season among some of my former associates,
who belonged to the society which has been noticed.
Several of the young ladies were subjects of the work.
Only two of the young men rewiained in town. One
was deceased ; some had become, like myself, instructors ;
two studied medicine ; some were clerks in stores, others
followed, trades or farming, and one obtained a commis
sion in the United States Army. I never heard of one
becoming skeptical or grossly , dissipated. Most, in sub
sequent life, became professors of religion. This revival
in Hampton continued nearly two years, and before the
fruits of it were gathered in, between two and three
hundred were added to the Congregational church, and
quite a number to the Baptists. The Rev. Mr. Weld
told me more .than thirty years afterwards, in answer
to my inquiries, that he had only heard of one who
did not honor his profession.
We . extended . our visit from Hampton to Mansfield.,,

68 AUTOBIOGRAPHY.
where we also found Jin interesting revival. A number
who had been my former pupils were now either
awakened or cherishing hope. After spending a few days,
we returned home to Norwich, in at least a solemn state
of mind. The distinguishing traits of the revivals of
that day were conviction of sin, and an earnest desire
to converse with professors ; not so much by way of
cavil and excuse, as to inquire after truth and duty in
an apparently honest manner.
If there was any practical error among the evangelical
ministers and churches at that day, it consisted in so
magnifying the divine sovereignty as to place little
reliance on human instrumentality; and yet they incul
cated the important idea, that without sound doctrinal
knowledge none were qualified to judge of their own
exercises. Hence the general desire to read and converse
on the subject of religion.
In the fall of 1798, w^ commenced housekeeping;
and being desirous of spending my evenings with my
family, I abandoned my evening school, having always
found that teaching two distinct schools daily impaired
the general state of my health. I was soon after soli
cited by a merchant to assist in his store, as I found
it convenient out of school hours, posting books, &c.
A few months' trial opened a new field ; and I began
to think of giving up teaching, and preparing myself for
trade, as a more active business, calculated to restore
to me vigorous health.
A young gentleman who had the principal charge of
his father's store, one of the most respectable in the
city, kindly invited me to examine their whole stock at
my leisure, giving me their private marks. The general
practice at that day was to mark goods in New York
currency at cost, and sell them at the same prices in

AUTOBIOGRAPHY. 69
New England currency, which was an advance of B3i
per cent., deducting expenses.
In the spring of 1799, I had an offer to -take charge
of a store as a clerk for one year, though the salary
was not half equal to my tuition bills ; yet as I lacked
experience, I accepted it, to commence at the close of
my quarter, and notified accordingly the proprietors of
the school house, who expressed their regret to me. I
closed my school, though not without a tender scene
with my scholars,, for a majority of them had been from
two .to three years under my care and we had formed
a kind of family attachment, which never became extinct.
I entered upon my new business as the chief clerk,
the owner residing, in New London, with considerable
anxiety for want of experience, and soon found, from
the complication and extent of the business, that I had
hurried myself into a serious responsibility. It required
all my efforts of body and mind ; and, to keep up the
books, I often had to take them to the house, and
write till near midnight, and I now seriously found the
need of a regular mercantile education. The store was
established in Norwich on account of the great mortality,
1798, by yellow fever, in New London, and was con
sidered as a temporary establishment.
Near the close of my year, I inquired of the owner if
he intended to continue the store, and, if he did, whether
he wanted my services ; he answered he had not
decided, but if he should continue the business he might
employ me another year, but could not very much
advance my wages. I gave him distinctly to understand
I should not again engage without at least fifty per
cent, advance on my salary.
Shortly after, Joshua Raymond, Esq., considered a
wealthy man, who resided in Montville, a deacon in the

70 AUTOBIOGRAPHY.
church, called upon me and asked me how I should like
to enter into a copartnership with him to establish a
store of a general assortment of goods for retail, and
keep salt, crockery, rum, sugar, and molasses, at wholer
sale ; stating that he had one ship in the Liverpool
trade, and two schooners in the West India business. I
told him I would take the subject into consideration, and
would be pleased to see him again a few days hence;
One of the most judicious and respectable merchants in
the place was very friendly to me, with whom I con
fidentially advised on the subject. He said he had
known Mr. Raymond many years, considered him a
correct, honorable man, who was generally estimated to
be worth about fifty thousand dollars ; but he was of
opinion that he had unwisely entered into navigation,
without much experience, in very hazardous times. He,
however, thought I might join him safely in a retail
store, if I kept clear of navigation. Soon after. Squire
Raymond, as he was generally called, came in, and
asked if I had considered the subject he had suggested.
I answered that I had, and must wholly decline enter
ing without experience into navigation, but should be
willing to unite with him in a retail store. After some
interviews we formed an agreement. By close industry
and economy I had saved some property, and we were
each to put into joint stock specific amounts, and not
to reduce them during our copartnership, which was to
continue only during the satisfaction of the parties.
I purchased a small assortment of dry goods, hard
ware, crockery, and groceries, to begin with, until I had
gained more experience. My partner purchased more
vessels, and repaired and loaded them at the wharf, and
drew orders freely on the store, until he had drawn out
more than he put in. I reminded him of the necessity

AUTOBIOGRAPHY. 71
of replacing his capital, which he was always going to do
on the arrival of some vessel. Before the close of the
year he was largely indebted to the store. I then
pressed for a dissolution ; he then turned in some gro
ceries, still leaving a considerable balance against him
for the extent of our business. Being determined to
dissolve the connection, it was effected at the close of
the year, I being solely authorised to settle the concern.
Within two years Mr. Raymond was declared bankrupt,
and I received from the commissioners about forty cents
on a dollar upon the balance due me. I went imme
diately to closing our late concern, and in the mean
time I was appointed the only auctioneer in the county,
under the law of the United States. I was called
upon to sell bankrupt estates, goods for merchants closing
their concerns, and received some consignments from New
York. After collecting outstanding dues in cash or
notes, and paying the debts of our late concern, my
wife being in feeble health, and my own eyes injured
by the small pox, we visited father Cleveland, in .Brain-
tree, Vermont ; and both essentially gained advantage by
the journey.
In the fall of 1801, I made a trip to Boston and
Salem, to gain a better knowledge of the market, where
my wife's brothers resided, who invited me to spend the
winter with them, and attend the auctions to gain a
better general knowledge of dry goods. I purchased at
auction an extra-fine piece of broadcloth, brought it home
in the stages, and sold it to a merchant tailor at a
profit beyond the expenses of my journey. I collected
what funds I could command, put all my notes and
accounts into the hands of an attorney for collection,
under restrictions, and made preparations for leaving my
family for the winter, and proceeded to Boston and

72 AUTOBIOGRAPHY.
Salem. Through the introduction of two of my brothers-
in-law, who were gentlemen of high respectability, I
gained, in Salem, a knowledge of the names, the cost,
the expenses of importation, and qualities of most kinds
of East India goods ; and in Boston, by auction sales,
and at S. & H. Higginson's store, who were cousins of
my wife, where another brother of hers was a clerk,
they having given me the kind invitation to examine
their importations of European goods, which were general
and extensive, by which I not only learned the names
and cost, but was the better able to judge when most
kinds of goods sold at a sacrifice by auction.
In February, 1802, goods generally were greatly
depressed, failures occurred, and staple dry goods often
sold by auction from twenty-five to fifty per cent, loss,
for cash. I determined to commence purchasing. My
wife's brothers offered me a loan for a year of two
thousand dollars, and guaranteed a supercargo's adven
ture from India at ninety days. I purchased trunks and
neatly packed my goods ; hired two wagoners to carry
them to Plainfield in Connecticut, where I effected the
sale of about four thousand dollars, for cash. The
balance I transported to Norwich, where I closed the
sale for cash, and in about two weeks I returned to
Salem with the proceeds in my pocket, having a net
gain on an average of my sales beyond my expectations.
.1 immediately invested my funds again in piece goods,
mainly by auction, and purchased on time an entire
invoice of India silk handkerchiefs. I again hired
wagons to convey my goods to Connecticut, spending
about a week in Connecticut in making sales to advan
tage. In March, I shipped my handkerchiefs on board
a Norwich packet for New York, and embarked myself.
We had a severe gale in the sound, and just escaped

AUTOBIOGRAPHY. 73
shipwreck. On arriving I soon disposed of most of my
handkerchiefs, and closed the balance by auction, making
a fair average profit for cash. I returned' to Norwich,
remitted what I owed in Salem, spent a while with my
family, and determined to give up an irregular business,
and open a regular dry goods cash store, as I had
acquired confidence in my own judgment in most kinds
of staple goods, and some knowledge of fancy articles.
I visited Hartford, I think in May, to look for a
good location. I was an entire stranger to every one,
except to Mr. Asa Corning, a respectable, pious man.
After leisurely surveying the place, noticing the course
of business, and inquiring the prices of some leading
articles, I observed that most of the retailers had large
amounts of old good's on hand, and that there was an
opening for fresh goods, at reduced prices, and at
fair profit. I therefore determined to locate myself
there if practicable, I fortunately obtained one of two
brick stores, nearly finished, at a reasonable rent, for
one or more years, in the centre of business, and
engaged a house for my family in the fall. I then
returned to Norwich, made preparations to move to
Hartford, and then proceeded to Boston and Salem to
select my stock of goods, and there spent some weeks,
before they were purchased, packed, and shipped for
Hartford. I returned to Norwich, packed and shipped
our furniture, and proceeded with my wife and two
babes by land, and arrived in Hartford about the 1st
of August, 1802, and took lodgings until September, when
our house was to be in readiness for our family. My
goods arrived soon, and were marked and displayed on
the shelves. I exhibited an outside sign, "D. L. Dodge,"
" Cash Store." I had engaged an experienced clerk
but was obliged to get a lad in addition. Before
10

74 AUTOBIOGRAPHY.
August closed, I found it necessary to go to Boston and
Salem for a new supply of goods. I did not advertise,
as my neighbors did that for me, by advertising " as
cheap as the cheap store." One day Mr. A. Corning
came into the store, and I inquired of him who kept
the cheap store. He replied, I should think you had
found out before now. He then informed me that it
was currently reported that I had obtained goods on
credit, and was selling them less than cost ; and as
the chance for cheap goods was expected to be short,
I had a prodigious run, not only from the city but
also from the neighboring towns. I found myself well
repaid for the time and expense I had bestowed to gain
a knowledge of goods generally, and the state of foreign
and domestic markets.
I followed the course of frequently replenishing my
stock with goods in immediate demand, and gradually
increased my variety, until the winter I think, of ' 1804,
when we had but little good sleighing in Hartford,
which greatly diminished the winter sales. In March, I
understood that there was good sleighing in Litchfield
county. I immediately selected goods of such as were
an overstock for the season, obtained the services of
Mr. Stephen Dodge, who had been unfortunate in busi
ness, an excellent, pious man, not related to me by
blood. We loaded a sleigh and proceeded to Litchfield,
found a good store unoccupied, hired it a cheap rate
while I might need it, and erected a sign — "Cash
Store, for a short time." I remained with him one
week and received more than two thousand dollars.
Thus encouraged, I returned and replenished ; and finally,
the prospects were so flattering, I engaged .Mr. Dodge
permanently, with the aid of a clerk, and it became a
branch of my Hartford store.

AUTOBIOGRAPHY. 75
It is now time to take a retrospective view of the
moral effect these various changes had upon me. Though
I might have increased in knowledge, they certainly had
not occasioned a growth in grace, if I really at that
period possessed any, which I have often doubted. I
had, to some extent, observed a routine of external
duties, but I had, in some measure at least, lost a
tenderness of conscience. The example of some older
professors, with whom I associated in Norwich, had a
bad influence on my spirituality, and the pressure of
business greatly engrossed my thoughts, and, of course,
religious thoughts were excluded.
We moved to Hartford near the close of the great
revival as it was termed, when three or four hundred,
in the course of two years, were added to the Congre
gational churches, and a large number to the other
churches. We united by certificate . with the church
under the pastoral care of the Rev. Nathan Strong, D.D.
Through the kindness of my valuable friend Mr. Asa
Corning, I was introduced to quite a number of intelli
gent pious persons whose example and conversation were
calculated to spiritualize my thoughts, and though I
thought I enjoyed their society and the numerous social
religious meetings, yet I was not in a humble, spiritual
state of mind. I became indebted to Dr. Strong and
the excellent Deacon Joseph Stewart, who was also a
licentiate, his health alone prevented his becoming . a
pastor, for a more clear comprehension of theological
questions. During this period, I became less ardent in
politics, confining my reading and thoughts more to
religious subjects, and occasionally threw some remarks
into the Connecticut " Evangelical Magazine, " wherein,
¦the writer not being known, they were readily published.
Being at this time subject to militia duty, and invited

76 AUTOBIOGRAPHY.
to join the Governor's Guards, the most popular uniform
company in the State, I enlisted without much consider
ation. Indeed I was in the full belief of the duty and
necessity of 'sustaining the military arm of power ; but it
proved a snare to me ; it woke up anew toy military
spirit, which had in some measure died away, and drew
away my thoughts to military glory, and quenched a
thirst for spiritual things. This state of mind was for
awhile counteracted by an incident I will relate. While
I was not slothful in business, yet I was not fervent in
spirit serving the Lord. At a busy moment I heard
our church bell, and inquired of my young men if they
knew the occasion. They replied it was for the pre
paratory lecture. Though announced the previous sabbath
I had forgotten the approaching communion. Mortified
that my clerks should witness such neglect of duty, my
languid conscience awoke, and urged to self-examination.
I went to the lecture, which drew skilfully the lines of
demarcation between saints and sinners ; my place
appeared among the latter. I immediately had solemn
convictions of sin, which increased to the sabbath morn
ing, when I went to meeting with desponding feelings.
The communion was to be celebrated at the close of the
morning service. I was more and more distressed as
the services proceeded, and had fully decided not to
remain at the communion, as I thought myself wholly
unqualified. But just before the close of the morning
services, a sudden view of Christ and his salvation for
the chief of sinners, almost overwhelmed me ; the dark
ness and terror fled away, and light and peace suc
ceeded. During the celebration I could hardly command
my feelings, I then continued more or less tranquil for a
length of time, though I communicated my exercises to
no one, lest I should appear vain-glorious.

AUTOBIOGRAPHY. 77
About this period, an interesting revival commenced
in the church at Simsbury, under the care of that excel
lent man of God, the late Rev. Jeremiah Halleck. He
had invited the Rev. Thomas Williams, then a mission
ary, afterwards pastor of a church in Providence, R. I.,
to assist him a few days. On his way he passed
through Hartford, and urged me to accompany him,
which I did. We went up on Saturday, and by invita
tion lodged with Dr. Everets, one of the deacons of the
church. We learned from him that the meetings were
crowded, many awakened, and but few hoping. Mr.
Williams' labors were blessed in deepening and extend
ing the work of conviction. There was no necessity
for going to seek an opportunity to converse with
inquiring or anxious sinners ; they would flock round
ministers and professes asking questions and soliciting
replies. It was a solemn occasion, and spread more or
less over the town. We returned the following week,
and the scenes we had witnessed afforded occasion for
interesting and profitable conversation.
In this, or the following year, there were several
daring highway robberies committed in the vicinity of
Boston, and as I was in the habit of travelling to Bos
ton in -my chaise after goods, and often with large
amounts of money, it became a question whether I ought
not to 'arm myself for defence. As I had some doubts
as to the propriety of arming myself with deathly
weapons, I asked the opinion of some Christian friends,
among whom was Mr. Joseph Stewart, whose opinion I
greatly respected. All concurred that it was my duty.
I decided if it was duty, to arm effectually was also
duty. I obtained large double barrel pistols, with a long
spring dagger. I exercised myself with my pistols until
I became expert in suddenly discharging them. As I

78 AUTOBIOGRAPHY.
commenced travelling armed, I was constantly looking
out for robbers, and I presume often had suspicions of
honest persons. On one occasion, as I was drawing out
my deposits in the Hartford Bank, the cashier inquired
if I was going to Boston. I told him I expected to
start the next morning ; he said he would thank me to
take a bundle for him and leave it at the Massachusetts
Bank. I did not like to deny him, and yet I did not
like the responsibility of my own funds and his large
package, which doubtless formed a large amount. I
had business which called me by the way of Providence,
R. I. I stopped at a tavern where I was acquainted ;
asked the landlord for a room by myself ; he took me
into a room with two beds. I observed he might wish
to make use of the other bed. He answered. No ; he
had plenty of spare beds ; I should not be disturbed.
I put my trunk under the bed, my pistols under my
pillow, locked the door, near the head of my bed, and
put the key in my pocket. " After supper, I retired to
my room, examined every thing, to see if all was safe
from intrusion ; examined my pistols, which were in the
best of order ; and soon after retired to bed with the
door locked, and quickly fell asleep. In the night, a
packet arrived from New York, with many passengers,
who called up the landlord for lodgings. He, it seems,
had wholly forgot his conducting me to bed, and came
hastily to the door to open it, and gave it a sudden
jar, and burst off the lock. The noise aroused me.
While yet half asleep, I seized my pistols, and by a
kind providence I so far awoke as to recognize him by
the light of his candle ; by which means I just escaped
taking his life. We were both frightened at the occur
rence ; and I do not know that I slept any more that
night.

AUTOBIOGRAPHY. 79
Passing on to Boston alone in my chaise the next
day, I pondered on the event, and tried to realize what
would have been my situation and feelings had I taken
his life ; but especially in what light God would have
viewed the transaction ? I then resolved, by the help
of God, to examine the question by the light of revela
tion, as to the duty of Christians arming themselves
with deadly weapons for self-defence. I think this event
occurred in 1805 ; and for two or three years following
my mind dwelt more or less on the question ; and I
was surprised to find so little disquisition on the subject.
When I turned to the Spirit, and the examples of
Christ, and the precepts of the Gospel, they appeared
against it ; but when I turned to theologians and moral
philosophers, they generally appeared to favor it, except
some of the early Christians, and those in the days of
the Reformation, as Martin Luther, Erasmus, and a few
others, until the times of the Moravians, Quakers, and
some other denominations. I struggled hard to satisfy
myself that defensive war, in extreme cases, might be
tolerated by the Gospel ; otherwise, the American revo
lution could not be justified. I here again met difficulty,
as the precepts of the gospel were especially against
defensive warfare. I endeavored, during this period, to
draw out arguments in favor of defence with deathly
weapons, . by conversing with many esteemed, pious, and
well educated persons, taking myself opposite grounds.
Some would decline controverting the question, as they
had never examined it. Others would justify the recourse
to deathly weapons, from the necessity of the case,
appealing to hypothetical cases, which the supposed inhe
rent law's of nature justified ; while they wholly over
looked any divine warrant for the act, as well as God's
promises of protection to his saints, in all cases, except

80 AUTOBIOGRAPHY.
witnesses for the truth, who receive the honor and
reward of martyrs. Others, again, would justify defensive
war, by the example of those whom they esteemed pious,
especially the heroes of the American revolution, whose
example seemed to be paramount to all other considera
tions. While I always endeavored to test the question
by Gospel authority, yet my opponents generally avoided
that standard, and would urge supposed consequences ;
such, for example, " shall we stand still and let assassins
into our houses, and let them murder ourselves and
families?" As though assassinsst rolled out of the circle
of God's providence, and that his promises of protection
to the obedient were unmeaning. In this inquiring state
of mind, no one circumstance led me so much to doubt
the soundness of the sentiments of my opponents as
their general want of faith in the promises and provi
dential protection of God ; and when I laid aside my
pistols, exchanging them for the protection of the Lord
God of Hosts, I was no more tormented with the fear
of robbers. Indeed I was never fully settled in my
mind on the subject, until it pleased my heavenly Father,
in 1808 (while so low with the spotted fever, that two
respectable physicians told me I should not probably
live through the day), to shake me over the grave ;
when time appeared to be receding, and eternity opening
with all its infinite importance, my mind being serene as
the rising morning, this subject passed before it, when I
had no more doubt, from the spirit and example of
Christ and the precepts of the Gospel, that all kinds of
carnal warfare were unlawful for the followers of Christ,
than I had of my own existence. At this solemn moment
the Word of God appeared a reality ; a sure foundation
on which to rest my eternal hopes. From this period,
my war spirit appeared to be crucified and slain ; and

AUTOBIOGRAPHY. 81
I felt regret that I had not borne some more public
testimony against it.
I will drop a word of advice here to my descendants,
that whatever indulgence you may grant your grand
children, I entreat you not to give them military toys,
nor take them to visit military reviews ; for not any
thing takes so strong hold of young and tender minds
as martial music, and the gaudy trappings of military
service. When they have accidentally caught the sounds
of the music, and seen the brilliant parade of troops,
then explain to them the nature and fruits of war, and
that the parades were designed to foster the spirit and
teach the art of war. This evil of witnessing reviews
I know from long and sad experience, until my eyes
were finally opened, by the providence of God, to
examine and see their antichristian spirit and practice.
When, in 1805, I had established my cash stores on
something of an extended scale, had purchased and
repaired a house in Hartford for my family, with a
view to a permanent settlement, Messrs. S. & H. Hig-
ginson of Boston made me a distinct proposition to
enter into a copartnership, with a view to establish an
extensive importing and jobbing store in the city of
New York. As they were a wealthy house of long
standing, of first respectability, and offered a large
capital and other facilities, it was a very tempting offer.
I at first declined it, but on a second, modified propo
sition I was induced to accept it, and to take the
charge of the concern in New York. I took an account
ot my affairs in Connecticut, expecting to close them ;
but I had done so large a business at retail for cash,
that Messrs. Higginson though it expedient to continue
them, the one in Hartford under the charge of my eldest
clerk, and the store in Litchfield under the care of Mr.
11

82 AUTOBIOGRAPHY.
S. Dodge. In . the course of the winter, our plans for
business were matured and orders prepared for our
agents in Europe to purchase. Towards the spring of
1806, I proceeded to New York to make the necessary
arrangements for business there. I took board for myself,
my family remaining during the summer in Hartford.
I took a lease of No. 221 Pearl street, one of the
best houses and stores at that day in the street. Not
being able to obtain possession of the dwelling part
till next spring, in the fall I took lodgings for the
winter for myself, wife, my youngest child, William E.,
and nurse. Our three eldest children were kindly
received for the winter into the family of our former
pastor, the Rev. Walter King, of Norwich.
In the spring of 1807, we moved to the city, and
took possession of the house connected with the store.
My father Cleveland's family occupied my house in
Hartford, which was reserved, with most of the furni
ture, as a retreat for our family in case of yellow fever
in New York. During the summer I travelled with my
wife in the states of New York, Vermont, and parts of
Massachusetts and Connecticut, to become acquainted with
toerchants. In 1807, there was, in some respects, a very remark
able revival of religion commenced in Litchfield ; the
first, I think, they had been favored with for nearly a
century. The peculiar circumstances were narrated to
me by the Rev. Dan Huntingdon, then pastor of the
church, and by Mr. Stephen Dodge and others. In the
days of Whitefield, there were revivals in Torrington,
on the north, and in Bethlehem, on the south ; Rev.
Mr. Mills preached in the former, and Dr. Bellamy in
the latter. The church of Litchfield was called together
(I think in 1741, when revivals were prevalent) to ¦ con-

AUTOBIOGRAPHY. 83
sider the subject of the revivals ; and they took a
deliberate vote to use their influence to keep their
congregation free from the excitement which prevailed
in the neighboring towns, and few or none were added
to the church afterwards, except by certificate as the
town became settled. On the afternoon of the day in
which the last member who was in the vote was buried,
from thirty to forty scattered over the town, without any
association with each other, or by any special instrumen
tality, were awakened, their minds solemnized, find some
under conviction of sin.* The following sabbath, this fact
* When I wrote the sketch of this remarkable revival in Litch
field, I had not at conunand the Rev. Dan Huntingdon's narrative
to refer to, since which, a friend has kindly sent me an extract!
and though Mr. H. has not narrated some striking particulars to
which I have referred, and which I received verbally, and wrote
from recollection, yet he has in a more general way confirmed my
statement, as may be seen in the following extract, taken from the
Connecticut Evangehcal Magazine, dated Sth July, 1808 : — "In the
years 1740 and 1741, when there was a revival throughout almost all
New England, this was one of the places it did not reach. Those
who were then inhabitants of the town, and members of the church,
with the exception of a few individuals, were bitterly prejudiced
against the work, and were united in determining to keep it out of
their borders. So violent were the majority of the church in their
feelings towards those of their brethren who went into neighboring
places to see what was passing, and to hear the preachers of the
day, that they publicly censured them. Let the awakening go where
else it would, they seemed to say, here it should not come. And
from that time until about a year since, though the towns around
have often been visited by refreshing showers of divine grace, this
has remained comparatively like the barren heath of the desert. But
what is particularly worthy of notice is, that God never appeared
again to visit this place by his Spirit in any thing like a general
awakening, until the whole of that generation which virtually forbade
him to come, were in their graves." I think I cannot be mistaken
that the revival referred to was supposed to have commenced on the
very day in which the last person waa buried ^who was in.. the vote
alluded to, as it made a deep impression upon my mind; and I
have often referred to it for nearly forty years, and never heard it
called in question.

84 AUTOBIOGRAPHY.
being generally unknown, yet the large choir of singers,-.
at the opening were so affected as all to sit down before
they had sung two stanzas, mostly bathed in tears. This
was the first public intimation of the commencement of
the revival. I received from my friend, Mr. Stephen
Dodge, who had charge of our store, frequent letters
relative to the progress of the work. Mr. Dodge, who
was almost the only member of the church who could
pray with freedom and for edification in public, was
invited, I think on the evening of the Sabbath alluded
to, to visit a family, near a cluster of houses ; on arriv
ing, he found, to his surprise, the house filled with
neighbors, and not a male professor of religion present
but himself. He was invited to read the Bible, and
pray for them. After which, he gave a short exhortation ;
and such was the deep feeling, he was urged again and
again, by convicted sinners, to pray for them. He tried
repeatedly to close the meeting, without success, as they
begged him not to. cease praying while they were per^
ishing in their sins ; and found it impracticable to close
the meeting, until between the intervals of reading the
Scriptures and short exhortations, he had actually prayed
nine times. Notwithstanding the deep toned feeling and
anxiety, there was a solemn decorum ; no outbreak or
tumult of feelings.
In view of the state of things, I sent my head clerk
who had been anxious for some time, to Litchfield,
ostensibly to look over the accounts and store, but
mainly hoping that he might be a subject of the work,
advising Mr. Dodge of my object. He was soon under
deep conviction, and in the course of a short time was
cherishing Christian hope and on his return united with
the Presbyterian church. I will here remark, and I
trust with gratitude to God, that all the clerks whom

AUTOBIOGRAPHY. 85
I have employed in my mercantile life, who were non-
professors, and who remained six months or longer, with
one exception, became professors of religion, and I trust
most were truly pious ; I may add such was the case
with several laboring men also. I generally boarded
all my clerks in our own family, though often incon
venient ; and I wish to say to my descendants who are
engaged in business, to take^ their clerks and even
laborers, as far as practicable, into their own families,
if you wish them trusty and efficient, where they may
be under the restraint by means of family devotion and
instruction, where their consciences will be kept alive
by a tone of moral influence, where they will habitually
attend church and come under the influence of the pro
clamation of the gospel of peace.
In the spring of 1808, I visited Litchfield, and without
entering into any particulars, I would observe, that the
revival commenced and progressed with the least visible
human instrumentality of any one I ever witnessed, and
I understood afterwards that the fruits were generally
good though the number, I think, was more than two
hundred. The following summer we removed to our house in
Hartford, to escape the yellow fever, but we soon met
the more fatal disease, the spotted fever. As my house
was out of the thick population and on elevated ground,
we hoped to escape the terrible epidemic. But I was
shortly attacked with the disease. I had two of the
ablest physicians in town for advice, yet in forty-eight
hours I was quite low. I judged from my feeling that
a hot bath would have a salutary effect, but the doctors
objected. I however, tried one nearly at blood heat
and had a more comfortable night, and after the third
bath I was evidently convalescent. Nothing appeared

86 AUTOBIOGRAPHY.
to act favorably in my case but the hot bath, and both
of my physicians used it freely afterwards to advantage
in other cases. After I was able to ride out a short
distance, my son William E., about three years of age,
was attacked with the scarlet fever, and in the mean
time my wife was confined with our daughter Mary A.
I watched night and day with William E. who was
finally restored after being given up as a hopeless case.
Though my recovery was retarded by • anxiety and
watching, yet in two weeks I was able to ride
several miles without injury. Being desirous of visiting
Litchfield, my physicians thought I might safely under
take a journey of thirty-two miles, in my easy gig with
my man to drive. We started on a pleasant morning
in September, but met a shower on our way ; on arri
val I felt quite fatigued, and after tea at the tavern
where I always stopped, I went to bed, my man
lodging in the room, and soon fell asleep, but about
midnight, I awoke with the distinct symptoms of spotted
fever, which could be distinguished froth all other com
plaints. I awoke Edward, and sent him to call my
friend Mr. Dodge, who went immediately for Dr. Shel
don. Upon examination the doctor appeared agitated.
My thighs and body were nearly the color of chocolate,
covered with livid spots of the size of half dimes. He
took out four mercurial pills and told me to take them
all at once, and went directly out. The landlord heard
a disturbance and got up, and the doctor told him I
had a relapse of spotted fever. The landlord told him
he should send me forthwith from his tavern ; the doctor
told him if he did, it would be at the hazard of my
life. He called his hostler, ordered my horse and gig
tackled, my trunk and every thing put in and ordered
two men to take me and put me into it. Mr. Dodge

AUTOBIOGRAPHY. 87
remonstrated with him ; his reply was it would ruin his
tavern if I remained. I found myself in a cold dark
night in my gig and fast running down. Mr. Dodge
kindly took me to his own house and gave up his own
bed, though his wife was in feeble health. I learnt
there was no bathing tub in town. Mr. Dodge employed
some carpenters to make a box as a substitute. At
daylight we called in Dr. Catling in consultation. Not
only- the physicians but every body was probably as
much alarmed as though it had been a case of the
plague. My pills had become active, my pulse was
gone, hands, feet and legs cold as clay, notwithstanding
opiates. I ordered bladders filled with hot water and
placed around me in bed, and also steam conveyed into
the bed. By about noon, my physicians told me I
should not probably continue through the day. Soon
after, my hot bath was prepared, and it again had a
most invigorating effect ; it drew out the circulation to
the extremites and awoke general pulsation. In the
early part of the night, I took another hot bath, and
afterwards slept comfortably for some hours. In the
morning my physicians gave no encouragement in my
case. Though very feeble, my mind was in a calm,
happy frame ; the scriptures, and the wonderful plan of
salvation by Jesus Christ were to me a reality, the sub
stance of things hoped for. I do not know whether I
had any desire to live or die, and was happy that the
issues were wholly in God's hand. I never before exer
cised so strong faith, or felt so much gratitude. I slowly
gained mainly by the use of the hot bath, and as I
convalesced, my happy state of mind seemed to increase ;
my exercises were so different from what I ever before
experienced, that I doubted the genuineness of all my
former hopes. I was confined in Litchfield about six

88 AUTOBIOGRAPHY.
weeks. I recollect the first time I rode out. While
passing some handsome seats, I was struck with sur
prise, that persons should take so much pains to build
temporal residences, they must occupy with so much
uncertainty and for so short a period at the longest.
As I began to see my friends in my room, many of
the young converts of the late revival visited me, who
were generally examining themselves with a view to unite
with the church. I learned that there had been a
union of several persons to pray for my recovery, when
little hope remained that I should survive. I advised
my family to prepare to move to the city, and reached
my residence in Hartford, in November. It was an
affecting meeting, almost like life from the dead. There
was such a lingering of the disease generally, and
relapses so frequently occurred, that it was judged unsafe
by my physicians ^to immediately start for New York.
This disease seemed to undermine the vital springs of
life, and I not only felt its symptoms more or less for
two years, but my digestive powers were deranged and
my liver affected. I solicited a dissolution of, or rather
a withdrawal from our mercantile concern, to which my
partners would not consent, but generously offered to
release me from my services and defray my expenses for
a year to travel in Europe.
In the course of a few days our family moved to
the city, under the care of our father Cleveland, and I
remained about a week at my brother Pratt's, daily
riding, in pleasant weather, a few miles. I took the
advantage of a pleasant morning, in my chaise, driven
by my servant-man, and started for the city by land.
We had favorable weather for the season, and by the
good hand of our God we arrived the fourth day, being
much exhausted by the journey. But I was soon able.

AUTOBIOGRAPHY. 89
in pleasant weather, to ride out in my chaise, and super
intend the general course of my business, which had
now become extensive and complicated, reserving to
myself an hour or two daily for reading and meditation.
I called to remembrance a resolution I made when
sick, that if I was spared, I would bear public testimony
against the antichristian custom of war. Early in the
spring of 1809, I published an essay, — " The Mediator's
Kingdom not of -this World." The author not being
known, it attracted attention, and in about two weeks
an edition of one thousand copies were chiefly sold.
Soon after, a spirited reply, in rather a sarcastic style,
was published ; by the joint effort of three literary
gentlemen, as I ascertained afterwards. I immediately
wrote a rejoinder, which was published about two weeks
after. A writer in the Commercial Advertiser, noticing
the publications, observed, that while he did not intend
to advocate my particular views, yet he considered the
' rejoinder was a complete answer to the review. " The
Mediator's Kingdom, &c.," was republished in Philadel
phia and Providence about this time. These publications
gave the first impulse in America (if we except the
uniform influence of the Friends) to inquiry into the law
fulness of war by Christians. Some who were favorable
to the doctrines of peace, judged that, with a bold
hand, I had carried the subject too far ; and doubtless,
as it was new, and had not been much discussed, I
wrote too unguardedly, not sufficiently defining my terms.
The Rev. Dr. Noah Worcester was one who so judged,
and a few years after, he published his very spirited
and able essay — " The Solemn Review of War." He
took an intermediate course, as a matter of expediency,
rather than his own private sentiments. He denounced
war in the abstract as contrary to the spirit and pre-
12

90 AUTOBIOGRAPHY.
cepts of the gospel, but tolerated, in extreme cases,
strictly defensive war. This exactly met the feelings
of many who were satisfied that the spirit of Christ
and the spirit of war were in direct opposition ; yet
they had a strong desire to justify the American Revo
lution, and this desire I have always found my greatest
impediment in advocating the doctrines of peace, in
the United States. On reading Dr. Worcester's Solemn
Review, I was immediately apprehensible with reference
to the effect of so powerful and otherwise excellent
review of the subject of war. I therefore quickened my ,
interviews with my pious friends who had given a
listening ear to the subject, and, during 1810, more than
twenty leading members of evangelical churches appeared
fully to embrace the doctrine of peace on earth and
good will to men, repudiating the spirit and maxims of
war. I deem it my duty now to take a retrospective view
of some facts, waiving all personal considerations, as
they develop the providence and mercy of God. In
December, 1808, a number of choice Christian men,
members of ev.angelical churches, were invited to spend
an evening at my house, to consider religious subjects.
Perhaps twenty attended. After spending a little season
in devotional exercises, it was proposed to form an
association to be styled the " Christian Friendly Society,
for the Promotion of Morals and Religion," to endeavor
to do something, by personal effort and contributing of
our substance, for the cause of Christ. It met a cordial
approbation ; the society was formed, an executive commit
tee appointed, and nearly two hundred dollars subscribed
by those present. It was decided that the committee select
useful sermons and essays, and publish them for gratuitous
distribution. After this, it was agreed that we should

UTOBIOGRAPHY. 91
have occasional meetings for devotion and consultation.
The first thing published was an essay taken from the
London " Observer," on a proper observation of the New
Year's day. it was prepared, and on New Year's eve
for 1809, extensively put under the doors of houses by
several young men, clerks in stores, most of whom had
recently expressed hope in Christ's salvation. As some
fatal duels had recently been fought by members of
Congress, a nd elsewhere, it was decided to republish,
by the permission of the author, the sermon on duelling,
by the Rev. Lyman Beecher, and also his sermon on
the Government of God. Mr. Beecher was written to
for his approbation, invited to visit the city, and, if
practicable, see the works pass through the press. He
came directly on, spent in my family about three weeks,
revised and enlarged the discourses, and saw completed a
handsome edition of a thousand copies of each. We sent
a copy on duelling directed to each member of Congress,
and to each of the heads of departments ; and a copy
of the same to each of the representatives and senate
of the state of New York. At this period I entered
into a friendly private correspondence on the lawfulness
of war, with the Rev. Dr. John B. Romeyn, Rev.
Walter King, Rev. Aaron. Cleveland, and Rev. Lyman
Beecher. I had a box containing correspondence on this
subject, which was broken open by laborers in a store
where it was deposited for safe keeping, and most of
the papers lost. I, however, find one communication
from Dr. Romeyn, of twenty-five closely written letter
pages, and one from Mr. Cleveland, about the same
length. I find also copies (by machinery) of my reply
to Dr. Romeyn ; one, one hundred and thirty-two pages,
close written letter sheet pages ; also, a copy of one
to Dr. Beecher, of forty-four pages. I exceedingly regret

92 AUTOBIOGRAPHY.
the loss of Dr. Beecher's letters, and also one I kindly
received, without solicitation, from the late Governor
Jay, of, I think, seven folio pages. All these opponents
treated me in the kindest manner, having no object but
to lead me into what they believed to be the truth.
The ground they all finally defended was nearly in
accordance with Rev. Dr. Worcester's Solemn Review,
viz., that in extreme cases, strictly defensive war the
gospel permitted ; except my father Cleveland, who for
two years disputed every inch of ground, and at last
came fully in unison with my views and published his
two able sermons, " The Life of Man Inviolable by the
Laws of Christ," which have been repeatedly republished.
But what I have brought into view, was but a small
part of my correspondence during six years on this
subject, and I notice it, I trust, mainly to show my
descendants what may be accomplished, under much
bodily infirmity, while burdened with extensive and
complicated mercantile concerns, where the heart is
engaged, and time is economised, and the habit of indus
try confirmed. I shall notice hereafter the progress of
peace sentiments.
In 1809, the Christian Fellowship Society established
a Sunday School for the benefit of the children in the
Alms House, and hired two places to hold weekly lec
tures, in the then upper part of the city, one in Hetty,
(the name now changed), and the other in Hester street.
This fully met the approbation of the evangelical clergy,
who, in turn, often lectured for us when we had no
supply, and generally to a full attendance. We found
the need of an essay on the Sabbath for gratuitous
distribution. We selected one which had appeared in
numbers in the Connecticut Evangelical Magazine, and
ascertained that the Rev. Heman Humphrey, of Fairfield,

AUTOBIOGRAPHY. 98
Connecticut, was the author. He was written to, came,
and kindly prepared it for the press ; and I will add,
that about twenty years after, it was again reprinted for
the same purpose, revised anew by himself, then Presi
dent of Amherst College ; and it so happened that I
was chairman of the committee on both occasions.
It was found by our visitations and distributions, that
there was a general want of Bibles for gratuitous cir
culation. A number of evangelical ministers were invited
to partake of a friendly dinner together, and the want
of Bibles for distribution was introduced as a subject of
consideration, and the idea of a society suggested. It
met with a favorable reception from the clergy present,
and, soon after, measures were taken to organize the New
York Bible Society. I may add, that our efforts gave
rise to the New York Tract Society. I think the New
York Bible Society was merged in the American Bible
Society, or it became an auxiliary to it.
We had in our store some clerks, choice young
men, who were instrumental in calling the attention of
clerks in other stores to the subject of religion. They
held prayer-meetings in our parlor, where they formed
the Young Men's Missionary Society, with particular
reference to the city of New York. Its history is
before the public. The late President Baldwin was one
of their early missionaries.
During the years of 1808 to 1811, our business
became extensive, and demanded much thought and
attention ; yet I think my affections were on the sub
ject of religion. The impressions I received in my last
attack of spotted fever were more deep and lasting
than any of my former experiences. On removing from
Hartford, we took letters to the Presbyterian church
under the joint pastoral care of the Rev. Drs. McKnight,

94 AUTOBIOGRAPHY.
Miller, and . MilledoUer. In 1808, I was chosen Ruling
Elder, which office I declined, on account of my youth.
The year following, I was again elected an Elder, by
the Wall Street Church, and was ordained and installed
by the Rev. Dr. Samuel Miller, in connection with
Messrs. Robert Lenox, James McGill, John P. Mumford,
and Peter Ludlow. On the division of the churches,
we remained in the first Presbyterian church, (Wall
Street), under the pastoral care of the Rev. Samuel
Miller, D. D. I would here express a grateful remem
brance of the kindness rendered me by several ministers,
from 1806 to 1812, particularly by the Rev. Drs. S.
Miller, J. M. Mason, J. B. Romeyn, and J. Abeel, who
not only gave me cordial access to their extensive
libraries, but, in the most obliging manner answered my
inquiries on philological subjects. Especially was I
indebted to Dr. J. M. Mason in this respect.
But while everything, spiritual and temporal, appeared
to be prosperous, I have reason to suppose my heart
was lifted up with pride, and that subtle sin had
gained a lodgment, and I did not render to God accord
ing to the mercies received ; and it became necessary
that I should be thrown suddenly into perplexity in
temporal concerns. I never had any interest in the
business of my partners in Boston. Our concern in
New York was a distinct copartnership. My partners,
imprudently, in 1811, in addition to their regular busi
ness, went extensively into shipping American produce
to Europe, which Bonaparte permitted for a while, and
then sprung his trap upon more than a million of dollars
of their property. This event shortly after broke up
their whole business arrangement, and finally eventu
ated in .their bankruptcy. Our firm was dissolved.
Myself and the junior partner, J. C. Smith, were author-

AUTOBIOGRAPHY. 95
ized to settle the concern, after we had, with others,
striven to save my partners in Boston from bankruptcy.
Our family moved to Norwich, Connecticut, in 1812,
taking our dismission from the First Presbyterian
Church, New York, to the church in Norwich town,
under the pastoral care of the Rev. Dr. Joseph
Strong. By this time the friends of peace in New York had
so much increased, that early in 1812, they deliberated
on the expediency of forming a Peace society, wholly
confined to decided evangelical Christians, with a view
to diffuse peace principles in the churches, avoiding all
party questions. Our object was not to form a popular
society, but to depend, under God, upon individual
personal effort, by conversation and circulating essays on
the subject ; and I remain fully satisfied to the present
day, that this is the true gospel mode of procedure, and
I am persuaded that other societies have abridged their
usefulness by adopting a popular course, and confining
their active services almost wholly to one object while
neglecting other important duties.
At this juncture, there was much political excitement,
and war was threatened against Great Britian, and
fearing that our motives would be misapprehended we
judged it not wise to form a peace society openly, until
the public mind was more tranquil. In the mean time
we resolved to be active individually in diffusing informa
tion on the subject, and answering the objections of our
friends. I was appointed to prepare an essay on the
subject, stating and answering objections. After removing
to Norwich, though my mind was much perplexed in
closing our late mercantile concerns, yet I prepared for
the press, "War Inconsistent with the Religion of Jesus
Christ." In December following, I visited the city to

96 AUTOBIOGRAPHY.
attend to some unfinished business, which detained me
until the spring of 1813. While there, I often met
with some of my old Christian friends ; on one occasion,
five of us were together, and as regular business was
interrupted, the subject of manufacturing was discussed,
which resulted in appointing me an agent to visit manu
factories and gain information on the subject. A young
gentleman who had formerly been in my employ as a
clerk, was then an agent of a large cotton manufactur
ing establishment. I made him a visit of two days, and
he kindly gave me all the information in his power. I
then proceeded to visit most of the important manufac
tories in Connecticut, Rhode Island and Massachusetts, and
communicated to my friends the result of my inquiries
and observation. A meeting was appointed for con
sideration of the subject, and after deliberation we
unanimously agreed to undertake a cotton establishment
on a moderate scale. As we were all professors of
religion, it was suggested whether it was not our duty
to look to God for- His guidance and blessing on t)ur
undertaking ; after which, we individually signed a kind of
covenant, binding ourselves, by divine assistance, to main
tain as a primary object, as far as practicable, a moral
and religious establishment. We therefore felt a moral
obligation to regard religious principles in all our
movements, giving a preference, as far as practical, to
religious artizans and operatives. We united in selecting
and purchasing a site in the north-west corner of the
town of Bozrah, in the valley of the Yantic, a tributary
to the Thames, six miles from Norwich town. We
obtained a liberal charter from the State of Connecticut
by the name of the " Bozrah Manufacturing Company ";
c^ur first directors were appointed, the company organized,
and I was chosen the general agent, with the help of

AUTOBIOGRAPHY. 97
a permanent assistant agent. The plan of our buildings
and machinery was approved and put- in rapid progress.
Before the factory was quite ready for operation,
some families having arrived and many workmen employed
in and about the establishment, we understood there was
an interesting revival of religion in Groton, Conn., under
the labors of the Rev. Mr. Davis, an ordained Evangelist,
in the Congregational connection.
Mr. Erastus Hyde, our assistant agent, an excellent,
pious man, was requested to visit Groton, his former
residence, to invite Mr. Davis to visit us. Not being
successful at first, he was again requested to visit him
and give a more urgent invitation. Mr. Davis consented
to return with him and spend a single day and night.
As the Rev. Mr. Davis's labors had been greatly
blessed for two or three years, mainly in towns bordering
on the Atlantic, we gave as much notice as circum
stances permitted. One entire loft of our main building
was wholly unoccupied, and we prepared it for the
meeting, the workmen being all informed that if they
were, disposed to attend, there would be no deduction
of their wages ; they mostly attended, among whom
were some light-minded journeymen and apprentices. The
exercises commenced in the afternoon. The loft was
pretty well filled. Mr. Davis's manner was solemn, with
a revival unction. His doctrines were strictly evan
gelical ; and his application of truth pungent and
searching. At the close of his sermon, he observed if
there were any impenitent sinners who desired the
prayers of God's people, he wished them to rise. A
scoffing young man was the first on his feet. I was
fearful he was about to make a jest of the exercises,
but soon perceived he was trembling like an aspen leaf.
He said, in substance, that he needed the prayers of
13

98 AUTOBIOGRAPHY.
God's people, for he felt that he was an awful sinner;
several others rose and solicited prayers ; and it was
afterwards found that nine were awakened under this
exercise. Mr. Davis preached again in the evening, to
a solemn assembly ; and by pressing solicitation, he again
preached early the next morning. This was the com
mencement of a series of revivals at our manufacturing
village. Having no pastor (for we were about three
miles from any church) to gather in the fruits of the
revival, I think about sixteen united with different
denominations. Among the converts, two became ministers
of the gospel. One was a missionary for seven years,
under the American Board of Commissioners for Foreign
Missions. The next year there were some hopeful conversions.
But the year following, there was a general awakeaing,
mostly under the ministration of a Methodist preacher,
the presiding Elder of the circuit, who resided in
the village. I think, about twenty joined the class-
nieeting, and a few the Baptist. Our factory was
altogether conducive to good morals, for, at an early
day, we formed a code of laws, or rules, for the gov
ernment of the establishment, had them printed, and
gave a copy to every applicant, who was required to
sign them as part of the engagement. As our rules
were more strict than usual, it was predicted we, should
not succeed ; but the immoral chiefly kept aloof, and
persons of good morals gathered arpund us.
On the return of peace between the United States
and Great Britian, the manufactory being in operation,
I resolved to locate myself again in New York. The
proprietors would then be all together for consultation, an
agent being needed in the city. By mutual agreement
I relinquished my salary, and as an equivalent, had the

AUTOBIOGRAPHY. 99
privilege of engaging in business on my own account,
except to attend to the purchase and sales for the
manufactory, receiving from the company the usual com
missions. On this arrangement being effected, we moved again
to the city of New York, taking our dismission from
the church in Norwich, and uniting with the Wall Street
Church, where I was again elected and installed a
ruling elder.*
After returning to the city, the friends of peace had
two or three meetings relative to the organization of a
society. In August, 1815, they unanimously formed the
New York Peace Society, of between thirty and forty
members, probably the first that was ever formed in the
world for that specific object. The following year, the
London, the Massachusetts, and the Rhode Island Peace
Societies, and one in Ohio, were formed, without any
correspondence or knowledge of each other, the provi.
dence of God having paved the way. I trust, the
spirit of God had moved on the hearts of many of his
children, about this time, to consider the subject.
Our articles of association were of the most strict
kind, against all carnal warfare, whether offensive or
defensive, as being wholly opposed to the example of
Christ and the spirit and precepts of the gospel. The
London Peace Society adopted the same view, and also
the one in Ohio. The Rhode Island Peace Society,
bore testimony against war in general, the Massachusetts
Peace Society took the ground advocated by the Rev
Dr. Noah Worcester.
In the organization of the New York Peace Society
I was unanimously elected President, though I earnestly
desired to have it given 'to a more honorable person,
an aged man of high respectability, an officer in the

100 AUTOBIOGRAPHY.
church, who had been a military officer in the revolu
tionary war. We resolved to have monthly meetings,
and to appoint one to deliver an address. I was the
first appointed, and at the next meeting after the address
was read, it was unanimously resolved to have the
manuscript printed, to form a tract for distribution; and
one thousand copies of the " Kingdom of Peace under
the benign Reign of Messiah," were published by the
society. The same resolutions followed the. addresses of
Eleazer Lord and the Rev. Hezekiah G. Ufford.
After receiving the minutes of the organization of the
London Peace Society, we unanimously agreed to alter our
constitution to simple rules, substituting a committee instead
of a president and board of directors, as more modest.
It may be here observed, that the members of the
Peace Society did not confine their labors to the ques
tion of war,' but were in fact some of the most active
members in the benevolent enterprises of that day.
While the society considered war as the greatest tem
poral evil, — as almost every immorality is generated in
its prosecution, and poverty, distress, famine and pesti
lence follow in . its train, — yet its tendency to ruin
immortal souls was considered a subject of infinitely
greater importance.
After two years' organization, in true harmony, the
society had increased to more than sixty members, who
were in regular standing in evangelical churches, no
members being admitted without a unanimous vote of
the society at a regular monthly meeting.
Several respectable clergymen united with the New
York Peace Society: Rev. Drs. E. D. Griffin, M. L.
Parvine, Rev. E. W. Baldwin, to whose pen we were
much indebted. Rev. Samuel Whelpley, and his son Rev.
Melancthon Whelpley, Rev. H. G. Ufford, and Rev. S.

AUTOBIOGRAPHY. 101
H. Cox. Dr. Cox, however, afterwards entertained dif
ferent views on the subject.
We had a friendly correspondence with all the Peace
Societies, and for several years took two hundred copies
of the " Friend of Peace," edited by the Rev. Dr. Noah
Worcester. This publication not only involved the New
York Peace Society in debt, but the lax doctrines
advocated in it, decreased the zeal of some of our
members. The investigation of the question upon secular
principles turned away the thoughts of some of the
members from the divine prohibition of war, to the mere
question of its expediency and utility. Doubts began to
arise whether, under the light of the gospel, its precepts
were equally binding on nations as on individuals. On
the other hand it was urged, that all under the light
of the gospel were morally bound by its precepts ; and
if these are binding on every one individually, they
must of course be binding on the whole community, or
nation. It was further urged against the lax senti
ments of the '", Friend of Peace, " which permitted in
extreme cases defensive war, that the gospel made no
such distinction, but on the contrary, its most pointed
precepts were directly against the principles of defensive
war with carnal weapons. So, if it was morally wrong
for individuals to quarrel and fight, instead of returning
good for evil, it was much more criminal for communi
ties and nations- to return evil for evil, and not strive
to overcome evil with good. In fact,, the great barrier
to our progress was the example of our fathers in
the American revolution. That they were generally true
patriots, in the political sense of the term, and many
hopefully pious, I would not call in question, while I
consider them as ill directed by education as St. Paul
was when on his way to Damascus.

102 AUTOBIOGRAPHY.
When the Rev. P. M. Whelpley was pastor of the
Wall Street Church, in 1816 I think, a proposition was
made in Session for a thorough visitation of the whole
congregation. There were at the time seven ruling
elders, three of whom did not consider that it was., the
duty of elders to visit, though Dr. S. Miller, in his ser
mon at our ordination, advocated it. It was agreed that
those only who felt it their duty should be expected to
visit, and during the fall and winter there was a pretty
thorough visitation. Our weekly prayer-meeting was more
fully attended and solemn. One of the old elders, who
had always declined to lead in prayer in our social meet
ings, after a deep struggle of mind for some weeks, gained
the freedom he needed, and led often in prayer. About
this time, a number were found to be more or less
awakened. Several united with the church, in the course
of the year, among whom was our eldest daughter, and
a domestic in our family. Our second daughter also
was deeply exercised, but did not unite with the church
until a year or two after, on account of her age.
In the winter of 1819, it became necessary for me
to visit Bozrahville, and examine the state of the manu
factory, as there was' a great reversion of business,
mainly from the great influx of foreign goods which
followed the return of peace. Many failures, both of
merchants and manufacturers, occurred. After spending
nearly two months, it was found that the establishment
was considerably in debt, and it was difficult to ascer
tain its real situation. Our agent had great care on
his hands, in very difficult times, and aimed to do the
best he could. Three of our original stockholders had
failed in business, (one assigned his shares to me, for
borrowed money, before I knew of his failure), and their
stocks passed into other hands. We had now only two

AUTOBIOGRAPHY. 103
of the original directors in the- board. On presenting
my report, I was earnestly pressed to move to the
manufactory, and again take the general superintendence,
which I acceded to, yielding up a promising commission
business. We moved from New York to Bozrahville early in
May, 1819. I found my situation embarrassing, but by a
vigorous effort, and the aid of an extra book-keeper, the
accounts were adjusted and the books balanced. A
thorough repair of every machine was effected also, by
which means, in the course of a year or two, we were
able to turn out weekly twenty-five to thirty per cent.
more and better work, without additional expense in
operation. We again, on removal from New York,
removed our standing from the Wall Street Church to
the Congregational Church in Bozrah, under the pastoral
care of the Rev. D. Austin.
I will here observe, that before we left the city,
there had been an effort made to establish a mission
between Chatham Square and the East River, mainly by
the Female Missionary Society, for the poor of New
York and vicinity. Funds were subscribed for bijilding
a chapel. A diversity of opinion was found to exist
as to the most eligible location for the Mission House.
A majority however decided to place it in Banker
Street, at that time the very seat of Satan's kingdom.
This location I opposed, and after a full trial it was
relinquished. The Rev. Mr. Gray, an excellent man,
was employed as a missionary. But it so was that the,
profligate community shunned the place, and the respect
able portion were afraid to be seen in the vicinity.
Mr. Gray endeavored to rally the children and youth
in a Sunday school. I consented to let our eldest son,
who was a clerk in a store, become a teacher, and he

104 AUTOBIOGRAPHY.
was awakened under Mr. Gray's faithful labors, and
united with the Mission Church. I have alluded to this
missionary society to caution my descendants not to
mingle sacred and profane things together, even in loca
tion ; I could mention another instance of failure on the
same account. It is, in my opinion, better to establish
a place of worship at a convenient distance from a
notorious sink of corruption, if you wish to purify it,
than in the very centre of pollution.
To return to the subject of our manufactory. By
1823, our debts were much reduced, but domestic goods
were greatly depressed by importations and improvements
in machinery. The domestic competition was such, that
none but new factories with modern improvements in
machinery could sustain themselves. Early in 1824, I
reported to our stockholders that we must either replace
a large proportion of our machinery for the most
improved kinds, at an expense of about twenty-five
thousand dollars, to stand on equal ground with new
establishments, or we must sell the whole concern for
what it might command in the depressed state of things.
After, much debate there was a small majority in favor
of closing the concern, which I was authorized to do.
In the spring of 1825, we again returned to the city
of New York, and I commenced anew the dry goods
business, on a cautious and limited scale. In 1827, I
sustained a heavy loss by two houses who had main
tained high credit for a length of time, and then turned
swindlers and absconded, which made it expedient to
close my business, which I was happy to effect without
failure or demur the following year.
I will now look back to the moral state of things
in Bozrahville and the vicinity, during our residence
there. I would first mention our schools. By our own

AUTOBIOGRAPHY. 105
request, we were set off as a separate district, where
we built a large, convenient house and sustained for ten
months yearly what the visiting committee complimented
as the best school in town. Our rules required, ordi
narily, one third of the children to attend school sum
mer and winter, in rotation : and all under a certain
age to attend sabbath school steadily. I acted for a
while as superintendent, and learned the fact that the
children in the manufactory could be governed in a
great measure by the discipline in the sabbath school.
I then exchanged the superintendence of the sabbath
school, yielding it up into competent hands, for that of
teacher of a bible class, for the young people in the
village, who gave excellent attention to the exercises,
which became to myself very interesting. A regular
course of theological questions were given out weekly
for consideration, which afforded the opportunity to
introduce experimental and practical religion, and par
ticularly to enforce moral obligation.
Our, school-house, for a while, until it became too
strait for our congregation, was a convenient place for
our social meeting. But as we were located about
three miles from any stated place of worship, not one
half of the inhabitants could steadily attend. It was
therefore judged expedient to maintain regular social
worship in the village.
It was unanimously desired by the professors, con
sisting of Methodists, Baptists, Presbyterians, Congrega
tionalists, Episcopalians, and one Moravian, to sustain a
union meeting at the village, and that when we had no
regular authorized minister present, myself and my
excellent, pious associate, Erastus Hyde, Esq., (Justice
of the Peace), should alternately take the lead of all
our social religious meetings. Our meetings at the
14

106 AUTOBIOGRAPHY.
village soon became solemn, and the inhabitants gave
good attention. When I led the meeting, I often read
portions of some of the most pungent evangelical sermons
with which I was acquainted, interspersing remarks, and
Mr. Hyde would generally add an exhortation in unison.
Early in 1820, I was impressed with the duty of
obtaining a private interview with every adult in the
village. When I had nearly completed my object, I
found, by conversation with individuals, that Mr. Hyde
was pursuing the same course. On conversing with him,
I found he had been impressed with the same feelings,
and that we had privately been pursuing the same
course, without any concert.
Following our visitation, our prayer meetings became
crowded and solemn. On one occasion, several appeared
in great distress of mind ; and if I recollect right, the
next day at noon, during intermission, the overseer of
the manufactory came to me with the request of a
number, perhaps twenty to thirty, to go to the factory
and pray with them. I found the males arranged on
one side, and the females on the other, generally with
handkerchiefs to their faces. After a short exhortation
addressed to the understanding and conscience, we united
in prayer. It was no longer a question whether we
were again visited with the gracious influences of the
Holy Spirit. Some were so exercised shortly after, as
to be- permitted to retire for a season from their work,
and the business of the manufactory was accommodated to
the existing state of things. This revival, the fourth
in the village after our establishment, continued for
several months, and not only pervaded the village, but
extended into the vicinity adjoining. About thirty
hopefully., experienced a change of heart ; I think sixteen
were added at one time to the Rev. Mr. Austin's

AUTOBIOGRAPHY. 107
church, among whom were two of our own children,
William E. and Mary A. The other churches and
denominations also were increased. The fruits which
followed gave the most cheering evidence that it was
mainly the genuine work of the Holy Spirit.
About this period, extensive revivals followed the
labors of the Rev Asahel Nettleton, in Berkshire County,
Mass., and had progressed into Tolland County, Conn.,
and had reached North Bolton, when, if I recollect right,
about the beginning of 1822, Mr. Nettleton was laid
aside by severe illness. Two young men, however,
ordained Evangelists, who had labored considerably as
assistants to Mr. Nettleton, came forward to the work,
and by his advice, one of them, the Rev. Mr. Smith,
directed his attention to Windham County ; and the
other. Rev. N. C. Saxton, into New London County.
Their object was to assist any pastor and church by
their labors, where they were cordially invited. I may
as well, perhaps, add here, so far as I could learn,
there was not a single instance where pastor and church
united in kindly inviting these Evangelists, in which the
Spirit of God did not appear to bless their labors. I
suppose that in the course of eighteen months, a majority
of the Congregational churches in these counties had a
spiritual refreshing. I personally visited some of the
towns in Windham County, and most of those in New
London, and often spent a number of days in places
where there were revivals. And I may observe, that
where the Evangelists were not invited by pastors, while
some of 'the members of their churches were anxious to
have them, there was no heavenly dew or rain upon
them. Having so much opportunity in these extensive revi
vals, perhaps my descendants may expect some remarks

108 AUTOBIOGRAPHY.
respecting them. These Evangelists followed very much
Mr. Nettletqn's manner, in doctrine, preaching and mea
sures. The general means used were personal visitation
from house to house, close conversation with individuals,
and pointed addresses in their preaching to the under
standing and conscience.
These revivals sometimes commenced where there was
violent opposition from the ungodly, and not unfrequently
they were themselves early subjects of awful conviction,
and many were hopefully and savingly wrought upon.
As the work advanced, inquiry meetings were appointed.
Opposition generally died away, as the work increased
in power and extent, accompanied by a deep general
solemnity. These revivals differed in one respect from
those a quarter of a century earlier, where the impenitent
looked upon them with awe, and were free and often
anxious to converse with ministers and professors ; but
in those under consideration, the impenitent were often
shy and at first would repel inquiry, and were full of
cavils and excuses. The fruit of these revivals was
generally sound, but not so uniformly lasting and grow
ing in spirituality as those of earlier date.
To return to Bozrahville : in the spring of 1822, the
progress of the interesting revivals from the north had
reached the churches west and north of our village.
Mr. Austin had invited Mr. Saxton to visit Bozrah, and
also the Rev. Mr. Griswold who was laboring with him
in Lebanon. Mr. Saxton came first to our village by
invitation, where there was already a preparation for a
revival. His preaching was attended with great power.
Indeed, I think I never witnessed a more general and
powerful work in proportion to the number of inhabit
ants. It was almost universal at the manufactory, and
extended to the vicinity and to the town of Bozrah.

AUTOBIOGRAPHY. 109
The whole town of Bozrah, previously to the establish
ment of manufactories, scarcely contained a thousand
inhabitants, and was unusually divided into different
•places for worship and into different denominations. At
the first ingathering into the churches, if I recollect right,
there were added to the number of Rev. Mr. Austin's
church, sixty-five, and among them one more of our
children, Elizabeth C, and a number were added to the
Baptist and Methodist classes. The fruits of this and
previous revivals at our village, raised the moral tone
of the inhabitants to a higher standard than I ever
before witnessed in any mixed community.
Early in 1824, the manufactory was advertised for
sale, and this produced some excitement among the
inhabitants. But after the sale was effected, and it was
understood that our overseer, who had become a pious
man, was to be continued, and that our rules were to
be adopted as one condition mutually understood in the
sale, their minds became quieted.
During 1825 and 1826, there was another extensive
revival in the village, and two or three subsequently
occurred. I will here observe, that there were about thirty fami
lies generally attached to the manufactory, and I suppose
the number increased to about forty after our sale. It
may be a matter of inquiry where our subjects came
from, when the revivals were so general ? More or
less changes occurred yearly, and children advanced to
adult years, and were mostly hopefully converted.
Having nearly closed the concern of the Bozrah
Manufacturing Company, we removed again to the city
of New York, in the spring of 1825. As our family
was located at a convenient distance from the Laight
Street Church, then under the pastoral care of our

110 AUTOBIOGRAPHY.
brother-in-law, the Rev. Samuel H. Cox, we removed
our standing to it. I had come warm from a revival
region, and was desirous of trying to do something to
advance the cause of Christ. By the consent of brother
Cox, we opened our house and invited a weekly prayer-
meeting for young people, chiefly connected with our
church. In the course of a short time, it was well
attended and interesting. A -number of non-professors
became anxious, and in a few weeks some were cherish
ing Christian hope. Brother Cox's engagements were
such that he attended but a few times, and as our
rooms were not large, he judged it expedient to have it
removed to another private dwelling, where the parlors
were very spacious. If I recollect right, there were
about sixteen added to the church as the fruits of this
prayer meeting. Our youngest child was among those
who cherished hope, but did not unite with the church
on account of her age, until the following year.
I will remark, that our two eldest daughters, Julia
Stuart, and Sarah Cleveland, first united with the Wall
Street Church, Rev. P. M. Whelpley, pastor. Our
eldest son, David Stuart, united with the Mission
Church, under care of the Rev. Mr. Gray. Our
second son, William Earl, our third daughter, Mary
Abiah, and our fourth daughter, Elizabeth Clement, were
united first with the church in Bozrah, Connecticut,
under the care of the Rev. David Austin ; and our
youngest child, Susan Pratt, was first united with the
Laight Street Church, under the care of Rev. S. H. Cox.
The Rev. Mr. Saxton was invited by the church in
Greenwich, Connecticut, to supply their pulpit, which
was then vacant, for a few sabbaths, in 1827. Soon
after he commenced his labor, an indication of a revival
appeared, and I was earnestly requested, by a special

AUTOBIOGRAPHY. Ill
messenger, to visit the place, to aid Mr. Saxton. I
arranged my business for one week, and commenced a
visitation of the inhabitants, with one of the deacons.
I was obliged to return at the end of the week,
reluctantly however, as the awakening was becoming
general. But I soon made new arrangements to leave
my business for a while, and returned. This time I
remained two weeks, and the revival was very interest
ing. As many as eighty or a hundred attended the
inquiry meeting, and a large number expressed hope.
Though there were, if I recollect right, about one
hundred added to the church, as fruits of the revival,
the work was suddenly arrested, as it seemed to me, by
an injudicious sermon from Mr. Saxton, who had recently
modified, in some respects, his theological views. His
text was — " Make you a new heart ; " his doctrine was,
that impenitent sinners had unqualified ability to make
themselves new hearts. This sermon, unhappily, turned
the attention of most of the hearers from self-examina
tion to speculation and controversy. Very few after
wards expressed hope, and I never heard of a new case
of awakening. I had witnessed, once before, a similar
circumstance, in the case of another minister. I will
here remark, that in all the early revivals 1 was per
mitted to witness, the distinction between natural and
moral ability was clearly inculcated, in accordance with
the views of the Rev. Dr. John Smalley, and others of
the day. And I will add, that I never witnessed con
viction more pungent, than when impenitent sinners were
plainly told that while they had natural ability to com
ply with all the requisitions of the gospel, yet such
was their alienation of heart from God, that if he did
not, of his sovereign mercy, give them repentance unto
life, and shed abroad his love in their hearts, they would

112 AUTOBIOGRAPHY.
go to eternal ruin. I have long observed that the
fruit of revivals have proved more or less genuine and
lasting, in proportion as this distinction has been incul
cated, or otherwise.
We moved to the upper part of the city in 1830, and
removed our standing from the- Laight Street Church, and
united with the Prince Street Church — a new enterprize,
designed to sustain the preaching of the Gospel to the
poor, and endeavor to promote revivals of religion. The
Rev. Charles G. Finney, an ordained Evangelist, was
then preaching as a supply. I had some years previously
received a very favorable account of Mr. Finney, from
the Rev. Enos Bliss, of Lorrain, New York, in whose
house he was first licensed by Presbytery, and also from
Christian friends in Rome, Utica, and Troy, in whom I
had the utmost confidence, so that I was prepossessed
in his favor. Mr Finney had commanding talents. The
house was generally filled to overflowing. Many soon
professed anxiety and others cherished hope. While I
could not always approve of his measures, and bold
personal exhortations, yet I ¦ did not at first perceive
that he advanced doctrines materially different from the
Hopkinsian system. But soon there appeared to me a
verging towards Pelagianism. During Mr. Finney's
labors of several months, if I remember right, between
two and three hundred were added to the Prince Street
Church, and I judged in some cases without sufficient
trial and instruction.
The Rev. Herman Norton succeeded Mr. Finney as
pastor of the church ; an excellent, pious man, whose
sound preaching was greatly blessed, with almost a con
tinual revival for more than two years, until the church
swelled to nearly five hundred members. During this
period, the general measures introduced by Mr. Finney

AUTOBIOGRAPHY. 113
were to some extent kept up, being popular among the
young converts, and excitement sometimes ran high.
Indeed, we had all become more or less enthusiastic,
and those who doubted the propriety of some things
were afraid to come out in opposi-tion, lest it should
create division and controversy, and destroy Christian
fellowship or impede the work.
I will here observe, that pious persons are often in
danger of being actuated too much by impulse, and not
enough by principle, or fixed purpose of duty in view of
all things. When their minds have long dwelt on one
subject, and feel its importance, they are apt to give it
an undue attention ; whereas, intelligent piety does not
lead the possessors to be over zealous in the perform
ance of one duty, and negligent in another. I doubt
not that when persons are under the guidance of the
Holy Spirit, their minds are generally calm, contempla
tive, and in a state to inquire, " Lord, what wilt thou
have me to do ? " They survey their situation, their
present obligations, and look to the Word, and the indi
cations of Divine providence, and desire not to lead, but
to follow, providence. On the other hand, impulse or
excited feelings, may greatly mingle with natural or
animal excitement, which may hurry the possessor for
ward without much consideration. Hence, under such
excitement, they may drive ahead very indiscreetly, and
on the whole do more harm than good. They may feel
in some degree what Jehu expressed to Jonadab, " Come
with me and see my zeal for the Lord." — 2 Kings, 10 : 16.
We may consider it as a fixed rule that intelligent
piety is calm, contemplative, and seeks by prayer the
guidance of the Holy Spitit in the way of duty. Such a
course is not inconsistent with being zealous in a good
cause, or ardent in endeavors for the salvation of souls-
15

114 AUTOBIOGRAPHY.
In the spring of 1836, we moved to Plainfield, New
Jersey, and took possession of the Cedar Brook farm,
considered one of the best in Essex County. We
removed our church standing and united with the Pres
byterian Church under the pastoral care of the Rev.
Lewis Bond, an excellent, sound, and pious man. We
were generally edified under his ministration. As they
had not been favored for a length of time with any
special revival, the church was in rather a cold state,
and some special effort was two or three times attempted,
and with some good effect, to rouse up attention to
spiritual concerns. On one occasion, I visited with Mr.
Bond, by his special request, quite a number of families.
During our residence of about nine years in Plainfield,
we enjoyed two seasons of interesting revivals, which I
judged were somewhat abridged by too much caution
against any new measure. When sound doctrine is
preached, and persons are convicted in view of truth,
there is not so much danger of delusion as some appre
hend, even if measures adopted are not always of the
most judicious kind ; for measures are generally transient,
while unsound doctrine is always dangerous and often
- lasting in its effects.
Early in 1845, we sold our establishment in New
Jersey, and again located in the city of New York, where
we united with the Sixth Street Presbyterian Church, under
the pastoral care of the Rev. Horace Baton, a sound
young man of great promise. Having now no special
occupation, and being again elected a ruling elder, which
office I declined in Plainfield, after being elected, on
account of my engagements and infirmities, I accepted,
and was installed for the fifth time as a ruling elder.
Having obtained help from God, we continue to this
day ; myself in the seventy-fourth year of my age, and

AUTOBIOGRAPHY. 115
my wife in her sixty-eighth. I find from experience, if
by reason of strength, I should attain to fourscore
years, yet they will be labor and sorrow, and soon pas?
away.* And now, my dear children, I have very imperfectly
completed the " brief sketch " I proposed, mainly for
your gratification and benefit. I have aimed to be
correct in relation to facts, though it would not be
strange if I have made some mistakes from the loss of
memory ; and I trust the hints and remarks which I
have made while passing along will not escape your
serious consideration. I have had, in the course of
my life, much anxiety for your spiritual welfare, and
while under my care I felt it a duty to deny you every
gratification which was likely to interfere with your
eternal interest ; and I now beg that you will attend
to the same thing in relation to your children, taking
the Bible, and not those whom you may esteem pious,
for your standard.
Now may the love of God be shed abroad in your
hearts by the Holy Ghost, and inspire you with that
Spirit which came down from above, which is first pure,
then peaceable, gentle, easy to be entreated, full of

* The reason for the removal from Plainfield to New York, was
the advance of the infirmities of age upon both Mr. Dodge and his
consort. They took up their residence with their son-in-law and
daughter, Mr. and Mrs. H. C. Porter. Soon, however, they were
called to mourn the departure of their daughter, who, on the ensu
ing New Year's day, wcis attacked with inflammation of the lungs, and
died after an illness of nine days. Of her the father writes, in a
note of which this is an abridgment, thus : " From the time of her
conversion, her course was like the rising morning, growing more
and more bright. Her life was known and read of all her acquaint
ance. Her departure was calm ; her faith strong in her Redeemer ;
and her hope fiiU of immortality.''

116 AUTOBIOGRAPHY.
mercy and good fruits, without partiality, and without
hypocrisy, — is the prayer of your parent while he lives.
On taking a retrospective view of all the way in
which the Lord has led me, and the temptations which
befel me in the way, I am ready to say, that if I
ever enter the heavenly world, I shall be but a brand
plucked from the burning, by mere sovereign grace.
Many a time my feet had well nigh slipped, but the
mercy of the Lord held me up, and I trust delivered
me out of every fatal temptation ; and to his name be
all the glory, through Jesus Christ my only hope of
eternal life. Amen.
DAVID L. DODGE.

SUPPLEMENTARY SKETCH

MR. DODGE'S LIFE AND CHARACTER,

REY. ASA D. SMITH, D.D.,
PASTOR OP THE FOURTEENTH STREET PRESBYTERIAN CHDRCH,
NEW YORK.

SUPPLEMENTARY SKETCH.

Teds far, with all simplicity and godly sincerity, in a style
perspicuous, indeed, yet unaffected and unadorned, the author of
the following pages has given us the history of his own life.
While the wide circle of surviving relatives and friends will find
in it many precious reminiscences, not a few of its details will
be interesting and suggestive even to the general reader. As
the narrative reaches not the close of life, and as it attempts,
of course, no delineation of character, it is thought fit to subjoin
here a brief concluding sketch.
From the year 1845 to 1851, Mr. Dodge remained in offi
cial connection with the Sixth Street Presbyterian Church. In
that relation he was eminently useful, not merely in counsel, for
which his intelligence, his ripeness of judgement, and his varied
experience had largely qualified him, but in all the more active
duties pertaining to the eldership. Though beset often with physical
ailments and infirmities, he devoted not a little of his ample
leisure to visiting the members of the church and congregation.
Particularly faithful was he to the sick, and those newly impressed
by divine truth. Nor was he slow to seek out in private the
thoughtless and unfeeling, that he might win them, if possible, to
the wisdom of the just. Souls not a few, it is believed, of the
congregation referred to, will bless God forever for the fidelity
of this aged and venerable servant of Christ.
When the Fourteenth Street Presbyterian Church was organized,
he was one of those from the Sixth Street Church who took

120 SUPPLEMENTARY SKETCH.
part in the movement. He had, from the first, regarded it with
deep interest; his counsels had been freely imparted, and his
prayers for the divine blessing had, with those of the lamented
Brewster, and other like-minded coadjutors who yet survive, attended
its every step. Happy the Christian enterprise, of whatever sort,
whose foundations are thus cemented and hallowed ! He would
willingly, with the weight of years that was upon him, have
declined all official responsibility in the new church ; but to this
his associates would not consent. His sixth installation as an Elder
took place in the Lecture Room, the main edifice not being yet
completed, Tuesday evening, June 20th, 1851. For the second
time, he recognized among his companions in office his youngest
son. An interesting fact this, not simply as unusual, but as
illustrating to us, as it did to him, God's faithfulness to his
ancient covonant.
Though his physical infirmities were evidently increasing, he
omitted no duty of his new relation within the compass of his
strength. It was a stem necessity only that could keep him
from the place of social prayer. Dear to him ever was the
throne of grace, and the communion of saints. From the
organization of the session to what proved his last meeting with
his fellow Elders, his place at the board was not in a single
instance vacant. His responsibilities there, he felt, were among
the most important that could be imposed upon him. Not
lightly, as in the case of some, but in their own proper weight,
ever pressed upon his heart and conscience his ordination vows.
He did what he could in his familiar and most useful work of
private visitation. One of his last efforts was the preparation of
a catalogue of all the members of the church, with the design, if
his strength should permit, of calling upon them all. From these
and other like schemes and labors, he was only taken, we are
assured, to a higher and more glorious service above.
In glancing at the character of Mr. Dodge, as developed in
his life, it will occur to every reader, that he was, to great
extent, a self-made man. Anticipating no large inheritance, he

LIFE AND CHARACTER. 121
was early thrown chiefly on his own resources. He expected to
be what under God he was, the artificer of his own fortune ;
nor did he shrink from the needful effort. He learned to grap
ple with difficulties, and, toward whatever goal, to make his own
way. His progress was not only a growth, springing from an
inherent and forceful principle, but a growth like that of the
oak on the exposed hill-top, striking its roots deeper, and gain
ing vigor in every branch and fibre, as mighty winds sweep
over it. The reader has seen under what difficulties, yet with
what untiring zeal, his pursuit of knowledge was conducted, and
with what combined originality and energy he undertook and
carried on the business of teaching. It was from email begin
nings, and as the result of his own shrewdness and efficiency,
he came to rank with the most prominent mercantile men of his
day. Nor was this self-constructive habit less apparent in his
theology. He wrought out by patient study his own doctrinal
platform, not disdaining what others had done, yet taking nothing
on trust. Hence the peculiarity of some of his opinions, and
the eclectic character of his whole creed. If we pass to the
practical and experimental, his was no imitative piety. Out of
living germs in his soul, grew up the fair virtues which met our
view. He uttered only what he felt, and what he felt was on
clearly ascertained grounds. Little of the artificial, the merely
conventional, was there in his interior Christian life.
How intelligent he was, especially on religious subjects, this
whole volume bears witness. Though he had but limited educa
tional privileges in his youth, his attainments in various departments
of secular science were highly respectable. He was a lover of
knowledge — he had an inquisitive and penetrating mind. He
was a great reader, finding some time for books, and for the
pen, even when most pressed with business cares ; and when the
leisure of his later years came, diligently improving his larger
opportunities. The wide and devoted circle of his friends were
happy to know how much pleasure it always gave him to find
upon his table some new and valuable, issue of the press. Nor
16

122 SUPPLEMENTARY SKETCH.
did he read only ; he thought as he read, and often noted his
thoughts. By this constant exercise of the mind, it was kept
bright and vigorous. Up to the last months of his life, though
his eye was somewhat "dim," the "natural force" of his intel
lect was scarce abated.
He read much of history, ancient and modern, secular and
ecclesiastical. To various other kinds of solid reading he gave
a portion of his time. But his chief intafest obviously was in
theological discussion. Practical works he by no means under
valued ; but it was a favorite notion with him, that all good
experience and practice must spring from good doctrine. In
revivals of religion, he was wont to remark, the doctrines preached
are of much greater consequence than the measures employed. The
form of proceeding is but for the present — ¦ the opinion fixed in
the mind, is to be permanently operative there. How wide was
his range of investigation, and how carefully and thoroughly, as
well as independently, he studied, not only the papers contained
in this volume, but others necessarily omitted, abundantly testify.
He was quite familiar with the chief religious controversies of
the day ; his views in relation to most of the points embraced
in them, he committed to writing. There are few leading topics,
indeed, either of dogmatic or practical theology, which are not,
to some extent, embraced in his manuscripts. With what delight
he would enter upon the discussion of some great point in
divinity — not as a disputant so much as a lover of God's
truth — there are living clergymen who well remember. In such
conference, his whole being would seem newly and intensely
animated. It was a feast to him, and hardly less to any like-
minded person who took part in it. When we call to mind
the circumstances in which a large part of his hfe was spent,
his lack of early advantages, and the pressure of business in so
many of his latter years, it is truly remarkable that he should
have studied so deeply, and have treated in so able a manner,
a circle of important topics so large and so various.
As touching the cast of his theology, it was his aim and his

LIJE AND CHARACTER. 123
habit to gather it djrectly from the Bible. High views did he
entertain of the diviqg authority of the Scriptures ; not the slightest
sympathy had he with the lax notions of some on the subject of
inspiration. The speculations and hypotheses of mere human
wisdom were to him *s "the spider's most attenuated thread."
Not the weight of a feather, in his view, had the loftiest name
in the annals of theological research, unsustained by God's
Word. His motto ever was " To the law, and to the testi
mony. " He soualjt as a resting place for all his faith a. " Thus
saith the Lord. " All who were familiar with him will remember
how frequent and hearty were his references to the Bible, as his
alpha and omega in matters both of doctrine and practice. As
a natural result of such views and feelings, he was eminently
dihgent and laborious in the study of the Scriptures. He was
ever drawing "water" frqm those "wells of salvation." Besides
his devotional reading, he was, for most of his Christian life, in
the habit of going through the Bible once a year in a critical
manner. By this it is not intended that he entered into an
examination of the original. For that his studies had not prepared
him. When light was specially needed as to the construction
of the Greek or Hebrew, he was wont to resort to some divine
in the circle of his acquaintance. His reading was critical, in
that he sought carefully for the mind of the spirit, by all the
means within his reach, chief among which was the collation of
Scripture with Scripture. The Bible, he held, is its own best
interpreter. He had, in this manner, read it through in course
forty-two times. On the first day of the year in which he died,
he began it anew for the forty-third time. Great blessedness did
he find in these explorations of divine truth, and in the
discussions to which they were so largely subservient. ' As he was
prompted to them mainly by his deep spiritual affections, so by
means of them were those affections greatly strengthened. There
was a delightful harmony, in his case, of the theoretical with the
practical, of the dogma with the life. Few servants of Christ
have more happily exemplified that saying of Lord Bacon, " Cer-

124 SUPPLEMENTARY SKETCH.
tainly it is heaven upon earth, to have a man's mind move in
charity, rest in Providence, and turn upon the poles of truth."
While he thus resorted to the great fountain of divine knowl
edge, calling no man master, he held firmly the system of
doctrine commonly called Calvinistic, and regarded the Westminster
Catechism as one of its best expositions. On two great themes
of the Bible, he was wont to dwell with peculiar emphasis, the
mediation of Christ, and the work of the Spirit. Christ was to
him, both in his creed and his life, all in all. Very jealous
was he ever of the Saviour's glory, and careful always, in prayer,
to recognize his advocacy. It pained him if others, in coming
to the throne of grace, failed to come avowedly in the name of
Jesus. It was not enough that they rested on him in their
hearts ; a trust so essential and fundamental, he felt, should
have distinct expression. On the Spirit's office-work, especially
as connected with the present dispensation, the views of many,
he judged, even of the evangelical, were quite below the New
Testament standard. It was his habit and his delight to magnify
that work, as he believed it to be magnified in the word of God.
To the prophetical parts of the Bible he attached great importance.
They should be diligently studied, he held ; by many, he feared,
they were unduly neglected. Some peculiar views he adopted in
this direction ; but they were not of a visionary sort — they were
sober, well digested, and not at all incongruous with the great
fundamentals of our common faith. What views he held on the
subject of war will be sufficiently apparent from the following
pages ; and however some may dissent from them, none can fail
to see that they were well considered, and pervaded by a spirit
eminently befitting a disciple of the Prince of Peace. In relation
to this subject, as to all others, he based his opinions not on
the ground of mere expediency, but on the more solid foundation
of the divine testimony.
To his enlarged Christian benevolence, he gave expression in
many ways. How prominent a part he took in originating some
of the most important of the philanthropic and charitable instltu-

LIFE AND CHARACTER. 125
tions of the day — as the New York Peace Society, the New
York Bible Society, and the New York City Tract Society, —
how much engaged he was in the early missionary movements in
the city of New York, and in promoting the education of pious
young men for the ministry, — his own modest narrative does but
imperfectly show. In whatever concerned the spiritual welfare of
the young, he was all his life-time greatly interested. Touching
testimony has been borne in regard to the deep emotion with
which he was wont, at communion seasons, to see youthful con
verts take upon themselves the vows of God. How greatly he
delighted in revivals of religion, and how effeoiive were his labors
at such seasons, may to some extent be gathered from his own
unambitious statements, but is more fully manifest in the recollec
tions of many who survive him. Even as to the minor forms
of heavenly charity, his example was a marked one. He was
" given to hospitality. " His doors were ever open to such as
were worthy of his regard, especially to ministers of the gospel,
and young men in a course of preparation for the ministry.
Persons of both these classes frequently passed weeks, and in
some instances months, under his roof. According to the Scrip
ture injunction, he was a " courteous " man, careful habitually to
make even the conventionalities of life a fitting accompaniment and
expression of the inward principle of kindness.
In all his business relations, he had, both in a secular and
religious view, rare points of excellence. He was diligent, sys
tematic, and exact. It was his habitual feeling, that whatever
was done, should be done just right. In regard to all his
engagements, he was strictly punctual, never allowing others to
lose their valuable time in waiting for him. He was not only
efficient in business, but eminently upright. In illustration of
this remark, an incident may be mentioned, which occurred at an
early period in his mercantile life. An opportunity presented
itself of taking part in the purchase of a tract of land, on which
there was supposed to be a valuable mine, of the existence of
which the owner was ignorant. He positively refused to profit

126 SUPPLEMENTARY SKETCH.
by that ignorance, deeming it not consistent with the golden rule.
In an unusual degree did he sanctify all his secular relations.
It may be doubted whether the world has ever seen, in this
regard, a manufacturing establishment like that he conducted at
Bozrahville. His last meeting with the session of the Church, was on the
2d of January, 1852. Very gradually, for successive months
thereafter, under the pressure of aggravated chronic maladies, did
his strength wear away. Most precious to many were their inter
views with him, as his end drew near. To his Pastor he said,
at one time with much emotion, " The early Christians thought a
great deal of seeing the Lord. My imagination sometimes works
in regard to heaven ; but I return and rest in this, that I shall
not be disappointed." He remarked, on the same occasion, that
he expected to behold in heaven no other divine form than that
of Christ. "I desire," he said, "to have no anxiety about my
recovery. God is excellent in counsel, wonderful in working. "
He said, as he looked at himself, he felt he was vile, but he
was consoled by the promise, " He that believeth hath ete'mal
life. " At the same interview he remarked, that as he had been
reading in the book of Samuel, he had been much struck with
the long suffering of God. On another occasion, he said he had
been thinking of the 84th Psalm :
*'My soul, how lovely is the place
To which thy God resorts !
'Tis heaven to see his stDillng face,
Though in his earthly courts. "
At another time, he repeated emphatically, as appropriate to his
state of mind, the scripture, " Other foundation can no man lay,
than that is laid, which is Jesus Christ. " Through all his
illness, even when the flagging cf the powers of nature seemed
to preclude mainly both thought and emotion, his trust in the
Saviour was unwavering. Upon the divine word, as upon ada
mantine foundations his soul still rested ; the statutes of the Lord

LIFE AND CHARACTER. 127
were still his songs in the house of his pilgrimage. At times
his mind, through the power of disease, ,or the effect of opiates,
would lose its balance ; but let the subject of religion be men
tioned, and his wandering thoughts were at once reealled. The
Word of Christ, as of old it quelled the stormy waves of Galilee,
calmed at once every tumult of his soul.
One Sabbath afternoon, not long before his death, he remarked
to a relative, that he had been repeating a hymn respecting the
Church : " We are a garden walled around.
Chosen, and made peculiar ground ;
A little spot enclosed by grace,
Out of the world's wide wilderness. "
He said, in dwelling upon this hymn, he had found his mind
disposed to enter into a calculation of the proportitns of the
heavenly city, as set forth in the apocalyptic vision ; but,
for fear of pride he had restrained his thoughts. " Christ,"
he said, " will do all he has ever promised, and we must trust
all to him. The great plan of salvation is all fully adjusted
and settled, and God will carry it out to its final completion,
and in its full proportions, just as he has determined it in
his own infinite mind." He remarked at the same time, "We
must keep ourselves so armed, that Satan cannot reach us. There
is one rook on which we can stand and be safe, that is Christ. "
" I had entertained the vain idea, " he added, " that I had got
Satan so low, that he could not fire a single dart at me ; I
found I was mistaken." " I have been thinking," he said
further, " how important it is, that we be faithful in fulfilling
our oath, and bring up the children in the nurture and admoni
tion of the Lord. I want our dear young people, that are
growing up so fast, to live so near to God, that there may be
a constant intercourse between them and heaven — not let their
minds be so filled with the vain things of this world." He
said at the same interview, he had found it very difficult to
reahze that it was the Sabbath — he had been so long confined

128 SUPPLEMENTARY SKETCH.
to his bed, and kept from church, that every day appeared alike ;
but if he should get a little more strength, he should want to
have a little prayer-meeting in his room — not preaching, but a
little season of prayer and exhortation. "I had hoped," he
added, " that another twenty -four hours could have finished up
what • God had for me to do ; but God knows best. "
On the Monday evening before his death, eight of his grandsons,
then in the city, all of about the same age, were to have visited
him together. This was by his own request, as he said he had
some things to say to them. His design was frustrated, however,
by a recurrence of the peculiar hemorrhage connected with his
illness. There was in this connection a striking manifestation of
his characteristic dislike of all vain display. Soon after the above
appointment was made, he said, " I almost regret inviting my
grandsons to meet here. I fear it savors of ostentation. "
On the morning of his decease, Friday, April 23, he remarked,
"I shall go home to-day." When he was evidently struck with
death, he said he felt that his earthly tabernacle was fast giving
way. He had before requested that when he came near his end,
his children should be gathered around his bed. As they were
standing there, he said, "Children, I have very little strength."
Then, with a holy solemnity and dignity, carrying our thoughts
back to the death-scenes of the ancient patriarchs, he added —
"The Lord bless you, and keep you from all the evils of this
wicked world, and preserve you for his heavenly kingdom, through
our Lord Jesus Christ. Amen. " He then requested that
prayer might be offered; after which he said, "Now sing one
or two stanzas. " A portion of the hymn, " 0, where shall rest
be found ? " was then sung, in which he seemed deeply interested.
A few moments before his death, he was asked if his trust was
still in Christ alone. He replied with great emphasis, and as
if surprised at the inquiry, "Certainly!" Gently and peacefully
then passed his spirit to its rest, and the songs of his pUgrimage
were exchanged for the gongs of glory !
On Monday, April 26, the funeral service took place in the

LIFE AND CHARACTER. 129
Fourteenth Street Presbyterian Church. The Rev. Gardiner
Spring, D.D., an old and highly esteemed friend of the deceased,
took part in the exercises. In the course of an impressive
address, he remarked that Mr. Dodge sat in Presbytery as an
elder on the occasion of his ordination. The solemn service
ended, the precious dust was committed to its resting place amid
the shades of Greenwood.
A sermon on occasion of the death of Mr. Dodge, was to
have been preached by his pastor on the Sabbath succeeding the
interment. It was postponed, however, to Sabbath, May 9th, on
account of the sudden decease, on the evening of April 30th,
of Mr. Joseph Huntington, the husband of Mr. Dodge's eldest
daughter. From that discourse, subsequently printed, some of the
preceding statements and remarks have been transferred.
As a fitting, though imperfect, expression of the feelings of the
surviving elders of the Fourteenth Street Church, the following
minute was, on the 7th of May, 1852, placed on their records: —
" Ordered to be recorded, that Mr. David L. Dodge, a
member of this session, departed this life on the 23d of April
last, in the seventy-eighth year of his age. He was ordained a
ruling elder in the old Collegiate Presbyterian Church, in the year
1809 ; and most of the time since, in various Presbyterian
churches, has been in the active discharge of the duties of that
office. His delight and proficiency in the study of God's Word,
— his devotedness and consistency as a Christian, — his ample
experience, sound judgment, and eminent fidelity as an elder, greatly
endeared him to us in life ; and very precious do they render his
memory. His death, after a protracted illness, was peaceful
and calmly triumphant. He rests from his labors, and his works
do follow him. " 17

ESSAYS AND LE.TTERS.

THE

MEDIATOR'S KINGDOM,
NOT OF THIS WORLD: BUT SPIRITUAL.

BY AN INQUIRER.

The writer of the following pages has, for a considerable time,
doubted the propriety of some of the common practices of Christians.
To satisfy himself he has, if he is not deceived, candidly and
diligently examined the Scriptures, with a view to ascertain and
practice the truth. After considerable inquiry, his doubts increased.
He then applied to some highly respectable and pious friends, who
frankly acknowledged that they had never fully examined the subject;
as they had never had any doubt concerning it. They judged the
matter weighty, and advised him to arrange his thoughts, and commit
them to paper. This he has endeavored to do, as well as a very
infirm state of body, and a press of commercial business, would
admit. After submitting what he had written to some of his friends,
they unanimously advised him to lay it before the public ; hoping
that it might have a tendency to call the subject into notice, and'
lead to a more complete and full examination. With this view, he
has ventured to commit the foUowing sheets to the press. He has
only to beg that the Christian, who may take the trouble to read
them, wiU not be so solicitous to reply to the arguments, as to
examine and illustrate the truth.
The kingdom of our glorious Mediator is but little
noticed in the world ; yet it is precious in the eyes of
the Lord. The Lord hath chosen Zion. She is the
redeemed of the Lord. He hath said, he who touches
her, touches the apple of his eye. She is purchased by
the blood of the Lamb, sanctified by the Spirit of grace,

134 THE MEDIATOR'S KINGDOM,
and defended by the arm of Omnipotence. Notwithstand
ing she may still be covered .with sackcloth, the days of
her mourning have an end. The Lord will raise her
from the dust, and make her an eternal excellency, and
the joy of many generations. The mystical body of
Christ is composed of that innumerable company, which
no man can number — out of every nation, and kindred,
aud people, and tongue — whicli will finally stand before
the throne of God and the Lamb, clothed with white
robes, and palms in their hands. It is but one body
although composed of many members. The temple, which
was a symbol of the church, was composed of many
stones, although but one building. The spiritual temple
is built of lively stones, upon the foundation of the
apostles and prophets ; Jesus Christ himself being the
chief corner stone. This spiritual temple will continue
to rise under different dispensations, until the elect are
gathered together from the four winds of heaven, and
the top stone is carried up, with shouts of Grace,
• Grace, unto it!
The Mediator's kingdom is not of this world. "Jesus
answered, My kingdom is not of this world : if my
kingdom were of this world, then would my servants
fight, that I should not be delivered to the Jews."
John xviii. 36. In remarking upon these words, we are
naturally led to consider,
I. What the Mediator's kingdom is.
II. Its nature.
III. Its laws.
Prom which, we propose to make several inferences and
illustrations for improvement.
Agreeably to the arrangement of our subject, we shall
first endeavor to ^ascertain what the kingdom of the
Mediator is ; or that kingdom which he so emphatically

NOT OF THIS WORLD: BUT SPIRITUAL. 135
calls " My Kingdom," in distinction from all other king
doms. " Jesus answered. My kingdom," — Our glorious
Mediator takes to himself the majesty of a sovereign,
and claims a kingdom. In his mediatorial character he
possesses, in an extensive sense, universal empire. He is
exalted far above all principality, and power, and might, and
dominion ; and has a name which is above every name.
He is King of Kings, and Lord of Lords. He is not only
king on his holy hill of Zion, but rules amongst the
nations. He is, however, in an appropriate sense, king
of saints under the gospel dispensation ; as he governs
the worlds with a view to his own glory and their
exaltation. That the Church, under the gospel dispensation, is in
a special manner, the kingdom of heaven, or the king
dom which Christ so often called his kingdom, appears
evident, (it is thought,) from many passages of Scripture.
The prophet Daniel, while interpreting the symbols of
the four great empires which were to arise in the earth,
adds, that " in the days of these kings shall the God
of heaven set up a kingdom which shall never be
destroyed. This kingdom could not be the Church Uni
versal, for that was established in the family of Adam,
and had continued, without being broken, in a line of
holy men down to the prophet's day. It must therefore
have a special reference to something future. When
John the Baptist came preaching, he said, ' Repent ye,
for the kingdom of heaven is at hand ; " fully implying
that it had not then commenced. He preached repent
ance preparatory to ushering in that kingdom, which
the God of heaven was about to set up. In the days
of tha. fourth great kingdom mentioned in the prophecy
of Daniel, the Lord Jesus Christ came into our world,
to establish his kingdom. As he entered upon his min-

136 THE MEDIATOR'S KINGDOM,
istry, he declared that the time was fulfilled, and that
the kingdom of God was at hand. When he first
commissioned his disciples, and sent them forth to preach,
he directed them to say to their hearers, " The kingdom
of God is come nigh unto you." In speaking of John
the Baptist, he says, He was the greatest of prophets;
but adds, "He that is least in the kingdom of God is
greater than he ; " which must be conclusive evidence
that John the Baptist was not in the kingdom of God.
At the last supper, after our Lord had blessed and
partaken of the bread, he said to his disciples, "I will
not any more eat thereof, until it be fulfilled in the
kingdom of God." In like manner, after taking the
cup, he said, " I will not drink of the fruit of the vine,
until the kingdom of God shall come." All of which
seems fully to imply, that the kingdom which the God
of heaven was about to set up, did not commence before
the gospel dispensation. Christ came under the Mosaic
dispensation, that is, under the law, to redeem those who
were under the law, by the sacrifice of himself; and
being found in the fashion of a man, he humbled himself
and became obedient unto death, even the death of the
cross : wherefore, God hath highly exalted him, and hath
given him a name which is above every name. After
he arose from the dead, he appeared to his disciples
" by many infallible proofs ; being seen of them forty
days, and speaking of the things pertaining to the king
dom of God." "And Jesus came and spake unto them,
saying. All power is given unto me in heaven and
in earth ; go ye, therefore, and teach all nations, bap
tizing them in the name of the Father, and of the Son,
and of the Holy Ghost ; teaching them to observe all
things whatsoever I have commanded you : and lo ! 1
am with you always, even unto the end of the world.

NOT OF THIS WORLD: BUT SPIRITUAL. 137
Amen." Here we see the Mediator possessing a king
dom, and giving laws to his subjects, and commanding
obedience. Although his kingdom was then small, like
a little leaven, yet it had the power to leaven the
whole lump. The stone which was cut. out of the
mountain without hands, will become a great mountain,
and fill the whole earth.. Every knee must finally bow
to his sceptre ; and every tongue confess that he is
Lord, to the glory of God the Father.
From this concise view of the subject, we conclude
that the kingdom of God, or Christ's kingdom, is in a
special manner the gospel dispensation, which was not
completely established until after the resurrection of
our Lord.
II. The next point of inquiry is its nature. " Jesus
answered, My kingdom is not of this world." By this
we understand, the Mediator's kingdom not being of this
world, supposes that its nature, its laws, and its gov
ernment, are all distinct from the nature, laws, and
governments of this world. That the Mediator's kingdom
is not of this world, but spiritual, heavenly, and divine,
will fully appear, it is apprehended, from the following
reasons. 1st. From the character of the King. He was not
born like the kings of the earth. He was the Son of
the living God, and Heir of all things. He was con
ceived by the power of the Holy Ghost, and born of
a virgin. His birth was not celebrated with the earthly
pomp of Princes ; but by a few humble Shepherds, and
a choir of Angels. His palace was a stable, and his
cradle a manger. When a child, he was not amused
with toys, but was about his Father's business. When
he was dedicated to his ministry, it was not by the
18

138 THE MEDIATOR'S KINGDOM,
appointment of Kings, or the consecration of Bishops,
but by the baptism of his humble forerunner ; and the
descent of the Holy Ghost in a bodily shape, like a
dove ; and a voice from the excellent glory, saying,
" This is my beloved Son, in whom I am well pleased."
His companions were the despised fishermen of Galilee,
and the angels of heaven. He was " a man of sorrow,
and acquainted with grief ; " yet he was the eternal
Son of the eternal Father. Nature owned his voice,
and devils trembled at his power ; but he was despised
and rejected of men. When he fed the hungry multi
tude, they were gratified with the loaves and fishes, and
sought to make him a king ; but he departed out of
the place ; for his kingdom was not of this world.
When Satan, the God of this world, offered him all
the kingdoms of this world, and the glory of them, if
he would only fall down and worship him ; he rebuked
him with holy contempt, and said. Get thee hence,
Satan ; for his kingdom was not of this world. The
Mediator did not intermeddle with the affairs of the
governments of this world ; for his kingdom was not of
this world. When he was solicited to command a
brother to divide his earthly substance, instead of com
plying with the request, he only gave a pointed
admonition, Ind said — "Man, who made me a judge,
or a divider, over you?" When his enemies endeavored
to catch him in his words, by extorting from him
something unfavorable to the laws of Cajsar; Jesus
answered, them, and said — "Render to Caesar, the things
which are Cmsar's ; and to God the things which are
God's." When they demanded of him tribute, and that
unjustly, according to their own laws, he paid it with
out a murmur ; to set an example of peace and
quietness for his disciples. In all things he avoided

NOT OP THIS WORLD: BUT SPIRITUAL. 139
interfering or meddling with the governments of this
world. 2dly. From the representations of the Bible, "The
kingdom of God is righteousness, peace, and joy in the
Holy Ghost." The Mediator's kingdom is founded in
right. His sceptre is a right sceptre. He rules in
righteousness. " The unrighteous shall not inherit the
kingdom of God." Righteousness is opposed to all
injustice, oppression and cruelty — it regards the rights
of God and man — it requires love to the Lord our
God, with all our heart, with all our mind, and with
all our strength ; and to our neighbors as ourselves.
His kingdom is a kingdom of peace ; he is the Prince
of Peace. At his birth, the angels sang " Peace on
earth, and good will to men." Peace is opposed directly
to all contention, war, and tumult ; whether it regards
individuals, societies, or nations. It forbids all wrath,
clamor, and evil speaking. It forbids the resistance of
evil, or retaliation ; and requires good for evil, blessing
for cursing, and prayer for persecution. Our glorious
Mediator not only exhibited a pattern of peace in his
life, but preached peace in the great congregation. His
last and richest legacy to his disciples, was the gift of
peace — "My peace I leave with you; my peace I give
unto you ; not as the world giveth, give I unto you."
Christ came in the power of the Spirit, and was full
of the Holy Ghost. It is the communion of the Holy
Ghost which fills the kingdom of heaven with that joy
which is unspeakable, and full of glory. " J]]xcept. a
man be born of the Spirit, he cannot enter into the
kingdom of heaven." Finally, we have his own express
declaration, " My kingdom is not of this world."
Prom what has been said, it may be concluded, that
the Mediator's kingdom is, in a special sense, the gospel

140 THE MEDIATOR'S KINGDOM,
dispensation, or thc kingdom of heaven, and that it is
not of this world, but spiritual, heavenly, and divine.
And this brings us to notice,
III. The laws by which it is governed. It is gov
erned by the same laws which regulate the heavenly
hosts. " Be ye therefore perfect, even as your Father in
heaven is perfect," is the command of our divine
Master. It is the kingdom of heaven — " Jesus said,
My kingdom is not of this world ; if my kingdom were
of this world, then would my servants fight, that I
should not be delivered to the Jews." The laws of
the Mediator's kingdom, require supreme love to God.
Jesus said, " Thou shalt love the Lord thy God, with
all thy heart, and with all thy soul, and with all thy
mind ; this is the first and great commandment." This
implies right apprehension of His being, and perfections,
and supreme love to His word, and delight in His
law ; such as the sweet singer of Israel expressed — 0
how I love thy law ! it is my meditation day and
night. It implies unlimited confidence in God, and
unshaken belief in the testimony He has given of his
Son, and a spirit of filial obedience to all his precepts.
The laws of the Mediator's kingdom require love to
man — " Thou shall love thy neighbor as thyself." This
prohibits rendering to any man evil for evil ; but,
contrariwise, it demands blessing. It utterly forbids
wrath, hatred, malice, envy, pride, revenge, and fighting ;
but requires, on the contrary, meekness, forgiveness, long
suffering, tenderness, compassion, and mercy. The subjects
of the Mediator's kingdom are commanded to do good to
all, as they have opportunity ; but especially to those of
the household of faith. This command extends not only
to the gentle and kind, but to the disobedient and

NOT OF THIS WORLD: BUT SPIRITUAL. 141
froward ; to friends, and to enemies. " If thine enemy
hunger, feed him ; if he thirst, give him drink," — is the
command of our Lord. This injunction, it is apprehended,
is directly opposed to resisting the oppression of enemies
by force. Jesus said, " If my kingdom were of this
world, then would my servants fight ; " but instead of
avenging wrongs, the explicit direction is, " to overcome
evil with good. " The Mediator is the only avenger of
the wrongs done to his subjects ; '' For it is written.
Vengeance is mine, and I ^ will repay, saith the Lord."
In a special manner, the subjects of the Mediator must
love the brethren. They must visit the widow, the
fatherless, and the afflicted, and live unspotted from
the world. The Lord accepts every act of kindness
done to the brethren, as done to himself; and' regards
every act of injustice, cruelty, and revenge towards them,
as expressed towards himself. He considers them his own
property, the purchase of his blood. He will therefore
not only be their portion, but their defence ; a wall of
fire round about them, and a glory in the midst. The
Mediator sits as King, upon his holy hill of Zion, and
is swaying his sceptre in righteousness throughout his
vast dominions.
Having very briefly considered what the Mediator's
kingdom in a special manner is, its nature, and its laws,
we now pass, as was proposed, to make several inferences
and illustrations.
1st. If the Mediator's kingdom is in a special manner
the gospel dispensation, and its nature and laws are not
of this world, but spiritual, heavenly, and divine ; then
we may infer, that the kingdoms of this world are not
united to the kingdom of our Lord, but are opposed to
it. If they are not for him, they are against him ; and

142 THE MEDIATOR'S KINGDOM,
if they gather not with him, they scatter abroad. They
must therefore be at war with the Lamb ; but the Lamb
shall overcome them ; for he hath on his vesture, and
on his thigh, a name written, King of Kings, and Lord
of Lords. The great conflict in our world is between
the kingdom of the Mediator, and the kingdom of Satan ;
but the victory is not uncertain. Although the " heathen
rage, and the people imagine a vain thing — the kings
of the earth set themselves, and the rulers take counsel
together, against the Lord, ,and against his anointed ;
saying. Let us break their bands asunder, and cast away
their cords from us ; — He that sitteth in the heavens
shall laugh ; the Lord shall have them in derision:
Then shall he speak to them in his wrath, and vex them
in his sore displeasure." — " Out of his mouth goeth a
sharp sword, that .with it he should smite the nations ;
and he shall rule them with a rod of iron ; and he
treadeth the winepress of the fierceness and wrath of
Almighty God."
The Psalmist, by the Holy Ghost, says of Christ —
" Thou shalt break them with a rod of iron ; thou shalt
dash them to pieces, like a potter's vessel." Again —
" He shall cut off the spirit of princes, he is terrible to
the kings of the earth." Isaiah, by the revealing spirit,
had the scenes of futurity opened to his view. He saw
the glorious Redeemer marching through the earth in the
greatness of his power ; for he saw, by prophetic vision,
the great day of his wrath appear ; and none but his
redeemed were able to stand. In view of the dreadful
scene, his soul was filled with astonishment ; and he
exclaims — "Who is this that cometh from Edom? with
dyed garments from Bozrah? this that is glorious in his
apparel ; travelling in the greatness of his strength ? I,
that speak in righteousness, mighty to save. Wherefore

NOT OF THIS WORLD: BUT SPIRITUAL. 143
art thou red in thine apparel, and thy garments like him
that treadeth in the winefat ? I have trodden the wine
press alone ; and of the people there was none with me ;
for I will tread them in my anger, and trample them
in my fury ; and their blood shall be sprinkled upon my
garments. For the day of vengeance is in my heart,
and the year of my redeemed is come — I looked, and
there was none to help ; and I wondered there was
none to uphold : Therefore mine arm brought salvation
unto me, and my fury it upheld me. ' And I will tread
down the people in my anger, and make them drunk in
my fury ; and I will bring down their strength to the
earth." Prom this, it appears, that the nations of the
earth, will be gathered like the grapes of a vineyard ;
and cast into the great winepress of the wrath of God
Almighty ; and the great Redeemer will thresh them in
his anger, and trample them in his fury. Their destruc
tion must be inevitable, if their laws and governments
are directly opposed to the Mediator's kingdom. When
he shall come out of his place to shake terribly the
nations of the earth ; then the earth* will no longer
cover the blood of the slain : for he will make inquisi
tion for blood ; and write up the nations. Then he will
stain the pride of all glory, and bring into contempt all
the honorable of the earth. The nations will be like
stubble before the devouring fire ; and will be chased
away like chaff before the whirlwind ; and no place will
be found for them.
The interpretation of the symbols of the four great

* The earth, in symbolical language, is supposed by the writer to denote
civilized nations, in distinction from uncivilized ; which are symbolized by
the agitated sea. Civilized nations will no longer cover tl!e blood of the slain,
under the specious idea of defending their rights and liberties.

144 THE MEDIATOR'S KINGDOM,
empires by the prophet Daniel, fully confirms this idea.
In first describing the vision to Nebuchadnezzar, he says :
" Thou sawest, till that a stone was cut out without hands,
which smote the image upon his feet, that were of iron
and clay ; and brake them to pieces. Then was the
iron, the clay, the brass, the silver, and the gold, broken
to pieces together, and became like the chaff of the sum
mer threshing-floors ; and the wind carried them away,
that no place was found for them ; and the stone that
smote the image became a great mountain ; and filled
the whole earth." The prophet thus interprets the vision:
" And in the days of these kings, shall the God of heaven
set up a kingdom which shall never be destroyed ; and
the kingdom shall not be left to other people ; but it
shall break in pieces, and consume all these kingdoms ;
and it shall stand forever. Forasmuch as thou sawest
that the stone was cut out of the mountain without
hands ; and that it brake in pieces the iron, the brass, the
clay, the silver, and the gold; the great God hath made
known to the king what shall come to pass hereafter."
Thus, we see, that the kingdoms of the world, by not
submitting to the kingdom of our Lord, but by making
war with the Lamb, are devoted to awful destruction,
for the Lamb will overcome them. His kingdom will
stand, for it is an everlasting kingdom ; and of his
dominion there shall be no end. The gospel dispensa
tion, (or the kingdom of heaven,) must remain forever,
as it is governed by the same spirit which prevails in
the eternal fountain of blessedness himself. It is there
fore emphatically called the Kingdom of God ; not only
in distinction from the kingdoms of this world, but in
distinction from all the other dispensations of the Church.
It is not of this world — It is the kingdom of heaven ; the
reign of righteousness, peace, and joy in the Holy Ghost.

NOT OF THIS WORLD: BUT SPIRITUAL. 145
2. If the Mediator's kingdom is not of this world,
but spiritual, heavenly, and divine ; and the kingdoms of
this world are opposed to it ; then we may infer, that
the kingdoms of this world must belong to the kingdom
of Satan. There are but two kingdoms in our world.
At the head of one is the Mediator, and at the head
of the other is Satan. Satan is the God of this world,
and reigns without a rival in the hearts of the children
of disobedience. He is the Prince of the power of the
air. All the kingdoms of this world, and the glory of
them, are given to him, * until the time that God shall,
write up the nations, and make inquisition for blood.
Then the great battle of God Almighty will be fought,
and the beast, and the false prophet will be cast into
a lake of fire ; and Satan will be bound a thousand
years ; and the saints will take the kingdom, and possess
it ; and wars shall cease from under heaven. After the
thousand years, Satan will again be let loose ; " And
shall go out to deceive the nations, which are in the
four quarters of the earth, Gog and Magog, to gather
them together to battle ; the number of whom is as the
sand of the sea. " " And the Devil who deceived them
was cast into the lake of fire and brimstone, where the
beast and the false prophet are, and shall be tormented
day and night forever and ever." Thus it appears that
Satan is the main spring of all warlike powers, and when
he is bound, wars will cease ; but as soon as he is
again let loose, they will rage. The writer is sensible
that this will be a very unpopular doctrine with the men
of this world ; and with those worldly Christians, who

* If the kingdoms of this world do not belong to Satan, then it
was no temptation to our Lord when he offered them to him. It
is expressly said that he was " tempted of Satan.''
19

146 THE MEDIATOR'S KINGDOM,
are struggling, and teasing, and panting, for the profits,
and the honors of this world. If it is a fact, that the
nature and laws of the Mediator's kingdom, are diamet
rically opposite to the kingdoms of this world, then the
inference is irresistible, that the kingdoms of this world
belong not to the kingdom of our Lord, but to the
kingdom of Satan ; and however unsavory the truth may
be, it ought not to be disguised. Satan is the strong
man, but the Mediator is the stronger, and he will bind
him, and spoil his goods. The Son of God was mani
fested that he might destroy the works of the devil.
When he shall destroy the rage of the nations, and the
tumult of the people ; then Satan's goods will be spoiled.
When Satan is cast into the bottomless pit, tumult and
war will retire with him back to hell ; and instead of
the blast of the trumpet, and the groans of the dying,
will be heard the shouts of the saints, and the songs of
the redeemed. Then will 'be " heard as it were the
voice of a great multitude, and as the voice of many
waters, and as the voice of mighty thunderings, saying,
Alleluia, for the Lord God Omnipotent reigneth."
3. If the Mediator's kingdom is not of this world,
and the kingdoms of this world are under Satan's
dominion ; then we may infer, the great impropriety of
the subjects of the Mediator's kingdom using the weapons
of this world, and engaging in tumults, wars, and fight
ings. " Jesus answered. My kingdom is not of this
world ; if my kingdom were of this world, then would
my servants fight, that I should not be delivered to
the Jews." The Jews expected in their Messiah a
temporal Prince ; but because his kingdom was not of
this world, they crucified the Lord of -life and glory.
Had he only appeared in the pomp of this world, and
in the splendor of a temporal conqueror, to vanquish the

NOT OF THIS WORLD: BUT SPIRITUAL. 147
Romans, who were in possession of their earthly Canaan
and oppressing their nation, they would immediately have
rallied round his standard, and followed him to earthly
conquest and glory. He was apparently too inattentive
to their rights and liberties, (which the patriots of this
world now emphatically call their dearest interests.)
They said, " If we let him alone, all men will believe
on him ; and the Romans shall take away both our
place and our nation." It may be asked, Why were
the Jews apprehensive, if all men should believe on him,
the Romans would take away both their place and their
nation ? The answer does not appear difficult. They
doubtless perceived that both his life and precepts,
directly opposed rendering vengeance to their enemies ;
and, on the contrary, demanded nothing less than love
to their enemies, good for evil, and blessing for cursing.
This they could not endure, as it directly opposed their
carnal desires, and filled them with malice against the
Prince of Peace. They might, wdth much greater pro
priety than any nation under the gospel light, have said,
" Shall we imbibe this pusillanimous spirit of doing good
to those who oppress us, and tamely bend our necks to
the yoke of tyranny, and suffer our dearest interests
to be wrested from us, without once making a struggle
to defend them? Rather let us arise and fight man
fully, and defend our liberties, or die gloriously in their
vindication." We say they might, with much greater
propriety, have made these declarations, than any under
the light of the gospel ; because they considered themselves
under the Mosaic dispensation, which had fully tolerated
them, not only in defensive, but offensive war. But
when they perceived that the doctrines of the Mediator
were calculated to disannul their dispensation, and extin
guish their carnal hopes, (notwithstanding his credentials

148

THE MEDIATOR'S KINGDOM,

were divine,) their malice was kindled against him, and
their vengeance was not satiated, until they wreaked
their hands in the blood of the Son of God. And we
may confidently expect, that wherever the same Spirit of
Christ lifts up a standard against the same carnal
policy, and temporal interest, there will follow the same
spirit of envy, persecution, and revenge, which was mani
fested against the Lord of life aud glory. If any man,
(no matter who,) will live godly in Christ Jesus, he
shall suffer persecution. The Spirit of Christ is the
same now, that it was then, and the world is the same,
the carnal heart is the same, and the great adversary
of souls is the same. Only let it be styled "patriotic,"
to persecute the followers of the Lamb of God, and we
should soon see the heroes of this world drunk with
the blood of thc martyrs of Jesus ; and probably many
would be as conscientious as Paul was, while breathins
out threatenings and slaughter against the disciples of the
meek and lowly Jesus. It is not impossible that when
the witnesses * are slain, their crime may be, a refusal
to use carnal weapons in defence of their country.

* The writer has, for a length of time, been of opinion, that no
event has ever yet happened to the Church, which answers to slay
ing the witnesses. It has been given as a reason, by some, that
the witnesses have been slain, that so much light has been- diffused
since the Art of Printing was discovered, and since the Eeformation,
that no reason can ever again be found, sufficiently plausible to
satisfy the consciences of mankind, in again taking the lives of their
fellow men, in matters of conscience. If our country was invaded,
and a law should be passed that every man capable of bearing arms,
ghould equip himself for its defence, on penalty of being considered
as an enemy, and to be publicly executed accordingly, in case of
refusal for conscience sake, there would not probably be wanting
patriots sufficient to execute the laws : if they could not be found
iu our land of liberty, they might be found amongst the Tyrants of
the Old World.

NOT OF THIS WORLD: BUT SPIRITUAL. 149
As it is a matter of great practical consequence to
know, whether the subjects of the Prince of Peace are
authorized in any case, under the gospel dispensatio'n, to
use carnal weapons or not ; we propose in this inference
to be a little more particular. Although it is supposed
that the Lord Jesus Christ acted in a threefold capa
city, as God, Man, and Mediator ; yet we have never
heard it questioned by Christians, that all his conduct
as man, was to remain a perfect example for his breth
ren ; and all his precepts, a perfect rule for their duty.
As his kingdom was not of this world, ho did not
intermeddle with the governments of this world ; he
only submitted to all their laws, which were not contrary
to the laws of his heavenly Father. He was meek, and
lowly ; so little did he possess of this world, that he
had not where to lay his head. He went about contin
ually doing good. He was full of compassion, even to
his enemies. He wept over Jerusalem. He was finally
brought as a lamb to the slaughter ;' and as sheep
before their shearers are dumb, so he opened not his
mouth. When he was reviled, he reviled not again, but
committed himself to him who judges righteously. He
prayed for his murderers, and apologized for his persecu
tors, saying. Father, forgive them, for they know not what
they do. As the Church, under a former dispensation,
had divine authority for engaging in war, it is impor
tant to ascertain, whether this authority was abrogated
under the gospel dispensation or not*. That many

* If the permission given to the church under the Mosaic dis
pensation to engage in war, has not been disannulled by the gospel
dispensation, (which is by no means granted,) it is thought that it
does not admit of the consequences which are generally drawn. The
Israelites were God's covenant people, and were utterly prohibited
from making any covenant with the nations around them; or
engaging with them in their wars. It must therefore be totally

150

THE MEDIATOR'S KINGDOM,

things have been tolerated under one dispensation of the
Church and prohibited under another, most Christians
allow. That th& 'preceptive will of God, is to be our
only rule of duty, few Christians deny. The knowledge
communicated to us, of the preceptive will of God to
his Church, under the first dispensation, is very limited.
We find, however, no authority for taking the life of
man in any case, not even for murder ; but on the
contrary, a seven fold vengeance was pronounced upon
him who should slay the murderer. Under the patri
archal dispensation, he that shed man's blood, by man
was his blood to be shed. In this, defensive war was
tolerated. Under the Mosaic dispensation, not only
defensive, but offensive war was tolerated, and not only
war was permitted, but retaliation, as ; " an eye, for an
eye ; " "a tooth, for a tooth ; " " life for life ; " &c.
The question to be decided is, whether these regu
lations are still in force, or whether they were dis.
annulled by the gospel dispensation ? The life and
precepts of our Lord, and his disciples while under the
unerring guidance of his spirit, must be our only author
ity in this inquiry. That many things were done away
by the gospel dispensation, none will deny, who believe

improper for God's covenant people now, to unite with those who
are strangers to the covenant of promise, and engage with them, in
their tumult and fightings. It is presumed that no one who has ever
read our constitution will pretend that the American nation has, in the
Scriptural sense, made a covenant with God. If the analogy holds good
in one point, it must in another ; and in that case, there is no
alternative left for God's covenant people, but either to withdraw
from those who are not iu covenant with God, or adopt a national
religion which must be defended by the weapons of the nation. It is
believed that those who will not admit that the permission granted
to the Israelites to engage in war was abrogated by the gospel dis--
pensation, can never fully answer the arguments in favor of a
national religion.

NOT OF THIS WORLD: BUT SPIRITUAL. 151
the gospel. The ceremonial part, which was only a
shadow of good things to come, vanished away, when
the substance appeared ; and not only the ceremonial
part was abolished, but many other practices. Polygamy
was permitted under the law ; but forbidden under the
gospel. Divorce was allowed under the Mosaic, but
prohibited under the gospel dispensation ; except in the
case of adultery. Under thc Mosaic dispensation, the
penalty for whoredom was stoning to death. This pen
alty was not enforced under the gospel dispensation, as
may be seen in John viii. 11. That all kinds of war,
revenge, and fighting, were utterly prohibited under the
gospel dispensation, we think appears evident, not only
from the life of our glorious Mediator, but from his
express precepts. " Jesus answered. My kingdom is not
of this world ; if my kingdom were of this world, then
would my servants fight, that I should not be delivere'd
to the Jews." No comment can add force to this pas
sage, for it is apprehended that no language can be
more explicit against defensive war.
In Christ's Sermon on the Mount, he quoted a pas
sage from Exodus, " Ye have heard that it hath been
said, an eye for an eye, and a tooth for a tooth ; but
I say unto you, that ye resist not evil : but whosoever
shall smite thee on thy right cheek, turn to him the
other also." The force of this passage has generally
been obviated, by saying, that we are not to take all
the words of our Lord literally. Although this is
admitted, yet we are absolutely bound to take the
spirit of every word, if we can understand them, by
comparing the Scriptures with the Scriptures. That the
spirit of this passage is directly opposed to the one
our Lord quoted from Exodus, we think cannot fairly
be denied ; and, of course, it disannulled it ; for he

152 THE MEDIATOR'S KINGDOM
who had power to make laws under one dispensation-
had power to abrogate them under another.
The blessed Mediator did, in the most explicit man
ner, command his subjects to love their enemies, and
render good for evil. This command, we are of
opinion, is totally incompatible with resisting them with
carnal weapons. He says, " But I say unto you which
hear, love your enemies, do good to them which
hate you, and pray for them which despitefully use
you." Let us for one moment compare this pre-.
cept with defensive war, and see if it can consistently
be put into practice. Suppose our country is invaded,
and a professed disciple of the Prince of Peace buckles
on the harness, and takes the field, to repel by
the point of the sword his enemy. He advances amidst
the lamentations of the wounded, and the shrieks of
the dying, to meet his Toe in arms. He sees his wrath
kindled, and his spear uplifted ; and in this trying
moment he hears his Lord say, " Love your enemy, and
render to him good for evil ; " and his kindness to him
is like Joab's to Amasa ; he thrusts him through the
heart, and hurries him to the awful tribunal of his
Judge, probably unprepared. Dear brethren, be not
deceived ; for God is not mocked. Who amongst our
fellow-men, would receive the thrust of a sword as an
act of kindness? Only let conscience do its office,
and there will be no difficulty in deciding whether
defensive war is inconsistent with the gospel dispensation
or not. Carnal and spiritual weapons will no more unite
under the gospel dispensation, than iron and miry clay.
Our very salvation depends on being possessed of a
spirit of forgiveness to enemies. " If ye forgive not
men their trespasses, neither will your Father forgive
your trespasses." If men invade our rights, and tres-

NOT OF THIS WORLD: BUT SPIRITUAL. 153
pass upon our privileges, is it forgiveness to repel them
at the point of the bayonet? The honest Christian
will find no difficulty in conscientiously deciding this
question ; notwithatanding he may be slow of heart in
believing all that -is written.
All the conduct of our Lord had meaning to it ;
and much of it was with an express view to teach his
disciples by way of example. A little before he was
betrayed, he ordered his disciples to take swords. The
object of this must have been, either to use them for
defence, or for some other purpose. The event proves
that they were not taken for self-defence. The question
then is, for what were they taken? The event appears
fully to answer the question ; viz.. To prohibit, by way
of example, the use of them for self-defence, in the
most trying situation possible. If any situation would
justify self-defence with carnal weapons, it must have
been the situation in which our Lord and his disciples
were placed, at the time he was betrayed. They were
in a public garden ; and they were assaulted by a mob,
contrary to the statutes of the Romans, and the laws
of the Jews ; and the object was, to take his life.
This the disciples knew ; and Peter judged it a proper
time for defence, and drew his sword, and smote a
servant of the High Priest, and cut off his ear. As
our Lord's kingdom was not . of this world, he would
not suffer his subjects to use the weapons of this world
in any situation. He therefore healed the wound they
made, and rebuked Peter for his mistaken zeal. " Then
said Jesus unto him, put up again thy swo'rd into his
place, for all they that take the sword, shall perish
with the sword ; thinkest thou that I cannot pray to
my father, and he would presently send me more than
twelve legions of angels ? " Here we see that our Lord
20

154

THE MEDIATOR'S KINGDOM,

not only forbade his disciples to use the sword in
self-defence ; but added a dreadful penalty to transgres
sors — "all they that take the sword shall perish with
the sword." The disciples did not then fully under
stand that his kingdom was not of- this world. As
soon as they were prohibited using the weapons of this
world they all forsook him and fled.*
The Apostle James in his epistle to the twelve tribes
of Israel, which were scattered abroad, asks them this
question : " From whence come wars and fighting among
you ? Come they not even of your lusts, that war in
your members ? Ye lust- and have not ; ye kill and
desire to have, and cannot obtain ; ye fight, and war,
and yet ye have not." " Ye adulterers, and adulteresses !
know ye not that the friendship of the world is enmity
with God ? whosoever, therefore, will be a friend to the
world, is an enemy of God." From this we think it
evidently appears, that the warlike spirit of the world
is directly opposed to God. The God of this world

* Four things are noticeable from this history. First, That the
subjects of the Mediator's kingdom have no right to use carnal weapons
for defence, in the most trying situation possible. Secondly, The
promulgation of a decree of heaven ; that aU they, (whether states,
churches, or kingdoms,) who take the sword, shall perish with the
Sword. Every poUtical or ecclesiastical body which is defended with
the sword, wiU by the sword be destroyed. In confirmation of this
sentiment, we see while the great destroying powers were represented
to St. John in the symbols of ferocious beasts, it was added — "If
any man have an ear to hear, let him hear. He that leadeth into
captivity shall go into captivity ; he that kiUeth with the sword, must
be knied with the sword;" — but in opposition to this it is said —
" Here is the faith and the patience of the saints." We would
inquire, how the faith and the patience of the saints appear, if they,
like the nations of the earth, lead into captivity, and kiU with the
sword? Thirdly, The weapon, which the subjects of the Redeemer
are to use for defence, is here brought into view, viz.. Prayer.
Nothing which appears prevented our Lord from using this weapon

NOT OF THIS WORLD: BUT SPIRITUAL. 155
works effectually in the hearts of the children of diso
bedience, and stirs up their lusts, which war in their
members, and hurries them on to acts of cruelty,
revenge, and fighting.
This subject is of so much practical consequence,
that it requires a few observations, in reply to some of
the arguments of worldly and unenlightened Christians,
in favor of using carnal weapons. It is said, that gov
ernment is an ordinance of God, which exists through
out his vast dominion. In heaven above, there are
angels and archangels ; and upon earth, there are mag
istrates and powers ; and in hell, there is the prince
of devils. That God, i-n his holy providence, has so
disposed of events, that governments of some kind or
other do exist in all parts of his dominion, none but
skeptics will deny. But who would pretend that the
governments in heaven and hell are not diametrically
, opposite ? One is the spirit of peace and love ; and

when he was betrayed, but the necessity of the Scriptures being
fulfiUed. Had he prayed to his Father, more than twelve legions of
piinistering spirits would have appeared swift as lightning to discharge
his will. At the time he shall come in all the glory of his Father,
the holy Angels will be with him. He will break through the heavens
in flaming fire, and descend with the shout of the Archangel, and
the trump of God; and cleave asunder the earth beneath; and send
forth his angels, who wiU awake th§ sleeping millions from their tombs,
and gather together his elect, and take them up into the air, to be
ever with their Lord. Fourthly, We may expect that angels will
be sent to deliver the saints in the times of trouble. Angels are
ministering spirits, and are sent forth to minister to those who shall
be the heirs of salvation. What a consolation it is, that the subjects
of the Mediator can apply for help, in times of trouble, to him who
has the hosts of heaven at his command; and who has said he wiU
never leave nor forsake them ! The Angel of the Lord encampeth
round about them who fear him, to deliver them out of aU their
trouble. If God be for them, who can be against them?

156 THE MEDIATOR'S KINGDOM,
the other, rebellion and war. Perhaps the manifestation
of these different spirits, here on earth, may fairly be
the dividing line amongst its inhabitants, and show to
which kingdom they belong. They say all powers are
ordained of God. Thus far they are correct ; but it
is apprehended that they do not make a proper distinc
tion between the ordination of God and his preceptive
will for man. So far as the former agrees with the
latter, it is a rule of duty, and cannot be any further.
One is the rule of God's own procedure, (if the expres
sion is proper,) and the other the rule of action for
his creatures ; but the counsel of God, and his laws for
man, are often diametrically opposite. It is not improb*
able, that this is part of the mystery of God, which
will, by and by, be finhshed.
The Lord Jesus Christ was delivered by the deter
minate counsel and foreknowledge of God ; and yet, by
wicked hands, he was crucified and slain. Here, as in
the case of Pharaoh, and many other instances recorded,
the divine counsel and the duty of man were directly
opposite. To ascertain our duty we must look at the
preceptive will of God, and not to his eternal counsel.
Although all powers are ordained of God, yet it must
not be inferred, that all the laws of the heathen or
civilized world, are to be a rule of duty for the
Mediator's subjects, or that their Spirit is agreeable to
the Spirit of the Gospel dispensation. It is said, We
are commanded to obey magistrates, and every ordinance
of man, for the Lord's sake. All this is admitted. But
these injunctions are either limited by other precepts, or
they are unlimited. If they are unlimited, then all who
have died martyrs, fell a sacrifice to superstition, instead
of duty. Notwithstanding these directions, were intended
as a rule for Christians in all ages, yet they were pro-

NOT OF THIS WORLD: BUT SPIRITUAL. 157
mulgated while the disciples were under idolatrous gov
ernments, and were never intended to encourage them
to worship idols.
These commands must, therefore, be limited. The
question is, how are they limited ? We apprehend, by
the spirit, and other precepts of the gospel. We have
already shown, we trust, that the§e absolutely prohibit
war in every form. If so, then none of these injunc
tions can counteract the position we are examining.
They only enjoin strict obedience to all human laws
under which we live, that do not contradict the spirit
or precepts of the Gospel : when they do, they are not
binding, and must be resisted ; not, however, with car
nal, but spiritual weapons ; we must take joyfully the
spoiling of our goods, and count not our lives dear
unto ourselves.
It has been often said, that he who refuses to com
ply with the commands of the magistrate, resists the
powers that be ; and, according to the apostle's reason
ing, resists the ordinance of God, and will receive to
himself damnation. And further, as all powers are the
ordinance of God, they ought to be supported ; and if
they cannot without, they must be, even at the point of
the sword. Here the subject of the Mediator must
make a distinction between resisting the " Powers that
be " by force of arms, and refusing to obey their unlaw
ful commands. It is not supposed, that. in .one case he
would obey, and that in the other he would disobey
the commands of his master. No martyr ever consid
ered himself as violating this precept, in refusing to
sacrifice to an idol, at the command of an earthly
power : neither will any subject of the Mediator view
himself as violating it, by refusing to use carnal weap
ons, while he believes that his Lord has utterly forbid-

158

THE MEDIATOR'S KINGDOM,

den his using them. It is apprehended that if this proves
any thing upon the principles of war, that it will prove
too much for its advocates. The command is to obey
the powers that be, and not the powers that ought to
be. If it is taken in an unlimited sense, it must pro
hibit resisting even tyrannical powers, and would of
course condemn every Christian who engaged in the
American revolution. To say that all power is in the
hands of the people, and of course it is the people
who are the powers that be, is thought to be but a
quibble. We will suppose a very possible case, that a
foreign power completely overturns the government of
the people, and disannuls their laws, and gives a new
code ; in that case, the command to obey the powers
that be, would not be annihilated. The precept origi
nally was given,, while the disciples were in the midst
of tyrannical governments. It is thought, that it is so
far fr'om tolerating defensive war, that it is opposed to
it. The precepts of the gospel cannot be dependent
upon the convulsions of the nations. If Christians are
bound to aid with carnal weapons in suppressing a
rebellion, then, if the opposing power gains the predont
inance, they must turn directly about, and fight the very
power they were before supporting. Such conduct would
not become the citizens of Zion. If it is said, the
powers that be, are Christian rulers ; then we say, let
Uhem govern only by the laws of the Mediator's king
dom, and we will bow with reverence before them ; and
not teach for commandments, the doctrines of men; as
we cannot receive human laws, for divine precepts.
It is stated that our Lord paid tribute, and that
we are commanded to pay tribute to whom tribute is
due, and that tribute supports the governments of this
world. This is granted ; but the Mediator's subjecti';

NOT OF THIS WORLD: BUT SPIRITUAL. 159
are required also to lead peaceable and quiet lives ;
this is more promoted by paying tribute than by the
refusal. Our Lord directs Peter to pay the tribute,
lest -they should give offence. But paying tribute for
the sake of preserving peace, is a very different thing
from actually engaging in war.
Whenever the Christian is called upon to pay money,
by way of taxes or tribute, he does not part with any
spiritual treasure, but only earthly property ; for which
he has the example and precepts of the Lord. The
currency of the world generally bears the ensign of the
nation which made it. If it bears the image and
superscription of Cassar, then render to Caesar the things
that are Cassar's ; and unto God, the things which are
God's. Christians, however, whose hearts are_upon this
idol, will sooner give up tlieir lives than their God.
" The love of money is the root of all evil." The real
Christian's treasure is in heaven, aud beyond the reach
of the powers of earth or hell. The things of this
world are but privileges loaned him, to be resigned at
the call of his Lord. Shall he then fear those who
can only kill the body, and afterwards have no more
that they can do? Rather let him fear him, who has
power to destroy both soul and body in hell for
ever. It is better for him to suffer wrong, than to do
wrong. The permission granted to the Jewish church to wage
war, has often been pleaded as authority for Christians.
If this proves anything, it proves too much ; for not
only defensive, but offensive war was permitted under
the Mosaic dispensation. This, the Tyrants of the world
have not generally contended was right since the gospel
dispensation. We think, however, that we have fully
shown that this was abrogated under the gospel dispen-

160

THE MEDIATOR'S KINGDOM,

sation, and that all kinds of war were prohibited ; if
so, it has no weight on the subject.*
It has been said, that Christians, with a small exception
have never questioned the propriety of defensive war.
As it regards nominal Christians, this statement is per
haps correct ; but as it respects the real disciples of
the Mediator, it is to be questioned. We hear of no
Christians in the first ages of the church, engaged in
carnal warfare, until we hear of great corruptions in
the church. Most, protestants have been of opinion, that
those precious disciples who inhabited the dark valleys
of Piedmont, during the great corruptions of the nomi
nal church, were the Redeemer's true subjects. These
disciples, of wdiom the world was not worthy, utterly
refused to engage even in defensive war ; notwithstanding
thej^ were hunted down by their bloody persecutors.f

* Although it is not expected that any intelligent and candid
Christian wiU attempt to say, that the arguments which have been
advanced may fairly apply to offensive, but not to defensive war ; yet
some weak, and uneuUghtened Christians, may make the assertion.
In answer to such, we would observe — that this would be begging the
question, and taking for granted the very subject in dispute. We
cannot be satisfied with any thing short of a candid answer, drawn
directly from the spirit and precepts of the gospel. When it is fairly
proved, that under the gospel dispensation our Lord did draw a clear
line of distinction, between offensive and defensive war, and that he
intended all such precepts as have been adduced to apply to the
former, and not to the latter ; then we will acknowledge the weight
of the argument. Until this is done, we shall not consider our argu
ments as answered.
t The writer perceives that he has made too unUmited a statement
respecting the disciples who inhabited the valleys of Piedmont. His
torians have generally considered those who dissented from the Church
of Rome during the dark ages, as possessing similar sentiments. It
;s true they did agree in renouncing the authority of the Pope,
but in other things they did not all agree. Some courted the pro,
tection of earthly powers, and united with them in defending their
rights by the point of the sword ; and were finally destroyed by the

NOT OF THIS WORLD: BUT SPIRITUAL. 161
It has been often said that the Reformers who were
good men, did not hesitate to engage in defensive war ;
and that the Reformation was finally supported by the
sword. That the Reformers were generally pious men,
is readily admitted, and that the Reformation, under
divine providence, was a glorious event to the Church,
is also granted. But the history of the Reformers, when
written by their friends, abundantly manifests that they
were men, subject to like passions with other men ; and
that all the means they employed could not be justified,
either by the spirit or the precepts of the gospel.
Henry the Eighth was a vile man, but he was very
active in protesting against the Pope, because his holiness
would not grant him a divorce. God makes the wrath
of man praise him. It will not probably be a great
length of time, (in the opinion of the writer,) before those
churches which were defended with the sword, will be
destroyed by the sword.
It has been further urged, that not only the
Reformers, but most pious protestants, have prayed for the
prosperity of the arms of their country, and many have
actually fought in the field of battle. All this is likewise
admitted. But many pious men have had a mis
taken zeal. It is fully believed, that Protestants,
generally, have been in the habit of considering the
Reformation so glorious an event, that they have very
little inquired, whether the means by which it was
finally defended, were agreeable to the spirit of the
gospel or not. They have been taught, from their ear-

sword. Others, instead of defending themselves with carnal weapons
fled from the face of the serpent ; and were, under divine Provi
dence, the seed of the church in the wilderness. It is the latter
class to which the writer would be understood as referring.
21

162 THE MEDIATOR'S KINGDOM,
liest years, to consider that the weapons of warfare used
by the Reformers were lawful ; so that they have not
hesitated to follow their example. That the example and
prayers of pious people ought to have weight, is readily
granted ; but to place a blind confidence in them, we
apprehend, is criminal ; for their example is to be imi
tated no further than it agrees with the spirit and
precepts of the gospel. These, must forever remain a
perfect standard of duty ; whereas, the practice of real
Christians, owing to their imperfect state, is constantly
changing, and often contradictory. During the American
revolution, doubtless, real Christians were praying and
fighting for the success of the American arms ; and real
Christians in the British service, were praying and fight
ing for the success of his Majesty's arms. The truth is,
they ought not to pray for war in any shape, but to
pray that wars may cease from under heaven ; and that
God's kingdom may come, and his will be done on earth
as it is done in heaven ; and not only to pray, but
endeavor to advance the kingdom of heaven, and put a
stop to wars and bloodshed. The opinions of pious
people often vary with ' the increase of light which shines
upon the Church. One century ago most pious people
believed in the propriety of the slave trade ; but very
few can now be found to advocate the abominable prac
tice. The nature of the crime has not changed, nor the
evidence against it : but the truth is, that the opinion
of pious people has materially changed upon this subject.
We ought always to remember that the example of pious
people is to be of no weight, any further than it agrees
with the example of our Lord. It is always unsafe to
be looking too much to the fallible example of those
whom we have esteemed pious, for a rule of duty, while
we have the unerring word in our hands, to light our

NOT OF THIS WORLD: BUT SPIRITUAL. 16-3
way : when any one is depending upon the example of
Christians, not under the immediate influence of divine
inspiration, for evidence to support his hypothesis, it is
strong presumptive evidence that he has not the word of
God in his favor. By the word of God, and by that
only, ought every controversy to be tried.
It is further urged, that we are commanded to pray
for kings, and all in authority ; it is true we must pray
not only for kings, but all men, even enemies. This,
however, does by no means imply, that we are commanded
to pray for a blessing upon their unhallowed under
takings ; but it only implies that we must pray that they
may be translated out of nature's darkness" into the light
of the gospel, and from the power of Satan, unto the
living God.
The great difficulty with the subjects of the Mediator
ever has been, and still is, a want of faith in the
promises of God. They are prone to be afraid of con
sequences. They look nearly as much at consequences as
the children of Israel did, while journeying from Egypt
to Canaan. The truth is, they ought to have nothing
to do with consequences, but only duties. " Thus saith
the Lord." should be their warrant, and only guide. If
they implicitly follow the command, consequences are all
safe in God's hand. Had Abraham looked only at con
sequences, it is not probable he would ever have been
styled the Father of the Faithful. It is not uncommon
for timid and worldly Christians to be alarmed at
consequences, and to argue in this manner : they say,
"Shall we stand still and suffer an assassin to enter our
houses, and take our lives and property, without ever
attempting to resist him?" All this must go upon the
supposition, that he who has said he will never leave
nor forsake his people, and is a very present help in

164 THE MEDIATOR'S KINGDOM,
every time of need, will take no care of them. No
assassin could stand a moment before the prayer of faith,
which would enter the heavens, and reach the ears of the
Lord of Sabaoth. If faithless Christians cannot be
persuaded to look at the precepts and the promises, but
only at consequences, they ought, at least, to examine them
well. Suppose God, in his holy providence, should permit
an assassin to take the life of one of his dear children ;
the consequence would be, he would immediately be trans
lated to glory ; and possibly the assassin might become
a penitent ; but should he take the life of the assassin,
in defending himself, the consequence then would be, he
would hurry Sim into the abyss of the damned, where
his probation would be eternally ended. He who puts
his trust in the Lord, shall not fear what man can do
to him ; he will be like Mount Zion, which cannot be
moved. Remember, dear brethren, that the weapons of our
warfare are not carnal, but spiritual, and mighty through
God. " Finally, my brethren, be strong in the Lord, and
in the power of his might. Put on the whole armor of
God ; that ye may be able to stand against the wiles
of the devil. For we wrestle not against flesh and blood ;
but against principalities, against powers, against the
rulers of the darkness of this world, against spiritual
wickedness in high places. Wherefore take unto you the
whole armor of God, (iJiere is the equipment of a soldier
of Jesus Christ,) that ye may be able to withstand in an
evil day, and having done all, to stand : stand, therefore,
having your loins girt about with truth, and having on
the breastplate of righteousness ; and your feet shod with
the preparation of the gospel of peace. Above all, taking
the shield of faith, wherewith ye shall be able to quench
all the fiery darts of the wicked. And take the helmet

NOT OF THIS WORLD: BUT SPIRITUAL. 165
of salvation, and the sword of the spirit, which is the
word of God. Praying always with all prayer and sup
plication in the spirit, and watching thereunto with all
perseverance, and supplication for all saints." And the
very God of peace shall be with you ; and he will
shortly bruise Satan under your feet. For yet a little
while, and the Almighty angel will come down with a
great chain in his hand ; and he will lay hold on the
Dragon, that old Serpent, which is the Devil and Satan,
and will bind him a thousand years, and cast him into
the bottomless pit, and shut him up, and set a seal upon
him ; that he shall deceive the nations no more, until
the thousand years are fulfilled. Then wars will cease
from under heaven, and the implements of death will be
converted into the harmless utensils of husbandry ; and
there will be nothing to hurt nor destroy in all God's
holy mountain. The stone which was cut out of the
mountain without hands, will become a great mountain,
and fill the whole earth. Then will be heard, " a loud
voice, saying in heaven. Now is come salvation, and
strength, and the kingdom of, God, and the power of
his Christ ; for the accuser of our brethren is cast down
which accused them before God, day and night. And
they overcame him by the blood of the 'Lamb, and by
the word of their testimony ; and they loved not their
lives unto the death. Therefore rejoice ye heavens, and
ye that dwell in them."
It is, however, very important, dear brethren, that we
keep it constantly in mind, that the nature and precepts
of the gospel are the same now, as they will be then ;
in that glorious reign of righteousness and peace ; and
that it is our duty constantly to be influenced by the
same spirit now, which will then be manifested by the
followers of the Lamb. The little leaven is of the

166

THE MEDIATOR'S KINGDOM,

same nature with whole lump when it is leavened. Let
us therefore gird up the loins of our mind, and watch
unto prayer.
4. If the Mediator's kingdom is not of this world,
but spiritual, heavenly and divine ; and if the kingdoms
of this world are under the dominion of Satan ; and if
the subjects of Christ's kingdom are not permitted to
use carnal weapons ; then we may infer who is the
" great whore that sitteth upon many waters, with whom
the kings of the -earth have committed fornication, and
the inhabitants of the earth have been made drunk with
the wine of her fornication." A virgin or chaste woman,
is a familiar symbol in the Scriptures, of the true
Church of God ; and an unchaste woman is as familiar
a symbol of an apostate, or corrupt church. As a lewd
woman calls herself by the name of her husband, not
withstanding she has constant intercourse with other men;
so the corrupt church calls herself by the name of
Christ, notwithstanding she has constant illicit inter
course with the kings of the earth f. To understand
the true nature of spiritual whoredom, will assist us in
ascertaining the bounds of mystical Babylon.
The children of Israel were separated from all the
nations of the earth, and set apart to be holy unto the

f As the writer has been for some time studying the symbolical
language of the Scriptures, and intends (if the Lord wiU, unless
some person more able should attempt an explanation,) to give his
views to the public ; he will not be so particular at present. In
explaining the symbol of the great whore, which sitteth upon many
waters, as he otherwise should. He early perceived that the heavens
and the earth, with all their furniture, were used as an alphabet, in
the language of things, to represent moral subjects. His object has
been to learn the true meaning of each symbol by comparing Scrip
ture with Scripture. No language can be read until the alphabet
is first learned. Symbolical language does not, hke other languages,

NOT OP THIS WORLD: BUT SPIRITUAL. 167
Lord. As they were in covenant with the God of
Israel, he addressed them in the endearing character of
a husband. Whenever they made any covenant or
formed a confederacy with the nations around them, or
imitated their idolatrous abominations, they were charged
with spiritual whoredom. The Church, under the gospel
dispensation, is redeemed from amongst men out of every
nation ; and sanctified, and set apart, to be a peculiar
people to show forth the praises of God. It is styled
the Bride, the Lamb's wife. Its members are not to
be conformed to this world, but to be transformed by
the renewing of the Spirit. They do not belong to
any earthly kingdom ; for our Lord has said " they are
not of the world, even as I am not of the world ; " but
they are citizens of the heavenly Zion ; and belong to the
household of God : they are members of the same com
munity, with the innumerable company of angels, and
the spirits of just men made perfect ; and are to be
governed by the very same spirit and temper which
reigns amongst those blessed inhabitants above. God is
an overflowing and unbounded ocean of blessedness and
love : love is therefore the fulfilling of the law.
Whenever the subjects of the Redeemer unite them
selves to the kingdoms of this world, and engage in

change with time and place ; but represents the same idea to all
nations, and at all times. He is of opinion, that one symbol does
not represent two events ; unless it first have a reference to some
less event, which is typical of some more Important event ; in that
case, all together may be figurative of some great ultimate end.
Although one symbol is supposed never to represent two different
things, yet two or more symbols generally represent one thing. He
has found by tracing back a symbol to its first use, that its true
meaning is generally mantfest. Since examining the Scriptures with
this view, he has been irresistibly drawn into the conclusions now
exhibited.

168

THE MEDIATOR'S KINGDOM,

their political contentions and fightings, then it appears
they commit spiritual whoredom ; for they forsake the
fountain of living waters, and hew out to themselves
cisterns, broken cisterns, which can hold no water.
When they thus mingle with the world, and unite in its
pursuits, they may spiritually be styled adulterers.
The apostle James, while reproving the twelve tribes
which were scattered abroad, for their wars, and fight
ings, and friendship to the world, styles them adulterers
and adulteresses. In direct opposition to this representa
tion, the first fruits of the Church are styled virgins, as
not being defiled with women. " These are they which
were not defiled with women, for they are virgins.
These are they which follow the Lamb whithersoever he
goeth. These were redeemed from amongst men, being
the first fruits unto God and the Lamb ; and in their
mouth was found no guile ; for they are without fault
before the throne of God." As virgins are pure and
undefiled, so were the disciples of Christ in the first age
of the Church, when they had no impure intercourse
with the kingdoms of this world, and followed the
Lamb, in refusing to engage either in its profits, honors,
or fightings. They are therefore called virgins, without
fault, in opposition to those who mingle with the world ;
who are spiritually styled harlots.
It evidently appears, if what has been said is true,
that mystical Babylon, that mother of harlots, and
abominations of the earth, is just as extensive as the
union of the church with the kingdoms of this world ;
and just in that proportion in which an individual Chris
tian, or a single church, or a number of churches united
in one body, engage in the honors, profits, and fightings
of the kingdoms of this world ; just in that proportion
they may be said to be guilty of spiritual whoredom.

NOT OF THIS WORLD : BUT SPIRITUAL. 169
The writer is well aware that this inference, however
just, will be looked upon with contempt by worldly
political Christians, whose dearest interest is involved in
the kingdoms of this world ; and especially by those
who are clothed in purple, and scarlet, and have a
golden cup in their hands. He has no expectation of
being candidly heard by such ; but it is God's own
dear children, who have ignorantly mingled with the
world, having been blinded by their education, from
whom he expects a candid hearing. " If any man have
ears to hear, let him hear."
It is not common for a lewd woman openly to avow
to the world her character ; neither can it be expected
that the Mother of Harlots will own her name. The
writer is of opinion, that very few have understood the
full dimensions of this mystical city ; she appears to him,
in her greatest extent, to be bounded but little short
of the whole visible Church of God. She is styled
"the great City, which spiritually is called Sodom and
Egypt, where also our Lord was crucified." " And in
her was found the blood of prophets, and saints; and of
all that were slain upon the earth." But a dreadful
judgment awaits her ; " She shall utterly be burnt with
fire ; for strong is the Lprd God who judges her."
Being mingled with the nations, and supported by their
power, when they become like stubble before the devour
ing fire, she will be consumed with them. The whore
is represented as riding upon a scarlet colored beast,
and upheld by him.* When he, with all his heads, are

* The writer is fiiUy of opinion, that a ferocious Beast Is never
used as a symbol of a corrupt Church, but of a tyrannical warlike
power. He has been for some time of opinion, that the second
Apocalyptic beast is rising, and that he wIU possess all the power
22

1*^0 THE MEDIATOR'S KINGDOM,

cast into the lake of fire, she will likewise be given
to the burning flame. But before this great and dread
ful day of the Lord shall come, which will burn as an
oven ; when the whore shall be consumed with the
nations of the earth ; God will call to his people to
come out of her, saying unto them, " Come out of her,
my people, that ye be not partakers of her sins, and
that ye receive not of her plagues." As God's ancient
people were carried captives into literal Babylon, so
God's dear people will be found captives in mystical
Babylon ; until they hear the command of their Lord,
to come out of her, that fhey be not partakers of her
sins, and that they receive not of her plagues. The
captive daughters of Zion are very numerous. 0, that
they may soon arise, and shake themselves from the
dust ! " Shake, thyself from the dust ; arise, and sit
down, 0 Jerusalem ; loose thyself from the bands of
thy neck, 0 captive daughter of Zion."
5. If the Mediator's kingdom is not of this world ;
and the kingdoms of this world are under the dominion
of Satan ; and if Christ's subjects cannot unite them
selves to the kingdoms of this world, without committing
spiritual whoredom ; then we may infer the great impro
priety of the subjects of the Mediator's kingdom becom
ing political Christians, and enrolling themselves with
the men of this world. They cannot serve two masters,
for they will either hate the one, and love the other;
or else they will hold to the one, and despise the
other. '

of the first beast before him, and that under him the false prophet
wUl appear ; and the witnesses will be slain ; and upon his kingdom
the six first vials of his divine wrath will be principally poured out;
and the seventh wiU be poured upon Satan's kingdom universally;
as he is the prince of the power of the air.

NOT OF TIJIS WORLD: BUT SPIRITUAL. 171
How humiliating is it, to see subjects of the King
of Zion, engaged in the drudgery of the Prince of
darkness ; laboring and struggling to support his
tottering throne ! Satan's kingdom is divided against
itself, and must therefore come to an end. But how
lamentable is it, to sec the sons of the living God,
the subjects of the Prince of Peace, taking sides in the
cause of the adversary of souls, and actually opposing
and fighting each other, under his banner ! They do
it ignorantly, and will therefore obtain forgiveness ; for
they know not wliat manner of spirit they are of.
They are commanded to have no fellowship with the
unfruitful works of darkness ; but rather reprove them.
Before our Lord departed from this world to go to
the Father, he gave laws to his subjects, for their rule
of life, until his second coming. All these laws con
templated their residing as a holy nation in the midst
of a wicked and benighted world, to reflect the rays of
the Sun of righteousness, on the thick darkness which
covers the people. They were to be a city set upon a
hill, and a light to the world. The apostle exhorts them
to " Do all things without murmurings and disputings ;
that ye may be blameless and harmless, the sons of
God, without rebuke, in the midst of a crooked and
perverse nation, among whom ye shine as lights in the
world." They must be a peculiar people, to show forth
the praises of God. How inconsistent is it, then, for
the citizens of the heavenly Zion, to be mingling with
the politicians of this world, and uniting in their pro
cessions, feasts, and cabals ; when they ought rather to
be praying for them, that the very sins they commit in
these scenes may be forgiven them ! Dear brethren, is
it not high time to come out from the world and be
separated? "Be ye not unequally yoked together with

172

THE MEDIATOR'S KINGDOM,

unbelievers ; for what fellowship hath righteousness
with unrighteousness ? and what communion hath light
with darkness ? and what concord hath Christ with
Belial ? " " Wherefore come out from among them, and
be ye seperate, saith the Lord, and touch not the
unclean thing ; and I will receive you, and will be a
father to you, and ye shall be my sons and daughters,
saith the Lord Almighty."
6. In view of what has been said, we finally infer:
that every interest which is not built upon the sure
foundation stone which God has laid in Zion, will he
swept away when the storms of divine wrath shall beat
upon our guilty world. "For behold the day cometh
that shall burn as an oven ; and all the proud, yea and
all that do wickedly, shall be stubble ; and the day
that cometh shall burn them up, saith the Lord of hosts,
that it shall leave them neither root nor branch." " For
the day of the Lord of hosts shall be upon every one
that is proud and Ibfty, and upon every one that
is lifted up, and he shall be brought low." " The
lofty looks of man shall be humbled, and the haughti
ness of men shall be bowed down, and the Lord alone
shall be exalted in that day." " The Lord at thy right
hand shall strike through kings in the day of his wrath ;
he shall judge among the heathen, he shall fill the
places with their dead bodies ; he shall wound the head
over many countries." " For behold, the Lord will
come with fire, and with his chariots like a whirlwind,
to render his anger with fury, and his rebuke with
flames of fire. For by fire, and by his sword will the
Lord plead with all flesh ; and the slain of the Lord
shall be many." " For thp indignation of the Lord is
upon all nations, and his fury upon all their armies : he
hath utterly destroyed them ; he hath delivered them to

NOT OF THIS WORLD: BUT SPIRITUAL. 173
the slaughter. Their slain shall be cast out, and their
stink shall come up out of their carcasses, and the
mountains shall be melted with blood." " For this is
the day of the Lord God of hosts, a day of vengeance,
that he may avenge him of his adversaries. And the
sword shall devour, and it shall be satiate, and be
made drunk with their blood." The nations must drink
of the . wine of the wrath of God, which shall be
poured out without mixture, into the cup of his indig
nation ; and they will be trodden in the great wine
press of the wrath of God Almighty. And the great
whore which has drunk the blood of the saints, and
the blood of the martyrs of Jesus, will have blood to
drink ; for she is worthy.
The sword of the Lord has two edges : it will cut
off the offending limbs of the church, and destroy her
enemies. The fire of the Lord will purify his saints
but utterly burn up the wicked. "Ho whose fan is in
his hand will thoroughly purge his floor, and gather his
wheat into the garner ; but he will burn up the chaff
with unquenchable fire." Although the earth is thus to
be desolated, and the nations destroyed, yet the saints
of the Most High shall "possess the kingdom for ever
and ever." And the kingdom, and dominion, and the
greatness of the kingdom, under the whole heaven, shall
be given to the people of the saints of the Most High,
whose kingdom is an everlasting kingdom, and all
dominions shall serve and obey him."
Dear brethren, these events are rapidly rolling in the
fiery wheels down the descent of time ; and although
the nations must first drink the vials of divine wrath,
and the battle of God Almighty must first be fought,
yet the time is at hand when we shall no more hear
the sound of war, and of garments rolled in blood ;

174 THE MEDIATOR'S KINGDOM, ETC.
for man will cease to be the enemy of man ; and every
one will sit quietly under his own vine, and under his
own figtree ; and there will be nothing to hurt or
destroy in all God's holy mountain : and the knowledge
of the Lord shall cover the earth as the waters cover
the channels of the mighty deep.
Dear brethren, is it not " high time to awake out of
sleep ; for now is our salvation nearer than when we
believed. The night is far spent, the day is at hand 1
let us, therefore, cast off the works of darkness, and
let us put on the armour of light." And let us pray
with all prayer and supplication in the spirit, for all
men, not only for ourselves, our families, and our friends,
and the church of God, but for a dying world — that
God would in infinite compassion, cut short these days
of dreadful calamity for his elect's sake ; and in the
midst of deserved wrath, remember mercy.
" He that hath ears to hear, let him hear what the
spirit saith unto the Churches. To him that overcom-
eth, will I give to eat of the tree of life, which is in
the midst of the Paradise of God."

WAR INCONSISTENT WITH THE RELIGION
OF JESUS CHRIST.

Humanity, wisdom and goodness at once combine all
that can be great and lovely in man. Inhumanity, folly
and wickedness reverse the picture, and at once represent
all that can be odious and hateful. The former is the
spirit of Heaven, and the latter the offspring of hell.
The spirit of the gospel not only breathes " glory to
God in the highest, but on earth peace, and good will
to men." The wisdom from above is first pure, then
peaceable, gentle, easy to be entreated. But the wisdom
from beneath is earthly, sensual and devilish.
It is exceedingly strange that any one under the
light of the gospel, professing to be guided by its
blessed precepts, with the Bible in his hand, while the
whole creation around him is so often groaning under
the weight and terrors of war, should have doubts
whether any kind of wars under the gospel dispensation,
except spiritual warfare, can be the dictate of any kind
of wisdom, except that from beneath ; and much more
so, to believe that they are the fruit of the divine
Spirit, which is love, joy and peace.
An inspired Apostle has informed us from whence
come wars and fightings. They come from the lusts of
men that war in their members. Ever since the fall.

176 WAR INCONSISTENT WITH
mankind have had naturally within them a spirit of pride,
avarice and revenge. The gospel is directly opposed to
this spirit. It teaches humility, it inculcates love, it
breathes pity and forgiveness even to enemies ; and
forbids rendering evil for evil to any man.
Believing as I do, after much reflection, and, as I
trust, prayerful investigation of the subject, that all kinds
of carnal warfare are unlawful upon, gospel principles, I
shall now endeavor to prove that WAR is inhuman,
UNWISE, and criminal ; and then make some general
remarks, and state and answer several objections. In
attempting to do this, I shall not always confine myself
strictly to this order of the subject ; but shall occa
sionally make such remarks as may occur, directly or
indirectly, to show that the whole genius of war is
contrary to the spirit and precepts of the gospel.
WAR IS INHUMAN,
I. Because it hardens the heart and blunts the
TENDER PEELINGS OP MANKIND.
That it is the duty of mankind to be tender hearted,
feeling for the distress of others, and to do all in their
power to prevent and alleviate their misery, is evident
not only from the example of the Son of God, but the
precepts of the gospel.
When the Saviour of sinners visited this dark and
cruel world, he became a man of sorrow and was
acquainted with grief ; so that he was touched with the
feeling of our infirmities. He went about continually
healing the sick, opening the eyes of the blind, unstop
ping the ears of the deaf, raising the dead ; as well
as preaching the gospel of peace to the poor. He
visited the houses of aflBiction, and poured the balm

THE RELIGION OF JESUS CHRIST. 177
of consolation into the wounded heart. He mourned
with those who mourned, and wept with those that
wept. Love to God and man flowed from his soul pure
as the river of life, refreshing the thirsty desert around
him. He was not only affectionate to his friends, but
kind to his enemies. He returned love for their hatred,
and blessing for their cursing. When he was sur
rounded by all the powers of darkness and resigned
himself into the hands of sinners to expiate their guilt,
and they smote him on the cheek and plucked 'off the
hair, he "was dumb, and opened not his mouth." While
suffering all the contempt and torture which men and
devils could' invent, instead of returning evil for evil,
he prayed for his murderers and apologized for his per
secutors, saying, " Father, forgive them, for they know
not what they do."
The apostle exhorts Christians, saying, "be ye kind
and tender hearted, forgiving one another, even as God
for Christ's sake hath forgiven you."
Authority in abundance might be quoted to show
that the spirit of the gospel absolutely requires the
exercise of love, pity and forgiveness, even to enemies.
But who will undertake to prove that soldiers are
usually kind and tender hearted, and that their employ
ment has a natural tendency to promote active benevolence,
while it requires all their study of mind and strength
of body to injure their enemies to the greatest extent ?
Though we often hear of the generosity and attention
of soldiers to prisoners, and notwithstanding I am will
ing to allow that feelings of humanity are not altogether
obliterated from every soldier, yet much of this apparent
kindness may flow from a desire of better treatment
themselves should circumstances be reversed, or from a
hope of the applause of mankind. My object, however,
23

178 WAR INCONSISTENT WITH
is not to prove that all soldiers are destitute of human
ity, but that their occupation has a natural tendency
and actually does weaken their kind and tender feelings,
and harden their hearts.
Is it not a fact, that those who are engaged in the
spirit of war, either in the council or in the field, are
not usually so meek, lowly, kind and tender hearted as
other men? Does the soldier usually become kind and
tender hearted while trained to the art of killing his
fellow man, or more so when engaged in the heat of
the battle, stepping forward over the wounded, and
hearing the groans of the expiring? Does he actually
put on bowels of tenderness, mercy and forgiveness,
while he bathes his sword in the blood of his brother?
Do these scenes generally change the lion into the
lamb ? On the contrary, do not the history of ages,
and the voice of millions bear testimony, that the whole
trade of war has a natural tendency to blunt the
tender edge of mercy, and chill all the sympathizing
feelings of the human heart ? Who that is a parent,
having an uncommonly hard-hearted and unfeeling son,
would send him into the camp to subdue his inhu
manity, and to stamp upon him kind and tender feelings?
If war has not a natural tendency to harden the
heart, permit me to inquire why mankind do not usually
feel as much at the distress occasioned by war, as .by
other calamities ?
It would be truly astonishing, were it not so com-
nion, to see with what composure the generality of
mankind hear the account of barbarous and destructive
battles. They may have some little excitement when
they hear of savages, whose religion teaches them
revenge, using the tomahawk and scalping-knife ; but
when thousands are torn to pieces with shot and shells,

THE RELIGION OF JESUS CHR ST. 179
and butchered with polished steels, then it becdmes a
very polite and civil business, and those who perish are
contemplated as only reclining on a bed of honor.
If an individual in common life breaks a bone, or
fractures a limb, all around him not only sympathize,
but are ready to aid in alleviating his distress ; but
when thousands are slain, and ten thousand wounded in
the field of battle, the shock is but trifling, and the
feelings are soon lost in admiring the gallantry of this
hero, and the prowess of that veteran. And why all
this sensibility at the pains of an individual, and all
this indifference at the sufferings of thousands, if war
l^as not a natural tendency to harden the heart and
destroy the tender feelings of mankind ?
It is a fact, however, so notorious that the spirit
and practice of war do actually harden the heart, and
chill the kind and tender feelings of mankind, that I
think few will be found to deny it, and none who have
ever known or felt the spirit of Christ.
The spirit of war must be very unlike the spirit of
the gospel, for the gospel enforces no duty, the practice
of which has a natural tendency to harden men's
hearts, but in proportion as they are influenced by its
spirit and actuated by its principles, they will be
humane ; therefore, if war hardens men's hearts it is not
a Christian duty, and of course it cannot be right for
Christians to engage in it.
II. War is inhuman, as in its nature and tendency
IT abuses God's animal ceeation.
When God at first created man, he gave him author
ity over the beasts of the field, the fowls of the air,
and the fishes of the deep. After he had swept away

180 WAR inconsistent WITH
the old ungodly world of mankind for their violence
with all the animal creation, except those in the ark,
he was pleased to renew to Noah the same privilege
of being lord over the animal world.
It may not perhaps be improper here to digress a
little and remark, that this appears to have been the
original bounds of man's authority ; that of having
dominion only over the animal world, and not over his
fellow man. It appears that God reserved to himself
the government of man whom, he originally created in
his own image. From which it may be inferred, that
man has no lawful authority for governing his fellow man,
except, as the special executor of divine command, and
that no government can be morally right, except that
which acknowledges and looks up to God as the supreme
head and governor.
But to return : although, the animal world is put
under the dominion of man for his use, yet he has no
authority to exercise cruelty towards it. " For the
merciful man regardeth the life of his beast." God
is very merciful to his creatures, he not only hears thc
young ravens when they cry, but he opens his hand
and supplies the wants of the oattle upon a thousand
hills. Though God has decorated the earth with beauty,
and richly clothed it with food for man and beast, yet,
where an all devouring army passes, notwithstanding
the earth before them is like the garden of Eden, it is
behind them a desolate wilderness ; the lowing ox and
bleating sheep may cry for food ; but alas ! the destroyer
hath destroyed it.
The noble horse which God has made for the use
and pleasure of man, shares largely in this desolating
evil. He is often taken without his customary food to

THE RELIGION OF JESUS CHRIST. 181
run with an express, until exhausted by fatigue, he falls
lifeless beneath his rider. Multitudes of them are
chained to the harness with scanty food, and goaded
forward to drag the baggage of an army and the
thundering engines of death, until their strength has
failed, their breath exhausted, and the kindness they
then receive is the lash of the whip or the point of
a spear. In such scenes the comfort of beasts is not
thought of, except by a selfish owner, who fears the loss
of his property.
But all this is trifling, compared with what these
noble animals, who tamely bow to the yoke of man,
suffer in the charge of the battle ; the horse rushes
into the combat not knowing that torture and death
are before him. His sides are often perforated with
the spur of his rider, notwithstanding he exerts all his
strength to rush into the heat of the battle, while the
strokes of the sabres, and the wounds of the bullets
lacerate his body, and instead of having God's pure air
to breathe to alleviate his pains, he can only snuff up
the dust of his feet, and the sulphurous smoke of the
cannon, emblem of the infernal abode. Thus he has no
ease for his pains, unless God commissions the bayonet
or the bullet to take away his life.
But if such is the cruelty to beasts in prosecuting
war, what is the cruelty to man borh for immortality ?
No wonder that those who feel so little for their
fellow men, should feel less for beasts.
If war is an inhuman and cruel employment, it
must be wrong for Christians to engage in it.

18 WAR INCONSISTENT WITH
III. War IS inhuman, as it oppresses the poor.
To oppress the poor is everywhere in the Scriptures
considered as a great sin. " For the oppression of
the poor, for the sighing of the needy, now will I
arise, saith the Lord." " Whoso stoppeth his ears at
the cry of the poor, he also shall cry himself and not
be heard." " What mean ye that ye beat my people
to pieces, and grind the faces of the poor, saith the
Lord God of hosts."
The threatenings against those who oppress the poor,
and the blessings pronounced upon those who plead
their cause, are very numerous in the Scriptures. The
threatenings are so tremendous and awful, that all men
ought to consider well before they are active in any
step which has a natural tendency to oppress the poor
and needy.
That war actually does oppress the poor, may be
heard from ten thousand wretched tongues who have
felt its woe. Very few comparatively who are instiga
tors of war actually take the field of battle, and are
seldom seen in the front of the fire. It is usually
those who are rioting on the labors of the poor that
fan up the flame of war. The great mass of soldiers
are generally from the poor of a country. They must
gird on the harness, and for a few cents per day
endure all the hardships of a camp, and be led forward
like sheep to the slaughter. Though multitudes are
fascinated to enlist by the intoxicating cup, the glitter
of arms, the vain glory of heroes, and the empty sound
of patriotism ; yet many more are called away contrary
to their wishes by the iron hand of despotic laws.
Perhaps a parent is enrolled, whose daily labor was
hardly sufficient to supply a scanty pittance for a

THE RELIGION OF JESUS CHRIST. 183
numerous offspring, who are in his absence crying for
bread. And why all this sorrow in this poor and
needy family ? Because the husband and father is gone,
and probably gone forever ; most likely to gratify the
wishes of some ambitious men, who care as little as
they think of his anxious family. Perhaps an only
son is taken from old decrepit parents, the only
earthly prop of their declining years ; and with cold
poverty and sorrow, their gray hairs are brought down
to the dust.
War cannot- be prosecuted without enormous expenses.
The money that has been expended the last twenty
years in war would doubtless have been sufficient not
only to have rendered every poor person on earth com
fortable, so far as money could do it, during the same
period ; but if the residue had been applied to cultivate
the earth, it would have literally turned the desert into
a fruitful field. Only the interest of the money that
has been expended in a few years by the European
nations in prosecuting war, would have been sufficient,
under proper direction, to educate every poor child on
earth in the common rudiments of learning, and to sup
port missionaries in abundance to convey the gospel of
peace to every creature. What a noble employment if
those nations had exerted their powers for these objects,
as much as they have for injuring each other. And what
a difference would have appeared in the world ? Blessings
would have fallen on millions ready to perish, instead
of desolation, terror and death.
The vast expenses of war must be met by corres
ponding taxes ; whether by duties on merchandise, or
direct taxes on real estate ; yet they fall most
heavily on the poor. Whatover duty the merchant pays
to the custom-house, he adds the amount to the price

184 WAR INCONSISTENT WITH
of his goods ; so that the consumer actually pays the
tax. If a tax is levied on real estate, the product of
that estate is raised to meet it, and whoever consumes
the product pays the tax. In times of war the prices
of the necessaries of life are generally very much
increased, but the prices of the labor of the poor do
not usually rise in the same proportion, therefore it
falls very heavily on them. When the honest laborers
are suddenly called from the plough to take the
sword, and leave the tilling of the ground, either its
seed is but sparingly sown, or its fruit but partially.
gathered, scarcity ensues, high prices are the conse
quence, and the difi&culty greatly increased for the
poor to obtain the necessaries of life ; especially,
if they were dependent on the product of a scanty
farm which they are now deprived of cultivating.
Many a poor widow who . has been able in times of
peace to support her fatherless children, has been obliged
in times of war in a great measure to depend on the
" cold hand " of charity to supply their wants.
The calamities of war necessarily fall more on the
poor than on the* rich, because, the poor of a country
are generally a large majority of its inhabitants.
These are some of the evils of war at a distance,
but when it comes to their doors, if they are favored
personally to escape the ferocity of the soldiers, they fly
from their habitations, leaving their little all to the fire
and pillage, glad to escape with their lives, though
destitute and dependent ; and when they cast round
their eyes for relief, they only meet a fellow sufferer
who can sympathize with them, but not supply their
wants. Thus does war not only oppress the poor, but
adds multitudes to their *number, who before were'
comfortable.

THE RELIGION OF JESUS CHRIST. 185
If war actually does oppress the poor, then we may
ipfer that in its nature and tendency, it is very unlike
the genius of the gospel, and not right for Christians
to engage in it.
IV. War is inhuman, as it spreads terror and dis
tress AMONG mankind.
In the benign reign of Messiah the earth will be
filled with the abundance of peace. There will be
nothing to hurt or destroy. Every one will sit quietly
under his own vine, and fig-tree, having nothing to
molest or make him afraid. But in times of war,
mankind are usually full of anxiety, their hearts fail
ing them for fear, looking for those things which are
coming upon our wicked world.
One of the most delightful scenes on earth is a
happy family, where all the members dwell together in
love, being influenced by the blessed precepts of the
gospel of peace. But how soon does the sound of war
disturb and distress the happy circle. If it is only the
distant thunder of the cannon that salutes the ear, the
mother starts from her repose, and all the children
gather round her with looks full of anxiety to know the
cause. Pew women can so command their feelings as
to hide the cause ; and let it be said to the honor of
the female sex, that they have generally tender feelings
which cannot easily be disguised at the distress of their
fellow beings. Perhaps a mother's heart is now wrung
with anguish in the prospect that either the partner
of her life or the sons of her care and sorrow, or both,
are about to be called into the bloody field of battle.
Perhaps the decrepit parent views his darling son
leaving his peaceful abode, to enter the ensahg^uined
24

186 WAR inconsistent with
field, never more to return. How soon are these joyful
little circles turned into mourning and sorrow!
Who can describe the distress of a happy village
suddenly encompassed by two contending armies'! — per
haps so early and suddenly, that its inhabitants are
aroused from their peaceful slumbers by the confused
noise of the warriors, more ferocious than the beasts
that prowl in the forest. Were it not for the tumult
of the battle, shrieks of distress from innocent women
and children might be heard from almost every abode.
Children run to the arms of their distracted mothers,
who are as unable to find a refuge for themselves as
for their offspring. If they fly to the streets, they are
in the midst of death — hundreds of cannon are vomit
ing destruction in every quarter — the hoofs of horses
trampling down every thing in their way — bullets,
stones, bricks and splinters flying in every direction —
houses pierced with cannon shot and shells, which carrjy
desolation in their course — without, multitudes of men
rushing with deadly weapons upon each other, with all
the rage of tigers, plunging each other into eternity,
until the streets are literally drenched with the blood
of men. To increase the distress, the village is taken
and retaken several times at the point of the bayonet.
If the inhabitants fly to their cellars to escape the fury
of the storm, their buildings may soon be wrapt in
flames over their heads.
And for what, it may be asked, is all this inhuman
sacrifice made? Probably to gain the empty bubble
called honor, a standard of right and wrong without
form or dimensions. Let no one say that the writer's
imagination is heated, while it is not in the power of
his feeble pen to half describe the horror and distress
of the scenes, which are by no means uncommon in a
state of war.

the religion of JESUS CHRIST. 187
If such are some of the effects of war, then it must
bfi a very inhuman employment, and wrong for Christians
to engage in it.
V. War IS inhuman, as it involves men in fatigue,
FAMINE, AND ALL THE PAINS OP MUTILATED BODIES.
To describe the fatigues and hardships of a soldier's
life would require the experience of a sojdier, so that
only some of their common sufferings can be touched
upon by a person who is a stranger to the miseries of
a camp. A great majority of those who enter the ranks of
an army are persons unaccustomed to great privations,
and severe fatigues ; hence the great proportion of
mortality among fresh recruits. Their habits and
strength are unable to endure the hard fare, rapid and
constant marches, generally imposed upon them in active
service. The young soldier commonly exchanges a wholesome
table, a comfortable dwelling, an easy bed, for bad
food ; the field for his house, the cold earth for his
bed, and the heavens over him for his covering. He
must stand at his post, day and night, summer and
winter, face the scorching sun, the chilling tempest, and
be exposed to all the storms of the season, without any
comfortable repose. Perhaps during most of the time,
with a scanty allowance of the coarsest food, and often
destilute of any except the miserable supply he may
have chance to plunder, not enough to satisfy, but only
to keep alive the craving demands of nature. Often
compelled to march and counter-march several days and
nights in- succession, without a moment to prepare his
provisions to nourish him, and glad to get a little raw

188 WAR inconsistent WITH
to sustain his life. Frequently this hardship is endured
in the cold and inclement season, while his tattered
clothing is only the remains of his summer dress.
Barefooted and half naked, fatigued and chilled, he
becomes a prey to disease, and is often left to perish
without a human being to administer to him the least
comfort. If he is carried to a hospital, he is there
surrounded by the pestilential breath of hundreds of his
poor fellow sufferers, where the best comforts that can
be afforded are but scanty and dismal.
But all this is comparatively trifling to the sufferings
of the wounded on the field of battle. There thousands
of mangled bodies lie on the cold ground, hours, and
sometimes days, without a friendly hand to bind up a
wound ; not a voice is heard except the dying groans
of their fellow sufferers around them. No one can
describe the horrors of the scene — here lies one with a
fractured skull — there another with a severed limb, and
a third with a lacerated body ; some fainting with the
loss of blood ; others distracted ; and others again crying
for help.
If such are some of the faint outlines of the fatigues
and sufferings of soldiers, then their occupation must be
an inhuman employment ; for they are instrumental in
bringing the same calamities on others, which they suffer
themselves ; and of course it is unfriendly to the spirit
of the gospel, and wrong for Christians to engage in it.
VI. War is inhuman, as it destroys the youth and
CUTS off the hope of grey hairs.
Mankind are speedily hastening into eternity, and it
might be supposed sufiBciently fast, without the aid of
all the ingenuity and strength of man to hurry them

the religion of JESUS CHRIST. 189
forward. Yet it is a melancholy truth, that a great
proportion of the wealth, talents and labors of men are
actually employed in inventing and using means for the
premature destruction of their fellow beings.
One generation passes away, and another follows
in quick succession. The young are always the stay
and hope of the aged : parents labor and toil for their
children to supply their wants, and to educate them to
be happy, respectable, and useful ; and then depend
upon them to be their stay and comfort in their
declining years. Alas ! how many expectations of fond
parents are blasted ! Their sons are taken away from
them, and hurried into the field of slaughter.
In times of war, the youth, the flower, strength, and
beauty of the country are called from their sober,
honest, and useful employments, to the field of battle ;
and if they do not lose their lives or limbs, they gen
erally lose their habits of morality and industry. Alas!
few ever return again to the bosom of their friends.
Though from their mistaken and fascinating views of
a soldier's life and honor, they may be delighted in
enlisting, and merry in their departure from their
peaceful homes, yet their joy is soon turned into pain
and sorrow. Unthinking youth, like the horse, rushes
thoughtlessly into the battle ; repentance is then too
late, to shrink back is death, and to go forward is
only a faint hope of life. Here on the dreadful field
are thousands and hundreds of thousands driven together
to slaughter each other by a few ambitious men, per
haps none of whom are present. A large proportion
are probably the youth of their country, the delight
and comfort of their parents. All these opposing num
bers are most likely persons who never knew or heard
of each other, having no personal ill-will, most of whom

190 WAR INCONSISTENT WITH
would in any other circuihstances not only not injure
each , other, but be ready to aid in any kind office, yet,
by the act of war, they are ranged against each other
in all the hellish rage of revenge and slaughter.
No pen, much less that of the writer's, can describe
the inhumanity and horrors of a battle. All is con
fusion and dismay, dust and smoke arising, horses running,
trumpets blasting, cannon roaring, bullets whistling, and
the shrieks of the wounded and dying vibrating from
every quarter. Column after column of men charge
upon each other in furious onset, with the awful crash
of bayonets and sabres, with e}es flashing, and visages
frightfully distorted with rage, rushing upon each other
with the violence of brutish monsters, and when these
are literally cut to pieces, others march in quick succes
sion only, to share the same cruel and bloody tragedy.
Hundreds are parrying the blows, hundreds more are
thrusting their bayonets into the bowels of their fellow
mortals, and many while extricating them, have their
own heads cleft asunder by swords and sabres, and all
are hurried together before the tribunal of their judge,
with hearts full of rage, and hands dyed in the blood
of their brethren.
0 ! horrid and debasing scene ; my heart melts at
the contemplation, and I forbear to dwell upon the
inhuman employment.
VII. War IS inhuman as it multiplies widows and
ORPHANS, AND CLOTHES THE LAND IN MOURNING.
The widow and fatherless are special objects of
divine compassion, and Christianity binds men under
the strongest obligation to be kind and merciful towards
them ; as their situation is peculiarly tender and
afflicting.

THE RELIGION OF JESUS CHRIST. 191
" A father of the fatherless and a judge of the widow
is God in his holy habitation." " Pure religion and
undefiled before God and the father, is this, to visit
the fatherless and widows in their affliction."
To be active in any measure which has a natural
tendency to wantonly multiply widows and orphans in
a land, is the height of inhumanity, as well as daring
impiety. I will venture to say that no one circumstance in
our world has so greatly multiplied widows and father
less children as that of war. What has humanity ever
gained by war, to counterbalance simply the afflictions
of the widow and fatherless ? I verily believe nothing
comparatively. I am well aware that a very popular
plea for war is to defend, as it is styled, " our fire
sides, our wives and children ; " but this generally is
only a specious address to the feelings, to rouse up a
martial spirit, which makes thousands of women and
children wretched, where one is made happy. I am
sensible that those will sneer at my opinion, who regard
more the honor that comes from men, than they do the
consolation of the widow and the fatherless.
In times of war, thousands of virtuous women are
deprived of their husbands, and ten thousands of help
less children of their fathers. The little tender children
may now gather round their disconsolate mothers,
anxiously inquiring about their fathers, remembering
their kind visages, recollecting how they used fondly to
dandle them on their knees, and affectionately instruct
them ; but now they are torn from their embraces by
the cruelty of war, and they have no fathers left them
but their Father in heaven.
It is probably no exaggeration to suppose, that in
Europe there are now two hundred thousand widows

192 WAR INCONSISTENT WITH
and a million fatherless children, occasioned by war.
What a mass of affliction ! humanity bleeds at the
thought! These children must now roam about without
a father to provide for, protect, or instruct them. They
now become an easy prey to all kinds of vice ; many
probably will be trained up for ignominious death ;
and most of them fit only for a soldier's life, to slaughter
and to be slaughtered, unless some humane hand kindly
takes them under its protection.
And here I cannot help admiring the spirit of Chris
tianity. It is owing to the blessed spirit and temper
of the gospel of peace, that many of the evils of war
are so much ameliorated at the present day, as well as
the inhuman slavery of men.
The numerous asylums that now exist for the relief
of the needy, the widow and the fatherless, are some
of the precious fruits of Christianity ; and if this
spirit were universal, the bow would soon be broken to
pieces, the spear cut asunder, and the chariots of war
burnt with fire, and wars would cease to the ends of
the earth.
And is it not the duty of all who name the name
of Christ to do all in their power to counteract this
destroying evil ?
War not only multiplies widows and orphans, but
clothes the land in mourning. In times of war multi
tudes of people are clothed jvith ensigns of mourning.
Here are grey-headed parents shrouded in blackness,
weeping for the loss of darling sons. There are
widows covered with veils, mourning the loss of
husbands, and refusing to be comforted. Children
crying because their fathers are no more. Cities
and villages are covered in darkness and desolation.
Weeping and mourning arise from almost every abode.

THE RELIGION OF JESUS CHRIST. 193
And it may be asked, what inhuman hand is the
cause of all this sorrow? Perhaps some rash man. in
the impetuosity of his spirit, has taken some unjust,
high ground, and is too proud to retrace a step, and
had rather see millions wretched than to nobly confess
that he had been in the wrong.
Surely Christians cannot be active in such measures,
without incurring the displeasure of God, who styles
himself the father of the fatherless, and the judge and
avenger of the widow.
Thus I have shown that war is inhuman, and there
fore wholly inconsistent with Christianity, by proving
that it tends to destroy humane dispositions, that it
hardens the hearts, and blunts the tender feelings of
men ; that it involves the abuse of God's animal crea
tion ; that it oppresses the poor ; that it spreads terror
and distress among mankind ; that it subjects soldiers
to cruel privations and sufferings ; that it destroys the
youth, and cuts off the hope of the aged ; and that it
multiplies widows and orphans, and occasions mourning
and sorrow.
The fact that war is inhuman, is indeed one of
those obvious truths, which it is difficult to render more
plain by argument ; those who know in what war con
sists, cannot help knowing that it is inhuman.
What Mr. Windham said with reference to the inhu
manity of slavery, may be said of the inhumanity of
war. In one of his speeches in the House of Com
mons, against the slave trade, he stated his difficulty
in arguing against such a trade, to be of that kind
which is felt in arguing in favor of a self-evident pro
position. " If it were denied that two and two made
four, it would not be a very easy task, he said, t6 find
arguments to support the affirmative side of the ques-
25

194 WAR INCONSISTENT WITH
tion. Precisely similar was his embarrassment in
having to prove that the slave trade was unjust and
inhuman." Whoever admits that the slave trade is inhuman
must admit that war is inhuman in a greater variety
of ways, and on a much larger scale.
The inhumanity of the slave trade, was the great,
and finally triumphant argument by which it was proved
to be inconsistent with Christianity.
The advocates of slavery, like the advocates of war,
resorted to the Old Testament for support ; but it
appeared that slavery, as it appears that war, was per
mitted and approved of, for reasons, and on principles
peculiar to the ancient economy. This is apparent, as
well from the difference between the general design of
the old and new dispensations, as from the whole genius
and spirit of the gospel. Hence those who opposed the
slave trade argued from the general nature and spirit
of Christianity, as the strongest ground which could be
taken. If slavery was inconsistent with this, it ought
not to be tolerated ; but slavery is inhuman, and is
therefore inconsistent with Christianity. Exactly the
same is true of war, nor can any thing short of an
express revelation from God, commanding war, or slavery,
render either of them justifiable.
It deserves to be distinctly considered, that the
gospel contains little or nothing directly by way of
precept, against slavery ; but slavery is inconsistent
with its general requirements and inculcations, and
is therefore wrong. But war besides being inconsis
tent with the genius and spirit of the gospel, is
prohibited by those precepts which forbid retaliation and
revenge, and those which require forgiveness and good
will.

THE RELIGION OF JESUS CHRIST. 195
It is plain then, that he who does not advocate and
defend the slave trade, to be consistent, must grant that
war is incompatible with Christianity, and that it is a
violation of the gospel to countenance it.
WAR IS UNWISE.
That the principles and practice of war are unwise,
I argue,
I. Because, instead op preventing, they provoke
INSULT AND MISCHIEF.
The maxim, that in order to preserve peace, man
kind must be prepared for war, has become so common,
and sanctioned by such high authority, that few question
its wisdom or policy. But if stripped of its specious
garb, it may appear to proceed not from that wisdom
which came down from above, which is " first pure,
then peaceable, gentle, easy to be entreated, full of
mercy and good fruits, without partiality, and without
hypocrisy ; " and if it is not the wisdom from above,
then it must be the wisdom from beneath.
Are not pride, avarice and revenge, the seeds of all
kinds of carnal warfare? From these grow all the
quarrelling among children, the discord among families,
the bickerings, law suits and broils among neighbors,
the boxing among bullies, the duelling among modern
gentlemen, and wars among nations. They all originate
from one and the same spirit.
Now, is the mild, meek and peaceable man unarmed
more liable to inspire jealousy in others that he is
about to insult and abuse them, than the high-toned
duellist, who constantly carries with him deathly

196 WAR inconsistent WITH
weapons ? Does he in fact so often get into difficulty,
quarrelling and fighting ? The respectable society of
Friends stands a living monument to answer the ques
tion. On the principles of self-defence, as they are styled,
if one man suspects an injury from another, unless he
is naturally a more powerful man, he must take a
cane ; , as the principles of self-defence require a supe
rior power in your own hand, either by art or muscular
strength. When the other learns the suspicions, and
sees the preparation, he in his turn must take a
bludgeon to preserve the balance of power, and pro
claim a threatening to awe his antagonist, who must
now take a sword and return a threatening, in order
to maintain his dignity ; for it will not do for men of
honor to retract, however much they may be in the
wrong. The other again must take a deathly weapon
for his defence, and nothing is now wanting but an
unhappy meeting to set each other's blood a flowing.
Much in the same way do nations often get into
desperate warfare. One nation is busily increasing its
military strength, on the plausible maxim of preserving
peace and maintaining its rights. Another nation views
the preparations with a jealous eye, and also goes to
work on the same principle to make formidable prepar
ations. All the nations around take the alarm, and on
the same principle begin active preparations, all vicing
with each other to become the most formidable. If
one sends an ambassador to inquire the cause of the
great preparations ; the answer always is, let the motive
be what it may, for their own defence. Then the
other makes new exertions and begins to fortify towns
on the confines of his neighbor ; who must not only do
the same, but march a large army for the defence of

THE RELIGION OF JESUS CHRIST. 197
liis frontier ; and the other must do likewise. By this
time, if no old quarrel remained unsettled, perhaps one
charges the other with encroachment on territory ; the
other denies the charge, and contends sharply for his
pretended rights. Ministers may be interchanged, and
while negotiations are pending, a high tone must be
taken by both parties, for this is an essential principle
in the doctrine of self-defence. The contrary . would
betray weakness and fear ; newspapers must be ushered
forth with flaming pieces to rouse, as it is called, the
spirit of the countries ; so as • to impress upon the
populace the idea that the approaching war is just and
necessary : for all wars must be just and necessary on
both sides. In the meantime envoys extraordinary may
be sent to other powers by each party to enlist their
aid ; most of whom are already prepared for war, and
each one selects his side according to his interests and
feelings. At length the ultimatum is given and re
fused, and the dreadful conflict commences. Pew wars,
however, begin in this slow and progressive mode ; a
trifling aggression is sufficient to blow up the flame with
nations already prepared.
Thus we see, nations resemble bull-dogs who happen
to meet. They will first raise their hairs, shew their
teeth, then growl, and then seize upon each other with
all their strength and fury ; and bull-dogs have some
thing of the same kind of honor, for they scorn to
retreat. Hence we see that the acknowledged principles of
defensive war are the vital springs of most of the wars
that agitate and desolate our world. The pretended
distinction between offensive and defensive war is but a
name. All parties engaged in war proclaim to the
world that they only are fighting in defence of their

198 WAR INCONSISTENT WITH
rights, and that their enemies are the aggressors ; while
it may be impossible for man to decide which are most
in the wrong.
The popular maxim of being prepared for war in
order to be at peace, may be seen to be erroneous in
fact ; for the history of nations abundantly shows, that
few nations ever made great preparations for war, and
remained long in peace. When nations prepare for
war, they actually go to war, and tell the world that
their preparations" were not a mere show.
Thus we may see, that the principles and prepara
tions of war, actually engender war, instead of
promoting peace, and of course they are unwise, and
if unwise, then it is folly for Christians to engage in
them. II. War IS UNWISE, foe instead of diminishing, it
INCREASES difficulties.
As the principles and preparations of war have a
natural tendency to generate war, and are actually
the cause of a great proportion of the wars which do
exist, so actual hostilities have a natural tendency to
increase difficulties and to spread abroad the destroying
evil. It is almost impossible for any two nations to be
long engaged in war without interfering with the rights
and privileges of other nations ; which generally awakes
their jealousy and resentment ; so that most of the
surrounding nations are drawn into the destructive vor
tex, which is the more easily done, as war inflames the
martial spirit in other nations not engaged, and rouses
up the desperate passions of men. Besides the bel
ligerent nations are not content with suffering themselves.

THE RELIGION OF JESUS CHRIST. 199
but use every art and persuasion to get the neighboring
nations to join them, and they are generally too suc
cessful, for it seldom happens that two nations engage
in war for a length of time and conclude a peace
before they have involved other nations in their difficul
ties and distresses ; and often a great proportion of the
world is in arms.
Moreover, the nations who first engage in the con
test always widen the breach between themselves by
war. It is much easier settling difficulties between individ
uals or nations before actual hostilities commence, than
afterwards. Mankind are not apt to be any more mild
and accommodating in a state of actual warfare.
Besides new difficulties constantly arise. The passions
become inflamed, and charges are often made of vio
lating the established laws of civilized warfare, which
laws, however, are generally bounded only by the
strength of power. If one party makes an incursion
into the other's territory, and storms a fortified place,
and burns the town ; the other party must then make
a desperate effort to retaliate the same kind of destruc
tion, to a double, degree on the towns of their enemy.
Retaliation, or " rendering evil for evil," is not only
allowed by Mahometans and Pagans, but is an open
and avowed principle in the doctrine of self-defence
among professed Christian nations ; not only is it sanc
tioned by the laity, but too often by the priests who
minister in the name of. Jesus Christ.
Both of the contending parties generally seize on
each other's possessions wherever they can get hold of
them, whether on the seas or on the land. The bar
barous spoliations on each other stir up the passions of
the great mass of their inhabitants, until they esteem it

200 WAR INCONSISTENT WITH
a virtue to view each other as natural and perpetual
enemies ; and then their rulers can prosecute the war
with what they call vigor.
Can the wound now be so easily healed as it could
have been before it became thus lacerated and inflamed?
Facts speak to the contrary, and nations seldom
attempt negotiations for peace under such circumstances.
They generally prosecute the war with all their power,
until one party or the other is overcome, or until both
have exhausted their strength, and then they may
mutually agree to a temporary peace, to gain a little
respite ; when perhaps the original matter of dispute
has become comparatively so trifling that it is almost
left out of the account.
With a small spirit of forbearance and accommo
dation how easily might the difficulties have been
settled before such an immense loss of blood and
treasure !
If war does actually increase, instead of diminish
ing difficulties, then it must be very unwise to engage
in it.
III. War is unwise, because it destroys property.
Property is what a great proportion of mankind are
struggling to obtain, and many at the hazard of their
lives. Though in some instances they may misuse it,
yet it is the gift of God, and when made subservient
to more important things, it may be a blessing to
individuals and communities. It has in it, therefore, a
real value, and ought not to be wantonly destroyed,
while it may be used as an instrument for benefitting
mankind. It is a notorious fact, that war does make a great

THE RELIGION OF JESUS CHRIST. 201
destruction of property. Thousands of individuals, on
sea and on land, lose their all, for the acquisition of
which, they may have spent the prime of their lives.
Ships on the high seas are taken, often burnt or scuttled
and valuable cargoes sent to the bottom of the deep ;
some possibly ladened with the necessaries of life, and
bound to ports where the innocent inhabitants were in
a state of famine. Whole countries are laid waste
by only the passing of an immense army. Houses are
defaced, furniture broken, to pieces, the stores of fami
lies eaten up, cornfields trodden down, fences torn away
and used for fuel, and everything swept in its train
as with the besom of destruction, more terrible to the
inhabitants than the storms of heaven, when sent in
judgment. Beautiful towns are often literally torn to
pieces with shot and shells. Venerable cities, the
labor and pride of ages, are buried in ashes amid
devouring flames ; while, in melancholy grandeur, the
fire and smoke rise to heaven and seem to cry for
vengeance on the destroyers.
Notwithstanding an avaricious individual, or nation,
may occasionally in war acquire by plunder from their
brethren a little wealth, yet they usually lose on the
whole more than they gain. On the general scale the
loss is incalculable. It is not my object to examine
the subject in relation to any particular nation, or war,
but upon the general scale in application to all warlike
nations, and all wars under thc light of the gospel.
If war does destroy property, reduce individuals to
beggary, and impoverish nations, then it is unwise to
engage in it. 26

202 WAR INCONSISTENT WITH

IV. War IS unwise, as it is dangerous to the liber
ties OF MEN.
Liberty is the gift of God, and ought to be dear
to every man; not, however, that licentious liberty which
is not in subordination to his commands. Men are not
independent of God. He is their creator, preserver, and
benefactor. In his hand their breath is, and he has a
right to do what he will with his own, and the Judge
of all the earth will do right. As man is not the
creator and proprietor of man, he has no right to
infringe on his liberty or life without his express divine
command, and then he acts only as the executor of
God. Man, therefore, bears a very different relation to
God from what he does to his fellow man.
The whole system of war is tyrannical and subver
sive of the fundamental principles of liberty. It often
brings the great mass of community under the severe
bondage of military despotism, so that their lives and
fortunes are at the sport of a tyrant. Where martial
law is proclaimed, liberty is cast down, and despotism
raises her horrid ensign in its place, and fills the dun
geons and scaffolds with her victims.
Soldiers in actual service are reduced to the most
abject slavery, not able to command their time for a
moment, and are constantly driven about like beasts by
petty tyrants. In them is. exhibited the ridiculous
absurdity, of men rushing into bondage and destrucr
tion to preserve or acquire their liberty and save their
lives. When the inhabitants of a country are cruelly.
oppressed by a despotic government, and they rise in
mass to throw off the yoke, they are as often as other
wise crushed beneath the weight of the power under

THE RELIGION OF JESUS CHRIST. 203
which they groaned, and then their sufferings are greatly
increased ; and if they gain their object after a long
and sanguinary struggle, they actually suffer more on
the whole, than they would have suffered, had they
remained in peace. It is generally the providence of
God too, to make a people who have thrown off the
yoke of their oppressor, smart more severely under the
government of their own choice than they did under
the government which they destroyed. This fact ought
well to be considered by every one of a revolutionary
spirit. War actually generates a spirit of anarchy and rebel
lion, which is destructive to liberty. When the inhabit
ants of a country are engaged in the peaceable employ
ments of agriculture, manufactures, and commerce, anarchy
and rebellion seldom happen. When these useful employ
ments flourish, abundance flows in on every side, gentleness
and humanity cast a smile over the land, and pleasure
beams in almost every countenance. To turn the attention
of a nation from these honest employments to that of
war, is an evil of unspeakable magnitude. The great
object in times of war is to rouse up what is styled the
spirit of the country ; which in fact is nothing but
inflaming the most destructive passions against its own
peace and safety. If you infuse into a nation the spirit
of war for the sake of fighting a foreign enemy, you do
that which is often most dangerous to its own liberties ;
for if you make peace with the common enemy, you do
not destroy the spirit of war among your own inhabit
ants ; pride, discontent, and revenge will generally agitate
the whole body, so that anarchy and confusion will fill
the land ; and nothing but a despotic power can restrain
it, and often absolute despotism is too feeble to with
stand it ; and the only remedy is again to seek a

204 WAR INCONSISTENT WITH
common enemy. Nations have sometimes waged war
against other nations, because there was such a spirit of
war among their own inhabitants that they could not be
restrained from fighting, and if they had not a common
foe, they would fight one another. So when a nation
once unsheaths the sword, it cannot easily return the
sword again to the scabbard ; but must keep it crim
soned with the blood of man, until " they who take the
sword shall perish with the sword," agreeably to the
denunciation of heaven.
To inflame a mild republic with the spirit of war, is
putting all its liberties to the utmost hazard, and is an
evil, that few appear to understand or appreciate. No
person can calculate the greatness of the evil, to trans
form the citizens of a peaceful, industrious republic, into
a band of furious soldiers. And yet the unhappy policy
of nations is to cultivate a martial spirit that they
may appear grand, powerful, and terrific, when in
fact they are kindling flames that will eventually
burn them up root and branch.
In confirmation of what has been said, if we examine
the history of nations, we shall find that they have
generally lost their liberties in consequence of the spirit
and practice of war. Thus have republics who have
boasted of their freedom, lost their liberty one after
another ; and that this has resulted from the very
nature of war and its inseparable evils is evident from
the fact, that so violent and deadly is this current of
ruin, republics have generally sunk down to the lowest
abyss of tyranny- and despotism, or have been annihilated,
and their inhabitants scattered to the four winds of
heaven. Indeed, what nation that has become extinct, did
not first lose its liberty by war, and then hasten to its
end under the dominion of those passions which war
inflames ?

THE RELIGION OF JESUS CHRIST. 205
Do nations ever enjoy so much liberty as when most
free from the spirit of war ? Are their liberties ever
so little endangered as when this spirit is allayed and
all its foreign excitements removed ? Do not nations
that have partially lost their civil liberties, gradually
regain them in proportion as they continue long without
war ? Is it not a common sentiment that the liberties
of a people are in danger, when war engrosses their
attention ? On the whole, is it not undeniable that
peace is favorable to liberty, and that war is its enemy
and its ruin? If so, what can be more unwise? what
more opposite to every dictate of sound wisdom and
policy, than the spirit and practice of war ?
V. War IS unwise, as it diminishes the happiness
OP mankind.
Happiness is the professed object which most men
are striving to obtain. Alas ! few comparatively, seek
it where it is alone to be found. But that happiness
which flows from the benevolent spirit of the gos
pel, is to be prized far above rubies. It is a treasure
infinitely surpassing any thing that can be found merely
in riches, honors, and pleasures.
But war always diminishes the aggregate of happi
ness in the world. When nations wage war upon each
other, all classes of their inhabitants are more or less
oppressed. They are subjected to various privations.
Prosperity declines. External sources of happiness are
mostly dried up. Anxiety for friends, loss of relations,
loss of property, the fear of pillage, severe services,
great privations, and the dread of conquest, keep them
constantly distressed. They are like the troubled sea
that cannot rest, whose waters cast up mire and dirt.

205 war inconsistent with
Those actually engaged in war generally suffer priva
tions and hardships of the severest kind. Even the
sage counsellors who declare wars, are often in so great
anxiety and pain as to the result of their enterprises,'
as to be unable quietly to refresh themselves with food
or sleep.
All the rejoicings occasioned by military success, are
fully counterbalanced by the pain and mortification of
the vanquished. And in short, all the interest and hap
piness resulting from war to individuals and nations,
are dearly bought, and are at the expense of other
individuals and nations.
It is because war has no tendency to increase, but does
in fact greatly diminish happiness, that it is so univer
sally regarded and lamented as the greatest evil that
visits our world. Hence fasting has generally been
practised by warlike Christian nations to deplore the
calamity, to humble themselves before God, and to sup
plicate his mercy in turning away the judgment.
Though fasting and deep humility before God is
highly suitable for sinners, with a hearty turning away
from their sins, and humble supplication for God's mercy
through the mediation of Christ ; yet those fasts of
nations who have voluntarily engaged in war, and are
determined to prosecute it, until their lusts and passions
are gratified, do not appear to be such fasts as God
requires. Does it not appear absurd for nations voluntarily to
engage in war, and then to proclaim a fast to humble
themselves before God for its evils, while they have no
desire to turn away from them, but on the contrary
make it an express object to seek the divine aid in
assisting them successfully to perpetuate it ?
We often see contending nations, all of whom cannot

the religion of JESUS CHRIST. 207
be right, on any principle, proclaiming fasts, and chant
ing forth their solemn te deums as each may occasionally
be victorious. Though such clashing hymns cannot min
gle in the golden censer, yet few Christians seem to
question the propriety of quarrelling and fighting nations
each in their turn, supplicating aid in their unhallowed
undertakings, and returning thanks in case of success.
Doubtless many would consider it as solemn mockery
to see two duellists before their meeting, supplicating
God's blessing and protection in the hour of conflict, and
then to see the victor returning thanks for his success
in shedding the blood of his brother ; and yet, when
nations carry on the business by wholesale, (if I may be
allowed the expression) it is considered a very pious
employment. The Lord has said, " A.nd when ye spread
forth your hands, I will hide mine eyes from you, yea,
when ye make many prayers, I will not hear ; your hands
are full of blood."
Penitent Christians njay weep and mourn with pro
priety for their own sins, and the sins of the nations,
with a hearty desire not only to forsake their own
iniquities, but that the nations may be brought to con
fess and forsake their sins, and turn from them to the
living God. It is true that war is a judgment in God's
providence. It is also a sin of the highest magnitude, and
ought to be repented of. It is a crime so provoking
t6 heaven that other calamities generally attend it. The
famine, fire, and pestilence often attend its horrors and
spread distress through a land. War with its attend
ing evils unquestionably diminishes the aggregate of
happiness in the world, and is therefore unwise.

208 WAR inconsistent with
VI. War is unwise, as it dobs not mend but injures
THE morals of SOCIETY.
The strength, defence, and glory of a country, consists
primarily in the good moral character of its inhabitants.
The virtuous and the good are the salt that preserve it
from ruin. Says the Rev. Dr. Miller in his sermon on
the death of Dr. Rogers, (page, 366 and 388 of the
Memoirs) "it is manifest from the whole tenor of his
word, that God is slow to inflict heavy judgments upon
a nation in which many of his people dwell ; that he
often spares it, spreads over it the protection of his
providence, and finally delivers it for their sake ; and of
course that the presence of his beloved children, speaking
after the manner of men, is a better defence than
chariots and horsemen, a better defence .than all the
plans of mere politicians, than all the skill, courage, and
activity of mere warriors." Again, " I have no doubt
that it is as great and precious a truth, at this day as it
ever was, that a praying people are under God the
greatest security of a nation."
When the inhabitants of a country become generally
profane and dissolute in their manners, slaves to dissipa
tion and vice, it is usually God's providence soon to
visit them in his wrath, and let loose the instruments of
his destroying vengeance ; how important, therefore, in a
temporal point of view, is the preservation of good
morals to a nation. But no event has so powerful a
tendency to destroy the morals of a people as that of
actual war. It draws the attention of the inhabitants
from useful employments ; it generates curiosity, dissipa
tion and idleness, and awakes all the furious passions of
men. War occasions a great profanation of the Sabbath.

THE RELIGION OF JESUS CHRIST. 209
Under God's providence, the sabbath has always been
a great barrier against vice, and the observance of it is
indispensable to good morals.
In time of war the sabbath among soldiers is often
a day of parade. In the streets of the best regulated
cities, may be seen soldiers marching, flags flying, drums
and fifes playing, and a rabble of children following in
the train. Now all this is not only calculated to dis
sipate all reverential respect for the solemnities of the
day among the soldiers, but is calculated to destroy the
respect and observance of the day, with which the chil
dren and youth have been inspired. Add to this, flags
are suspended from the windows of taverns and grog
shops, to entice in the youth by the intoxicating cup.
In the camp, the sabbath is almost forgotten, and
rendered a common day. Armies, from professing Chris
tian nations, as often begin offensive operations on the
sabbath as on any other day ; and professing Christians
not only tolerate all this, but approve of it, as a work
of necessity and mercy.
War occasions dishonesty. In countries where armies
are raised by voluntary enlistment, all kinds of decep
tion and art are practised by recruiting officers, and
connived at by their governments, to induce the heedless
youth to enlist. The honor and glory of the employ
ment is held up to view in false colors ; the importance
of their bounty and wages are magnified ; the lightness
of the duty and opportunities for amusements and recre
ation are held out ; and probably one half have the
assurances of being non-commissioned officers, with a flat
tering prospect of a speedy advancement ; and prospects
of plunder are also held out to their cupidity. These
deceptive motives are daily urged under the stimulating
power of ardent spirits, and the fascinating charms of
27

210 WAR INCONSISTENT WITH
martial music and military finery. Many a young man
who has entered the rendezvous from curiosity, or for
the sake of a dram, without the least idea of joining
the army, has been entrapped into intoxication, and his
hand then grasped the pen to seal his fate.
Recruits after joining the army, find from experience,
that most of the allurements held out to them to enlist
were but a deception, and from lust and want they
often become petty thieves and plunderers, to repay them
for their great privations, fatigues and sufferings.
War occasions drunkenness, one of the greatest evils
and most destructive to morality, as a multitude of
other vices necessarily follow in its train. Many a
young man has entered the military ranks temperate, and
has returned from them a sot. All the enticements of
liquor are exhibited in the most inviting forms to youth
in the streets by the recruiting-officer, to tempt them to
enlist ; and while those who have enrolled themselves
remain at the rendezvous, they are probably every day
intoxicated with the inebriating poison, soul and body,
and soon the habit becomes confirmed. While in actual
service, their fatigues are so great, that they greedily
lay hold on the destroying liquor wherever they can
find it, to exhilarate their languid frames, even if they
had not before acquired an insatiable thirst ; and soon
this detestable evil will become so enchanting, that they
will not only barter away their wages for it, but their
necessary clothing. If they survive the campaign and
return to their homes, they are often the visitors of
grog-shops and taverns, and by their marvellous stories
attract the populace around them, who must join them
in circulating the cup, and thus they spread this
destroying evil all around.
War occasions profaneness. ProfanenesS is an abomi-

THE RELIGION OF JESUS CHRIST. 211
nation in the sight of God ; " for the Lord will not
hold him guiltless who taketh his name in vain." Pro
faneness draws down the judgments of heaven, " for
because of swearing the land mourneth."
That soldiers are generally considered more profane
than other men, is evident, because it has become a
proverb, that " such a person is as profane as a soldier,
or a man-of-war's man." Young men who have been
taught to revere the name of the God of their
fathers, may shudder at the awful profanations that
fill, their ears when they first enter an army ; but
if destitute of grace in the heart, the sound will
soon cease to offend, and they will eagerly inhale
the blasphemous breath, and become champions in
impiety. For want of habit they may not swear with
so easy a grace as the older soldiers ; they will for -
that reason make great exertions, and invent new oaths.
which will stimulate their fellows again to exceed in
daring impiety. Seldom does a soldier return from the
camp without the foul mouth of profanity. Astonish
ing to think that those who are most exposed to
death, should be most daring in wickedness !
War occasions gambling. A great proportion of the
amusements of the camp are petty plays at chance, and
the stake usually a drink of grog. The play is fasci
nating. Multitudes of soldiers become established gamblers,
to the extent of their ability ; and often, if they return
to society, spread the evil among their neighbors.
War begets a spirit of quarrelling, boxing and duel
ling ; and no wonder that it should, for the whole
business of war is nothing else but quarrelling and fight
ing. The soldier's ambition is to be a bully, a hero,
and to be careless of his own life and the lives of
others. He is, therefore, impatient in contradiction ;

212 WAR INCONSISTENT WITH
receives an insult where none was intended, and is ready
to redress the supposed injury with the valor of his own
arms; for it will not do for soldiers to shrink from
the contest and be cowards.
War destroys the habits of industry, and produces
idleness. Industry is necessary to good morals, as well
as to the wealth and happiness of a country, and every
wise government will take all laudable means to encourage
it. But a large proportion of common soldiers who may
return from the armies, have lost the relish and habits
of manual labor, and are often found loitering about in
public places, and if they engage in any kinds of labor,
it is with a heavy hand, and generally to little purpose.
They, therefore, make bad husbands, unhappy neighbors,
and are worse, than a dead weight in society. Their
children are badly educated and provided for, and
trained up to demoralizing habits, which are handed down
from generation to . generation.
These immoralities, and many more that might be
named, are not confined to soldiers in time of war, but
they are diffused more or less through the whole mass
of community ; and war produces a general corruption
in a nation, and is therefore unwise, even in a temporal
point of view. But when we consider the natural
effects of these immoralities on the souls of men, all
temporal advantages are in comparison annihilated. In
this school of vice, millions are ripening for eternal woe.
The destroying influence will spread and diffuse itself
through the whole mass of society, unless the spirit of
the Lord lifts up a standard against it.
The state of morals, so much depressed by the Amer
ican revolution was only raised by the blessed effusions
of God's holy spirit.

THE RELIGION, OF JESUS CHRIST. 213
If war does actually demoralize a people, then no
wise person can consistently engage in it.
VII. War IS unwise, as it is hazarding eternal
THINGS, FOR ONLY THE CHANCE OP DEFENDING TEMPORAL
THINGS. Says our blessed Saviour, " For what is a man prof
ited if he should gain the whole world and lose his own
soul." The loss of a soul infinitely exceeds all finite calcu
lations. It is not only deprived for ever and ever of
all good, but is plunged into misery inexpressible and
everlasting. All temporal things dwindle to nothing
when placed in comparison with eternal realities. The
rights, liberties, and wealth of nations are of little value
compared with one immortal soul. But. astonishing to
think, that millions and millions, have been put at ever
lasting hazard only for the chance of defending temporal
things. The habits and manners of a soldier's life are calcu
lated, as we have already seen, to demoralize them, to
obliterate all early serious impressions, to introduce and
confirm them in the most daring wickedness, and fit them
for everlasting destruction. And notwithstanding God
may have occasionally, to display his sovereign power,
snatched some soldiers from the ranks of rebellion and
made them the heirs of his grace, yet no sober Chris
tian will say that the army is a likely place to promote
their salvation ; but on the contrary, must acknowledge
that it is a dangerous place for the souls of men. It
may be assumed as an undeniable fact, that the
great mass of soldiers are notoriously depraved and
wicked. With but few exceptions, their impiety grows

214 WAR INCONSISTENT WITH
more daring the longer they practice war, and when it
is considered that thousands and thousands of such are
hurried by war prematurely into eternity with all their
sins unpardoned, what an amazing sacrifice appears only
for some supposed temporal good. But when it is
remembered that this infinite sacrifice is made merely for
the chance of obtaining some temporal advantage, the
folly of war appears in more glaring colors, as the bat
tle is not always to the strong. Those who are
contending for their rights, and are 'least in the
wrong, are about as often unsuccessful as otherwise,
and then they very much increase their evils in a
temporal point of view. A wise man would not
engage in a law suit to recover a cent, admitting that
it was his just due, if the trial put to the hazard his
whole estate. But this bears no comparison with one
soul in competition with all temporal things ; and yet
men professing to be wise not only put one soul at hazard,
but millions, not for the chance of defending all temporal
good, but often for a mere bubble, the hollow sound of
honor ; and many of those who are watching for souls
and must give an account, instead of sounding the alarm,
approve of it.
All who engage in war, either in the field or other
wise, practically regard time more than eternity, and
temporal more than eternal things.
If souls are of more value than temporal things, and
eternity of more consequence than time, it must be unwise
to engage in a war, and put souls to immediate hazard
of everlasting ruin, and totally wrong for Christians to
engage in it.

THE RELIGION OF JESUS CHRIST. 215
VIII. War is unwise as it does not answer the
PROFESSED END FOR WHICH IT IS INTENDED.
The professed object of war generally is, to preserve
liberty and produce a lasting peace. But war never did
and never will preserve liberty and produce a lasting
peace, for it is a divine decree that all nations who
take the sword shall perish with the sword. War is
no more adapted to preserve liberty and produce a
lasting peace, than midnight darkness is to produce noon
day light.
The principles of war and the principles of the gospel
are as unlike as heaven and hell. The principles of
war are terror and force, but the principles of the
gospel are mildness and persuasion. Overcome a man
by the former, and you subdue only his natural power,
but not his spirit ; overcome a man by the latter, and
you conquer his spirit, and render his natural power
harmless. Evil can never be subdued by evil. It is
returning good for evil, that overcomes evil effectually.
It is, therefore, alone the spirit of the gospel that can
preserve liberty and produce a lasting peace. Wars can
never cease, until the principles and spirit of war are
abolished. Mankind have been making the experiment with war
for ages, to secure liberty and a lasting peace ; or
rather they have ostensibly held out these objects as a
cover to their lusts and passions. And what has been the
result? Generally the ,loss of liberty, the overturning
of empires, the destruction of human happiness, and the
drenching of the earth with the blood of man.
In most other pursuits mankind generally gain wisdom
by experience ; but the experiment of war has not been
undertaken to acquire wisdom. It has in fact been

216 WAR INCONSISTENT WITH
undertaken and perpetuated for ages to gratify the
corrupt desires of men. The worst of men have
delighted in the honors of military fame, and it is what
they have a strong propensity for ; and how can a
Christian take pleasure in that employment which is the
highest ambition of ungodly men ? The things that are
highly esteemed among men, are an abomination in the
sight of God. Is it not therefore important that
every one naming the name of Christ should bear open
testimony against the spirit and practice of war, ' and
exhibit the spirit and temper of the gospel before the
world that lieth in wickedness, and let their lights shine
before men.
But what can the men of the world think of such
Christians as are daily praying that wars may cease to
the ends of the earth, while they have done nothing, and
are doing nothing, to counteract its destructive tendency.
Alas ! too many are doing much by their lives and
conversation to support its spirit and principles. Can
unbelievers rationally suppose such prayers to be sincere?
Will they not rather conclude that they are perfect
mockery ? What would be thought of a man daily
praying that the means used for his sick child might be
blessed for his recovery, when he was constantly adniin-
istering to him known poison. With the same propriety
do those Christians pray that war may come to a final
end, while they are supporting its vital principles.
It is contrary to fact that war is calculated to pre
serve liberty and secure a lasting peace ; for it has
done little else but destroy liberty and peace, and make
the earth groan under the weight of its terror and
distress. It is contrary to the word of God that war is cal
culated to promote peace on earth and good will toward

THE RELIGION OF JESUS CHRIST. 217
men. The law that is to produce this happy effect
will not bo emitted from the counsel of war or the
smoke of a camp ; but the law shall go forth out Of
Zion, and the Lord shall rebuke the strong nations, and
they shall beat their swords into ploughshares, and their
spears into pruning-hooks ; then nations shall no more
lift up sword against nation, neither shall they learn
the art of war any more ; then shall the earth be
filled with the abundance of peace and there shall bo
nothing to hurt or destroy. It is reserved alone for
the triumph of the gospel, to produce peace on earth
and good will to men.
If war does actually provoke insult and mischief ; if
it increases difficulties, destroys property and liberty ; if
it diminishes happiness, injures the morals of society,
hazards eternal, for only the chance of defending tem
poral things ; and finally does not answer the end for
which it was intended, then it must be very unwise to
engage in it ; and it must be wrong for Christians to
do any thing to promote it, and right to ' do all in
their power to prevent it.

WAR IS CRIMINAL.
I am now to show that war, when judged of on
the principles of the gospel, is highly criminal.
I. Going to war is not keeping from the appear
ance OP EVIL, BUT is running INTO TEMPTATION.
* * I would have it understood that I consider
every act of mankind, which is palpably contrary to the
spirit and precepts of the gospel, criminal.
28

218 WAR INCONSISTENT WITH
It is an express precept of the gospel, to abstain
from all appearance of evil. " Watch and pray that ye
enter not into temptation," is also an express command
of Christ.
A person desiring not only to abstain from evil,
but from the very appearance of it, will suffer wrong,
rather than hazard that conduct which may involve
doing wrong. He will be so guarded that if he errs
at all, he will be likely to give up his right, when he
might retain it without injuring others.
No person it is believed will attempt to maintain,
that there is no appearance of evil in carnal warfare
or that it is not a scene of great temptation.
One great object of the gospel is to produce good
morals, to subdue the irascible passions .of men, and
bring them into sweet subjection to the gospel of
peace. But war cannot be prosecuted without rousing the
corrupt passions of mankind. In fact it is altogether
the effect of lust and passion. In times of war, almost
every measure is taken for the express purpose of
inflaming the passions of men, because they are the
vital springs of war, and it would not exist without
them. Those who are engaged in war, both in the
council and in the field, have a feverish passion, which
varies as circumstances may happen to change. Those
who are actually engaged in the heat of battle are
usually intoxicated with rage. Should this be denied
by any one, I would appeal to the general approbation
bestowed on the artist who displays most skill in paint
ing scenes of this kind. He who can represent the
muscular powers most strongly exerted, the passions
most inflamed, and the visage most distorted with rage,
will gain the highest applause. The truth of the

THE RELIGION OF JESUS CHRIST. 219
assertion, is therefore generally admitted. Some men,
perhaps, may be so much under the influence of pride,
as to have the appearance of stoical indifference, when
thqir antagonists are at some distance ; but let them
meet sword in hand, and the scene is at once changed.
The temptations for those who constitute, or those
who encourage and support armies, to commit, or to
connive at immorality, are too various and too multi
plied to be distinctly mentioned.
Who can deny that war is altogether a business of
strife ? But, says an inspired apostle, " where envy
ing and strife is, there is confusion and every evil
work." Now if war is a scene of confusion and strife, and
every evil work, it is impossible for any one to engage
in it, and avoid the appearance of evil, or be out of
the way of temptation : those who are armed with
deathly weapons, and thirsting for the blood of their
fellow mortals, surely cannot be said to exhibit no
appearance of evil. But if engaging in wars is putting
on the appearance of evil, and running into temptation,
then it is highly criminal to engage in it.
II. War IS CRIMINAL, AS IT NATURALLY INFLAMES THE
PRIDE OP MAN.
One of the abominable things which proceeds out of
the corrupt heart of man, as represented by our Saviour,
is pride. " God resisteth the proud, but giveth grace
to the humble." "The Lord hates a proud look."
" Every one that is proud in heart, is an abomination
to the Lord." That pride is criminal, and that humility
is commendable, will doubtless be admitted by all who
believe the scriptures.

220 WAR INCONSISTENT WITH
Pride, however, is one of the chief sources of war.
It is pride that makes men glory in their strength and
prowess. It is pride that hinders them from confessing
their faults, and repairing the injury done to others.
Although pride is commonly condemned in the
abstract, yet it is generally commended in soldiers, and
fanned by every species of art and adulation, not only
by men of the world, but too often by those who bear
the Christian name. And why is it necessary to inflame
the pride of soldiers ? Because it is well understood
that soldiers without pride axe not fit for their business.
If war is a Christian duty, why should not the exam
ple and precepts of Christ, instead of the example of
the heroes of this world, be exhibited to those who
fight to stimulate them ? Is not Christ as worthy of
imitation, as the Cassars and Alexanders of this world?
He was a triumphant conqueror ; he vanquished death
and hell, and purchased eternal redemption for his people:.
but he conquered by resignation, and triumphed by his
death. Here is an example worthy of the highest emu
lation. And why not animate soldiers by it? . Only
because it would unnerve their arms for war, and render
them harmless to their foes.
It is so common to compliment the pride of soldiers,
that, instead of considering it that abominable thing
which the Lord hates, they consider it a virtue. We
frequently hear gentlemen of the sword, as they are
styled, in reply to the flattery bestowed upon them,
frankly declare, that it is their highest ambition to
obtain the praise of their fellow citizens ; and of course
they confess that they are seeking the praise of men
more than the praise of God. These gentlemen, how
ever, are far less criminal than those who lavish flattery
on them ; for doubtless most of them are sincere, and

THE RELIGION OF JESUS CHRIST. 221
think themselves in the way of their duty, while
their profession often leads them, necessarily, from
the means of knowing correctly what is duty. While
professing Christians have been taught from their
cradles, that the profession of arms is not merely
an allowable but a noble employment, it is easy for
them to slide into the current, and go with the multi
tude to celebrate victories, and to eulogize heroes, without
once reflecting whether they are imitating their Lord and
master. But is it not time for Christians to examine
and ascertain if war is tolerated in the gospel of peace,
before they join in festivities to celebrate its bloody
feats? How would a pagan be astonished if he had been
taught the meek, lowly and forgiving spirit and principles
of the gospel, without knowing the practice of Christians,
to see a host of men, professing to be influenced by
these blessed principles, martialled in all the pomp of
military parade, threatening destruction to their fellow
mortals ! Would he not conclude, that either he, or
they, had mistaken the genius of the gospel, or that they
believed it to be but a fable !
It is a notorious fact, which requires no confirmation,
that military men, decorated with finery, and clad in
the glitter of arms, instead of being meek and lowly in
their temper and deportment, are generally flushed with
pride and haughtiness. And, indeed, what purpose do
their decorations and pageantry answer, but that of swell
ing their vanity ? Their employment is not soft and
delicate. Other men who follow rough employments,
wear rough clothing ; but the soldier's occupation is not
less rough than the butcher's, though, in the world's
opinion, it is more honorable to kill men, than to kill
cattle. But if war has a natural tendency to inflame, and

222 WAR INCONSISTENT WITH
does inflame and increase the pride of men, it is crim
inal ; it does that which the Lord hates, and it must
be highly criminal to engage in it.
III. War necessarily infringes on the consciences
OP MEN, and therefore IS CRIMINAL.
Liberty of conscience is a sacred right delegated to
man by his Creator, who has given no authority to man
to infringe, in the least, on the conscience of his fellow
man. Though a man, by following the dictates of his
conscience, may be injured by men, yet they have no
authority to deprive him of the rights of conscience.
To control the conscience is alone the prerogative of
God. That man has no right to violate the conscience
of his fellow man, is a truth which few, under the light
of the gospel, since the days of ignorance and supersti
tion, have ventured to call in question.
But military governments, from their very nature,
necessarily infringe on the consciences of men. Though
the word of God requires implicit obedience to rulers,
in all things not contrary to the Scriptures, it
utterly forbids compliance with such commands as are
inconsistent with the gospel. We must obey God rather
than man, and fear God, as well as honor the king.
But governments, whether monarchial or republican,
make laws as they please, and compel obedience at the
point of the sword. They declare wars, and call upon
all their subjects to support them.
Offensive war, by all professing Christians, is consid
ered a violation of the laws of heaven ; but offensive
war is openly prosecuted by professing Christians, under
the specious name of self-defence. Prance invaded Spain,
Germany, and Russia ; England invaded Holland and

THE RELIGION OF JESUS CHRIST. 223
Denmark; and the United States invaded Canada, under
the pretence of defensive war. The fact is, however,
that no man can, on gospel principles, draw a line of
distinction between offensive and defensive war, so as to
make the former a crime, and the latter a duty, simply
because the gospel has made no such distinction. But
while many Christians profess to make the distinction,
and to consider offensive war criminal, they ought to
have the liberty to judge when war is waged, whether
it is offensive or defensive, and to give or withhold
their aid accordingly ; otherwise they are not permitted
the free exercise of their consciences.
But suppose this principle adopted by governments ;
could they prosecute war, while they left every indi
vidual, in the free exercise of his conscience, to judge
whether such war was offensive or defensive, and to
regulate his conduct accordingly? Would it be possible
for governments to carry on war, if they depended for
support, on the uncertain opinion of every individual?
No ; such a procedure would extinguish the vital
strength of war, and lay the sword in the dust. The
fact is well known, and monarchs declare war, and force
their subjects to support it. The majority in republican
governments declare war, and demand and enforce obe
dience from the minority.
Though the constitutions of governments may, in the
most solemn manner, guarantee to citizens the free exer
cise of their consciences, yet governments find it
necessary practically to make an exception in relation
to war, and a man may plead conscientious motives in
vain, to free himself from contributing to the support
of war. I think it proper here to notice, what has appeared
to me a gross absurdity among some Christians in this

224 WAR INCONSISTENT WITH
land. They have openly declared, that in their opinion
the late war was offensive ; that it was contrary to the
laws of God, and that they were opposed to it ; but
though they wished not to support it, because it was
criminal, yet they said, if they were called on in a
constitutional way, they would support it. Thus did they
.publicly declare, that they would, under certain circum
stances, obey man rather than God.
But soldiers actually resign up their consciences to
their commanders, without reserving any right to obey
only in such cases as they may judge not contrary to
the laws of God. Were they at liberty to judge whether
commands were morally right, or not, before they yielded
obedience, it would be totally impracticable for nations
to prosecute war. Ask a general if his soldiers have
the privilege of determining whether his commands are
right or not, and he will tell you, it is their duty only
to obey.Suppose that a general and his army are shut up in
a city, in their own country, and that provisions are
failing ; that an army is advancing foi; their relief, but
cannot reach the place until all means of sustenance will
be consumed ; that the inhabitants cannot be let out, with
out admitting the besiegers ; and that, in this extremity,
to preserve his army for the defence of his country, the
commander orders his men to slay the inhabitants, doing
this evil that good may come. But some conscientious
soldiers refuse to obey a command to put the innocent
to the sword for any supposed good ; what must be the
consequence ? Their lives must answer for their diso
bedience. Nor is this contrary to the usages of war !
And Christians satisfy their consciences upon the false
principle that soldiers are not accountable for their
conduct, be it ever so criminal, if they obey their

THE RELIGION OF JESUS CHRIST. 225
commanders : all the blame must fall on the officers :
which involves the absurdity of obeying man rather than
God. Thus soldiers must be metamorphosed into something
besides moral and accountable beings, in order to prose
cute war. And in fact they are treated generally, not
as moral agents, but as a sort of machinery to execute
the worst of purposes.
The only plausible method of which I can conceive, to
avoid the above consequences, requires that soldiers should
not practically resign their consciences, but when com
mands which are morally wrong are given, that they
should refuse obedience, and die as martyrs. But to
enter an army with such views would be to belie the
very oath of obedience which they take. Besides, who
could execute the martyrs and be innocent ? In this way
all might become martyrs, and the army be annihilated.
But if war does not admit the free exercise of con-
^ience, on Christian principles, then it is criminal for
Christians to become soldiers ; and the principles of
war must be inconsistent with the principles of
Christianity.
IV. War IS criminal, as it is opposed to patient
SUFFERING UNDER UNJUST AND CRUEL TREATMENT.
That patient suffering under unjust and cruel treat
ment from mankind, is every where in the gospel held
up to view as the highest Christian virtue, probably
few professing Christians will deny.
But notwithstanding this truth is generally admitted,
there is very commonly introduced a carnal sophistical
mode of reasoning to limit, or explain away, this pre
cious doctrine which is peculiar to the gospel, and which
distinguishes it from all other kinds of morality and
29

226 WAR inconsistent WITH
religion on earth. It has relation, it is said, only to
matters of religion, and religious persecution ; — as if the ¦
gospel required mankind actually to regard a little
wealth, and a few temporal things, more than all religi
ous privileges and life itself : for by this human maxim,
men may fight to defend the former, but not the latter.
And this maxim is built on the supposition, that Chris
tians are not bound strictly by gospel precepts in relation
to temporal things, but only in relation to spiritual
things. Hence it is said, that the martyrs conducted
nobly in refusing to fight for the privilege of worshipping
the true God ; but if Christians now refuse to fight to
defend their money, and their political freedom, they
act in a dastardly manner, and violate the first principles
of nature. Thus are temporal, regarded more than spirit
ual and everlasting things.
The precepts of the gospel, however, unequivocally
forbid returning evil for evil, and enjoin patient suffer
ings under injurious and cruel treatment. A few instan
ces shall be quoted. "Now we exhort you, brethren,
warn them that are unruly, comfort the feeble minded,
support the weak, be patient towards all men. See that
none render evil for evil to any man, but ever follow
that which is good, both among yourselves and unto all
men. If when ye do well and suffer for it ye take it
patiently, this is acceptable with God." The apostle
James in his solemn denunciation against oppressors,
says, "ye have condemned and killed the just, and he
doth not resist you." He then immediately exhorts the
Christians saying ; " be patient therefore, brethren, unto
the coming of the Lord." " Finally, be ye all of one
mind, having compassion one for another, love as breth
ren, be pitiful, be courteous, not rendering evil for evil,
railing for railing, but contrariwise blessings, knowing

THE RELIGION OF JESUS CHRIST. 227
that ye are thereunto called, that ye should inherit a
blessing." "For the eyes of the Lord are over the
righteous, and his ears are open to their prayers ; but
the face of the Lord is against them that do evil.
And who is he that will harm you, if ye be followers
of that which is good."
A patient, forbearing, suffering disposition is peculiar
to the lamb-like temper of the gospel, and is wholly
opposed to the bold, contending, daring spirit of the
world, which leads mankind into quarrelling and fighting.
It is generally admitted, I believe, that it is the
duty of Christians patiently to suffer the loss of all
temporal things, and even life itself, rather than wilfully
violate any of God's commands. If then it is the
duty of a 'Christian patiently to suffer dea.th rather
than bear false witness against his neighbor, be he
friend or foe, is it not equally his duty patiently to
suffer death rather than kill his neighbor, whether
friend or foe? Not merely taking away the life of
our neighbor is forbidden, but every exercise of heart
and hand which may have a natural tendency to injure
him. But which is the greatest evil, telling a lie, or
killing a man? By human maxims you may do the
latter to save your life, but not the former ; though
the former might injure no one but yourself, while the
latter, besides injuring yourself, might send your neighbor
to eternal destruction.
The spirit of martyrdom is the true spirit of Chris
tianity. Christ himself meekly and submissively died
by the hands of his enemies, and instead^ of resistance
even by words, he prayed ; " Father, forgive them, for
they know not what they do." Stephen, when expiring
under a shower of stones from his infuriate murderers,
prayed, "Lord, lay not this sin to their charge." St.

228 WAR INCONSISTENT WITH
Paul testified that he was not only ready to be bound,
but to die for the Lord Jesus. The early martyrs
resigned up their lives with patient submission, as
witnesses for Jesus ; — and this at a time, when. Sir
Henry Moncrief Wellwood, in his Sermons, page 835,
says, " Tertullian has told us that Christians were
sufficiently numerous to have defended themselves against
the persecutions excited against them by the heathen,
if their religion had permitted them to have recourse
to the sword."
The spirit of martyrdom is the crowning test of
Christianity. The martyr takes joyfully the spoiling of
his goods, and counts not his life dear to himself.
But how opposite is the spirit of war, to the spirit
of martyrdom ! The former is bold and vindictive ;
ready to defend property and honor at the hazard of
life ; ready to shed the blood of an enemy. The latter
is meek and submissive, ready to resign property and
life rather than injure even an enemy. Surely patient
submission under cruel and unjust treatment is not only
the highest Christian virtue, but the most extreme con
trast to the spirit of war.
Now if it is a duty required by the gospel, not to
return evil for evil, but to overcome evil with good, to
suffer injustice, and to receive injury with a mild,
patient, and forgiving disposition, not only in words,
but in actions, then all kinds of carnal contention
and warfare are criminal, and totally repugnant to
the gospel, whether engaged in by individuals or by
communities. Can it be right for Christians to attempt to defend
with hostile weapons, the things which they profess
but little to regard? They profess to have their
treasure, not in this world, but in heaven above, which

THE RELIGION OF JESUS CHRIST. 229
is beyond the reach of earthly invaders, so that it is
not in the power of earth or hell to take away their
dearest interests. There may be a propriety in the
men of the world exclaiming that their dearest rights
are invaded, when their property and political interests
are infringed upon. But it is a shame for Christians
to make this exclamation while they profess to believe
that their dearest interest is in the hand of omnip
otence, and that the Lord God of Hosts is their
defence. Whoever, without divine command, dares to lift his
hand with a deathly weapon, against the life of his
fellow man, for any supposed injury, denies the Chris
tian character in the very act, and relies on his own
arm, instead of relying on God for defence.
V. War IS criminal, as it is not doing to others
AS we SHOULD WISH THEM TO DO TO US.
Says our blessed Saviour, " all things whatsoever ye
would that men should do to you, do ye even so to
them ; for this is the law and the prophets." Now if
we wish men to be kind and forbearing to us, we
must be kind and forbearing to them. If we wish
them to return love for hatred, and good for evil, then
we must return love for hatred, and good for evil. If
we wish not to be injured by men, • then we must not
injure them ; if we wish not to be killed, then we
must not kill.
But what is the practical language of war? Does
the man who is fighting his fellow man, and exerting
all his strength to overcome him, really wish to be
overcome himself, and to be treated as he is striving
to treat his enemy? Can it be. believed that England,

230 WAR inconsistent WITH
in the late war, wished Prance to do to her, what she
endeavored to do to Prance ; or that the latter really
desired in return, what she endeavored to inflict on
England? If not, both violated this express precept of
Christ. None can say, consistently with the principles of the
gospel, that they wish to be killed by their enemies ;
therefore, none can consistently with those principles,
kill their enemies. But professing Christians do
kill their enemies ; and notwithstanding all they may
say to the contKiry, their actions speak louder than
their words. It is folly for a man to say he does not
wish to do a thing, while he is voluntarily exerting all
his powers to accomplish it.
But if the act of war does violate this express pre
cept of Christ, then it must be exceedingly criminal to
engage in it.
VI. War is inconsistent with mercy, and is there
fore criminal.
Mercy is the grand characteristic of the gospel,
and the practice of mercy is the indispensable duty
of man. "Be ye merciful, as your Father also is
merciful, for he maketh his sun to rise on the evil and
on the good, and sendeth rain on the just and on the
unjust. Blessed are the merciful, for they shall obtain
mercy. For he shall have judgment without mercy, that
hath showed no mercy."
Mercy is that disposition which inclines us to relieve
distress, to forgive injuries, and to promote the best.
good of those who are ill deserving. Mercy in us
towards our enemies, implies seeking and pursuing
their best good, for time and eternity. It is,.

THE RELIGION OF JESUS CHRIST. 231
sinful to exercise any affection towards enemies,
short of that benevolence or mercy which involves the
advancement of their best good ; and Christians may
not suspend this disposition, or do evil, that any sup
posed good may come, for no law can be of higher
authority than the express precept of Christ, which
requires this disposition towards enemies, and of course
no other consideration can be paramount to this, for
nations are as much bound as individuals.
It is surely too grossly absurd, for any to pretend
that destroying the property and lives of enemies, is
treating them mercifully, or pursuing their best good
for time and eternity. Nor can any so impose upon
their imaginations as to think that injuring mankind, is
treating them with benevolence or mercy.
But the direct object of war is injury to enemies ;
and the conduct of soldiers generally speaks a language
not easily to be misunderstood. Though soldiers are
not always as bad as they might be, their tender mer
cies are often but cruelty. When they storm a fortified
place, and do not put all the captives to the sword,
they are complimented for exercising mercy, merely
because they were not so cruel as they might have been.
But shall a highway robber be called an honest man
because he takes but half the money of him whom he
robs ? Is it an act of mercy, when a man encroaches
on your property, to take away his life ? Do nations
exercise mercy towards each other, when they enter
into bloody wars, in consequence of a dispute which
shall govern a small portion of territory ? Or does a
nation show mercy to another that has actually invaded
its rights, by falling upon the aggressor and doing all
the injury in its power. This surely is not forgiving
injuries. And when two contending armies come in con-

232

WAR INCONSISTENT WITH

tact and rush on each other with all the frightful
engines of death, and cut each other to pieces, they do
not appear to me as merciful, kind and tender hearted,
forgiving one another in love, even as God for Christ's
sake forgives his children. Yet this is the rule by
which they should act, and by which they will at last
be judged.
But the whole system of war is opposed to mercy,
and is, therefore, altogether unlike the spirit of the gos
pel, and must be criminal.
VII. War is criminal, as the practice of it is incon
sistent WITH FORGIVING TRESPASSES AS WE WISH
TO BE FORGIVEN BY THE FINAL JUDGE.
Our Saviour says, " If ye forgive men their trespasses,
your heavenly Father will also forgive you ; but if ye
forgive not men their trespasses, neither will your heav
enly Father forgive your trespasses." " Forgive and ye
shall be forgiven."
Here it is evident that the everlasting salvation of
men depends on their exercising forgiveness towards
their enemies ; for if they forgive not, they will not be
forgiven of God ; and with what measure they mete to
others, it will be measured to them again.
To forgive, is to pass by an offence, treating the
offender not according to his desert, but as though he
had done nothing amiss.
But do the principles of war lead individuals or
nations to pass by offences, and to treat offenders as if
they were innocent? Do they not, on the contrary,
require justice, and exact the very last mite ? Has it
the aspect of forgiveness for us, when an enemy tres
passes on our rights, to arm with weapons of slaughter,

THE RELIGION OF JESUS CHRIST. 233
and meet him on the field of battle? Who, while
piercing the heart of his enemy with a sword, can con
sistently utter this prayer, " Father forgive my trespasses,
as I have forgiven the trespasses of this my enemy ? "
But this, in reference to this subject, is the only prayer
the gospel warrants him to make. And professing
Christian nations, while at war, and bathing their swords
in each other's blood to redress mutual trespasses, are
daily in their public litanies, offering this prayer. But
is it not obvious, that, either their prayers are perfect
mockery, or they desire not to be forgiven, but to be
punished to the extent of their deserts ?
If individuals or nations desire that God would for
give their trespassess, then they must not only pray for
it, but actually exercise forgiveness towards those who
trespass against them : and then they may beat their
useless swords into plough-shares, and their spears into
pruning-hooks, and learn war no more.
But it must be very criminal to engage in war, or
to tolerate it in any way, if it is inconsistent with the
forgiveness of injuries, as we hope to be forgiven, and
in this respect violates the precepts of the gospel.

VIII. Engaging in war is not manifesting love to
ENEMIES, OR RETURNING GOOD FOR EVIL.
Returning good for evil and manifesting benevolence
to enemies, is, perhaps, the most elevated and noble part
of Christian practice ; the inculcation of which in the
gospel, exalts Christianity far above any other form of
religion, and proves it to be not only divine, but effica
cious to subdue the turbulent and corrupt passions of
men; and for these reasons, this part of duty ought to
30

234 WAR INCONSISTENT WITH
be zealously advocated, and diligently performed by every
one who bears the Christian name.
The ablest writers who have defended the divine
origin of the Scriptures against infidels, have urged, this
topic as constituting conclusive evidence in their favor ;
and unbelievers, instead of attempting to meet the argu
ment fairly, have urged the inconsistency of Christians
in acting contrary to so conspicuous a rule of duty ;
and such is, and ever has been the most powerful
weapon that infidels can wield' against Christianity. But
it is the will of God, that by well doing, we should
put to silence the ignorance of foolish men. Let Chris
tians act in strict conformity to this part of Christian
practice, and they will wrest from the infidel's hand his
strongest weapon.
That exercising benevolence tawards enemies and
returning good for evil is inculcated as one of the
most important doctrines of the gospel, is evident, as
well from the whole tenor of the New Testament, as
from, the express commands of the Son of God. " I
say unto you, love your enemies, bless them that curse
you, do good to them that hate you, and pray for them
that despitefully use you and persecute you, that ye may
be the children of your Father in heaven." " If thine
enemy hunger feed him, if he thirst give him drink, for
in so doing thou shalt heap coals of fire on his head."
" Be not overcome of evil, but overcome evil with good."
Such are some of the divine precepts on this sub
ject. So different, however, are the laws of war among
Christian nations, that rendering comfort or relief to
enemies, is considered high treason ; and they punish
with death the performance of the very duty which God
commands as a condition of eternal life !
The common sense of every man revolts from the

THE RELIGION OF JESUS CHRIST. 235
idea that resisting an enemy by war, is returning good
for evil. Who would receive the thrust of a sword
as an act of kindness ? Was it ever considered that
killing a man was doing good to him ? Has not death
always been considered the greatest evil which could be
returned for capital crimes ? But the principles of war
not only allow enemies to return evil for evil, by kill
ing one another, but secure the highest praise to him
who kills the most. It is often said of those who dis
tinguish themselves in butchering their fellow men, that
" they cover themselves with glory ! "
Nations, when they go to war, do not so much as
pretend to be actuated by love to their enemies ; they
do not hesitate to declare, in the face of heaven that
their object is to avenge their wrongs. But says an
inspired apostle ; " dearly beloved avenge ' not yourselves,
but give place unto wrath ; for it is written, vengeance
is mine, I will repay, said the Lord." Retributive judg
ment, the execution of strict justice, or vengeance, God
declares often belongs to Him. Ho has reserved it in his
own hand, as his sovereign prerogative.
It is not very surprising that savage pagans should
glory in revenge ; but that those should do so, who
have the Bible in their hands, and profess to take it
as the rule of their faith .and practice, is truly aston
ishing. Still more astonishing is it, that some ministers
of the gospel, not only connive at, but approve of the
spirit and practice of revenge by war.
But though the whole tenor of the gospel absolutely
enjoins returning good for evil, and blessing for cursing,
yet the open and avowed principles of war are to
return evil for evil, violence for violence.
¦ Now if the principles of war are so directly opposed
to the principles of the gospel ; if the practice of war

236 WAR INCONSISTENT WITH
is SO perfectly contrary to Christian practice, then it
must be very criminal for Christians not to bear open
testimony against war, and much more criminal to do
any thing to promote it.
IX. War IS criminal, because it is actually render
ing EVIL FOR evil.
It is a fact which can neither be disguised nor con
troverted, that the whole trade of war, is returning
evil for evil. This is a fundamental principle in the
system of self-defence. Therefore every exertion, in the
power of contending nations is made to inflict mutual
injury, not merely upon persons in public employment,
and upon public property, but indiscriminately upon all
persons and property. Hence it is an established rule
of what is styled civilized warfare, that if one party
takes a person suspected of being a spy, they put him
to death ; which act is retaliated by the other the first
opportunity. If one party storms a fortified place, and
puts the garrison or the inhabitants to the sword, the
other, in their defence, must retaliate the same thing ;
and if possible, to a greater degree. If one side
executes a number of captives, for some alleged extra
ordinary act, the other, on the principles of self-defence,
may execute double the number ; the first may then, on
the same principles, double this number, and so they
may proceed to return evil for evil, till one or the
other yields.
The principles of self-defence require not merely an
eye for an eye, and a tooth for a tooth, but for one
eye two eyes, for one tooth two teeth. They require the
retaliation of an injury to a double degree ; — otherwise,
there would be no balance in favor of the defensive

THE RELIGION OF JESUS CHRIST. 237
side. But as both parties must always be on the
defence, bot^ must of course retaliate to a double
degree. Thus war is aggravated and inflamed, and its
criminality raised to the highest pitch.
The doctrine of retaliation is not only openly avowed
and practised by professing Christian nations, but is
sometimes defended, before national councils, by profess
ing Christians of high standing in churches. " 0 ! tell
it not in Gath ! publish it not in the streets of
Askelon ! lest the daughters of the uncircumcised
triumph !"
That the retaliation of injury of whatever kind it
may be, and to whomsoever it may be offered, is most
absolutely and unequivocally forbidden, by the whole
spirit of the gospel dispensation, as well as by its
positive precepts, surely can never be fairly controverted.
Says the great author and finisher of our faith, " Ye
have heard that it hath been said, an eye for an eye,
and a tooth for a tooth, but I say unto you that ye
resist not evil ; but whosoever shall smite thee on the
right cheek, turn to him the other also." Whether
the literal import of these words be contended for or
not, they cannot fairly be construed as teaching any
thing short of a positive and unconditional prohibition
of the retaliation of injury. Had our Lord added to
these words the maxim of the world, " If any man
assaults you with deathly weapons, you may repel him
with deathly weapons," it would have directly contra
dicted the spirit of this command, and made his sayings
like a house divided against itself.
The apostles largely insist upon this doctrine of their
divine master, thus ; "Recompense to no man evil for
evil. Be ye all of one mind, not rendering evil for
evil, or railing; for railing. See that none render evil

238 WAR INCONSISTENT WITH
foi" evil to any man." These comprehensive passages
make no conditions or limitations, and are therefore
applicable to all men, and binding upon all, in all sit
uations and circumstances under the light of the gospel.
But had they added, if any man injures you, you may
return him an injury and repel violence with violence,
it would have been most palpably absurd, and the pre
cepts of the gospel would have been truly what infi
dels have asserted they are, a series of gross contra
dictions. But I repeat, that the open and avowed principles
of war, even among Christian nations, are those of return
ing evil for evil. Surely nations neither aim, nor pro
tend to aim, at the best good of their enemies ; but on
the contrary their real and professed object, in the
sight of God and man, is to do them, while at war,
all the injury in their power. What means that lan
guage which conveys instructions to those who command
ships of war, to sink, burn and destroy, if it does not
mean evil to enemies ? Why do nations encourage the
cupidity of men by licensing and letting loose- swarms
of picaroons on their enemies, if it is not to inflict
evil on them ? But all this is sanctioned under the
notion of self-defence ; and as though it were a light
thing for men thus publicly to trample on the laws of
the gospel, they lift up their daring hands to heaven
and supplicate God's help to assist them in violating
his own commands ! No apology can be made for such
proceedings, until it is shown that war is not return
ing evil for evil.
But what is it to return evil for evil ?
When one man is injured by another, and returns
injury, he returns evil for evil, and violates those pre
cepts of the gospel which have been quoted. When one

THE RELIGION OF JESUS CHRIST. 239
association of men is injured by another association, and
the injured returns an injury, evil is returned for evil,
and those precepts are violated. When one nation
infringes on the rights of another, and they in return,
infringe on the aggressor's rights, they return evil for
evil, and violate those precepts. When one nation
declares war against another, and is repelled by war,
evil is returned for evil, and those precepts are vio
lated. But these things are constantly practised, with
out a blush, or a question as to their propriety ; and
God is supplicated to aid in the business.
To what a state has sin reduced our world ! Is not
the church covered with darkness, and the people with
gross darkness ? A man may now engage in war with
his fellow man, and openly return evil for evil, and still
remain in respectable standing in most of the churches,
being at the same time highly applauded and caressed
by the world lying in, wickedness !
But if we are here to be directed, and at last to
be judged by the gospel, no man can return evil for
evil, in war or otherwise, without aggravated guilt.

X. War IS criminal, as it is actually doing evil
THAT GOOD MAY COME : AND THIS IS THE BEST
APOLOGY THAT CAN BE MADE FOR IT.
That it is an evil to spread distress, desolation and
misery through a land, and to stain it with the blood
of men, probably none will deny. War, with its attend
ing, horrors, is considered by all, even those who advo
cate and prosecute it, to be the greatest evil that ever
befalls this wicked, bleeding, suffering world.
Though men go to war, primarily, to gratify their

24Q WAR INCONSISTENT WITH
Corrupt passions, for they can never propose the attain
ment of any good by war, which shall be commensurate
with the natural and moral evils that will be occasioned
by the acquisition ; yet the prospect of attaining some
supposed good must be held out as a lure to the
multitude, and a means of self-justification.
Usually the object of war is pompously represented
to be, to preserve liberty, to produce honorable and
lasting peace, and promote the happiness of mankind ;•
to accomplish which, liberty, property, and honor, that
honor which comes from men, must be defended ; though
war is the very thing that generally destroys liberty,
property, and happiness, and prevents lasting peace.
Such is the good proposed to be attained by the certain
and overwhelming evil of war.
But no maxim is more corrupt, more false in its
nature, or more ruinous in its results, than that which
tolerates doing evil that good may come. Nor can any
defend this maxim, without taking the part of infidels
and atheists, to whom it appropriately belongs, and with
whose principles and practice alone it is consistent.
The apostle Paul reprobates this maxim in the
severest terms, and he considered it the greatest scandal
of Christian character to be accused of approving it:
" as we be slanderously reported," says he, " and as some
affirm that we say, let us do evil that good may come;
whose damnation is just."
Now if War is in fact an evil, and it is prosecuted
with a view to attain some good, then going to war is
doing evil that good may come. It is therefore doing
that which scandalizes Christian character ; that which
is wholly irreconcilable with the principles of the gospel)
and which it is highly criminal for any man or nation
to do.

the religion of JESUS CHRIST. 241

XI. War is opposed to the example of the Son
OP God, and is therefore criminal.
The example of the Son of God is the only perfect
model of moral excellence ; and his moral conduct, so
far as he acted as man, remains a perfect example for
Christians. But did he appear in this world as a great military
character, wearing a sword of steel, clothed with mili
tary finery, and surrounded by glittering soldiers, march
ing in the pomp and parade of a warrior ? No ; he
was the meek and lowly Jesus, despised and rejected of
men. He was King of kings, and Lord of lords ;
but his kingdom was not 'of this world. Had his king
dom been of this world, then would he have appeared
as an earthly conqueror, and his servants would have
been warriors.
Though a prince, he was the Prince of Peace. At
his advent, the angels sang " Glory to God in the
highest, on earth peace, good will to men." " He came
not to destroy men's lives, but to save them. He
was the Lamb of God, meek and lowly. He followed
peace with all men ; he returned good for evil, and
blessing for cursing, and when he was reviled he
reviled not again." Finally, " he was brought as a
Lamb to the slaughter, and as a sheep before her
shearers is dumb, so he opened not his mouth." That
he did this as a necessary part of his mediatorial work,
need not be denied ; but that he intended it also as an
example to his followers, is fully confirmed by an
inspired apostle, who says, " if when ye do well and
suffer for it, ye take it patiently, this is acceptable
31

242 WAR inconsistent with
with God ; for hereunto were ye called : because Christ
also suffered for us, leaving us an example that ye
should follow his steps : who did no sin, neither
was guile found in his mouth ; who when he was
reviled, reviled not again ; when he suffered, threatened
not, but committed himself to him who judgeth righte-
'ously." Christ taught his diciples the doctrines of peace, and
commanded them to take up the cross and follow him;
to live in peace, and to follow peace with all men.
His last gift to them was peace. He said to them,
when about to send them into the world, " Behold I
send you forth as lambs among wolves ; " thus teaching
them what treatment they might expect, and what char
acter they mus-t maintain among wicked men. The
nature of lambs and wolves, is too well known for any
one to mistake this figurative representation. Wolves
are fierce, bloody, and ravenous beasts ; but, lambs
are mild, inoffensive, and unresisting, having no means
of relief but by flight. Now if a host of professing
Christian warriors, martialled under the ensign of a
preying eagle, or a prowling lion, clothed in all the
splendor of deathly armor, and rushing forward to
destroy their fellow creatures, are in figurative language
but lamhs, I confess I am at a loss where to look for
the wolves ! Do these warlike Christians appear mild
as lambs, and harmless as doves, kind and tender hearted,
doing good to all, to friends and foes, as they have
opportunity ? Can fighting be living peaceably with all
men ? Is it returning good for evil, and overcoming evil
with good ? If not, it is not imitating the example of
Christ. If Christians were like Christ, their warfare would
not be carnal, but spiritual, corresponding with the

the religion of JESUS CHRIST. 243
armor which he has provided. They would conquer
by faith, and overcome by the blood of the Lamb, not
counting their lives dear to themselves.
On the whole, if to engage in war is not avoiding
the appearance of evil, but is running into temptation ;
if it inflates the pride of men ; if it infringes on the
rights of conscience ; if it is not forgiving trespasses as
we wish to be forgiven ; if it is not patient suffering
under unjust and cruel treatment ; if it is not doing to
others as we would have them do to us ; if it is not
manifesting love to enemies, and returning good for evil ;
if it is rendering evil for evil ; if it is doing evil that
good may come ; and if it is inconsistent with the
example of Christ ; then it is altogether contrary to the
spirit and precepts of the gospel, and is highly criminal.
Then Christians cannot engage in war or approve of it,
without incurring the displeasure of heaven.
In view of the subject, if what has been said is in
substance correct, and of this I desire the reader con
scientiously to judge ; then the criminality of war, and
its inconsistency with the gospel are undeniable.
It is admitted by all that war cannot exist without
criminality somewhere ; and generally, where quarrelling
and strife are, there is blame on both sides. And how
it is that many Christians, who manifest a laudable zeal
to expose and counteract vice and wickedness in various
other forms, are silent on the subject of war, silent as
to those parts or practices of war which are. manifestly
and indisputably criminal, is to me mysterious. There
has been a noble and persevering opposition against the
inhuman and cruel practice of the slave trade ; and by
the blessing of God the efforts against it have been
successful, probably, for the time, beyond the most san-

244 WAR INCONSISTENT WITH
guine expectations. When the lawfulness of this practice
was first called in question, it was violently defended,
as well by professing Christians, as by others. Com
paratively few Christians fifty years ago, doubted the
propriety of buying and holding slaves ; but now a man
advocating the slave trade, could hardly hold in this
vicinity, a charitable standing in any of the churches.
But whence has arisen so great a revolution in the
minds of the mass of professing Christians on this sub
ject? It has happened, not because the spirit or precepts
of the gospel have changed, but because they are better
understood. Christians, who have been early educated to believe
that a doctrine is correct, and who cherish a respect
for the instructions of their parents and teachers, seldom
inquire for themselves, after arriving at years of matu
rity, unless something special calls up their attention ;
and then they are too apt to defend the doctrine they
have imbibed, before they examine it, and to exert them
selves only to find ' evidence in its favor. Thus error
is perpetuated from generation to generation, until God
in his providence raises up some to bear open testimony
against it ; and as it becomes a subject of controversy,
one after another gains light, and truth is at length
disclosed and established. Hence it is the solemn duty
of every one, however feeble his powers, to bear open
testimony against whatever error prevails, for God is
able from small means to produce great effects.
There is at present in many of our churches a noble
standard lifted up against the abominable sin of intem
perance, the greatest evil, perhaps, war excepted, in the
land, and this destructive vice has already received a
check, from which it will never recover, unless Chris
tians relax their exertions. But if war is a greater

THE RELIGION OF JESUS CHRIST. 245
evil than drunkenness, how can Christians remain silent
respecting it, and be innocent?
Public teachers consider it to be their duty boldly
and openly to oppose vice. From the press and from
the pulpit, they denounce theft, profaneness. Sabbath
breaking, and intemperance ; but war is a greater evil
than all these, for these and many other evils follow in
its train.
Most Christians believe that in the millennial day,
all weapons of war will be converted into harmless
utensils of use, that wars will cease to the ends of the
earth, and that the benign spirit of peace will cover
the earth as the waters do the seas. But there will
be then no new gospel, no new doctrines of peace ;
the same blessed gospel which we enjoy, will produce
"peace on earth, and good will to men." And is it
not the duty of every Christian now, to exhibit the
same spirit and temper which will be then manifested ?
If so, let every one " follow the things that make for
peace," and the God of peace shall bless him.

OBJECTIONS ANSWERED.
As was proposed, a number of objections to the gen
eral sentiments that have been advocated, shall be stated
and answered.
Objection first. Shall we stand still and suffer an
assassin to enter our houses without resistance, and let
him murder ourselves and families ?
.Answer. I begin with this, because it is generally
the first objection that is made to the doctrine of peace
by all persons, high and low, learned and unlearned ;
notwithstanding it is an objection derived from a fear

246 WAR INCONSISTENT WITH
of consequences, and not from a conviction of duty, and
might with the same propriety have been made to the
martyrs, who, for conscience sake, refused to repel their
murderers with carnal weapons, as to Christians, who,
for conscience sake, refuse, at this day, to resist evil.
No Christian will pretend that defence with carnal
weapons is not criminal, if the gospel really forbids it, let
the consequences of non-resistance be what they may.
For the requisitions of the gospel are the rule of duty.
But I presume the objection above stated arises altogether
from an apprehension of consequences, rather than from
regard to duty.
Every candid person must admit that this objection
is of no force, until the question, whether the gospel
does or does not prohibit resistance with deathly
weapons, is first settled. It might, therefore, justly be
dismissed without further remark, but as mankind are
often more influenced by supposed consequences, than by
considerations of duty, and as the objection is very
popular, it may deserve a more particular reply.
In the first place, I would observe, that the supposi
tion of the objector relates to a very extreme case ;
a case which has very rarely, if ever, occurred to
Christians holding to non-resistance with deathly weapons ;
and it bears little or no resemblance to the general
principles or practices of war which arc openly advo
cated and promoted by professing Christians. Should
an event, like that supposed in the objection, take place,
it would be a moment of surprise and agitation, in
which few could act collectedly from principle. What
was done would probably be done in perturbation of
mind. But war between nations is a business of cal
culation and debate, affording so much time for reflection,
that men need not act from sudden and violent impulse.

THE RELIGION OF JESUS CHRIST. 247
but may act from fixed principle. In this respect, there
fore, war is a very different thing from what is involved
in the objection, which does not in the least affect the
principles or practice of systematic warfare. It is not
uncommon to hear persons who are hopefully pious when
pressed by the example and the precepts of Christ
against war, acknowledge that most of the wars which
have existed since the gospel dispensation, cannot be
justified on Christian principles ; yet these very persons
are never heard to disapprove of the common princi
ples of war, or to counteract them by their lives and
conversation before a wicked world ; but on the con
trary, they will often eulogize heroes, join in the
celebration of victories, and take as deep an interest in
the result of battles, as the warriors of this world ;
and if their conduct is called in question, they will
attempt to justify it, by pleading the necessity of self-
defence, and immediately introduce the above objection,
which is by no means parallel with the general princi
ples and practices of all wars.
The truth is, war is a very popular thing among
mankind, because it is so congenial to their natural
dispositions; and however gravely some men may, at
times, profess to deplore its calamity and wickedness, it
is too evident that they take a secret pleasure in the
approbation of the multitude, and in the fascinating glory
of arms ; and we have reason to believe that this
objection is often made merely to ward off the arrows
of conviction, which would otherwise pierce their con
sciences. The objection, however, wholly overlooks the provi
dence and promise of God. Assassins do not stroll out
of the circle of God's providence. Not only is their
breath in his hand, but the. weapons they hold are under

248 WAR INCONSISTENT WITH.
his control. Besides, God's children are dear to him,
and he shields them by his protecting care, not suffering
any event to befall them, except such as shall be for his
glory and their good. Whoever touches them, touches
the apple of his eye. He has promised to be a very
present help to them in every time of need, and to
deliver them that trust in him, out of all their trouble.
He will make even their enemies to be at peace with
them. For the eyes of the Lord are over the righteous,
and his ears are open to their prayers, but the face of
the Lord is against them that do evil ; aud who is he
that will harm you if ye be followers of that which is
good ? But if ye suffer for righteousness sake, happy
are ye, and be not afraid of their terror, neither be
troubled. If God be thus for his children, who can
be against them ? Is not the arm of the Lord powerful
to save, and a better defence to all who trust in him,
than swords and guns ? Whoever found him unfaithful
to his promises, or feeble to save ? Are not the hosts
of heaven at his command ? Are not his angels swift to
do his will ? " Are they not all ministering spirits, sent
forth to minister for them who shall be heirs of salva
tion ?" " The angel of the Lord encampeth round about
them that fear him, and delivereth them." If the Lord
is on their side. Christians have no cause to fear what
man can do unto them. Says the blessed Saviour, " who
soever will save his life shall lose it, and whosoever
shall lose his life for my sake, shall find it."
If consequences are rightly examined, they may prove
to be of more importance than at first supposed. If the
gospel does forbid resistance with deathly weapons, then
he who saves his temporal life by killing his enemy,
may lose his eternal life ; while he who loses his life
for Christ's sake, is sure of everlasting life. Thus the

THE RELIGION OF JESUS CHRIST. 249
Christian, if he is killed, goes to heaven, but the
assassin, if he is killed, goes to hell, and the soul
of the slayer is in danger of following. Whoever
kills another to prevent being killed himself, does it on
presumption ; for, whatever may be the appearances, God
only can know whether one man will assassinate another,
before the event has taken place. Men, however, seem
to think little of killing or being killed by fighting,
whether in single combat, or on the field of general
battle, though they shudder at the idea of being put to
death by an assassin, unless they can inflict, or attempt
to inflict on him the same evil !
But the objection is usually made on the supposition,
that the doctrine in question, requires Christians to stand
still, and rather court the dagger, than otherwise. This
is an unfair statement, for it would be presumption to
stand still, when there was a chance of escape. Besides,
the Christian must act on the defensive, not with carnal,
but with spiritual weapons, which are more powerful,
when exercised in faith, than swords or spears.
Probably no instance can be found, of robbers mur
dering such as conscientiously held to non-resistance. It
is resistance that provokes violence ; forbearance and
good-will, repress it. But if instances of this kind may
be found, it is no evidence against the doctrine in
question, any more than against the principles of the
Martyrs. God may, for wise reasons, call away some of
his children, by the hands of murderers ; if so, instead of
losing, they save their lives.
Objection secmid. Self-defence, and if necessary, with
deathly weapons, is the first law of nature- All the
animal creation are armed with means of defence, and
the principles of "the gospel are not contrary to the
32

250 WAR INCONSISTENT WITH
principles of nature ; therefore self-defence is not incon
sistent with Christianity.
Answer. It is admitted that the laws of the gospel
are not contrary to the primitive laws of nature ; but
it is by no means granted that they are consistent with
the laws of corrupt nature. In consequence of the revolt
of man, the earth was cursed for his sake. It appears
probable that before the fall of man, animals were
harmless and docile ; and it is not improbable that when
the curse shall be removed, when the earth shall be filled
with righteousness and peace, the lion and the lamb may
literally lie down together. At present indeed, the
dove, the lamb, and some other animals, have no means
of defence, unless flight be considered such. And while
warriors are figuratively represented by ferocious beasts,
real Christians are represented by lambs and doves. So
far as nature is made to speak fairly on the subject, it
speaks in favor of the doctrine which has been advocated.
But corrupt nature strongly dictates many things quite
contrary to the precepts of the gospel ; and no doctrine
will be given up more reluctantly, by corrupt nature,
than that of the lawfulness of war, because no doctrine
is more congenial with the depraved feelings and pro
pensities • of unsanctified men, for their " feet are swift
to shed blood ; destruction and misery are in then*
ways, and the way of peace have they not known ;
there is no fear of God before their eyes."
Objection third. The precepts of the gospel are con
sistent with the moral law, or the eternal nature of
things, which is for ever the standard of right and
wrong to all moral beings in the universe ; and war
has been prosecuted consistently with this rule of right
and wrong, therefore war cannot be contrary to the pre
cepts of the gospel.

THE RELIGION OF JESUS CHRIST. 251
Answer. This is an objection founded on an unde-
finable something, aside from divine precept; yet as
spme terms in it have been much used, in polemic
divinity, by men of eminent talents and piety, whose
praise is in the churches, I think it neither proper nor
njodest to dissent from so high authority, without offer
ing some reasons. I shall therefore make a few general
observations on what is called the moral law, the eternal
rule of right and wrong, or the nature of things ; all
of which phrases, I believe, have been occasionally used,
by eminent writers, as conveying the same ideas.
I cannot agree with such as suppose that a moral
law, or nature of things, exists independently of the will
of God, and is the common law of God and man. It
appears to me as inconsistent to suppose a law to exist
without a law-giver, as to suppose a world to exist
without a creator. If God is the only eternal and
independent Being in the universe, and if all things are
the work of his power and goodness, then the supposi
tion that an eternal law exists independently of him,
appears to me to be absurd ; as on this supposition
there exists a law without a law-giver, and an effect
without a cause. If God is not the author of all
things, then there must be more than one eternal cause
of things. To suppose that the reason and fitness of things,
independently of the will of God, either in his works,
his providence, or word, can be a rule of man's duty,
appears to me as inconsistent, as to suppose that men
might institute divine worship, from such fitness of things,
independently of the existence of God : for the will of
God to man, seems as necessary to lay a foundation of
moral obligation, and to direct man's obedience, as the
existence of God is necessary to lay a foundation of

252 WAR INCONSISTENT WITH
religious worship. Should it be asked whether the laws
of God are not founded on the eternal nature and fitness
of things, I would answer, that such a supposition
appears to me no more reasonable than to suppose that
his power is founded on the eternal capacity of things ;
for the capacity of things has just as much reality and
eternity in it to found the omnipotence of God upon, as
the reason and nature of things have^ to found his
infinite wisdom or justice upon.
I therefore dissent from all standards of moral obli
gation which are supposed to exist aside from, and
independently of, the divine will ; and fully agree with
the Assembly's Shorter Catechism, in the answer to this
question : " What is the duty which God requires of
man ? Answer : The duty which God requires of man is
obedience to his revealed will." Should it however be
said, that things do exist aside from the divine will,
that it does not depend on the divine will, but on the
nature of things, that two and two make four, or that
a thing cannot be in motion and at rest at the same
time ; it is by no means admitted that this order of
constitution of things exists independently of God ; but it
is believed to be as much the effect of his power and
goodness, as any thing else. And if God is not the
author of all the laws both in the natural and moral
world, it may reasonably be inquired, who is?
If God is the moral governor of the world, then all
his laws over men, as moral beings, must be moral
laws ; and to make a distinction between the laws
designed to regulate the moral conduct of men, and to
call some of them moral, and others by different names,
seems to me not necessary, while I find no such distinc
tion in the Scriptures. Because some of God's laws
were intended to be temporary, under certain circum-

THE RELIGION OF JESUS CHEIST. 253
stances, they were no less of a moral nature on that
account, neither was it any less criminal to violate
them. As created things are in some respects constantly
changing, and as the relations of things are often varied ;
so a law may be relatively right at one time, and rela
tively wrong at another. But as man is frail and
short-sighted, and is incapable of seeing the end from
the beginning, he is totally unable of himself to judge
what is and what is not right, all things considered :
hence the necessity of a revelation from God to direct
his steps.
That there is a fitness of things, and a standard of
moral right and wrong, cannot be denied ; but instead of
being founded in a supposed nature of things independent
of God, it originates in the very nature and perfections
of God himself, and can never be known by man, any
farther than the nature and perfections of God are
known. A standard of right and wrong independent of
God, whether by the name of moral law, or nature of
things, is what never has been, and never can be intel
ligibly defined. It is like a form without dimensions, like
a foundation resting on nothing. It is, therefore, in my
opinion, as extravagant to talk of an eternal nature of
things, without reference to the laws of God, as it would
be to talk of an eternal wisdom, or an eternal omnipo
tence, independent of the existence of God.
But if the statement of the objector is meant only to
imply a rule of right and wrong emanating from the
nature and perfections of God, and coincident with his
laws, then, admitting the propriety of the terms moral
law, nature of things, &c. the objection if it proves any
thing, may prove quite too much for its advocates ;
for under certain circumstances it has been consistent

254 WAR INCONSISTENT WITH
with this rule of moral right and wrong, utterly to'
exterminate nations, to destroy men, women, and children,
and show them no mercy.
Besides, the whole force of the objection rests on
the supposition, that no laws which have existed, and
which were not contrary to the moral law, can be abro
gated under the Christian dispensation, or be. inconsistent
with the precepts of the gospel. It hence follows that
whatever has been morally right and lawful for men to
do, must forever remain right and lawful to be done.
This is a necessary result from the premises ; but no
Christian can consistently subscribe to this. The premises
must therefore be unsound, and the objection of no force.
If literal sacrifices, slavery, and many other practices
which are totally abolished under the Christian dispen
sation, were not contrary to the moral law under the
Old Testament economy, why may not the same be true
of' war ? Why may not the gospel forbid war, as con
sistently as it can forbid slavery?
Objection fourth. The nature of religion and moral
ity under the ancient dispensation, was the same as
under the new. Love to God and man was the sub
stance of the law and the Prophets ; and though truth
under the former, was inculcated more by types and
ceremonies, yet the essence of religion was the same
under that, as under the present dispensation ; and as
war was not inconsistent with the nature and precepts
of religion then, it cannot be inconsistent with the
nature and precepts of religion now, under like circum
stances. Answer. It is readily admitted that the essence of
religion is the same under the present as under the
former dispensation ; both requiring at all times and in
all actions, holy exercises of heart in cordial obedience

THE RELIGION OF JESUS CHRIST. 255
to divine command : yet the laws for external conduct,
under the two dispensations differ widely, and the prac
tice of war, involves much of the external conduct of
men. It was never right for men to indulge unholy
feelings in the act of war ; but the external act was
required as a means of executing the divine vengeance ;
the gospel does not command, but seems plainly to for
bid the external act of war.
But to suppose that saints under the gospel can ever
be placed in circumstances like those of the ancient
church, is to suppose that they may be put under the
same typical economy, which has vanished away, given
place to the substance, and ceased to be binding even
on the natural Israelites. To be in like circumstances,
they must also be made the executors of God's wrath,
to inflict vengeance, by his particular command, on idol
atrous and rebellious nations. The Israelites had the
same high authority to exterminate the Canaanites and
subdue the idolatrous nations about Palestine, that the
holy angels had to destroy Sodom and Gormorrah.
It is peij-fectly plain that if God should positively
command Christians, to take the weapons of war, and
not only repel invasion, but actually exterminate nations,
it would be their duty to obey, and a refusal would
be open rebellion against God. The Old Testament
saints received such commands, but Christians have no
such authority, which makes a material difference in
circumstances. Some general observations relative to the different
dispensations of the church of God, may illustrate this
¦topic more fully.
The Old Testament economy has sometimes, perhaps
without reason, been divided into the Adamic, Patri
archal and Mosaic dispensations of the church ; but as

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WAR INCONSISTENT WITH

the latter was more full and complete, and as the dis
tinction between the Mosaic and Christian dispensations
is common, I shall confine my remarks chiefly to that
distinction, though I consider the great distinction to
be between the Old and New Testament economies.
The Old Testament economy, in general was typical
of the New. Under the former dispensation, literal
and temporal things, typified spiritual and everlasting
things under the latter. The nation of Israel, chosen,
and separated from all other nations, typified the true
Israel of God, who are chosen out of every nation,
and sanctified and set apart, as a holy nation and
peculiar people, to offer up spiritual sacrifices to God.
The land of Canaan was a type of the heavenly
Canaan. Jerusalem was a type of the New Jerusalem
from above. Mount Zion, and the royal throne of
Israel, which were in Jerusalem, typified the heavenly
Zion, and the throne of the true David, who now
reigns in glory. The sacrifices were types of spiritual
offerings. The Israelites had enemies within and foes
without, literal weapons of war and literal warfare,
typical of spiritual foes, spiritual armor, and spiritual
warfare.* Their kings were seated on the throne of
the Lord. (See 1 Chron. xxix. 23.) At the command
of God they judged and made war, and conquered their
enemies, and thus typified the Son of God, who is now

* Says the Kev. Doct. Scott, in his Essay, page 422, " We ought
not therefore to fear our enemies, hecause he will be with us, and if
God be for us, who can be against us ? Or who can doubt but he
that is in us is greater than he that is in the world ? This was
typically intimated in the promises made to Israel respecting their
wars with the Canaanites and other nations, which were shadows and
figures of the good fight of faith." Bishop Home, in his preface to
the Psalms, views the subject in the same light.

THE RELIGION OF JESUS CHRIST. 257
on the throne of his Father David, and who in righteous
ness judges and makes war, and rides forth conquering
and to conquer. The ancient promises and threatenings
were mostly temporal, but typical of spiritual and ever
lasting promises and threatenings. Doubtless the gospel
was preached by types and figures, under the Old
Testament economy, and the saints of old looked upon
those temporal things, merely as shadows representing a
more enduring substance. When they looked upon
Canaan, the land of promise, they viewed it as a type
of the heavenly Canaan, and confessed that they were
strangers and pilgrims on earth, seeking a better country.
When they looked on the bleeding lamb, they beheld by
the eye of faith, the Lamb of God, who taketh away
the sins of the world.
Thus we may see that almost the whole of the Old
Testament economy was typical and temporary, and not
intended to be perfect and everlasting. But under the
gospel dispensation, we have a new covenant and better
promises which are intended to be perfect and everlast
ing. It is therefore more proper for those who live
under this new and perfect dispensation, to look at the
substance, than at the shadow, for a rule of duty.
Errors are often and easily propagated by reasoning
from analogy, and introducing it as proof of sentiments,
instead of illustration. This is frequently done in rela
tion to the Old Testament economy, and common political
government. It is not uncommon to hear ministers, in
their political sermons, reason and infer just as if there
were a perfect parallel between the Jewish theocracy
and political governments, when at the head of one was
the Lord of hosts, and at the head of the others are
but men ; when one was the church of the living God,
and the others are but human institutions. They not
33

258 WAR INCONSISTENT WITH
unfrequently speak of God's driving out the heathen
before his American Israel, and planting them in a
goodly land, as though there were a perfect parallel
between the Americans driving the Indians from their
native soil, and taking possession of it themselves, with
out divine commission, and the Israelites going at the
express command of God, and taking possession of
Canaan. Thus they endeavor to keep up a parallel
between God's ancient church and civil governments.
The economy of God's ancient covenant people was by
no means a political institution in the popular sense,
but it was a dispensation of the church of God, and
in its rites, ceremonies, and government was typical of
the kingdom of Messiah under his mediatorial reign,
and differed widely in its nature, origin and design,
from mere political governments ; therefore all reasoning
drawn from a supposed analogy between them is specious
and false. The Israelites had no authority to enact
laws, or to alter God's laws one iota ; their duty was
implicitly to obey them.
But if Christians take their authority for going to
war, from the practice of the Old Testament saints,
their example will prove too much ; it will not only
allow war, but offensive war in its most dreadful forms.
Objection fifth. Abraham went to war, not like the
Israelites at the command of God, yet he met with
the divine approbation when he returned from the
slaughter of ¦ the kings ; he therefore, must have acted
on a universal law still in force ; and as Christians
are called the children of Abraham, they ought of
course to imitate his example in such things as God
approved. Answer. Abraham, like the Israelites, was under a
typical dispensation, and practised rites and ceremonies

THE RELIGION OF JESUS CHRIST. 259
which were a shadow of good things to come. That
he acted without divine command, in the war referred
to, is more than we are warranted to say. He was a
prophet and the friend of God, and probably, was
acquainted with the divine will on this subject.
Christians are not called the children of Abraham,
because they imitate his example in war, but because
they exercise like precious faith with him. If Chris
tians are warranted to imitate the example of Abraham
in all things which were tolerated by God, then they
may sacrifice cattle, practise polygamy, and buy and
hold slaves. But if they object to his example as a
rule of duty in these instances, why not object to his
example as a rule of duty in the case of war?
But to say that he acted from some universal law
still in force, is taking for granted the question in dis
pute, and cannot be admitted without evidence.
The war waged by Abraham against the kings,
was, I apprehend, offensive rather than defensive ; for
Lot, his brother's son, whom he rescued, did not then
belong to his family or kingdom, but was separated
from him, and was also a patriarch, a father of nations,
and a prince or head over his own house or kingdom.
It appears very evident that offensive as well as
defensive war was tolerated under the patriarchal econ
omy, as may be seen from the words of the inspired
Jacob, when blessing his sons. Gen. xlviii. 22. That,
as well as the Mosaic dispensation, was typical, and
doubtless war was allowed under both for the same
reasons. But there can be no doubt, that whoever attempts
to justify war, by the example of Abraham, may equally
justify the slavery of our fellow men ; and whoever
depends on his example for authority for engaging in

260

WAR INCONSISTENT WITH

war, to be consistent, must advocate and defend the
doctrine of slavery.
Objection sixth. It appears to be a universal law of
God, that " whoso sheddeth man's blood, by man shall
his blood be shed." If one man, or one nation,
attacks another, and sheds his blood, his own must be
shed in return. Hence this precept not only authorizes
taking away the life of a murderer, but authorizes
nations to repel by war, nations that wage war against
them. Answer. Whether this was a precept given to man
as a rule of duty or not, is very questionable, though
it has generally been so construed, at least since the
dark ages of the church ; and it is still more questiona
ble whether it is a universal and perpetual law.
If we attend to the phraseology of this decree of
God, we shall find it to be very different from that of
the precepts, generally, delivered to Moses. God did
not say to Noah, as he often did to Moses, thou shalt
do this, or that, but he said, " I wiM require the life of
man, fyc." If God had designed to delegate executive
authority to Noah and his desendants, to execute retri
butive judgment on the manslayer, the connection of the
whole language must have been altered, for God
declared what he would do himself. It appears there
fore to have been God's decree, and the promulgation of
his law, by which he would inflict righteous judgment
on the guilty ; the penalty was intended as a warning
to deter mankind from violence, the sin for which the
old world was swept away. And I see no reason
why this threatening should not be considered parallel
with the decrees of Christ, that "all they that take the
sword, shall perish with the sword : he that leadeth
into captivity shall go into captivity : he that killeth

THE EELIGION OF JESUS CHRIST. 261
with the sword, must be killed with the sword ; here
is the faith and the patience of the saints." Why the
former should be considered as a rule of obedience for
man, and these latter passages not so, I am unable to
say. " He that killeth with the sword, must be killed
with the sword," is as positive, as, "whoso sheddeth
man's blood, by man shall his blood be shed."
It may be observed that the faith and patience of
the saints is here spoken of in such a way as to imply
that they exercised and manifested their faith and
patience, when they were put to death by violence or
carried into captivity. And, indeed, how could their
faith and patience appear, if they, like the wicked
world, returned evil for evil, carried into captivity, and
killed with the sword ?
The original threatening has been fulfilled by the
providence, and sonletimes by the express command of
God. As Noah was the head of the new world, and
the father of nations, it seems to have had reference to
nations, rather than to individuals ; and all nations that
have shed blood in war, must in their turn, have their
own blood shed ; so that all they that take the sword
may perish with the sword, agreeably to the threatening
made known to Noah, and to those announced by Christ.
But admitting that the law quoted in the objection,
was intended as a rule of duty for man, it does not
appear that it was designed to be universal and per
petual. Before the flood no authority appears in any
sense to have been delegated to man, to shed the blood
of man. So far from executing the penalty of death,
or causing it to be executed, upon Cain, who was of
the wicked one, and slew his brother, notwithstanding
his guilty forebodings, God threatened a sevenfold ven
geance on him who should presume to do it.

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Under the Mosaic dispensation many crimes were pun
ishable with death, according to positive precept ; but
God, for wise reasons, did not always have the penalty
executed. David was guilty of murder and adultery,
both capital crimes ; yet he was permitted to live.
All kinds of vindictive punishment, under the Chris
tian dispensation, appear to be absolutely forbidden. By
vindictive, I mean that which is intended to vindicate
the law as executing strict justice, and prevent offences
only, as taking away life, but which is not designed
to promote the individual good of the person punished.
That punishment which is designed, and which has a
tendency to promote, the good of the punished, as well
as to deter offenders, I consider to be strictly disciplinary
or corrective, and consistent with the spirit and precepts
of the gospel. Says an apostle, " dearly beloved, avenge
not yourselves, but give place unto wrath, for it is
written, vengeance is mine, I will repay saith the Lord."
" For the wrath of man worketh not the righteousness of
God." It has been said that this only forbids a
revengeful temper, but this evasion will not do ; for
Christians are here forbidden to do the very thing
which God declares he will do himself, and he does
nothing but what is holy.
" Render to no man evil for evil," is a positive
precept, without any limitation, and which admits of
no evasion ; and it must plainly rescind the law of
shedding man's blood because he had shed the blood
of man.But the exclamation is often made, what, not punish
a murderer with death ! Little do those who make this
exclamation, think, that they themselves also are sinners,
and that every sin deserves not only temporal death,
but God's wrath and curse forever, and that they are

THE RELIGION OF JESUS CHRIST. 263
in like condemnation, unless redeemed by the blood of
the Lamb. For such, it might be well to inquire, if
they know " what manner of spirit they are of?"
The most prominent characteristic of Messiah's reign
over men in this world, is mercy, since he has secured
the rights and honor of the divine government, by the
sacrifice of himself, so that the guilty may live. He
has given his life as a ransom, and taken the world
into his hands, as the ruler, judge and rewarder, and
offers the chief of sinners mercy : and the merits of his
blood are sufficient to cleanse from all sin, as well
against man as against God. And who can help being
astonished at the amazing difference between his laws
and his dealings with men, and those sanguinary laws
of men, according to which, under the light of the
gospel, they punish with death.
The professed principle and design of these laws, is
strict justice ; but were men dealt with according to
strict justice, by Him who rules above, who would be
able to stand ? These laws of men accept no atonement
for capital offences ; no mercy is offered, for none is
provided for those who incur their penalty ; but the
gospel offers mercy to the chief of sinners, while it
condemns those who reject the offers. Capital offenders
will never be condemned by civil governments for the
rejection of offered mercy, for no mercy is provided for
them. How unlike the divine government ! But Chris
tians are commanded to be merciful, as their Father in
heaven is merciful, who showers down blessings on the
evil and unthankful. Our Master has told us, that with
what judgment we judge, we shall be judged ; and with
what measure we mete, it shall be measured to us
again ; that if we forgive, we shall be forgiven ; and
if we forgive not, we shall not be forgiven ; and that

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if we show no mercy, we shall have judgment without
mercy. Christians ought to ponder the subject well, before
they advocate the consistency and safety of dispensing
justice without mercy. Let them learn what that mean-
eth " I will have mercy and not sacrifice."
Objection seventh. " Every purpose is established by
counsel ; and with good advice make war :" " For by
wise counsel thou shalt make war," &c. Here war is
recognized as a duty under certain circumstances, and
the manner in which it is to be undertaken is pointed
out, viz., by wise counsel.
Answer. The inspired Proverbs, are maxims of wis
dom, illustrated, for the most part, by some familiar
subject that existed at the time they were delivered.
The object here is, not to inculcate the lawfulness of
war, but the necessity of sound wisdom in relation to
the actions of men ; and the subject of war appears to
be introduced merely to illustrate this idea. The counsel
and wisdom of men in relation to their temporal and
worldly concerns, are often worthy of imitation, in refer
ence to spiritual things ; for the children of this world
are, in some sense, wiser in their generation than the
children of light ; and the conduct of worldly men is
often very appropriately introduced to illustrate Christian
duty. Our Lord says, " what king, going to war with
another king, sitteth not down first, and consulteth whether
he be able, with ten thousand, to meet him that cometh
against him with twenty thousand." Doubtless our Lord's
design was to warn people to count the cost, before they
professed to be followers of him, that they might not be
deceived and discouraged, and that they might act from
principle and not from hypocrisy. But he inculcated
these things by referring to the example of kings in

THE RELIGION OF JESUS CHRIST. 265
their consultations about war. And it is believed that
the passages before cited, are of similar import. These
references to war being introduced merely for the illus
tration of other subjects, will no more prove the lawful
ness of war, than the reference of the apostle to the
Olympic games for illustration, will prove the lawfulness
of those heathen feats. But if this explanation should
not be satisfactory, it may be observed, that the
Proverbs were written under the Old Testament economy,
which tolerated offensive, as well as defensive war.
Whence it does not appear that any war can be under
taken, under the present dispensation, " by wise counsel,"
except that which is spiritual ; so that if the ancient
was typical of the new dispensation, then the passages
quoted, will now apply only to spiritual warfare.
Objection eighth. When the soldiers demanded of
John the Baptist, what they should do, one of the
directions which he gave them was, to be content with
their wages. If their occupation had been unlawful,
then he would not have directed them to be contented
with the wages of wickedness.
Answer. John the Baptist was under the Mosaic
economy, the new dispensation not having commenced.
He was but the forerunner of the Lord, a herald to
sound his approach. But he gave the soldiers another
direction, viz. to " do violence to no man ; " obedience
to which is totally, incompatible with war, as that is
nothing else but violence. Only hinder soldiers from
doing violence to any man, and you stop at once the
whole progress of war ; therefore, if the directions of
John are insisted on as gospel authority, they will
prove, probably, much more against the lawfulness of
war, than in favor of it.
Objection ninth. The Centurion and Cornelius were
34

266 WAR INCONSISTENT WITH
Christians and soldiers, and highly approved of God
for their faith and piety ; nor were they directed by
Christ or his apostles to renounce their profession ;
therefore the profession of arms is not inconsistent with
Christian duty.
Answer. They were first soldiers and then Chris
tians ; and we have no evidence that they continued in
the profession of arms ; nor are we warranted to say,
that they were not directed to renounce that profession,
as the scriptures are silent* on the subject. Peter, i^
appears, tarried a number of days with Cornelius, an^
he doubtless explained to him the spirit and precepts of
the gospel ; and it is very probable that neither Cor:
nelius, nor the Centurion, continued soldiers in any
other sense than they were soldiers of Christ ; as thq
idolatrous rites enjoined on the Roman soldiers, werq
totally inconsistent with the Christian character, aside)
from the unlawfulness of war itself. Besides, the Romaic
soldiers were as often engaged in offensive, as in defen
sive war ; therefore, if the argument has any force ov^
the question, it will tolerate not only defensive bulj
offensive war, and also, the idolatrous rites of the|
Roman armies.
Objection tenth. Our Lord paid tribute money, whicli
went to support military power, but he would not con
tribute to the support of a wicked thing, therefore w^r
is not inconsistent with Christianity.
Answer. A distinguished trait of the Christian reU«
gion is peace. The command is, " follow peace with al)
men." " Blessed are the peace makers, for they shall bf
called the children of God."
Our Lord set the example of giving no just cause of
offence to any. Tribute was demanded of him unjustly,
according to the existing laws, but, lest fault should be

THE RELIGION OF JESUS CHRIST. 267
found, he wrought a miracle and paid it. Money is a
temporal thing, and belongs to the governments of this
world, as the various coins bear the ensign of the
nation by whom they were made ; but the Christian's
treasure is not in this world, and when the rulers of
this world call for that which bears their own image
and superscription. Christians have no right to withhold
from them their dues, for they must " render to Caesar
the things that are Cesar's." For this cause they ought
to pay tribute, and resign up temporal things, without
a murmur, to temporal governments, and leave it with
Cffisar to manage the things of Ceesar. Thus far are
Christians warranted to act, from the example of Christ
and the precepts of the gospel ; but how does the law
fulness of war follow from Christians' rendering to
Cfesar his due ? Is it because some of the money goes
to support war ? Probably, of the money which our
Lord paid, as much went to the support of idolatry and
the games of the day, as to the support of war. Now
if the argument is sound, we may not only prove by it
the lawfulness of war, but the lawfulness of idolatry,
and many other abominable things practised by the
heathen governments.
Objection eleventh. Our Lord, just before his crucifix
ion, commanded his disciples to take swords, and if any
were destitute to sell their garments and procure them,
as they would no longer have his personal presence to
protect them, and as they were to encounter great trials
and difficulties, they must, besides relying on providence,
take all prudent means for their defence and preserva
tion. Answer. That our Lord did not direct them to take
swords for self-defence, is evident, because he told them
that two were enough, and because the disciples never

268 WAR INCONSISTENT WITH
made any use of them after their master directed Peter to
put up his, and pronounced a penalty on all who should
have recourse to swords afterwards. But the design
seems to have been, to show by example, in the most
trying situation, where self-defence was justifiable, if in
any case, that the use of the sword was utterly prohib
ited under the gospel economy ; and to show the crim
inality and danger of ever using deathly weapons against
mankind afterwards. If Christ's kingdom had been of
this world, then, he tells us, his servants would have
fought ; but his kingdom being not of this world, the
weapons of their warfare were not carnal but spiritual.
He therefore rebuked them for their mistaken zeal, healed
the wound they made, and forbade the use of the sword.
Objection twelfth. Christians are commanded to be in
subjection to civil rulers, who are God's ministers to
execute wrath on the wicked, and are ministers of good
to the Church ; therefore. Christians are bound to take
the sword at their command ; for civil government is
ordained of God, and civil rulers are not to bear the
sword in vain, and Christians may lawfully do what God
ordains to be done.
Answer. That civil government, so called in distinc
tion from religious government, is ordained by God, is
fully admitted, and also that God ordains whatsoever comes
to pass. But there is a great difference between his
decretive and his preceptive will. The former is not a
rule of duty for man without the latter ; the latter is
always a rule of duty. This fact might be proved by
a multitude of instances from Scripture. Persons, there
fore, may be very wicked in doing what God ordains
to be done, if they act without his command.
That civil governments and civil rulers exist only by
God's decretive will, which is fulfilled by his providence.

THE RELIGION OF JESUS CHRIST. 269
and not by his preceptive will, is evident, because God
has never authorized the appointment of them, or given
any precepts, or any commands as a code of laws, to any
denomination or class of people, as such, distinct from
his own covenant people or church ; and this fact I beg
leave to submit as a conclusive evidence, that civil gov
ernments and civil rulers exist only by God's decretive
will, and not by his preceptive will. Under the ancient
dispensation, no laws or directions were given to any
class of men as such, other than God's own covenant
people or church, unless some special commands, on sin
gular occasions, or the general command, to repent and
turn to God, be excepted.
The king, on the throne of Israel, was as truly an
officer in the Church of God, as the high priest, who
entered into the holy of holies. Both were set apart
and anointed with the holy oil, at the command of
God, and both were types of the Son of God. The
king as much typified his kingly office, as the priest
did his priestly office. Both were necessary parts of
that complete shadow of good things then to come.
Under the gospel dispensation, no authority from God
is to be found, for appointing and setting apart civil
rulers, nor are there any directions given to civil rulers,
as such, how to conduct in their office, unless those
who rule in the church are called civil rulers. All the
precepts and directions in the gospel, excepting such as
were special (as those which related only to the apos
tles) or such as are universal, (relating alike to all
men) are given to the disciples, as members of Christ's
kingdom, who are not of this world, even as he was
not of this world.
The Son of God came into the world to set up the
kingdom of heaven, which is a perfect and everlasting

270 WAR INCONSISTENT WITH
kingdom, and distinct from all other kingdoms, which
are to be destroyed to give place to his divine and
heavenly reign. He came in the likeness of men, sin
excepted, and laid down his life a ransom for the
world, and then rose a triumphant conqueror and in
the complex character of God and man, as Mediator,
he took the universe, his purchased possesion, into his
hands, as a law-giver, judge and rewarder. He took
the sceptre when it departed from Judah, and is exalted
far above all principality and power, and might, and
dominion, and has a name above every name ; all exec
utive power in heaven and earth being given to him as
Mediator. Thus, as Mediator, the kingdom of heaven is
his kingdom. He reigns not only as King of kings,
and Lord of lords, but seated on the throne of his
father David, he is for ever King in Zion, and is head
over all things to his church. His kingdom is not of
this world, neither are his subjects of this world,
though some of them are in it.
He sent out his disciples to appear in a distinct
character from the world, and to be a light to it, by
imitating his example, and by exhibiting his spirit and
temper. They ought not to say, as the Jews did, that
they have no king but C^sar ; for they have an ever
lasting King and kingdom, and laws perfect and eternal.
They should, therefore, set their affections on things
above and not things beneath.
While the kingdoms of this world exist. Christians
must remain in captivity to them, and must obey all
their laws which are not contrary to the laws of the
gospel ; otherwise they cannot remain peaceful, harmless,
aud blameless in the midst of a wicked world, before
whom they must shine as lights.
Though the church is now in captivity, yet her

THE RELIGION OF JESUS CHRIST. 271
redemption draweth nigh ; for God will soon " overthrow
the throne of kingdoms," and the thrones will be cast
down, and the princes of this world will come' to
nought. The stone which was cut out of the mountain
without hands, will dash them to pieces, as the potter's
vessel is shivered, and will become a great mountain
and fill the whole earth ; then the kingdom and the
dominion and the greatness of the kingdom under the
whole heaven, shall be given to the people of the
saints of the most high God, whose kingdom is an
everlasting kingdom, and of whose dominion there shall
be no end.
Though God, by his decree, has ordained civil gov
ernments, and established kingdoms, and will by his
providence make them subservient to the good of his
church and people ; and notwithstanding it is the duty
of Christians to be in subjection to them, and pay
tribute ; yet it does not follow that their genius and
laws, may not often be contrary to the genius and laws
of the gospel, and when they are so. Christians must
not obey them, nor count their lives dear to themselves.
It should be distinctly remembered, that when Christians
were exhorted and commanded to be obedient to civil
rulers, they were under heathen, idolatrous, civil govern
ments, and those civil governments were by no means
congenial with the spirit and precepts of the gospel ;
still Christians were commanded to be in subjection to
them ; not, however, without limitation, for they utterly
refused obedience in many instances, and nobly, suffered,
or died as martyrs.
Thus civil government may be an ordinance of God ;
may be subservient to the good of the church ; may be
an instrument in God's hands of executing his wrath,
and Christians may be bound to obey magistrates in all

272 WAR INCONSISTENT WITH
things not contrary to the gospel ; and yet it will not
follow that Christians may, consistently with the gospel,
take up the sword, or do any thing to countenance
war. If it be the duty of Christians to take the sword,
and enter the field of battle, at the command of their civil
rulers, then there could be no impropriety in having
armies wholly made up of real Christians, especially
since it is the duty of every man to become a Chris
tian ;^ and as professing Christian nations are almost
constantly fighting each other, it would be perfectly
proper for hosts of pious saints to be daily engaged in
shedding each other's blood. But how would it appear,
how does it appear, for those who have drunk into the
same peaceful and heavenly spirit, who are united
together by the tender ties of the Redeemer's blood,
who are all members of the same family, and who hope
through divine grace, to dwell together in everlasting
love and blessedness, to be fighting one another here,
with relentless fury !
Let us contemplate the subject, in this point of
view, a little further. Suppose an English and an
American frigate, in the time of war, fcoth manned
entirely with real Christians, should meet in a neutral
port. Ought they not then to conduct towards each
other as brethren of one common Lord ? As they are
all members of the same family, and have all been
redeemed by the same blood, and sanctified by the same
divine spirit, they surely must have the most tender
affection for each other, and it would be highly proper
for them to meet together for Christian fellowship, wor
ship and communion. Suppose then, that they occasion
ally go on board each other's ships for religious wor
ship ; that their chaplains lead in their devotions, using

TIIE RELIGION OF JESUS CHRIST. 273
such petitions as these ; praying that they may be all of
one heart ^nd one mind in the knowledge of Christ, knit
together in the bonds of Christian love ; that they
may have much of the wisdom from above, which is
first pure, then peaceable, gentle, easy to be entreated ;
that they may do good to all as they have opportu
nity, especially to the household of faith ; that they
may be meek and gentle as lambs, and harmless as
doves ; that they may be kind and forgiving, and that.
like their Divine master, they may return good for evil,
and have their affections on things above, and not on
things beneath ; after which they unitedly partake of
the symbols of Christ's broken body and shed blood,
and then part, with the tenderest tokens of Christian
fellowship and love. They leave the port, and meet
again at sea. It now becomes their duty, on the prin
ciples of war, instead of meeting as Christian brethren,
to meet as raging tigers, and discharge the flaming
engines of death on each other ; and, in order to per
form " their duty to their God and country," they must
exert all their power and skill to destroy one another.
.The dreadful struggle and carnage must be continued by
both parties as long as both can fight. When half of
their crews are wallowing in their blood, and expiring
in agonies, a violent effort must be made by one or
both, to board the other, and end the contest sword in
hand. Those hands which recently saluted each other
with Christian love, now plunge the envenomed steel
into their brethren's bosoms. At length one is van
quished and yields to the other. Those who remain
alive after the conflict, again unite in prayer, and give
thanks to God that he has given them courage and
strength to fight so nobly, and that he has shielded
their lives . in the hour of battle. Thus they again
35

2i4 WAR INCONSISTENT WITH
resume their Christian fellowship and communion. This
mutual fellowship, communion and love, are perfectly
consistent with Christian character, and are required by
it. The conduct, which has been supposed as enemies
when fighting, is also entirely consistent with the prin
ciples of war, and with the character of warriors, and
is such as would be highly applauded and admired by
the world. But is it not obviously and perfectly absurd
and perfectly incompatible with the principles of the gos
pel, for Christians to act in this twofold character ! If,
however, it is the duty of Christians to obey the command
of their rulers and engage in war, then it would be per
fectly proper for what has been supposed to take place.
Christians may one day surround the table of the Lord
together, and the next, kill and destroy each other!
The god of this world, not being yet chained down
to hell, deceives the nations, and gathers them together
to battle ; but the children of peace, the citizens of
Zion ought not to mingle with them, or listen to the
deceiver. They should take to themselves, not carnal
weapons, but the whole armour of God, that they may
be able to stand in an evil day, and to quench all the
fiery darts of Satan.
Objection thirteenth. To deny the right of the mag
istrate to call on his subjects to take the sword, is to
deny that he is an avenger to execute wrath, though
the gospel expressly declares that he is.
Answer. This conclusion does not follow, unless it
is a fact that God cannot and does not actually make
him the instrument of doing it, by his providence, with
out his command ; for, as we have already observed
men may fulfil the decrees of God, under his provi
dence, without his command, and be very criminal in
the deed. God raised up the king of Assyria, and

THE RELIGION OF JESUS CHRIST. 275
made him the rod of his anger, to chastise his people,
and to execute wrath upon the ungodly nations around.
" Howbeit he meant not so, but it was in his heart to
cut off nations not a few." And God declared, with
reference to him, " that when he had performed his
whole work, he would punish the fruit of his stout
heart, and the glory of his high looks." It will not
be contended, that warlike nations are commanded by
God, to destroy and trample down the nations of the
earth as the dust of their feet ; yet when they do so,
they doubtless fulfil his high decree ; aud are avengers
to execute his wrath on a wicked world.
The beast, represented in the Revelation, with seven
heads and ten horns, has generally been considered as
an emblem of nations. These ten horns, or powers,
are to hate the great harlot of Babylon ; to eat her
flesh, and burn her with fire ; and though they destroy
the greatest enemy of the church, and in this way are
ministers of good to her, yet they receive their power,
and their seat, and their authority, from the old serpent,
the dragon. And a magistrate or king, may be a min
ister of good to the church, and an avenger to execute
wrath, and still be very wicked in the deed, and use
very unlawful means to accomplish the end. While he
fulfils the decree of heaven, he acts not in obedience
to the command of God, but to the dictates of his
own lusts and passions.
Objection fourteenth. The passages of scripture which
have been quoted against retaliation, and which incul
cate love to enemies and the returning of good for
evil, have reference to individuals in their conduct
towards each other, but have no relation to civil gov
ernment, and are not intended as a rule of duty for
one nation towards another; they, therefore, have no
bearing on the subject of war.

276 WAR INCONSISTENT WITH
Answer. Those precepts of the gospel appear to be
binding universally, without any limitation ; and men
have no right to limit that which God has not limited.
If the commands of the gospel are binding upon every
one in his individual capacity, then they must be bind
ing upon every one in any collective body ; so that
whatever is morally wrong for every individual, must
be equally wrong for a collective body ; and a nation is
only a large number of individuals united so as to act
collectively as one person. Therefore, if it is criminal
for an individual to lie, steal, quarrel, and fight, it is
also criminal for nations to lie, steal, quarrel, and fight.
If it is the duty of an individual to be kind and ten
der hearted, and to have a forgiving and merciful dis
position, it is likewise the duty of nations to be kind,
forgiving and merciful. If it is the duty of an indi
vidual to return good for evil, then it is the duty of
nations to return good for evil.
It is self-evident that individuals cannot delegate
power to communities, which they do not possess them
selves. Therefore if every individual is bound to obey
the precepts of the gospel, and cannot as an individual
be released from the obligation, then individuals have no
power to release any collective body from that obliga
tion. To say that God has given to nations a right
to return evil for evil, is begging the question ; for it
does not appear, and cannot be shown that God has
restricted the precepts of the gospel to individuals, or
that he has given any precepts to nations as such, or
to any other community than his own covenant people or
church. This objection makes government an abstraction
according with the common saying, " government is with
out a soul."
No practice has a more corrupt tendency than that

THE RELIGION OF JESUS CHRIST. 277
of attempting to limit the Scriptures, so as to make
them trim with the corrupt practices of mankind. Who
ever, for the sake of supporting war, attempts to limit
these precepts of the gospel to individuals, and denies
that they are binding upon nations, destroys one of the
main pillars by which the lawfulness of war is upheld.
The right of nations to defend themselves with the
sword is argued on the supposed right of individual
self-preservation ; as it is said to be right for individuals
to defend themselves with deathly weapons, so it is law
ful for nations to have recourse to the sword for defence
of their rights. But if these passages are applicable to
individuals, and prohibit them from acts of retaliation,
and if the rights of nations are founded on the rights
of individuals, then nations have no right to retaliate
injury. Objection fifteenth. Christians, with comparatively few
exceptions, have not doubted the lawfulness of war, and
many have actually fought and bled on the field of bat
tle, and considered themselves in the way of their duty :
and shall all our pious forefathers be condemned for
engaging in war ?
Answer. It is admitted that many pious people have
engaged in war, but they might have been in an error
on this subject as well as on many other subjects.
Many of our pious forefathers engaged in the slavery of
their fellow men, and thought themselves in the way ^ of
their duty, but does it follow that they were not in an
error? The circumstance that multitudes defend a sen
timent, is no certain evidence of its truth. Some of
the reformers were objected to, because the multitude
were against them. Popularity, however, ever has influ
enced, and ever will influence mankind, more than plain
gospel duty, until the .earth shall be filled with the

278

WAR INCONSIS-TENT WITH

abundance of peace. But notwithstanding this, it is not
right to follow the multitude to do evil. All ought to
remember tliat they have no right to follow the example
of any one, any further than that example coincides with
the example of Christ, or the precepts of the gospel •
all other standards are fallible and dangerous. If real
Christians have, from mistaken zeal, prayed against each
other, and fought each other, and shed each other's
blood, this does not justify war.
Objection sixteenth. If Christians generally should
adopt these sentiments, it would be impossible for them
to subsist in this world in its present state, and if they
did continue, it must be in abject slavery. They would
become hewers of wood and drawers of water, to the
tyrannical and oppressive, and would only encourage them
in their deeds of wickedness. The injustice of men
must be restrained, or the earth will again be filled
with violence. The necessity of the case is such, that
mankind would be warranted to take up arms, to main
tain their rights, and repel oppressors, if the Scriptures
were silent on the subject.*
Answer. We have the history of the heathen world,
to teach us what mankind are without the light of rev
elation. They are full of all unrighteousness, covetous-
ness, maliciousness ; full of enmity, murder, debate,
deceit, malignity ; they are proud, boasters, without nat
ural affection, implacable, unmerciful. Now the very
design of the gospel, is to subdue and overcome these
abominable passions and dispositions, not however by
returning violence for violence, but by producing virtues

* All these objections introduced are carefully selected from some
of the ablest advocates for the lawfulness of war.

THE RELIGION OF JESUS CHRIST. 279
directly contrary. The great duty of Christians is to
be a light to this wicked world, by exhibiting in their
conduct and conversation, the spirit and temper of the
gospel. If such were the practice of Christians, we
have reason to believe, that wicked men would be over
awed and deterred from their violence in a great meas
ure. Besides, if all real Christians should utterly refuse
to bear arms for the destruction of their fellow men, it
would greatly diminish the strength and boldness of
warlike nations, so that it would be impracticable for
them to prosecute war, with the vigor and fury that
they now do.
But if the gospel prohibits war, then to urge the
necessity of the case against the commands of God, is
open rebellion against his government, as well as total
distrust of his word and providence.
If Christians live in habitual obedience to God's
commands, they have the promise that all things shall
work together for their good ; and they have no reason
to fear them that kill the body, and after that, " have
no more that they can do."
It is strange that Christians should have so great a
reluctance to suffer inconvenience in worldly things, for
the sake of the gospel. The scoffs and persecutions
of the world, and the fear of the loss of worldly
things, are powerful barriers against Christian warfare.
The gospel teaches us that all who live godly in Christ
Jesus shall suffer persecution, and that through much
tribulation the saints must enter into the kingdom of
heaven ; and is it not plainly owing wholly to their
conformity to the world, that they now suffer so little
persecution, and practice so little self-denial? If there
is reserved for them an eternal weight of glory, what if
they, like their Divine Master, should not have where

280 WAR INCONSISTENT WITH
to lay their heads? If they are to inherit a crown of
immortal glory, what if they are called to suffer the
loss of earthly things? If they are hereafter to reign
as kings and priests unto God, what if they are not
ranked among the great and honorable of the earth?
If they suffer with Christ, then will they also reign
with him ; but if they deny him, he also will deny
them ; and if they are ashamed of him, he will also be
ashamed of them before his Father and the holy angels.
Let Christians then obey his commands, and trust to
his protection, while they resolutely abstain from the
wicked practices of the world.
Objection seventeenth. It is the duty of mankind to
use means for the perservation of life and liberty ;
they must till the ground, if they would expect a crop.
It would be presumptuous for them to pray for, and to
expect their daily bread, without using such means as
God has put in their power to obtain it ; and it would
be equally presumptuous to expect the preservation of
their lives and liberties, without using such means to
preserve and defend them, as God has put into their
hand : they must act as well as pray.
Answer. That using means is the duty of Christians,
there can be no doubt ; but they must be such as God
has appointed, and not such as human wisdom may
dictate. There is no dispute as to the propriety of
using means, but only as to the kind of means which
Christians ought to use. The weapons of their warfare are
not carnal, but spiritual, and they are mighty through
God, to the pulling down the strong holds of sin and
Satan. It is often said, if you wish to put a stop to
war, spread the gospel through the world. We would
inquire, if the gospel tolerates war, how will its universal
diffusion put a stop to war ?

THE RELIGION OF JESUS CHRIST. 281
As has already been observed, it would be, open
rebellion to do what God has forbidden, and high-handed
presumption to ask his aid in the things which he has
prohibited. Objection eighteenth. Some Ecclesiastical historians
inform us that Christians, in the early ages of the
church, though they contended so firmly for the faith as
to suffer martyrdom rather than submit to idolatry, yet
did not refuse to bear arms in defence of their country,
even when called upon by heathen magistrates ; and their
example ought to have weight with us.
Answer. The testimony of the early Fathers is
entitled to regard, but must not be considered as infal
lible authority, for they were men of like passions with
others, and cannot be followed safely, any farther than
they followed Christ. But the weight of their testimony
on the subject, I apprehend, will be found to stand
directly against the lawfulness of war, on Christian
principles. Erasmus, who was an eminent scholar, and who was
probably as well acquainted with the sentiments of the
primitive Fathers as any modern writer, in his "Anti-
polemos, or plea against war," replies to the advocates
of war, as follows ; " They further object those opinions
or decrees of the Fathers in which war seems to be
approved. Of this sort there are some, but they are
only late writers, who appeared when the true spirit of
Christianity began to languish and they are very few ;
while, on the other hand, there are innumerable ones,
among the writers of acknowledged sanctity, which
absolutely forbid war ; and why should the few rather
than the many, intrude themselves into our mind."
Barclay, who examined the writings of the Fathers
on this subject, says, "It is as easy to obscure the sun
36

282 WAR INCONSISTENT WITH
at mid-day, as to deny that the primitive Christians
renounced all revenge and war."
Clarkson, who also examined the Fathers, declares,
that "Every Christian writer of the second century who
notices the subject, makes it unlawful for Christians to
bear arms."
Clarkson has made copious extracts, from the writings
of the Fathers, 'against w^r ; a few of which, as quoted
by him and others, shall be inserted here.
Justin Martyr and Tatian, both considered the Devil
the author of war.
Justin Martyr, while speaking of the prophecies relating
to the days of peace, says, " That this prophecy is
fulfilled, you have good reason to believe ; for we, who
in times past killed one another, do not now fight with
our enemies." Clarkson adds, " It is observable that the
word fight does not mean to strike, beat, or give a
blow, but to fight in war ; and the word enemy, does
not mean a common adversary who has injured us, but
an enemy of state."
Irenffius says, that Christians, in his day, " had
changed their swords and their lances into instrurnents
of peace, and that they knew not how to fight."
Maximilian and a number of others, in the second
century, actually suffered martyrdom, for refusing, on
gospel principles, to bear arms.
Celsus made it one of his charges against the
Christians, that they refused to bear arms for the Em
peror. Origen, in the following century, admitted the
fact, and justified the Christians on the ground of the
unlawfulness of war itself.
Tertullian, in his discourse to Scapula, tells us "that
no Christians were to be found in the Roman armies."
In his declaration on the worship of idols, he

THE RELIGION OF JESUS CHRIST. 283
"Though the soldiers came to John, and received a
certain form to be observed, and though the Centurion
believed, yet Jesus Christ, by disarming Peter disarmed
every soldier afterwards ; for custom can never sanction
an illicit act."
Again, in his Soldier's Garland, he says, "Can a
soldier's life be lawful, when Christ has pronounced that
he who lives by the sword, shall perish by the sword ?
Can one who professes the peaceable doctrine of the
gospel be a soldier, when it is his duty not so much as
to go to law ? And shall he who is not to avenge his
own wrongs, be instrumental in bringing others into
chains, imprisonment, torment, and death?"
He tells us also, that the Christians in his day were
'sufficiently numerous to have defended themselves, if their
religion had permitted them to have recourse to the
sword. There are some marvellous accounts of Christian
soldiers, related by Eusebius ; but Valesius, in his anno
tations on these accounts, has abundantly proved them
to be fabulous, though he was not opposed to war, and
could have had no other object but to support the
truth. Eusebius, in his orations on Constantino, uses
such extravagant adulation, which falls but little short
of idolatry, that his account of Christian warriors ought
to be received with great caution ; especially when we
recollect that church and state, were, in his day,
united. On the whole, it is very evident that the early
Christians did refuse to bear arms, and although one of
their objections was the idolatrous rites connected with
military service, yet they did object on account of the
unlawfulness of war itself.
We have no good evidence of Christians being found

284 WAR INCONSISTENT WITH
in the armies, until we have evidence of great corrup
tion in the church. But admitting that we had good
evidence that there were professing Christians in the
army, at an early period of the church, I apprehend it
would be of little importance ; for the idolatrous rites
and ceremonies of the heathen armies, were of such a
nature, as to be totally inconsistent with Christian
character, and the example of idolatrous Christians,
surely ought to have no weight.
Some objections of less importance might be stated,
which have from time to time been made against the
sentiments here advocated ; but to state and reply to
every thing that might be said, is not necessary.
Specious objections have been and still are made to
almost every doctrine of Christianity. Mankind can
generally find some plausible arguments to support
whatever they wish to believe. The pleas in favor of
war, are very congenial with the natural feelings of the
human heart ; and unless men will examine, with a
serious, candid, and prayerful disposition, to ascertain the
truth as it is in Jesus, they will be very likely to
imbibe and defend error.*
The writer, though far from supposing that every
thing he has said, on a subject that has been so little
discussed, is free from error, is conscious of having
endeavored to examine it with seriousness and candor,
and feels satisfied that the general sentiments he has
advanced, are according to godliness. He sincerely hopes
that every one who may peruse these pages, will do it
in the meek and unbiassed spirit of the gospel, and
then judge whether war can be reconciled with the lamb-

* The last point American Christians will give up, is the justification
of their fathers in the war of the Revolution.

THE RELIGION OF JESUS CHRIST. 285
like example of Christ ; whether it is really forgiving
the trespasses of enemies, loving and doing them good,
and returning good for evil ; for if it is not, it is
unquestionably inconsistent with the spirit and the
precepts of Christianity.
All who earnestly desire, and look for, the millennial
glory of the church, should consider that it can never
arrive, until the spirit and practice of war are abolished.
All who love our Lord Jesus Christ in sincerity, cannot
but ardently desire that wars may cease to the ends of
the earth, and that mankind should embrace each other
as brethren. If so, is it not their duty to do all in
their power to promote so benevolent an object ? Ought
not every individual Christian to conduct in such a
manner, that if every other person imitated his example,
it would be best for the whole ? If so, would they not
immediately renounce every thing that leads to wars and
fightings, and embrace every thing which would promote
that glorious reign of righteousness and peace, for which
they earnestly hope, long, and pray? " The work of
righteousness shall be peace, and the effect of righteous
ness, quietness and assurance for ever."

HYMN,

SUGGESTED BY THE PKECEDIKG TRAIN OF THOUGHT, AiT> APPENDED TO THE
ORIGINAL EDITION OF THE ESSAY ON WAR.

Great Sun of glory, rise, and shine.
Dispel the gloom of night ;
Let the foul spirits stretch their wings.
And fly before thy light.
Rebuke the nations, stop their rage.
Destroy the warrior's skill.
Hush all the tumults of the earth ;
O speak! say, "Peace, be still."
Break, break the cruel warrior's sword.
Asunder cut his bow.
Command him by thy sovereign word
To let the captives go.
No more let heroes glory sound.
No more their triumphs tell.
Bring all the pride of nations down . —
Let war return to hell.
Then let thy blessed kingdom come.
With all its heavenly train.
And pour thy peaceful spirit down,
Like gentle showers of rain.

HYMN. 287

Then shall the prowling beasts of prey.
Like lambs be meek and mild ;
Vipers and asps shall harmless twine
Around the weaned child.
The happy sons of Zion sit
Secure beneath their vines ;
Or, shadowed by their fig-tree's tops,
ShaU drink their cheering wines.
The nations to thy sceptre bow.
And own " thy gentle sway ; "
Then all the wandering tribes of men
To thee, their tribute pay.
Angelic hosts shall view the scene.
Delighted, spread their wings ;
Down to the earth again they fly.
And strike their lofty strings.
The listening nations catch the sound.
And join the heavenly choir,
To swell aloud the song of praise.
And vie vrith sacred fire.
" Glory to God on high ! " they sound.
In strains of angels' mirth ;
" Good will and peace" to men, they sing.
Since heaven is brought to earth.

LETTERS, ETC

Among Mr. Dodge's papers are a few copies of letters addressed
to various individuals, of which, for particular reasons, two or three
specimens are here preserved. The first Is addressed to a clergyman
held in high esteem. Rev. Daniel Huntington, and indicates the per
petual and unabated interest its author ever entertained for the con
cerns of the church and the workings of the Holy Spirit. It is but
an example of a large correspondence. The others are called forth
evidently by circumstances. One of them is addressed to a kinsman
who had unhappily departed from the ancestral faith.

TO MR. HUNTINGTON. New York, March 14, 1808.
My DEAR Sir :
I was favored with your affectionate letter by Mr.
Hyde, last evening, who was returned to us in health
and safety, laden with rich experience of divine mercy as
we have reason to believe. The account he gives us
cannot but rejoice the hearts of all who love the pros
perity of Zion. The object you propose, namely, the
union of prayer in the churches for the outpouring of
the Holy Spirit will meet a cordial reception with all
37

290 LETTERS, ETC.
those who love our Lord Jesus Christ in sincerity, and
are acquainted with the way to the throne of grace.
It is an encouraging consideration that we are not
left in uncertainty whether the prayer of faith will be
answered or not. Our Saviour's promises are very pre
cious. If only two or three agree as touching any one
thing it shall be done for them. And what might we
not hope if a cloud of incense should' arise frdm the
churches ? But it must be remembered that it is the
prayer of faith alone that is perfumed with the Saviour's
merits, and rises up as a memorial before the God of
Sabaoth. It was this that stopped the rain, and again
unstopped the bottles of heaven. It was this that stayed
the sun and the moon in their courses. It was this
that gave Jacob strength to prevail with the Almighty
angel. It was this that unlocked the bolts of. the
prison and burst the bands of the prisoner. It was this
that opened the door of heaven upon the dying, and
drew aside the veil that covers the uncreated glory from
the view of mortals. This is the work of the Lord,
and it is marvellous in our eyes : and praised be his
name that a prayer hearing God is he in all generations.
When the judgments of God are abroad in the earth,
how important it is that his people learn righteousness,
and be of one heart and one spirit. "The Lord has
come out of his place to shake terribly the nations of
the earth." "The sea is roaring," "Men's hearts are
failing them for fear." Notwithstanding Christ is on
his holy hill, still he is in the midst of Zion, and
appearing in his glory. The late Hessed work, in, New
Jersey exceeds anything I have ever heard, of, sinee. the
day of Pentecost. In several towns, nearly all the
inhabitants are awakened, an<i, half under conviction, or
hopefully converted. In the little; town of Orange,

LETTEES, ETC. 291
sixty-five persons were added to the church at their last
communion, and at Newark, one hundred and five. What
a rich harvest of souls ! The work is solemn, but pow
erful. It is a stripping of sinners and leaving them
naked at the foot of the cross. The most unlikely cases,
to human view, are often the subjects of the work.
It is evidently the work of sovereign power. The stout
est hearts melt like wax at the presence of the Lord, and
the dead hear the voice of the Son of God, and live.
We have encouragement also that God is about to make
to himself a name and praise in our city. There is
such a spirit of supplication poured out here upon his
praying people, as has not been witnessed for many
years. We daily hear of cases of interest in different
parts of the city. The various conferences are crowded,
and the houses of worship, upon the Sabbath are filled,
while uncommon solemnity pervades the people, and the
ministers are more ardent and animated than usual. At
the last communion season in the Presbyterian Cliurch,
forty-five were added, and the next time there will be
about thirty. Perhaps nothing has had a greater visible
effect among us than the letters from my friend Mr. D.
giving account of the work in your place. They have
been copied and spread through the city and read pub
licly in most of the meetings. This is an encourage
ment to spread the blessed news, and God sends by
whom he will send. Do try to find leisure to give me
particulars. Who can tell what may be the effect?
May all those who are on the walls of Jerusalem never
hold their peace until the righteousness tJaereof go forth as
brightness, and the salvation thereof as a lamp that
hurneth I Yours with much esteem, &c.

292

LETTERS, ETC.

The following letter is addressed to a relative, as before stated,
who had fallen into skepticism.

TO MR. A. B. Norwich, Aug. 7, 1814.
My dear Sir :
I have reflected with solicitude on the con
versation I had with you while in New York, and can
not feel satisfied without writing a few lines, with an
ardent desire to promote your best good. And I can
not doubt for a moment that you will ^receive it as a
token of my regard, and that, however different the
sentiments from your own, the esteem you entertain for
me, will ensure it a careful perusal and candid reply.
In a matter of such vast importance as the welfare of
our immortal existence, a mere peradventure that we may
be in error ought, in every reasonable mind, to awaken
all honest inquiry after the truth, Ivith the best powers
we have. And I presume you will not assert the
impossibility of error on your own part, with reference
to the subject of religion.
We are agreed upon the general truth that there is
a God. All nature teaches this. It is a truth not
easily denied, for "the heavens declare His glory," and
" the invisible things of God from the creation of the
world, are manifest " by the things that are made,
" even his eternal power and Godhead," so that all are
" without excuse " who do not render to Him the glory
which is His due.
But while you doubt the Divine authority of the
Scriptures, where do you find the rule of acceptable ser
vices to God, and the way of reconciliation to Him
after one offence, or the conditions upon which He will
pass by and forgive transgressions ?

LETTERS, ETC. 293
Again, you affirm " that nothing ought to be believed
or received as truth, unless it be consistent with, and
can be tested by human reason." But I beg to inquire,
in view of this sentiment, what standard you have
whereby you can try the correctness of human rjeason ?
Its teachings apparently are as different as the various
modes of education of mankind, and their varied orders
of observation and reflection. Truth and fact are evi
dently not dependent upon the opinion of men, and do
not vary with them. Let me ask you, how human
wisdom can faihom or comprehend the idea of a God
without any beginning of existence ? How can you
determine that there is but one God, since good and
evil are continually before your eyes, and felt in your
daily experience ? If God is good, and has almighty
power, who is the author of evil ? How do you deter
mine, without the light of revelation, whether you are
immortal or like the beast that perisheth ? If nothing
is to be believed excepting that human reason can thor
oughly understand, even in its rationale, — as you appear
to hold, — pray, do you believe in the attraction of
gravitation ? or in the generation and growth of the
grass 1 or can you tell me hmo your mind receives the
images of things through the medium of your eye ? If
your reason cannot give you satisfactory information
upon these points, and hundreds of others equally famil
iar and not less difficult, then, by your rule, you must
repudiate all these unquestioned facts, or abandon your
principle. Once more : You maintain that virtue and vice are
always followed by their recompense in the present life.
The former gives pleasure and happiness. The latter,
pain and misery.
But I would inquire, why are all the pains of chil-

294 LETTERS, ETC.
dren and infants? Why do the most virtuous often lan
guish in sickness and poverty, and the vicious as often
enjoy health and affluence? Are not the facts, implied
in my question, sufficient evidence that our present exist
ence is not a state of strict reward and punishment ?
May not indeed the strong probability of future rewards
and punishments be deduced from them ? There is
indeed great peace of mind enjoyed by those who keep
God's commandments, and wisdom's ways are ways of
pleasantness ; but daily observation shows, that happiness
and misery are not by any means generally meted out
to mankind according to their moral characters.
*****
In closing, my dear sir, permit me to ask if you
have diligently searched for the truth, in the spirit of
docility, as you grant we ought to search ? Have you
candidly examined the foundation of the Christian's hope?
Have you weighed in prayerful spirit, the internal evi
dence of the Scriptures? Did you ever seriously inquire
what would be the state of the world, if all mankind
believed and practised the Gospel, and imitated the
example of Jesus Christ ? And have you earnestly
thought what would be your conditioTi, if, after all, the
Bible should hereafter prove to be the true word of
God, — if repentance toward God, and faith in our Lord
Jesus Christ should prove necessary to eternal life, — if,
after all, it should prove to be the truth, that only he
who believeth in Christ shall be saved, and that he
that believeth not shall be damned? I am yours sincerely, &c.

LETTERS, ETC. 295

TO A YOUNG LADY.

New York, July 23, 1851.
My dear  :
Why should an old man in the seventy-eighth year
of his life address a young lady in all her youthful
charms ? I will tell you, my dear girl. It is because,
while you have many interesting characteristics, both
natural and acquired, yet if you have not been spiritually
born again, you lack an essential qualification for mem
bership in the heavenly kingdom. While you were
laudably pursuing your studies, I had various opportuni
ties «f exchanging a few thoughts with you upon the all-
important concerns of eternity, and these were enough to
satisfy my mind, that the Spirit of God occasionally
whispered in your ear, and bade you " seek first the
kingdom of God and his righteousness." This created
in my mind an interest in your everlasting welfare, so
that you have often been the subject of my thoughts
and prayers..
The late event of divine providence in your family
circle has renewed my interest, and led me to solicitude
in view of your situation. My dear girl, our heavenly
Eather has come very near to you, and taken to Him
self a lovely sister, whose example and prayers I have
earnestly hoped would be blessed to your salvation.
Now will you not allow me to ask you frankly and
earnestly, what prevents your immediate acceptance of the
only salvation provided for lost sinners ? Can you turn
a deaf ear to the invitations of Christ, who has given
his precious life a ransom for our souls, and is able
and willing to save to the uttermost all who come unto
God by him ! Oh, my dear child, if, in view, of all

296

LETTERS, ETC.

these admonitions of God's Spirit and providence, you
turn away, and . with the convictions of duty upon your
conscience, make excuses for the present, I shall tremble
in your behalf, and for your future prospects. " Now,
is the accepted time. Now is the day of salvation."
I am yours sincerely, &c.

TO a GRANDSON.

New York, March 27, 1849.

My dear

I have a most ardent desire that not only my
descendants may be saved, but that they may be intelli
gent Christians, so as tq be seen and read of all about
them ; that by their daily life and conversation, the world
may take knowledge of them, that they are like Christ.
Though, my dear son, you have had special advantage
to acquire useful knowledge, yet there may be some impor
tant branches of moral science of which you have not a
very clear and distinct view. I will, therefore, briefly
notice one for your consideration, and if you should con
sider it any aid to yourself, you are at liberty to show
it to any of our family circle ; for, owing to the infirm
ities of age, I have almost done writing.
You doubtless understand that Man, the symbol
of the human race, possesses two distinct natures,
animal and spiritual, and yet but one person : this we
know from our own consciousness, as well as from revela
tion. If you inquire. How can one comprehend it? I
answer, you are not required -to comprehend it, but only
receive it as a matter of fact ; for it is not probable
that Gabriel comprehends it, or any other finite being.

LETTERS, ETC. 297
Man, in his animal nature, possesses natural physical
faculties and natural propensities, susceptible of pleasure
and pain. Man, in his spiritual nature, is invisible to
the animal senses, and yet as certainly known as the
existence of the vdnd, (the symbol of the spirit,) by
seeing its effects and feeling its influences, producing
happiness or misery.
Some of our ablest writers have made a distinction
between happiness and pleasure, and also their opposites,
misery and pain. To the spiritual nature, possessing nat
ural faculties and moral affections they appropriate the
terms happiness and misery ; to the animal nature the
terms pleasure and pain. Iu view of this distinction, I
would first observe, that the animal nature is inferior
to and should be wholly subordinated to the spiritual
nature. The spiritual man was originally created in
the likeness of God, but by sin he lost the moral like
ness of his Creator, his affections became unholy, while
the natural powers of his mind necessary to moral
agency and accountability were preserved. The mere
animal nature of man rises but little above the beasts
who perish, and in some respects it is inferior, such as
muscular powers, natural instinct, keenness of sight, and
acuteness of smell ; and it is probable that animals,
according to their capacity, enjoy as much pleasure as
man in the gratification merely of their appetites, pas
sions, and sensations, including muscular exercise, peculiar
to the demands of nature. Yet the spiritual man
through the mediatorial mercy of the Gospel may be
restored to the moral likeness of his Maker, and elevated
to the rank of angels, and the spirits of just men made
perfect in eternal felicity.
My dear  , from this simple outline, if correct,
you can easily perceive that merely animal pleasure,
38

298

LETTERS, ETC.

except as far as it is requisite to sustain muscular
power and vigorous health, is deteriorating to a rational,
immortal being, and should therefore be wholly subjected
to the spiritual man. A free indulgence of merely
animal pleasures is injurious, and impairs the natural
intellect. I apprehend there is not so much difference
in the natural capacity of mankind as is generally
allowed ; the ultimate strength of the natural powers of
man are more the effect of training than is generally
supposed. I have known some naturally fine intellects
debased by the frivolity, which would excite animal spirits
to laughter by something ludicrous, and young professors
are in peculiar danger of being ensnared by such folly.
Paul to Titus says, " Charge the young men that they
be sober-minded," to guard against laughing at simple
folly. Says the wise man, " For as the crackling of
thorns under the pot, so is the laughter of the fool,"
just as much sense in the one as in the other. Yet
vain laughter and pleasant deportment are very different
things : the first is vain, and the other wise.
A thirst for mere entertainment is often little else
than animal pleasure ; it may be pleased with popular
speaking, tasteful music, the fine arts, painting and
sculpture, high-wrought fictions and theatrical perform
ances : yet they do not draw out by affinity spiritual
affections and love to God and man, while they excite <
natural sympathy and animal passions, not in view of
truth and sober facts; so that character will be finally
formed upon romance and false principles, unfit for the
spiritual duties of religion and the lawful business and
cares of life. The primitive saints of the first and
second centuries, avoided all these things. I have partic
ularized as unfavorable to holy living, especially, sculp
ture and painting, as leading to idolatry. I presume

LETTERS, ETC. 299
you will be startled at the mention of any danger from
the fine arts, that you have heard so much eulogized by
persons of high standing in church and state. So far
as they are confined to the improvement of the mechan
ical arts, and to preserve likenesses of friends, I suppose
they are commendable ; but when they extend them to
the mythology of the heathen, I doubt not it is an
abomination in the sight of the Lord, and greatly aggra
vated beyond that of the heathen by gospel light. Mere
animal pleasures are evanescent ; they soon vanish or
cloy, and satiety creates disgust. Not so spiritual hap
piness ; it nourishes and invigorates the immortal mind,
and awakes such a thirst as will never be quenched
except by a full draught at the river of life.
The pursuit of animal pleasures beyond the bounds
to sustain and recruit the physical frame, is a sacrifice
of valuable time which God has graciously lent, and will
require of us the use we have made of this talent from
his bounty. Perhaps you may think I am not in a
situation to judge correctly, as by reason of age I have
lost my relish for the pleasures of sense ; I declare to
you, my dear child, that in view of death and account
ability, nothing is more painful to me than a retrospective
view of my past life, the precious hours of misspent
time, criminal indulgences and vain amusements, in which
I enjoyed animal, life, while forgetful of my God. I
am sometimes almost amazed' to recollect God's long suf
fering to me.
I will now glance at the subject of reading ; and
first, I recommend you to obtain a suitable blank book,
and forthwith to commence noting every book or pam
phlet you read, observing the date, title, and your own
views of the publication, and continue the practice through
life. I have often regretted the omission of it myself;

300 LETTERS, ETC.
I advise you to be careful in the selection of books.
When you take one, look at its contents to learn the
design of the writer, to see if it is worth your atten
tion, for no book should be read without some definite
object. If it indicates any immoral tendency, let not
curiosity . overcome sound judgment, but at once cast it
aside and avoid temptation.
Avoid the habit of glancing over a valuable work; it
generates carelessness and imparts superficial knowledge.
This leads to the habit so easily formed, of having the
eye constantly on the page, while the mind is wandering
to something else, on perceiving which, it should forth
with be reined in, and brought to bear on the subject.
Else the book, however valuable, had better be laid
aside until the mind can be disciplined to close attention.
Another thing closely connected is, acquire the habit
of close attention to a speaker, for if the mind is suf
fered to wander while hearing, for example, a sermon,
you would soon be a superficial or sleepy hearer. Pro
fessors of religion sometimes complain of what they call
a natural infirmity of drowsiness at church. It is probably
nine times out of ten a misnomer to call it infirmity, for
often in fact it is a criminal habit formed by a want
of close attention to the subject. Such persons will be
likely to have a superficial knowledge of the doctrines
and duties of religion, while they may be very learned
in their professions, or wise and shrewd in their daily
occupations of business, where their interest is involved.
There may be too much reading and not enough
reflection, as well as too much eating without giving
time for digestion. It is not the person who reads the
greatest number of books, who possesses the most know
ledge and wisdom ; but the one who makes a good
selection of subjects, and thoroughly digests what he

LETTERS, ETC. 301
reads and hears. No one is likely to rise above medi
ocrity, without meditation, hard thinking, and a fixed
purpose of gaining a knowledge of the object in view.
Much may be accomplished by perseverance and saving
of time. In all our getting, we are commanded to get wisdom,
and this is found pure only in God's word. This should
be daily read, with prayer for the enlightening and
sanctifying influences of the Holy Spirit, and with serious
meditation, not as a formal routine of supposed duty,
but from a sincere desire to understand the mind of the
Spirit, as the only safe rule of faith and practice.
There is reason to suppose that a large proportion of
professors of religion, are trustiHg that their faitli is
simply in the word of God, when in fact it is in the
expositions of popular men of the views they have them
selves adopted, which they will adhere to, unless, like
the noble Bereans, they search the Scriptures daily, to
see whether these things are so ; whether in strict
accordance with the scope and tenor of the Scriptures.
I am affectionately yours.

extract from a letter to another grandson.
My dear  :
*****
What I have to suggest for your consideration, will
be comprised in a few distinct remarks : —
I. Determine, by the grace of God, to be actuated
in all your transactions by strict religious principle.
Never deal in an article, nor pursue a;ny course of trade

302 LETTERS, ETC.
on which you cannot with propriety ask God's blessing.
Never be tempted by any hope of gain to deviate one
iota from truth. Decision of character lies at the founda
tion of success. One who vacillates seldom succeeds in
any business.
II. Do not make haste to acquire property. If sud
denly acquired, it generally flies quickly away. In my
long observation, I have generally seen this verified.
Contentment with moderate gains, mingled with dili
gence and strict economy, will always ensure ultimate
success. An annual gain of three hundred dollars will
soon swell to a large estate. I mean a net gain above
all losses and expenses.
III. Most men of wealth have acquired their
property more by saving than by gains ; having their
business under their own eye ; keeping their expenses
below their profits, even if they are quite small. Even
benevolent contributions are only required as God may
prosper us.
IV. Personal attention to one's own business is
essential to success. I have witnessed the failure of
many active, enterprising young men, who had a love for
travelling, under the specious idea of attending to busi
ness, while their main business was left in the hands of
clerks, while they themselves were spending more than
the profits of their stores. Others have accelerated
bankruptcy, by indulgence in parties, fishing, fowling, &c.
Every young man should be upon his guard against such
temptations. V. Never take any important step, without full
consideration, always keeping your business concerns to
yourself, unless you need the advice of some confidential,
experienced friend. Avoid notoriety about your business,
and answer inquiries generally, rather than specifically,

LETTERS, ETC. 303
except to creditors, who are entitled to a fair statement
when you cannot promptly meet their first demands.
VI. Have nothing to do with law, except to learn
how to avoid litigation. Always be ready to settle a
controversy by fair reference. A person who sells only
for cash or ready pay, is not in much danger of law
suits ; and I should judge it better to sell $5000 only,
annually, for cash payments, than $20,000 on credit,
even to those esteemed safe, for credit might soon
insure trouble.
VII. Keep your accounts in such a way as to know
as nearly as possible, your monthly expenses, your losses
and gains. This will be of great service in an econom
ical point of view, and will aid you in keeping down
the expenses of your establishment. I was acquainted
with the history of two young men of about equal
experience. Both began together, in the same kind of
business, in the same place, one with $500, the other
with $1500 ; the first at the end of three years had
gained $3000, the other was a bankrupt. Both were
respectable persons, and neither of them dissipated. One
was always to be found in the store waiting himself
upon customers, with the assistance of only a boy. The
other, who had two clerks, was much out of his store,
often at New York, purchasing more or less, until his
expenses and stock of unsaleable goods, ruined him. The
expenses of one were more than six times as great as
those of the other. Thc successful one is now a man
of wealth, obtained by saving, while the other is only
a clerk. VIII. No trait is more desirable in a young person
than modesty. It is well to be rather retiring than
forward among strangers. It commands notice and
respect. It is indeed beneficial, both for time and

304 LETTERS, ETC.
eternity. So true is Christ's declaration, that "he who
humbleth himself shall be exalted, and he that exalteth
himself shall be abased ! "

EXTRACT FROM A LETTER OF ADVICE TO A SON, IN REFER
ENCE TO STUDYING FOR THE GOSPEL MINISTRY.
The subject you have written to me about, has
occupied my mind, and I trust with prayerful attention.
Nothing would be more gratifying to me than to have
a son a faithful and able minister of the Gospel.
Probably not more than half who enter the ministry
have suitable qualifications to be, on the whole, useful to
the church. In writing to my own son, parental faith
fulness requires that I should deal honestly, especially
in so important a matter. I do not wish to discour
age you, but to point out my views of some of the
important qualifications for a gospel minister.
First. Piety towards God, is the most important.
Not merely that piety which gives a person a charita
ble standing among his brethren, but that which is
really distinguishing. That which leads to high and
reverential thoughts of God, mingled with filial fear,
and attended with much secret devotion. In other
words an eminently praying man, one who has much
intercourse with God. Still not every pious person is
fit for the ministry.
Second. Benevolence towards mankind, with a dis
position to do and suffer anything for their good if
combined with the divine glory.
Third. A good share of common sense, or a sound

letters, etc. 305
judgment. This is partly natural and partly acquired
from a strict observation of mankind. Many a bright
genius has been worse than useless to the church, whose
religion could not be doubted, because, from the want of
this qualification, he has been constantly hurried into
improprieties. Fourth. Another important qualification is that, of
patience in bearing with improper treatment, and under
trials- of various kinds ; patience for the steady discharge
of the variety of duties that may devolve upon him.
Fifth. Another, and not less important qualification
is, habitual industry and perseverance in the duties of
a pastoral charge. An indolent minister who always
sees a lion in the way, had better be in some other
occupation. Sixth. A natural easy address, with a full, harmo
nious voice, is more important than is generally sup
posed. Not that trifling familiarity which always lowers
character, but that easy, kind salutation which always
creates esteem.
Seventh. Modesty of deportment. He should be
one more ready to hear than to speak ; and always
social, even when silent, by giving a respectful attention
to those who are speaking.'
Eighth. The possession of natural powers of mind
not below mediocrity. If above mediocrity, all the
better. Good scholarship is also important.
Ninth. There should be also love of study, and the
spirit of perseverance and sacrifice for the acquisition
of useful knowledge. Such a one, will probably be apt
to teach.
Tenth. A good constitution and firm nerves to
encounter fatigue and privation.
You will observe, my dear son, I have put human
39

306

LETTERS, etc.

science towards the last of the qualifications. This I
have done, because if you had ever so much of it
without the others mentioned, you would be unfit for
the office.
I am now come to another point all important for
you to decide viz. — What are your motives for engaging
in the gospel ministry ? I will mention sundry motives
by which we have reason to fear many have been
actuated. First. Some from a naturally discontented, unstable
turn of mind, are soon dissatisfied with their occupation,
and want something new. They hear much said of the
want of ministers, and the importance of their station,
and soon begin to be desirous of the office, hardly
knowing why, though they flatter themselves it is for
some good reason ; whereas the secret is, if they knew it,
to get rid of what is present burden, and have something
different, and nothing strikes them so favorably as the
ministry. Second. Others again are influenced pretty much by
the same motives which induce some soldiers to enlist.
They hear much of the glory of the cause, and the honor
of those who are engaged in it, until they are fired
with zeal to enter rashly into the vineyard of our Lord,
Third. Others again are influenced by mercenary
motives. They view the office, all things considered,
as the one most likely to give them a comfortable
living and support in the world.
Fourth. Others seek the office from the honor of
the calling. They see what reverence and respect is paid
to ministers, and they wish to be in their station.
Fifth. Others have a desire for distinction. They
wish to be teachers. Their ostensible motive is the
good of souls ; but it is in fact, pride of heart at

LETTERS, etc. 307
bottom, that makes them so earnest, or some selfish
party spirit that stimulates them.
Sixth. Others find themselves in temptations daily,
and have not Christian resolution enough to resist.
They consequently wish for this office as a place where
they will be more free from temptation. And even
this in fact is a piece of selfishness and a mistake, for
temptation is peculiar to every situation, — only in
different forms, — and none are less free probably than
ministers. Perhaps none are entirely influenced by any one of
these motives, but all may have more or less effect ;
and while the persons suppose they have a zeal for God,
their motives, if probed to the bottom, may be found
rotten to the core.
The questions, my son, to be decided, are these :
Have I in any tolerable degree, the necessary qualifica
tions for a preparation for the gospel ministry ? Are
my motives, singly, the glory of God and the good of
immortal souls'? If you can answer these questions in
the affirmative, after much prayer, meditation, fasting and
self-examination, I will do all in my power, reasonably
to assist you in your preparation for the great and
solemn work."

308 LETTERS, ETC.

The three following letters are the concluding numbers of a series
upon the doctrines of the Gospel, addressed to his children, to which
allusion has previously been made. They will afibrd a clue, for the
benefit of those of his descendants who may be versed in theological
controversy, to the positions maintained by Mr. Dodge through his life ;
and at the same time, furnish several valuable practical suggestions to
all, whether they agree with him in his views of doctrine on the
whole, or difler.

My DEAR Children :
There is one point in the new theology which I have
not yet particularly noticed, with regard to which I will
make a few observations.
Because sin is said to be a transgression of the law,
it is confidently assumed that all sin consists wholly in
voluntary choice or actual transgression ; practically deny
ing that a native propensity to sin, partakes of the
nature of sin, and this has been so much dwelt upon,
and so confidently affirmed, that many suppose the ques
tion to be settled beyond all controversy.
No one, to my knowledge, has ever maintained that
the actual transgression of God's law was not sin, or
that it was not voluntary disobedience. This, as I have
before observed, does not touch the question at issue.
The question is, has God declared that sin does not
exist in any other form ? No one, I believe, who holds
to any of the modifications of the exercise scheme, has
so much as pretended to prove from the word of God
that this is the fact. On the contrary, the Scriptures
declare that " The heart is deceitful above all things
and desperately wicked," Jer. xvii. 9. The heart, in scrip
tural language, generally means something different from
merely voluntary choice in view of motives, which em
braces the activity of all the faculties of the agent.

LETTERS, ETC. 309
Ihe heart is the seat and fountain of sin, whence flows
actual transgression. When God gives laws to man, he
does not immediately address them to infants, who can
not discern between their right hand and their left, but
to adults, to moral agents in full possession of natural
faculties, who are capable of judging between right and
wrong, and reproves them for actual sin, and warns them
against choosing what is evil, &c. But when he speaks
of man as a corrupt fallen race, inclined to evil, he
compares them to vipers, and declares that the poison
of asps is under their tongues. The fountain of poison
in the asp is of the same nature when he lies inactive
in his folds, as when he darts out the deadly stream
which gives the mortal wound. So the native corrupt
affections while inactive are of the same nature as the
sin that flows from them when drawn into exercise.
Persons observing no distinction of the subjects, between
God addressing mankind as moral agents, and speaking
of them as a corrupt species, have been led into the
erroneous conclusion, that what he has said in relation
to actual transgression, must be equally applicable to all
kinds of sin ; and hence the denial of all innate depravity,
and confining sin wholly to the actual transgression of
the law of God.
As I have intimated that these new views in their
practical tendency are dangerous to the souls of men, I
will make some observations which may be justified by
my own experience. The danger consists principally in
impressing erroneous ideas on the unconverted, as to
their natural moral state, the nature of regeneration, of
the work of the Holy Spirit, and their own natural and
moral powers. They obtain no debasing views of their
corrupted moral state. They are sometimes guarded
against expecting any divine work in changing their

310 LETTERS, ETC.
hearts, and are told that regeneration is their own fixed
purpose to serve God, and that they possess full power
to make themselves new hearts. In all these proposi
tions there is something deceptive. Suppose an anxious
sinner trembling under the apprehension of divine wrath,
is urged to come forward and be prayed for, and then
addressed in language like this, which I have often
heard : " You are in an awful situation, rebelling against
God. The Spirit is now striving with you, and you
have reason to fear that this is the last opportunity you
may have to obtain forgiveness- Now are you ready to
submit and give up your heart to God ? It is the
simplest thing in the world — will you do it ? Kneel
right down, and while the people of God pray for you,
say, here I am, Lord, a poor sinner, I give myself to
Thee, and from this moment I will be Thy servant."
The substance of the prayer is, not for God to create
him anew in Christ Jesus, but for the sinner to submit
and give his heart to God. While kneeling, under the
tumult of fears and feelings, he makes the resolution, and
honestly supposes he has submitted to God, and is im
mediately introduced to the church as a convert. He
may at once feel the burden rolled off, and may think _
his sins blotted out, and that heaven is his final home.
He may have a kind of repentance, faith, love and
new obedience, and go on his way rejoicing, and may
become exceedingly zealous for awhile, and yet remain
wholly destitute of holy affections, " Under such rain
and sunshine there is no need of any alteration of soil
or any foreign seed to be sown upon it." Fruit will
grow spontaneously, but not to everlasting life, unless the
love of God is shed abroad in the heart by the Holy
Spirit. Now I do not say that under such circumstances,
God in his sovereign mercy has never created a sinner

LETTERS, ETC. 311
anew in Christ Jesus ; but I do say, that under such
circumstances, there is danger of self-deception.
I ought in candor to say that a large proportion
who avow the exercise scheme, by some kind of modi
fication, do not approve of the measures alluded to, or
give such loose exhortation to sinners. But I have
heard a popular minister of the new theory, illustrate
his views of regeneration, by the sketch of a merchant,
apprehending that his business was in a bad train, and
yet unwilling to examine it until his fears became great,
when he resolved on a thorough investigation, which
proved that his fears were well grounded, and at once
he resolved to change his whole course of operations.
By a parity of reasoning in the sinner's case, it would
not require any change of heart, for the merest selfish
ness might dictate the same prudent course.
Those who advocate the new theology, generally view
themselves as special revival preachers ; and I freely
admit, that in some respects they are well worthy of
imitation. Their zeal which usually rouses attention,
their pungent enforcement of obligation, their abundance
of labor, if united with sound doctrine and discreet'
exhortation, would render them a rich blessing to the
church of God. I do not so much object to their
manner, or measures, for I have heard numbers of them
and I judge them not wise as to the particular
doctrines and instructions which they inculcate. Meas
ures may be corrected and their effects transient, while
doctrines may be lasting as time, and their results reach
into eternity. Yet I suppose they teach honestly, under
misapprehension, some dangerous errors, mingling with
them a great deal of important truth, and I doubt not
are often instrumental in promoting revivals ; for God in
his sovereign mercy often works in the midst of much

312

LETTERS, ETC.

human imperfection. While I make these concessions, I
fully believe that, generally, the purity of the work
and the genuineness of the converts are very much in
proportion to the purity of the doctrines inculcated.
This subject demands the serious consideration of all
who are laboring to promote revivals of religion. When
the churches are brought to feel the necessity of rely
ing more on divine influence and less upon the power
of motives, by human agency, they may expect more
prayer for the direct agency of the Holy Spirit, and
may look for more general and permanent revivals of
pure religion. The life and prosperity of the churches
and the salvation of sinners are so intimately connected
with genuine revivals, that the subject demands a more
honest, prayerful attention than it has ever yet had since
apostolic days. To understand what portions of truth
are to be inculcated, and what measures are to be adopted
under various circumstances, needs much of that wisdom
which came down from above to guide human instru
mentality, which wisdom we are directed to ask with
the hope of receiving. I apprehend that one of the
chief errors of revival men, as they are styled, lies in '
pursuing a course which has resulted favorably under
one train of circumstances, and then pursuing the same
course, when the state of things is very different.
Novelty excites attention, and when extraordinary
efforts, or measures, or language are adopted and con
tinued for a length of time, they cease to be extraordinary
and become common. I have heard the most solemn
and startling language uttered with vehement emotion,
and so often repeated to a congregation, that it ceased
to have any more effect than plain common-place remarks ;
and yet they would be continued after offending many
of the most sober, devout, and well-informed members of

LETTERS, ETC, 313
the church, were against their private and kind en
treaties. But while measures have been adopted and pursued
which could not be wholly justified, they have often
been greatly exaggerated by gossiping tale-bearers ; for
there is nothing in which mankind are more prone to
make misrepresentation than religious subjects, and it is
to be lamented that good people so often give a listen
ing ear. Some sound orthodox churches have become
so alarmed at the reports, as to cautiously guard
against any special measure, and seem to boast of retir
ing within what is styled the stated means of grace,
and appear contented with a regular routine of services
without any special tokens of divine influence. Eemem-
ber where this is the case, there is something which is
displeasing to God, and generally you find deadness
and a worldly spirit prevalent in such churches. In my
next I will endeavor to show how errors are introduced
into the churches. Yours affectionately, &c.
D. L. D.

II.

My dear Children :
The question has often been asked, if these new
doctrines are so erroneous, how has -it happened that so
many intelligent persons of acknowledged piety, have
embraced them in part, or in whole, and why is it
they are so widely diffused in the churches ?
I will answer generally, that one reason is the
church needs a more clear and distinct knowledge of
40

314 letters, ETC.
the doctrines of the Scriptures, There has, for the last
twenty or thirty years, been less discussion of the doc
trines in the pulpit, and a growing disrelish for those dis
criminating views of divine truth, which can be acquired
only by prayer and study. If the members of our
churches had possessed a deeper interest in the word
of God, the majority would not have been so ignorant
of that system of divine truth, on which their eternal
hopes are founded. They would then have discriminated
between truth and error, and not have embraced doubt:
ful doctrines without investigation. The neglect of cat
echetical instruction, the abundance of light reading, the
multiplicity of societies, the hurry of business, and the
popular itch for entertainment, have all conspired to
render the Christian public unprepared to meet error,
and this has opened an easy avenue for it to pass into
the churches. It is an alarming token of the general
decline of religion, that so little regard is manifested
for the doctrines of the Bible, Doctrines quite oppo
site, are often equally pleasing, if inculcated with inge
nuity and sprightly powers,
I will notice in several particulars, the manner in
which these and other errors have usually been intro
duced in the churches.
First, By mingling with them a large proportion of
truth, so that they are heard without suspicion and are
not generally noticed. Indeed, no error can be exten
sively propagated in orthodox churches, unmixed with a
large proportion of acknowledged truth. Half a cen
tury ago the Universalists were zealous advocates of the
Deity and atonement of Christ, blended however, with
Antinomian views. After preaching these doctrines in
an animated style which caught the public ear, they
then applied the work of redemption to all mankind.

letters, etc. 315
instead of the elect, making no distinction between
atonement and redemption, and carried with them great
numbers of hearers. A few years later in this country,
the Unitarians preached the example and precepts of
Christ in a pleasing manner, keeping for a while wholly
out of sight his Deity and atonement, until they had
fully attached their hearers to them, and then came out
and denied these doctrines, and carried with them in
some places a majority of their congregations.
• Second. By using the familiar and established terms
of the doctrines of the Bible, and then applying a
meaning to them in a different sense from the common
use. This has always opened a wide door for the
introduction of error. For example, the term regenera
tion is spoken of as turning men from darkness to
light, and plain honest Christians attach the idea to it
of a divine work in the immortal spirit, and when it
is illustrated as being the act of the sinner in turning
to God, he naturally supposes it is exhibiting its nature
by its fruit and has no suspicion of a wrong applica
tion. Third. By using analogical reasoning to establish a
doctrine, instead of merely illustration, as is generally
the case in the Bible. Analogy may be true in one
point, while it has no other reference. Christ says
" behold I come as a thief," and in another place he
says, " the thief comes to steal, kill and destroy." How
absurd it would be to carry out the analogy to him
who came not to destroy men's lives, but to save them!
The whole scope of the subject, shows that our Lord
had no reference to any thing, except his coming to
judgment unexpectedly. We often hear the supposed
analogy between civil and divine government, while it
utterly fails in the most important point ; civil govern-

316 letters, etc
ment being destitute of a mediatorial system. This opens
a wide door for the introduction of error. Nearly all
false doctrine is propagated more or less by analogical
reasoning. Fourth. By exhibiting the doctrines generally
acknowledged in the church as inconsistent with com
mon sense ; by clothing them in a dress they have not
been seen to wear before, or endeavoring to render them
frightful, if not ridiculous. This effectually paves the
way for the introduction of new views of the doctrines
of the gospel.
Fifth. By giving an entirely new set of terms to
the work of regeneration, so as naturally to convey the
idea that it is the act of the creature, and not wholly
the sovereign work of the Spirit of God.
Forty years ago such language as the following was
familiar among Christians. Such a person " is hopefully
born again," or " has experienced religion," or " has met
with a saving change," or " has been savingly wrought
upon." But the language to a great extent is now, such
an one "has given his heart to God," or "has chosea.
the one thing needful," or "has obeyed the truth," or
" has submitted to God," The former expressions recog
nized regeneration as the work of God, but the latter as
the voluntary act of the creature, which is only the
fruit of regeneration.
Sixth, By an outcry against doctrinal controversy,
as distracting the thoughts of the pious, destroying
brotherly love, hindering revivals, &c. But who has
ever known such results to follow from a candid defence
of the truth and the exposure of error? It is calcu
lated to produce exactly the contrary results, and so
judged the Apostle when he exhorted to contend earn
estly for the faith. This sounding an alarm against

letters, ETC. 317
controversy, may prevent public examination and keep
error out of sight for a while. Let me caution
you to beware of those who denounce the investigation
and defence of the doctrines of the gospel ; and still, I
wish you to discriminate between a right and wrong
spirit, and always observe Christian courtesy and temper
in religious discussions.
Seventh. By keeping out of sight the questions at
issue, instead of meeting them fairly before the pub
lic. The attention of the public is often diverted by
the denunciation against speculation, while sinners all
around are perishing. If the question of native depravity
is brought up to view, you are likely to be told, it is
better to go out and convert sinners, than to be talking
about the state of infants. Such specious remarks are
well calculated to affect the populace, and they have a
powerful effect on many professing Christians, with whom
there is already a prejudice against a close investigation
of the doctrines of the gospel, as it requires time, think
ing and labor.
Eighth, By discouraging the instruction of children
and youth in the catechisms of our own church, because
of some supposed errors. But doctrinal knowledge, of
which our catechisms as a whole are an excellent sum
mary, is essential to sound, consistent, practical piety ;
and the neglect of it opens a wide door for the introduc
tion of error among the youth. It is intelligent piety
that is useful and consoling.
Ninth, It is finally said that there is no material
difference in the systems referred to, and the most that
appears is merely verbal ; that both amount to the same
thing. The extensive impression of these loose declara
tions has probably done more to widely diffuse these
erroneous sentiments than any other consideration.

318

letters, etc.

Indeed, it has been the principal foundation that has
quieted the consciences of many pious persons who have
adopted and rested upon wrong doctrinal views.
Those who cannot perceive any material difference
between the two systems brought into view in these
letters, I should really think needed the creation of a
physical faculty. Allow me to inquire, if there is no
difference between the race of man coming into the
world with morally defiled affections, inclined to evil,
and their coming into being without any moral charac
ter, destitute of any natural bias to either good or evil?
Is there no material difference betwen God creating a
person anew in Christ Jesus, and his changing his own
heart by a voluntary choice of his own will ? Is there
no essential difference between a direct operation of the
Holy Spirit implanting holy affections in the soul, renew
ing the temper of the mind, and presenting the truth to
the mind by way of motive to induce the sinner himself
to turn to God ?
Those who are born again are born " not of the will
of man but of God," The Spirit dwells in them, and
so makes his abode in them that they are styled, "tem
ples of the Holy Ghost." He carries on a progressive
work of sanctification within them. But if the work
were nothing more than the choice of the will in view
of motives, it would actually be by the will of man.
" So then it is not of him that willeth, nor of him that
runneth, but of God who showeth mercy." Rom, ix. 16.
While the new theory acknowledges the doctrine of
divine sovereignty, it practically rejects it in the great
work of regeneration. In my next, I propose to add a
a few more suggestions to fortify you against imbibing
errors to your spiritual injury. Yours, &c.
D. L. D.

letters, ETC. 319
III.
My dear Children :
I will add a few more remarks to guard and
fortify your minds against imbibing wrong notions of
religion, which often happens without much investigation
or consideration.
First, There is a necessity of some correct views
of the doctrines of the gospel for an intelligent self-
examination. How can we determine whether we have
been born again, unless we know something of the
nature and fruits of regeneration ? How can we know
whether we exercise that repentance which is unto life,
if we do not know in what evangelical repentance con
sists, in distinction from " the sorrow of the world ? "
How can we determine whether we do in fact exercise
that faith which works by love and purifies the heart
and overcomes the world ; which takes hold of Christ's
righteousness alone, as the only ground of justification,
if we do not know in what saving faith consists ? How
can we know whether the love of God is shed abi-oad
in our hearts by the Holy Spirit that dwells in the
saints, unless we know something of the nature and
fruits of holy affections?
Second, There is a necessity of a thorough, syste
matic study of the Bible, in order to understand its
truths, I am often pained to perceive a disposition to
acquire no more divine knowledge than just enough to
get into heaven. Now persons of such feelings, do not
evidently take great delight in God's word, and are in
danger of falling short of eternal life.
I will recommend to you to read attentively the
Bible through once a year, and supply yourselves with

320

letters, ETC.

characters to designate the important doctrines, and
mark with your pencil on the margin of your Bible the
characters which designate the doctrines, as you meet
with them. This will direct your attention to the sub
ject, will be convenient for reference, and will quicken
your memory to notice and review the subject in future
reading. This I know is not an unreasonable sugges
tion, for I have practiced it for almost forty years,
sometimes in feeble health, and again amid extended busi
ness, and have never failed. It has been a delight
and consolation in scenes of great trial. To read the
whole of the ,Bible annually, is not the whole attention
that ought to be given to the words of eternal life.
They should often be prayerfully studied, comparing one
portion with another.
Third, It is of great importance to give attention
to reading solid standard works, as helps to understand
the Scriptures. There is too great a proportion, at the
present day, of narrative, biography, periodicals and light
reading, exclusive of poisonous fictions, which are
attractive to youth, and draw away their attention, and
give them a disrelish for more important works, such
as are necessary to enlighten the understanding and dis
cipline the mind for usefulness.
Permit me to name a few authors and works that I
would recommend to you to study and understand. First
the Confession of Faith, and the larger and shorter Cat
echisms of our own church. It is a disgrace when
books are so plenty and cheap, to be ignorant of the
doctrines and discipline of our own church.
Also the writings of Dr. Bellamy, particularly his
" True Religion Dejineated," President Edwards' Works,
and the writings of Andrew Fuller, J. Angell James,
Pike, Flavel, Baxter, and Dr, Watts, especially his

LETTERS, ETC. 321
Psalms and Hymns, False religion never relishes the
unction , and spirituality of these sacred songs, and is
always disposed to alter or substitute something else in
their place.
Fourth. It is important to obtain, as far as it is prac
ticable, a clear, systematic view of the doctrines of the gos
pel.- This is not vain speculation, as some have intimated,
who wish to introduce new sentiments. Without it, you
are in .danger- of holding to doctrines directly opposite,
and this is one cause of the indistinct apprehension and
confusion of the doctrines in many of our evangelical
churches at the present, time,
I Was once conversing with an elder who had nearly
all the advantages for education that Europe and America
afforded, who professed to be a great admirer of the
writings of Dr, Owen, and who also was pleased with
the preaching of a popular new theorist, in my view
the antipodes of Owen, and he told me he could per
ceive no difference in doctrine between him and the old
divine, I apprehend it was because both used the same
familiar terms to designate doctrines, while they applied
to them quite a different meaning,
.. Should you say, my dear children, that you have not
time fully to attend to all my recommendations, allow
me to ask you for what is your time given you but to
prepare for eternity ? Can you have any thing more
important than the salvation of your immortal being?
If you are about to purchase real estate, do you not
take time to examine the title to see if it is clear and
valid? There is reason to fear that the common plea
of " the want of time " will be the occasion of the final
loss of many immortal souls. It is not uncommon for
persons to obtain a hope and then live upon a dead
formality of religion, observing a very strict routine of
41

322

LETTERS, ETC.

reading the Bible and saying their prayers, without much
pleasure except quieting their consciences, while their
affections are all alive to the things of this world, to
riches, to fashions, to honors and entertainments. Such
persons are generally pleased with entertaining preaching
and music, but have a disrelish for spiritual devotion.
It is your duty and privilege to "be rooted and
grounded in love," that you may not be carried about
by every wind of doctrine, but remain firm and immove
able, always abounding in the work of the Lord, It
ought to -be your sincere daily prayer, that the Spirit
of God would open your minds to understand and relish
divine truth, so that it may become the man of your
counsel, the guide and joy of your life. Then you will
be sanctified through the truth.
Clear and distinct views of the system of divine
truth, are not only essential to personal sanctification,
comfort, growth in grace and usefulness in the church
and world, but necessary to preserve the churches from
extravagance, instability, fanaticism, formality, false doc
trine and apostacy. Now may the Lord Jesus Christ,
the great Shepherd of the sheep, encompass you in his
heavenly fold, and shield you from temptation, and all
the enemies of your souls, and may you all respond.
Amen ! I am affectionately yours,
D. L. D,

VERSES. 323

Note. The following scraps of verse were found In Mr. Dodge's
private portfolio.

ON THE FIRST TWENTY VERSES OF THE
EIGHTEENTH PSALM.
I -will extol the fi-ying God,
My strength, my rock, my safe abode !
To His pavilion wUl I fly ;
He'H guard me when my foes are nigh.
Sorrows of death around me spread ;
Terror, in floods, rolled o'er my head;
The pains of heU my soul oppressed, —
I cried to God in deep distress.
My cry ascended to his throne,
He bowed the heavens and came down;
The trembling earth before him bent!
The mountains shook at his descent !
Beneath his feet thick darkness rolled !
Bright arrows shot from pole to pole !
On flaming cherubs he did fly.
On winged winds across the sky!
Hailstones and fire were cast abroad —
AU nature owned the approaching God —
Earth's deep foundations opened wide —
The affrighted sea rolled back her tide !
In thunders the Almighty spoke.
While lightnings from the darkness broke
My foes before his wrath did fly.
Dispersed by tempests from on high.

324 VERSES.
My God descended from above.
Because on me he set his love ;
He took me from the roaring flood.
And brought me to his safe abode ;
Because his law was my delight,
My ways were righteous in his sight.
He took me from the depths of hell.
And raised me to his heavenly hill.*

II.
A SHORT INVOCATION.
My gracious God, for Jesus' sake,
Now hear my feeble cry;
Into thy hands my spirit take.
And guide me till I die.
In hope then let my body rest.
Till the great trump shall sound;
Then let me wake and join the blest.
And walk the heavenly ground.

III.
THOUGHTS OP AN AWAKENED SINNER.
Blest Savior, thy in-viting voice.
Calls me to make a solemn choice,
To choose the way to heavenly light,
To walk by faith and not by sight.

* Bishop Home supposes that David personated Christ in most of the
Eighteenth Psalm.

VERSES. 325
May I not turn away mine ear !
Thy call of mercy may I hear !
Enter at once the narrow road.
And walk obedient to thy word !
'Tis mercy's voice so kindly given
To point the road that leads to heaven;
Blest Jesus guide me on the way.
Tin dawning light is lost in day!
Then shall I meet the holy throng,
And join in that eternal song.
To Him who washed us in his blood,
In praise to our ascended God.

IV,
A PRAYER.

Come blessed Spirit ! come I
Thou source of living peace
Command my warm affections home
To taste immortal bliss.
O, messenger of love !
One dawn of thy sweet ray.
Will raise this languid soul above
The joys of feeble clay.
Up to thy bright abode
To join the songs of praise
To Jesus, my incarnate God,
With sweet seraphic lays.

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