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 THE 
 
 UNIQUE, 
 
 A BOOK OF ITS OWN KIND: 
 
 CONTAINING A VARIETY OF 
 
 HINTS, 
 
 THROWN OUT IN A VARIETY OF WAYS, 
 TOR 
 
 EVANGELICAL MINISTERS, CHURCHES, 
 AND CHRISTIANS, 
 
 BT 
 
 GREGORY GODOLPHIN. 
 
 ' Look in this mirror and behold thy face.' 
 
 BOSTON: 
 
 PUBLISHED BY JOHN PUTNAM. 
 81 Cornhill. 
 
 1844.
 
 Entered according to act of Congress, in the year 1844, 
 
 In the Clerk's Office of the District Court, for the District 
 
 of Massachusetts.
 
 CONTENTS. 
 
 PREFACE, v 
 
 CHAP. L The Ministry of Rev. Hezekiah Blue- 
 
 ville, 1 
 
 CHAP. II. Rev. Paul H. Clarendon, . . 13 
 CHAP. ILL An Anti-Slavery Dialogue, . . 21 
 CHAP. IV. Rev. Theophilus Merton, . . 30 
 CHAP. V. A Burlesque Letter, . . .38 
 CHAP. VI. Henry Greedy, .... 46 
 CHAP. VIL A Colloquy in Deacon Stephen 
 
 Martin's Store, 55 
 
 CHAP. VEL Mr. Pompoloni, .... 66 
 CHAP. IX. Rev. Yates Yerrington, . . 74 
 CHAP. X. Colonel Richard Forrester, . . 82 
 CHAP. XL Temperance Interview, . . 97 
 CHAP. XII. The Contrast Ugly Deacon Brake ; 
 
 Good Deacon Drake, .... 104 
 CHAP. XHL Rev. James Jenkinson Jenkins, . 110
 
 IV CONTENTS. 
 
 CHAP. XIV. Cheating by Churches, as Church- 
 es, .., 117 
 
 CHAP. XV. Rev. Christopher Fickle, . . 125 
 
 CHAP. XVI. Extracts from the Diary of Rev. 
 Barzillai Barmley, 133 
 
 CHAP. XVIL Letter from Rev. Tobias Sincere 
 
 to Rev. Asa Agar, upon Evangelism, . 145 
 
 CHAP. XVm. Horse-Shed Conversation, . 159 
 
 CHAP. XIX. Obadiah Keedle, ... 166 
 
 CHAP. XX. Certain Members of Certain Church- 
 es, . . .181 
 
 CHAP. XXI. Conversation between Rev. Mark 
 Colewood and Rev. Ezekiel J. Melrose, 199 
 
 CHAP. XXII. Rev. Thomas Thompson Tomp- 
 kinson, 217 
 
 CONCLUSION, 230
 
 P II E F A C E. 
 
 "Of making many books there is no end.' 7 
 Thus spake king Solomon, and if he had lived 
 in this day, he probably would have seen no 
 reason to alter this opinion. Has not this age 
 somewhere been called a book-making age ? 
 Every one, however, who makes a book, 
 whether from his own brain, or from other 
 men's productions, has some motive or mo- 
 tives for doing so. The writer of this volume 
 was actuated by certain motives in preparing 
 it, which were entirely satisfactory to his own 
 mind ; but he does not apprehend that it will 
 particularly subserve the cause of truth to 
 make known to the public what these motives
 
 VI PREFACE. 
 
 were. Therefore the readers of the Unique 
 may ascribe to the author such motives as their 
 good sense may dictate. If they give him the 
 credit of good motives, he will be glad ; if bad, 
 he will be sorry ; but yet not sorry that he 
 wrote the book. 
 
 If you say to a poet that a certain thing, in 
 any of his productions, is improper, or inaccu- 
 rate, or offends good taste, or find any kind of 
 fault he answers, "Oh, that is allowed by 
 poetic license." Poetic license is a curious 
 sort of a character. He throws the mantle of 
 charity over many things that, otherwise, 
 would suffer by exposure. 
 
 The author of this work thinks that he 
 ought to be indulged with a sort of poetic li- 
 cense ; and that the fault-finders should all re- 
 member that the book is unique a book of its 
 own kind unlike other books and therefore 
 great and charitable allowance should be made. 
 He cannot see why he should not escape on 
 the ground of an unique license, as well as the
 
 PREFACE. Vll 
 
 poet on the ground of a poetic license. How- 
 ever, as some may be unwilling to grant him 
 any such license, he would say, that should 
 any fastidious readers object to the language 
 used by any of the characters that figure in 
 this book, they must remember that it is un- 
 reasonable to make the author responsible for 
 the language of every church member. He 
 does not keep a school to teach them, and he 
 did not deem it his duty to correct them. 
 They must talk in their own way. Should 
 any say, No man ever reasoned as foolishly as 
 some in this book are said to have done, the 
 writer would not contradict such, but, gently 
 begging their pardon, would take the liberty to 
 remark that they are mistaken. He knows of 
 facts that would perfectly satisfy any ingenuous 
 minded man, that some church members rea- 
 soned, or, more properly, talked, even more 
 foolishly than any of the talkers in this book. 
 
 Possibly, some may object to the repre- 
 sentations herein contained, and say they do
 
 V1U PREFACE. 
 
 not fairly describe evangelical ministers, church- 
 es and Christians.* Two things the writer 
 would request the objector to keep in kind re- 
 membrance. First, that he nowhere intimates 
 that these representations are applicable to all 
 cases. Second, that if the objector does not 
 know of cases to which they are applicable, 
 others may. The objector is not competent 
 to decide this point, unless he is acquainted 
 with all the evangelical ministers, churches and 
 Christians in the United States. It may be a 
 very easy thing for him to say, the picture is 
 overdrawn, but it would be a very difficult mat- 
 ter to prove it. It may be objected to the 
 contents of the Unique, that they expose too 
 many things in the religious world. Gentle 
 objector, remember, worldly men know all 
 these things, and complain that religious peo- 
 ple try to cover them up. They certainly 
 
 * It is possible for a man to be a Christian, and 
 maintain a course not strictly evangelical.
 
 PREFACE. IX 
 
 will think none the worse of Christians, if they 
 speak and write about the evils in the church, 
 and by so doing, try to bring about a more evi- 
 dent consistency between the Christian profes- 
 sion and practice. 
 
 It may be said that in some of the narratives, 
 matters are introduced that do not strictly be- 
 long there. That is true ; but in all such in- 
 stances there was a special object in view, and 
 it would make too long a story for the writer 
 to explain, in each instance, what that object 
 was. Having said thus much, he leaves his 
 readers to find whatever fault they please. 
 
 Should any persons suppose they are repre- 
 sented by any of the characters herein drawn, 
 the author can only say, they know much bet- 
 ter than he does, how nearly these characters 
 correspond with their own, and if they find 
 coats that fit them, he would on no account 
 whatever, take the responsibility of saying they 
 must not wear them. Rather will it be his 
 prayer, that in wearing them they may find
 
 PREFACE. 
 
 much comfort ; that they may warm them, as 
 well as cover them ; and prove useful and well- 
 fitting garments. He does not say that he had 
 any persons in view, but should any think so, 
 he would by no means interfere with their free- 
 dom of opinion. 
 
 No doubt there will be a difference of opin- 
 ion in reference to the Unique. While some 
 may think it was called for, and came just in 
 the nick of time, others may think it was un- 
 called for, and had better been burned than 
 published. Probably some cautious, prudent 
 brethren will wisely shrug the shoulders, and 
 still more wisely shake the head, and say, I 
 am rather afraid of its influence ; and others, 
 perhaps, will say, I think it will prove useful. 
 At any rate, I arn willing it should be read, 
 and then leave it to a higher power to take 
 care of its influence. 
 
 " Some said, John, print it, others said, not so. 
 Some said, it might do good, others said, no."
 
 PREFACE. XI 
 
 Many ministers, churches, and private 
 Christians can take useful hints from this book, 
 if they choose ; and if they do not choose to 
 do so, the responsibility will lie at their own 
 door. Should any individuals take a hint from 
 it, that should exert a good practical influence 
 upon their lives, the writer will be perfectly 
 satisfied with that, and will cheerfully let them 
 think of him and his book in any manner that 
 will be most comfortable to themselves. 
 
 People often speak, when discussing the 
 merits of any publication, as if this world were 
 all in all. We should remember that there is 
 another world, of much more importance to 
 us than this. The writer has tried to keep 
 this fact in view. 
 
 Had he written merely to please, he would 
 have taken a different subject ; or, at least, he 
 would have omitted much that this volume 
 contains. 
 
 Unique Street, Castle Terrace, ? 
 .Vovember 9th, 1843. S
 
 THE UNiaUE. 
 
 CHAPTER I. 
 
 THE MINISTRY OF REV. HEZEKIAH BLUEVILLE. 
 " A man he was to all the country dear." 
 
 On a mild and balmy day towards the close 
 of the summer of 18 , just as the sun was 
 beginning to peep over the mountains, and 
 scatter by his genial rays the mists that had 
 
 shrouded the valley of A , two young men 
 
 with quickened pace were hurrying along the 
 somewhat winding and romantic road of that 
 valley, and rapidly lessening the distance be- 
 tween them and the pleasant village of B , 
 
 nothing of which could as yet be discerned, 
 but the spire of its neat and pretty church. 
 
 Something in their looks, as the bland 
 1
 
 2 THE UNIQUE, 
 
 zephyrs of the morn threw back their flurried 
 and flowing locks, denoted a sorrowful earnest- 
 ness, which, with the celerity of their move- 
 ments, plainly evinced that they had some 
 object before them of more than ordinary in- 
 terest. Not a word was spoken. In silence 
 they hastened onward, and the stillness of the 
 vale, save when broken now and then by the 
 clear, sweet carol of some morning songster, 
 seemed so pensively in accordance with the 
 feelings of the brothers, for brothers they were, 
 that both were reluctant to invade it by the 
 sounds of the human voice. In this way they 
 reached the village, and then they spoke not ; 
 not even to those who were going forth to the 
 labors of the day ; but quickly passing nearly 
 the whole length of its beautiful green, on both 
 sides of which stately trees were gently waving 
 their rich and luxuriant foliage, they for a mo- 
 ment stopped. Then opening the gate of a 
 small front yard tastily adorned with flowers 
 of every hue, giving off their sweetest fragrance 
 to the morning air, they noiselessly trod its 
 little walk. With trembling hand the latch of 
 the door was raised, and then half smothered 
 notes of mourning fell upon their ears. The
 
 REV. MR. BLCEVILLE'S MINISTRY. 3 
 
 tones of a sister's voice were heard, but alas, 
 how changed ! How different from those 
 blithe and joyous tones with which she had in- 
 variably greeted them on previous visits to 
 their home. 
 
 Vainly endeavoring to subdue her grief, how 
 mournfully did she cry, "Oh James, Oh 
 Henry, dear father has gone ; he is dead ! he 
 is dead ! !" 
 
 We will not detain the reader at the house 
 of mourning. We will not dwell upon the 
 anguish of the brothers, the sister, the mother, 
 the whole family. Suffice it to say, he whom 
 they now mourned was a man of God, a min- 
 ister of the gospel, a father in Israel. As he 
 had lived, so he died, trusting in Christ alone 
 for salvation; and when "heart and flesh failed 
 him," his Redeemer did not desert him, but 
 by "his rod and his staff comforted him" as 
 he passed "through the valley of the shadow 
 of death." 
 
 Rev. Hezekiah Blueville was settled in 
 
 A , in 17 ; and if he had remained on 
 
 earth but one month more, he would have 
 been the pastor of the church in that village 
 forty-seven years. Being but twenty-four
 
 4 THE UNIQUE. 
 
 years of age when ordained as the spiritual 
 guide of his people, he gave them the vigor of 
 his youth, the strength of his ripened manhood, 
 and the experience of his age. He ardently 
 loved his flock, and desired no greater blessing 
 than to " spend and be spent" in doing good 
 among them. Cheerfully did he labor " in 
 season and out of season," to benefit the pre- 
 cious, deathless souls committed to his charge ; 
 and many and earnest were his prayers that these 
 labors might not be in vain. His prayers were 
 heard ; these labors were not in vain ; God sig- 
 nally blessed them, and honored him as the 
 instrument of leading his own people in the 
 "right teat/," and of turning many sinners to 
 righteousness, who doubtless will shine as gems 
 in his brilliant crown forever. 
 
 If the pastor loved his people, among whom 
 he thus was blessed, it may of a truth be said 
 that the people sincerely loved their pastor. 
 -Although the greater portion of those who 
 composed the church and congregation at the 
 time of his ordination had entered the world 
 beyond the tomb, there were a little remnant 
 of his own age, and still a few more who were 
 nearly as far advanced in life as himself, re-
 
 REV. MR. BLUEVILLE'S MINISTRY. 5 
 
 maining at the day of his death. These cher- 
 ished feelings of the highest regard and truest 
 affection for their devoted pastor ; and those that 
 were younger, even down to the children, loved 
 and reverenced this holy servant of the Lord. 
 
 "Ev'n children followed with endearing wile, 
 And plucked his gown to share the good man's 
 smile." 
 
 As a preacher, he was plain, earnest and im- 
 pressive, always delivering sermons that inter- 
 ested, and which, at the same time, clearly 
 disclosed the fact that his object was not so 
 much to gain the applause of the people, as 
 it was to do them good, and thereby secure 
 the approbation of his God. 
 
 Perhaps scarcely any minister would come 
 nearer Cowper's familiar description of a good 
 preacher. 
 
 " Simple, grave, sincere, 
 In doctrine uncorrupt, in language plain, 
 And plain in manner ; decent, solemn, chaste, 
 And natural in gesture ; much impressed 
 Himself, as conscious of his awful charge, 
 And anxious mainly that the flock he feeds 
 May feel it too ; affectionate in look, 
 And tender in address, as well becomes 
 A messenger of grace to guilty men." 
 
 r
 
 6 THE UNIQUE. 
 
 Probably the only thing in his preaching that 
 might be objectionable to some of our own 
 time was, that a large portion of his sermons 
 were of a doctrinal character ; not dry doctrinal 
 discussions ; but doctrine so judiciously blend- 
 ed with precept and practical teaching, that it 
 seldom failed to instruct and edify his hearers, 
 whether such would be its effect upon some of 
 the present day, or not. 
 
 As he was very methodical in all his ar- 
 rangements, and kept a diary, an account of 
 his preaching, baptisms, marriages, funerals, 
 expenditures, &c., we are able to give some 
 details, which will show, to some extent at 
 least, the labors and usefulness of this venera- 
 ble Christian minister. 
 
 , 
 
 He preached in his own meeting-house 4073 times. 
 In school-houses in his own parish 2304 " 
 
 In private houses in his own parish 1211 " 
 
 In other towns, on all occasions 1097 " 
 
 8685 
 
 He baptized among his own people and in 
 other places during his ministry, 1503 individ- 
 uals. He married 1347 couples, and attended 
 1918 funerals. The church numbered 91 
 when he was settled, and 279 when he died.
 
 REV. MR. BLUEVILLE S MINISTRY. 7 
 
 Any one considering further the prayer and 
 conference and church meetings he must have 
 attended, ministers' meetings, associational and 
 other meetings abroad, ordinations, installa- 
 tions, dedications, &c., in which he must have 
 participated, pastoral visitation, parochial calls, 
 time occupied in study, and the cares and du- 
 ties necessarily attendant upon a large family 
 any one, we say, considering all these things, 
 will see that his long life must have been dili- 
 gently occupied in the sphere in which Provi- 
 dence had placed him. It is proper here to 
 remark, that there were eleven seasons of 
 special out-pourings of the Spirit under his la- 
 bors, eleven glorious revivals, when great 
 numbers were converted to God, and when, 
 consequently, his cares and anxieties were 
 greatly increased. 
 
 The salary that this useful minister of Jesus 
 received, was at first $300 a year ; and it was 
 increased from time to time by the choice of 
 his people, till it amounted to $500. It 
 averaged during the 47 years, $425, which 
 amounted to $19,975 
 
 Marriage fees, 2,428 
 
 $22,403
 
 8 THE UNIQUE. 
 
 This $22,403, with money presented, and 
 small sums obtained for occasional services in 
 other places, which in all might have amounted 
 to $1000 more, with discreet and commenda- 
 ble economy comfortably maintained his family, 
 and enabled him to bring up his children in a 
 manner alike honorable to his good sense and 
 piety. In this connexion, however, we 
 should add that his kind people presented him 
 with clothing, fuel, vegetables, hay, and other 
 useful articles, to the value of, as near as he 
 could judge, $75 or $80 a year. Being af- 
 fectionately attached to him and /us, they took 
 delight in bringing their free-will offerings to 
 his house. 
 
 Such were his resources ; and with a gene- 
 rous heart, his hand was ever open to supply 
 the wants of the needy and the suffering : he 
 was also a liberal donor to the different benev- 
 olent societies of his day. He educated two 
 of his sons, who as scholars ranked high in the 
 university. One of them is now a minister of 
 the gospel in a neighboring state, and the other 
 is an eminent physician, with a large and suc- 
 cessful practice, in one of our Atlantic cities. 
 The two sons referred to at the commence-
 
 REV. MR. BLUEVILLE'S MINISTRY. 9 
 
 ment of this narrative, were pursuing their 
 studies in an academy, preparatory for college, 
 at the time of their father's decease. 
 
 As he never felt that he needed more salary 
 than his people of their own accord cheerfully 
 paid him, he never asked for more ; and al- 
 though he had repeated calls from other 
 churches, where larger sums were offered, he 
 promptly declined them all. Once receiving 
 a call from a city church, which tendered him 
 what in those days seemed an exorbitant salary, 
 and in which many inducements were men- 
 tioned for him to leave the country, and take 
 the oversight of the large church in the city, 
 some of his members expressed strong fears 
 that he would accept the invitation. However, 
 they had not as yet learned what was his spirit 
 and character ; and he settled the matter on 
 the following Sabbath to their entire satisfac- 
 tion. After mentioning the call, and the va- 
 rious reasons urged therein for his acceptance 
 of the same, he said, "Brethren, I shall not 
 leave you as long as you will keep me ; for 
 here I wish to live, here I wish to die, and 
 here I wish to be buried." Many were so 
 much affected that they could not refrain from
 
 10 THE UNIQUE. 
 
 tears of joy ; being so suddenly and so agreea- 
 bly relieved from their burden of anxiety, 
 by this affectionate and decisive declaration. 
 Though beloved before, this seemed to en- 
 dear him still more to his people. 
 
 Neither greater emoluments, nor a field 
 more inviting to a minister desiring popularity, 
 could shake his resolution to remain with his 
 first and only charge. In some of the places 
 to which he was strongly solicited, his talents 
 undoubtedly would have gained him more re- 
 nown, but he was satisfied with the honor that 
 he did receive, and neither sought nor cared 
 for greater. 
 
 " Remote from towns he ran his godly race, 
 Nor e'er had changed nor wished to change his 
 place." 
 
 One of our oldest colleges conferred upon him 
 the degree of D. D., but he meekly declined 
 it, deeming it unadvisable to make distinctions 
 among ministering brethren, and saying, "that 
 after all the palliating reasons urged in defence, 
 it was nothing more nor less than being called 
 Rabbi, which the Saviour commands his min- 
 isters never to be called."
 
 x REV. MR. BLUEVILLE'S MINISTRY. 11 
 
 But his race is run. He has fought the 
 good fight, and has finished his work on the 
 earth. Vigorous and active, though upwards 
 of threescore and ten, "his eye not being 
 dim, nor his natural force abated," he was sud- 
 denly cut down in the midst of his usefulness. 
 After faithfully preaching the precious truths 
 of the gospel on a Sabbath morning from the 
 words, "For me to live is Christ, and to die 
 is gain," and expatiating upon the Christian's 
 blissful inheritance with unusual fervor and an- 
 imation, little realizing how soon he should be 
 a partaker of that inheritance, he was violently 
 seized with an alarming disorder ; and as the 
 sun of the succeeding day was serenely going 
 down beneath the western horizon, he sweetly 
 fell asleep in Jesus, and was borne to his 
 home in heaven. The grass has now grown 
 over his grave. The marble erected by his 
 congregation (for they would erect it, and all 
 were so desirous of doing something towards 
 it that no one was allowed to pay but a trifle) 
 points out his grave from the others. And 
 be it remembered he went down to that "grave 
 in a full age, like as a shock of corn cometh 
 in in his season" honored by all and his
 
 12 THE UNIQUE. 
 
 memory deeply enshrined in the hearts of his 
 people. 
 
 Oh who does not wish, when we contem- 
 plate such ministers and churches, that minis- 
 ters and people now would love each other 
 more would live together and labor together 
 till death dissolves the union instead of the 
 exciting, turbulent, ever-shifting scenes that in 
 this day are so painfully frequent in Zion.
 
 REV. PAUL H. CLARENDON. 13 
 
 CHAPTER It 
 
 REV. PAUL H. CLARENDON. 
 
 Rev. Mr. Clarendon was settled in a large 
 manufacturing town of New England, in 1835, 
 over the Orthodox Congregationalist church, 
 which at that time numbered 237 members. 
 He was pleased with his people, and they 
 were apparently satisfied with their minister. 
 The congregation, which had considerably 
 dwindled at the time of Mr. Clarendon's set- 
 tlement, in consequence, to some extent 
 doubtless, of the church being destitute of a 
 pastor for nearly a year, began to increase 
 under his ministrations, and has continued on 
 the increase up to the present time ; and now 
 their commodious house of worship is rilled 
 with attentive hearers. He has also been 
 blessed with two delightful revivals, and has 
 had the satisfaction of adding more than 100 
 to the church. 
 
 The salary Mr. Clarendon at first received, 
 2
 
 14 THE 
 
 was $650 a year, which was considered by 
 the majority of the church quite a liberal 
 amount ; although they were a wealthy people, 
 and several of them lived at the rate of 2000 
 a year. They knew, however, that their 
 minister could not possibly live more than de- 
 cently on this salary. By contriving, he 
 could go along so as to obtain food and clothing 
 for his family, and keep out of debt ; and that 
 was all he could do. There were several 
 theological books that he felt were needed 
 upon the shelves of his library, but he could 
 not purchase them, as his income would not 
 allow it. 
 
 Some of his church members were so- deeply 
 impressed with the belief that the Lord would 
 not keep him humble unless they kept him 
 poor, that they were very anxious that his sal- 
 ary should be reduced. Accordingly one of 
 them, Ira Jenifer, moved in a church meeting 
 not very fully attended, in the year 1838, 
 "that the salary of our pastor be reduced to 
 $600." This man, whose family was not as 
 large as his minister's, and who spent his 
 $1300 a year, and yet thought he lived quite 
 economically, said, "I am really afraid our
 
 REV. PAUL H. CLARENDON. 15 
 
 minister is getting too rich. I think he might 
 live on less money with comfort ; and if he 
 cannot, it is because he is too extravagant." 
 This "consistent jeiceZ" of a brother consid- 
 ered it very proper that he should keep two 
 fine, high spirited horses, and several kinds of 
 riding vehicles which he used but little ; but he 
 thought it was highly improper for Mr. Claren- 
 don to keep one poor old horse and chaise, 
 to visit his parishioners who lived in the out- 
 skirts of the town; "for," said he in this 
 meeting, "I see no reason for this unnecessary 
 expense, as our minister is a strong, healthy 
 man, and is able to walk for all purposes of 
 visiting." He also said, "I never thought it 
 well to give ministers large salaries. The fact 
 is, human nature is human nature,* and they 
 cannot bear it. The more money they have, 
 the less faithful they are.f Now Mr. Dangley, 
 
 *As no one will probably dispute this sage remark, 
 those who may desire a particular explication of 
 Ira Jenifer's views, must go to him, as the writer 
 does not feel competent to explain for him. 
 
 f If this rule is correct, and works both ways, then 
 it follows that the less money a minister has, the
 
 16 THE UNIQUE. 
 
 in the city of , has $2000, and preaches 
 
 twice a week ; our minister has $650, and 
 preaches three times a week ; and if he had but 
 $400, 1 suppose he would preach four times a 
 week ; therefore I go for reducing the salary of 
 our pastor." 
 
 Another brother of very limited views said, 
 "I work hard all the week, and receive for 
 my labor only about $200 a year; and I don't 
 see why our minister, who icorks only on Sun- 
 day, should be paid such a great salary." 
 
 Another one said, "It has been a source of 
 vexation to me that we have to pay so much 
 to ministers. When I look at our church, 
 and see how many of us have to labor for our 
 bread, and how many hours each day those of 
 us work who are in the factories, I must say 
 it makes me feel unpleasantly to be compelled 
 to pay such a heavy salary." This man re- 
 ceived $400 a year, as an overseer in the fac- 
 tory, and paid five dollars a year towards the 
 salary ; while some of the females who worked 
 
 more faithful he will be ; consequently the only way 
 to make a minister wholly consecrated to his work, 
 is to deprive him entirely of money.
 
 REV. PAUL H. CLARENDON. 17 
 
 in his room, and received about three dollars 
 a week, paid $10, $15, and even $20 towards 
 it. Another said, " I think the salary is small 
 enough. Many ministers less worthy than our 
 devoted pastor receive much more. I would 
 with all my heart vote to raise the salary $50 
 more, and pay my part towards it ; but breth- 
 ren, I feel that I should act a mean and con- 
 temptible part, if I should vote to reduce it 
 $50." This man was a day laborer, and paid 
 $8 towards the salary. He studied his Bible 
 much, and said "that taught him not to 'muz- 
 zle the mouth of the ox when he treadeth out 
 the corn.' ' 
 
 Said another, " I believe our minister is a 
 man of God, and labors for the good of souls ; 
 and I have never thought that we paid him any 
 too much for his labors. I cannot conscien- 
 tiously vote for a reduction of the salary." 
 
 However, the motion was carried by a 
 small majority, and a record made of it upon 
 the books of the church. 
 
 The next day Mrs. Clarendon said to her 
 
 husband, "I think it was too bad in the church 
 
 passing that vote last night. If I were you, I 
 
 would resign at once ; I would not stay with 
 
 2*
 
 18 THE UNIQUE. 
 
 such a church ; that I wouldn't." Mr. Claren- 
 don meekly replied, for he was a very pious 
 and humble man, "My dear, I think we had 
 better take no notice of it at all ; we can get 
 along you know, for as good Oliver Heywood 
 used to say, 
 
 ' When cruise and barrel both are dry, 
 We still will trust in God most high.' " 
 
 Mrs. Clarendon was really a good woman, 
 and gave abundant evidence that she loved the 
 Saviour ; but she had considerable of that 
 which some call spirit, and others call spunk ; 
 and she tartly answered, ''get along! no, I 
 don't know that we can get along- I'm sure 
 we have had to set our wits at work to econo- 
 mize in every possible way, to get along on 
 what we have had ; and now it is cut short $50, 
 I don't see how we shall get along at all. Be- 
 sides, you know I told you the other day we 
 must have a girl this summer, for sister and I 
 cannot do all the work any longer. I am 
 most dead now, and it won't take long to finish 
 me if I've got to work at this rate." 
 
 "I guess," answered her imperturbably
 
 REV. PAUL H. CLARENDON. 19 
 
 mild husband, "the Lord will take care of us. 
 I do not feel much concerned about it." 
 
 " Concerned!" retorted Mrs. C., with con- 
 siderable feeling, "I never saw any one like 
 you concerned! why, you wouldn't be con- 
 cerned at anything. I don't believe you would 
 be concerned if the house was on fire." "Oh 
 yes I should, my dear," replied Mr. C., with 
 undisturbed equanimity. "I should at any 
 rate feel concerned to get you and the children 
 out, and also my library ; for poor as it is, I 
 cannot afford to lose it." "Well, at any 
 rate," said Mrs. C., "if I were you I would 
 not stay here. I wouldn't be treated so 
 shamefully. I wish you had more spirit, and 
 would let the people know you were not going 
 to be abused in this manner. Other ministers 
 wouldn't bear it, and why must you ?" 
 
 Mr. Clarendon in this case did not follow 
 the advice of his wife, although he often did in 
 other cases. He kept along in his course just 
 as he had done, working for his Master with- 
 out saying a word about salary ; and the sequel 
 will show that he lost nothing, but rather 
 gained in temporal things, by this vote of the 
 church. Several of the more able brethren in
 
 20 THE UNIQUE. 
 
 pecuniary matters felt so aggrieved, that they 
 made up a purse for him among themselves, 
 of $135, and presented it to him in about three 
 weeks after the above mentioned vote was 
 carried. It seemed also providential, that 
 within a few weeks of this time, a gentleman 
 came on from New York, to take unto himself 
 his affianced wife, a daughter of one of the 
 church members, to whom he had been betrothed 
 some two years or more. This gentleman 
 was a wealthy merchant ; and being quite flush 
 of money just then, Mr. Clarendon received 
 as his marriage fee a $50 bill. 
 
 At the beginning of the year 1839 the church 
 passed a vote to increase the salary of their 
 minister $100; consequently since that time 
 he has been receiving $700 a year; and Mrs. 
 Clarendon says that "now they are" getting 
 along very ///."
 
 AN ANTI-SLAVERY DIALOGUE. 21 
 
 CHAPTER III. 
 
 AN ANTI-SLAVERY DIALOGUE. 
 
 Scene. A pastor's study. Rev. Dennis 
 Blackenburn seated at his table, and busily en- 
 gaged in preparing a sermon upon the exciting 
 topics of the age, to preach in New York city, 
 before the , at the spring anniver- 
 saries. Enter Peter Farrington, a man about 
 forty years of age, who has been a member of 
 Mr. Blackenburn's church eleven years. 
 
 F. Excuse me for interrupting you, but I 
 feel so much interested in the subject we had 
 a few words about last evening at br. Smith's, 
 that I want to talk with you further about it, if 
 you can spare the time. 
 
 B. It is true I am somewhat busy, but yet 
 I am ready to hear what you have to say. 
 
 F. I will come then to the point at once, 
 and ask you a question I have long wanted to 
 ask you ; and that is, do you, my dear pastor, 
 conscientiously think that your course in refer-
 
 22 THE UNIQUE. 
 
 ence to the anti-slavery cause has been such 
 as God can approve ? 
 
 B. Certainly, certainly I do, or I should 
 have taken a different course. 
 
 F. It may be that I am wrong, but for a 
 long time I have felt that you were not acting 
 consistently as a minister of the gospel, in re- 
 ference to the poor, down-trodden slave. 
 
 B. General assertions, and unqualified re- 
 marks, you know, prove nothing, br. Farring- 
 ton. Now if I have erred in my course, the 
 only way for you to convince me of my error 
 is, to proceed to particulars ; and in the spirit 
 of Christian kindness to point out the ways in 
 which you think I have not acted consistently 
 in regard to this subject. My mind, I trust, 
 is open to conviction, and if you can show me 
 that I am wrong in my course, I will cheer- 
 fully and immediately alter it, and will be 
 grateful to you for assisting me in seeing my 
 duty more clearly, and acting more understand- 
 ing^- 
 
 jP. I admire the spirit you manifest, 'and 
 do believe you wish to do that which is right ; 
 and I also feel that my motives in seeking this 
 conversation with you are good ; and therefore,
 
 AN ANTI-SLAVERY DIALOGUE. 23 
 
 according to your desire, I will point out 
 some ways in which I think you have not been 
 consistent. In the first place then, it seems to 
 me very inconsistent in you as a minister, to 
 refuse to preach plainly against that aggravated 
 and abominable iniquity, slavery. I believe 
 the Bible denounces slavery ; and that it is as 
 much the duty of the watchmen on Zion's 
 walls to warn the people against this sin, as 
 any other. 
 
 B. Have I never preached against slavery ? 
 What was the subject of my discourse on 
 Fast day ? 
 
 F. I believe you did mention it then, 
 among the other sins of the nation ; but what I 
 mean is, preach whole sermons against it, and 
 let the people know that you are a strong abo- 
 litionist ; the same as Mr. Blarney, ofTrotland, 
 does. 
 
 B. Mention it among other sins ! Why 
 the greater portion of the morning's sermon 
 was about the heinousness of slavery ; and I 
 expressed myself so strongly that many of our 
 people, as you are aware, thought I went too 
 far. Deacon Vuel was so offended, that he 
 said "if he had known that I was going to
 
 24 THE UNIQUE. 
 
 meddle with the slavery question, he Would 
 have staid at home ; and that if I preached in 
 that manner again, he would take his hat, and 
 leave the meeting-house." 
 
 F. Well, but deacon Vuel you know is a 
 regular pro-slavery man, dyed in the wool. 
 He is behind the age ; and isn't worth minding. 
 But why don't you preach like Mr. Blarney ? 
 He comes out i 
 
 B. Stop a moment. Would you have 
 me do as he has done ? Like him keep bring- 
 ing the subject before the people till divisions 
 arise in the church, and a scene be enacted 
 here similar to that which has taken place in 
 Trotland ? 
 
 " F. Perhaps br. Blarney has been impru- 
 dent, and sometimes pressed his point rather 
 too hard ; but I believe he is a praying man, 
 and has the cause of the poor slave deeply at 
 heart. I don't think I ever heard him pray 
 without remembering the slave in his chains. 
 
 B. Do not fly off in a tangent from the 
 question. You have not answered me. Do 
 you want me to pursue the same course here, 
 that he has at Trotland ?
 
 AN ANTI-SLAVERY DIALOGUE. 2 
 
 F. Why ! I don't want any trouble in the 
 church. I do not desire you to do exactly as 
 he has done, but I do wish you would preach 
 as heartily against slavery as he does. 
 
 B. Heartily ! Why I arn sure I hate sla- 
 very from my heart, and when I preach 
 against it, I preach with all my heart. How 
 does Mr. Blarney preach ? 
 
 F. PREACH ! ! ! 1 wish you could hear 
 him once. His eyes flash fire ; and his very 
 soul burns with the wrongs of the poor, degra- 
 ded slaves. And the way he denounces 
 slave-holders. I tell you I should pity any 
 slaveholder that should happen to hear him. 
 He says they are " robbers, murderers, cut- 
 throats, pirates, licentious brutes, incarnate 
 DEVILS, monsters in the shape of human be- 
 ings, reeking with HUMAN blood, and revelling 
 in the tears, and stripes, and groans, and wrongs, 
 and miseries of the wretched." Such plain 
 dealing you know excites the people, and leads 
 them to look into the subject of slavery. 
 
 B. Do you wish me to call slaveholders 
 such names ? 
 
 F. I believe they deserve them. 
 3
 
 28 THE UNtftUE. 
 
 B. But do you wish me to call them so 
 in the pulpit ? 
 
 F. As long as they deserve them, I do. 
 
 B. Do you think denouncing them in that 
 manner has any tendency to lead them to re- 
 nounce slavery ? 
 
 F. I cannot say as to that, but whether it 
 would or not, I think it would awaken an in- 
 terest among the people. 
 
 B. So do I. I think it would awaken 
 very much such an interest as there has been 
 at Trotland. You said you never heard Mr. 
 Blarney pray without remembering] the slave. 
 Do you think it was right for him invariably to 
 pray for the slave ? 
 
 F. To be sure I do. I shouldn't think it 
 right if he did not. 
 
 J5. Did you ever hear him pray without 
 remembering the heathen ? 
 
 F. Oh yes ! many times. 
 
 B. Was that right ? 
 
 F, Was what right ? 
 
 B. Was it right for him to pray and not 
 remember the wretched, idolatrous heathen ? 
 
 .F. He feels an interest for them. At the 
 last concert
 
 AN ANTI-SLAVERY DIALOGUE. 27 
 
 B. That is not the point. Is it right for 
 him to pray without remembering the heathen 
 nations ? 
 
 F. Perhaps he thinks as some others do, 
 that there are so many who pray for the hea- 
 then, that it is not necessary for him to remem- 
 ber them in every prayer. But he does plead 
 fervently for the slave when he prays. 
 
 B. I see you avoid answering my ques- 
 tion ; and now, my brother, look at it. There 
 are hundreds of heathen to one slave ; and how 
 is it that you can feel such a deep, all-absorb- 
 ing interest for our 3,000,000 slaves, and feel 
 comparatively so little interest for hundreds 
 of millions of idolaters, living in the grossest 
 spiritual darkness, sunken in every vice, and 
 exposed to all that is terrific in the wrath of an 
 offended God ? I confess I cannot under- 
 stand it. 
 
 F. I do feel for the wretched heathen ; 
 but you know there are multitudes to feel for 
 them, while there are only a few who feel for 
 the slave in his bondage. 
 
 B. I do not know that ; I wish all Chris- 
 tians felt for both as they ought. Do you 
 think I feel for the slave ?
 
 28 THE UNIQUE. 
 
 F. Some ; I suppose you would like to 
 have slavery abolished, but you do not take 
 that active stand against it which I think every 
 minister should. 
 
 B. What stand ought I to take ? 
 
 jF. As I said before, preach more point- 
 edly against this sin have an anti-slavery 
 monthly concert established in the church, and 
 urge the people to attend it. 
 
 B. Well, suppose I should ; what would 
 be the result ? 
 
 F. The people would be enlightened, and 
 would feel and aci for the slave ; an anti-slavery 
 society would be speedily formed, and vigorous 
 measures adopted to benefit the cause. 
 
 B. Well, what then ? 
 
 JP. Why then the the society would 
 pass resolutions against slavery. Money would 
 be freely given to publish books and pamphlets, 
 and to aid lecturers in going about the country 
 to stir up the people. I should rejoice to 
 have such a society here, and see my honored 
 pastor the president of it. 
 
 Here this dialogue was interrupted ; and be- 
 fore Mr. Farrington had another opportunity 
 of calling upon his minister to finish it, and to
 
 AN ANTI-SLAVERY DIALOGUE. 29 
 
 show him still further his inconsistency, he 
 heard of the death of his only brother, who had 
 been residing for several years in Georgia. 
 He, being sole heir to his estate, found it 
 necessary to repair immediately to the south. 
 Eight slaves were left by that brother. Mr. 
 Farrington, after duly and prayerfully consider- 
 ing what he should do in reference to them, 
 came at last to the conclusion that the poor 
 creatures were totally incapacitated to take 
 care of themselves ; and consequently out of 
 entire and generous charity towards THEM, 
 It^p-SOLD^OI them to a Christian master, 
 who by inquiries he learned had always treated 
 his slaves with remarkable kindness. 
 
 After his return from Georgia, he did not 
 seem particularly desirous of resuming the 
 conversation with his pastor upon the subject 
 of slavery, but rather appeared to avoid it wherr 
 he two or three times incidentally adverted 
 to it. 
 
 He was heard to say "that he thought Mr. 
 Blackenburn a most pious and excellent man ; 
 and, upon the whole, one of the most CON^ 
 SISTENT ministers of the gospel he had ever 
 known." 
 
 3
 
 30 THE UNIQUE. 
 
 CHAPTER IV. 
 
 REV. THEOPHILUS MERTON. 
 
 In July 1837, an acquaintance commenced 
 with the Rev. Mr. Merton, the pastor of the 
 Baptist church in the populous and flourishing 
 
 town of , in the state of New York. He 
 
 had then been settled two years and seven 
 months. During the first year he had bap- 
 tized five ; in the second year nine ; and in the 
 last seven months twenty-one. It was said 
 that he was much beloved, both by his church 
 and congregation. The truth or falsity of this 
 remark we do not pretend to decide, but leave 
 each reader to receive his own impression 
 from the remainder of the narrative. 
 
 The church was quite large, consisting of 
 317 members, comprising many classes and 
 kinds of people. The salary was $700 per 
 annum, and w r ith all his contriving and econo- 
 my, it cost Mr. Merton more than $800 to 
 support his family. Perhaps he was not as
 
 REV. THEOPHILUS MERTON. 31 
 
 skillful in managing his pecuniary concerns as 
 some ministers are ; but be that as it may, he 
 could not live on his salary. The church 
 were aware of this fact, and were able if they 
 pleased, to pay three times $700, and yet they 
 did not increase his salary. 
 
 Mr. Merton was a small man in body, but 
 capable of considerable physical endurance, 
 and always enjoyed good health. He was 
 about four years on the wrong side of thirty ; 
 of mild and pleasing address ; in talents, above 
 mediocrity, and of fair and solid attainments, 
 having passed through college and the theo- 
 logical seminary with much credit as a scholar. 
 He was a godly man preached with all his 
 heart, and labored hard in many ways to do 
 good to his church and congregation. He 
 was much engaged in his work, but evidently 
 thought too much of what the people said 
 about him. He had a peculiar sort of sensitive- 
 ness, which if a minister is so unfortunate as to 
 possess, he should resolutely strive to over- 
 come ; inasmuch as to some extent it stands in 
 the way of his usefulness. Mr. Merton 
 seemed to forget that it was impossible to 
 please all men, and was sorely afflicted if he
 
 32 THE UNIQUE. 
 
 found that his public ministrations, or pastoral 
 labors, did not give entire satisfaction to every 
 individual. So very sensitive ' was he, that if 
 any of his members incidentally observed, 
 "Your sermon last Sabbath morning was not 
 equal to the one in the afternoon, "or dropped 
 any similar remark, as he expressed himself, 
 "It made him nervous all day long." 
 
 A friend of his says, "One time when I 
 called upon him, I was much amused at his 
 expense, seeing what a grievous trouble he 
 made out of a mere nothing. Said he, 'I 
 preached last Sabbath afternoon a sermon upon 
 the atonement, which occupied fifty minutes. 
 I had spent much time upon it, and had pre- 
 pared it with great care. As I was leaving 
 the meeting-house, deacon Woolvane said to 
 me, 'I liked your sermon, but you did not do 
 justice to your subject, because you did not 
 take time enough. If you had preached some 
 fifteen or twenty minutes more, you would 
 have done up the matter finely.' Now this 
 morning 1 was at brother Shifter's house ; and 
 in the course of conversation he referred to 
 that sermon, and said, 'I thought your views 
 were just, and I was pleased with your man-
 
 REV. THEOPHILUS MERTON. 33 
 
 tier of treating that important doctrine ; but you 
 preached too long to interest. I tell you 
 what, brother Merton, ministers make a mis- 
 take when they preach over forty minutes. 
 They had better fall below than go beyond 
 forty minutes.' ' 
 
 'Now,' said he, with quite a mournful 
 cast of countenance, and for the life of me I 
 could not help laughing as I looked upon it, 
 4 what shall a poor fellow do, when he prepares 
 an occasional sermon with elaborate care, 
 hoping to benefit and satisfy his people, and 
 finds that one thinks it too long, and another 
 too short ? but what are you laughing at ?' 
 Why 1 cannot help laughing, said I, to see 
 what a sorrowful look you put on, and what a 
 grievous affair your sensitiveness leads you to 
 imagine this is. Do you suppose that all your 
 sermons will please every hearer? If you do, 
 you will find yourself amazingly mistaken, I 
 assure you. The only way to get along com- 
 fortably is, to preach the truth as plainly and 
 forcibly as you can, and take no notice of any 
 such remarks people may make about your 
 discourses. As to pleasing all, if you under- 
 take to do it you will find yourself in the same
 
 34 THE UNIQUE. 
 
 predicament with the poor man in the fable 
 who tried to please all ; sometimes riding on 
 his ass, then letting his son ride, then both 
 riding at once, and then again, neither riding ; 
 but whichever way it was, some would find 
 fault. You will be compelled also to come to 
 the same conclusion with this man that is, do 
 what you think is best, let the people say what 
 they please. 
 
 Now is not that right ? Is not that the 
 best way for you to do ? ' Why yes,' said he, 
 'I suppose it is, but my sensitiveness, as you 
 call it, is so great, that in spile of all that I can 
 do, these sort of things do plague me.* 
 Here our conversation was ended by a person 
 calling to request Mr. Merton to go immedi- 
 ately to see one of his parishioners, who had 
 met with a dangerous accident, and was not 
 expected to live. 
 
 Poor Mr. Merton ! his sensitiveness was 
 indeed distressingly acute, and was soon the 
 means of his leaving. How this happened 
 may be gathered from the following extract of 
 a letter which we received from him soon after 
 his resignation. 
 
 " The expenses of living being very high
 
 REV. THEOPHILUS MERTON. 35 
 
 in , and receiving nothing but my salary 
 
 and some $30 or $40 a year from marriages, the 
 people not being in the habit of making pres- 
 ents to their minister, I found that each year I 
 was running in debt some $GO or $70. None 
 of my own relatives being able to help me, 
 my father having done all he possibly could do 
 in assisting me to obtain my education, I was 
 exceedingly distressed, and knew not what to 
 do. I consulted with a ministering brother, 
 who advised me lo make known my case to 
 the church. I told him many of the members 
 already knew about my affairs. He said that 
 was not the thing ; and that I ought to make a 
 fair and open statement at some full meeting 
 of the church. 
 
 "After thinking the matter over a few days, 
 and in fact nights too, for it worried me so 
 much I could sleep but little, I concluded to 
 follow his advice. Accordingly, at our next 
 monthly church meeting I candidly stated just 
 how I was situated, and then left the vestry. 
 The next day deacon Woolvane called, and 
 informed me that the church had voted to 
 raise my salary to 800. This, of course, 
 considerably relieved my mind, especially as
 
 36 THE UNIQUE, 
 
 deacon W. was very kind, and expressed 
 himself as highly gratified with the way in which 
 I had stated my circumstances before the 
 church. But the trial was to come. I soon 
 found that all the members were not like dea- 
 con W. I heard of many complaints. One 
 said, 'I shouldn't have thought our minister 
 would have hinted for an increase of salary.' 
 Another said, 'Mr. Merton is too extrava- 
 gant.'' A third said, 'his wife need not dress 
 so expensively.' A fourth, 'he might live in a 
 smaller house.' A fifth, 'it don't cost me 
 anything like $700 to support my family, and 
 it is larger than his.' And thus one said one 
 thing, and another another, till I was so fretted 
 and nervous I was almost afraid I should lose 
 my senses. Oh, how heartily did I wish I 
 had never opened my mouth about my pecu- 
 niary embarrassments. I talked with deacon 
 Woolvane about the matter, and he told me 
 not to mind anything that was said to just 
 let it alone, and it would all soon blow over. 
 I tried to follow his advice, but I could not. 
 I summoned all my philosophy to my aid, and 
 determined that I would not let such trifling 
 matters harrass me. I denounced myself as
 
 REV. THEOPHILUS MERTON. 37 
 
 Joolish and weak for thinking and caring so 
 much for them. But it was in vain all would 
 not avail, and I found no peace till my con- 
 nexion with the church was dissolved." 
 
 Mr. Merton is now the pastor of the church 
 
 in the wealthy farming town of P , where 
 
 his ministry is much blessed ; ihe fruits of it 
 already having been seen in a precious revival. 
 He has had the pleasure of baptizing forty- 
 seven converts, and of seeing many backsliders 
 return to their Father's house. His salary is 
 $600, which, with numerous presents, (such 
 as wealthy farmers of generous hearts often 
 give,) affords him a comfortable maintenance ; 
 as the expenses of living are much less than 
 
 in . He has not entirely overcome his 
 
 SENSITIVENESS yet; but says he "don't care 
 half as much as he used to, what people say 
 about him." 
 
 It is due to the church in , to say that 
 
 they raised by subscription a sum of money 
 sufficient to liquidate the debts of Mr. Merton, 
 so that he left the place unembarrassed. They 
 have now settled the gifted Rev. Charles 
 Melville, and find no difficulty whatever in 
 paying him a salary of $900, 
 4
 
 THE UNIQUE, 
 
 CHAPTER V. 
 
 A BURLESQUE LETTER. 
 
 Mr. Daniel Berkland was a Christian gen- 
 tleman of the legal profession, and was one of 
 the best hearted men in the world. He was 
 somewhat eminent as a lawyer, and had an ex- 
 tensive practice. His clients, as a general 
 thing, were a very honest class of men, be- 
 cause it was understood throughout the region, 
 that Squire Berkland resorted to no chicanery, 
 never took advantage of his clients by prolong- 
 ing their cases, or making them unnecessary 
 trouble and expense ; but always advised them 
 to let the law alone, when they could in any 
 practicable manner adjust their difficulties with- 
 out it ; for strange as it may seem to some 
 
 " There are who, living by the legal pen, 
 Are held in honor honorable men ; 
 Men who would starve, ere meanly deign to live 
 On what deception and chicanery give." 
 
 Squire Berkland was known, in repeated in- 
 stances, to interpose so successfully between
 
 A BURLESQUE LETTER. 39 
 
 contending parties, as to lead them to a happy 
 and amicable settlement ; so that instead of 
 going to law, they actually became strong 
 friends through his kind and Christian-like me- 
 diation ; when by fanning the flame a little, he 
 might have carried the cases through many 
 cents, and put handsome fees into his pocket. 
 
 Such being his character, it cannot be won- 
 dered at, that good men, forced into the law, 
 would naturally apply to him. 
 
 Squire Berkland had formed a very strong . 
 attachment to his pastor as a man, and highly 
 respected him as his spiritual guide and coun- 
 sellor. His pastor warmly reciprocated his 
 friendship, and greatly esteemed him as an 
 active and devoted Christian. He often used 
 to say to his wife, "I wish we had more of 
 such straight-forward Christians in the world 
 as Squire Berkland." 
 
 The Squire was afflicted in all his pastor's 
 afflictions. He could not bear to see him in 
 the least troubled, or depressed in spirit; and 
 whenever he found him in this condition, 
 would be contriving something to cheer him 
 up ; and having a curious vein of humor, he 
 almost always succeeded. One time calling
 
 40 THE UNIQUE. 
 
 at his house, he found him quite dejected, be- 
 cause complaints were rife in the parish that he 
 did not visit enough. Many of the people 
 murmured loudly, and some with considerable 
 acrimony ; although the fact was, the good 
 man visited as much as he could, consistently 
 with attending to his other duties. After the 
 Squire went to his office, the thought struck 
 him that he would write his minister an amu- 
 sing letter ; hoping thereby to give a turn to 
 his feelings, and lead him to see that it was 
 not wise to trouble himself with unreasonable 
 complainers. The following is a copy of the 
 letter, which he wrote immediately, and sent 
 to his pastor's house in the evening. 
 
 M , March 19, 18 . 
 
 Rev. and Dear Sir: I am sorry to write 
 you such a letter as my duty imperatively de- 
 mands, because I am aware that of all classes 
 of men, ministers are the last that are willing 
 to take any sort of advice. Devoutly hoping, 
 however, that you may prove an exception to 
 your profession in this respect, I reluctantly 
 gird up my loins to my onerous duty. There 
 is a very great complaint in the parish on the
 
 A BURLESQUE LETTER. 41 
 
 score of visiting ; and really sir, unless there 
 can be a change on your part in this respect, 
 the sooner you pull up your stakes and go, 
 the better it will be, both for you and the peo- 
 ple. I candidly acknowledge that I am my- 
 self one of the complainers, and I believe 
 your good sense will at once lead you to see 
 the reasonableness of my course, when I in- 
 form you that you have not darkened the door 
 of my dwelling, since three weeks ago yester- 
 day. Only think of that more than three 
 weeks have passed and gone, and you, our 
 pastor, our guide to heaven, our minister, 
 whom we hire expressly to teach us the way 
 of life, have not called even once to give us 
 the word of advice and counsel. Verily you 
 cannot think it strange that we are dissatisfied, 
 and feel that unless you can alter your course, 
 we must have another and a better minister. 
 
 Now sir, I will inform you what I shall re- 
 quire of you, if you remain among us. I shall 
 expect you without fail to visit my house once 
 a week, and spend one hour in personal, re- 
 ligious conversation and prayer with the mem- 
 bers of my family. 1 cannot put up with 
 anything short of this. Now I have reckoned 
 4*
 
 42 THE UNIQUE. 
 
 up all the houses in the parish at which you 
 are expected to call, that is, houses in which 
 families and portions of families live who attend 
 our meeting,; and I find them to be 153. At 
 each of these houses, of course, it is your dirty 
 to visit, and as it would be partial and im- 
 proper in you to call at my house oftener than 
 you do at the others, or remain there longer, 
 it follows that at each of the 153 houses you 
 must call once a week, and remain one hour : 
 that is, you must visit 153 hours each week, 
 (not including the time going and coming) 
 which, as you may readily perceive, is a frac- 
 tion less than twenty-two hours each day. 
 
 You may say, it is unreasonable to require 
 such an amount of visiting; but be it so or be 
 it not so, we can get along with nothing less. 
 You may possibly object to it, on the ground 
 that it does not leave you time sufficient to at- 
 tend to other important and necessary duties. 
 I have made the following calculation of the 
 hours you will probably need each day for 
 other things, and when they are all added to- 
 gether with the twenty-two above, you can 
 judge whether you can or cannot make so many 
 hpurs put pf each day.
 
 A BURLESQUE LETTER. 43 
 
 We shall cheerfully say that you need six hours 
 for sleep. We are willing that you should 
 have three meals a day, and as twenty minutes 
 are sufficient for each, we set down to the ac- 
 count of eating, one hour. We shall expect 
 you to preach four times every week ; three 
 on the Sabbath, and on Wednesday evening ; 
 and four hours each day we deem an ample 
 allowance for the preparation of the four ser- 
 mons. Then for attendance upon marriages, 
 funerals, ordinations, dedications, ministers' 
 meetings, anniversaries, &c., including time 
 occupied in travelling to and from the places, 
 say three hours. For attending to household 
 duties, children, &c., three and a half hours. 
 In preaching, attending prayer and church 
 meetings, time occupied in travelling to visit, 
 and reading, say at the rate of four hours. 
 Waiting upon company, and other incidentals, 
 one hour; in all forty-four and a half hours. 
 
 This, I have no doubt, the church will con- 
 sider a very judicious and agreeable division 
 of your time. You may say you do not see 
 how you can make forty-four and a half hours 
 out of twenty-four ; but that, you must remem- 
 ber, will not be absolutely necessary, provided
 
 44 THE UNIQUE. 
 
 you can abridge the time in any of the particu- 
 lars except visiting. It may be that you can 
 get along comfortably with five hours sleep ; 
 Buonaparte took but four. Perhaps you can 
 manage to lop off a half hour here and there 
 of the other items ; but you may rest assured 
 that the people will be satisfied with nothing 
 less than twenty-two hours of daily visiting. 
 I am confident on this point. I speak, too, 
 with some authority about the matter ; or at 
 least, I may say advisedly, for I have consulted 
 with the leading brethren, and they are fully 
 decided that nothing less than the twenty-two 
 hours of visiting each day will stop the com- 
 plaints, and be satisfactory to the people. 
 We are to have a special meeting of the 
 church next week, to act in reference to this 
 matter. If you can come to your decision by 
 that time, we should be happy to have you 
 present. If you decide that you can gratify 
 our wishes in regard to visiting, we shall re- 
 joice to have you remain as our pastor ; and 
 we shall not only pay you the ample salary we 
 have, but cheerfully raise it $100 per year. 
 If, after duly considering the subject, how- 
 eve , you come to the conclusion that you
 
 A BURLESQUE LETTER 45 
 
 cannot comply with our desires, unpleasant 
 as the alternative is, and highly as we esteem 
 and love you, we shall be compelled to re- 
 quest you to ask for your dismission. 
 
 I am, Rev. Sir, with great respect, your 
 complaining parishioner, 
 
 Tl.MOTHV QUIMULHORN. 
 
 This letter did not fail of its intended effect. 
 The good man easily guessed from whom it 
 came ; and the next time he met the lawyer, 
 he laughingly said, "You complaining parish- 
 ioners may grumble till you are tired I have 
 something of more importance to attend to 
 than to worry myself about you." "Ah!" 
 said the Squire, shaking his head, and putting 
 on a sort of comical look, "if you don't 
 VISIT us more, you'll get your walking 
 ticket at the next church meeting."
 
 46 THE UNIQUE. 
 
 CHAPTER VI. 
 
 HENRY GREEDY. 
 
 " But man thou seem'st; clear therefore from thy breast 
 This lust of money folly at the best!" 
 
 Henry Greedy was a farmer ; he was the 
 son of a farmer ; and his father was the son of 
 a farmer. He lived in the same house, re- 
 pain in spots it is true, which his grandfather 
 and . ther had successively occupied before 
 him. He was in circumstances that farmers 
 in New England generally call "forehanded;" 
 that is, the farm which he owned, lying upon 
 
 the rich banks of the beautiful river of , 
 
 in the northern part of Massachusetts, was 
 worth some $3,500, and comfortably support- 
 ed his family, which consisted of himself, wife, 
 and four children. 
 
 He was much respected, in a certain way, 
 by his neighbors, notwithstanding they most 
 fully believed that there was a curious and 
 harmonious similarity between his name and
 
 HENRY GREEDY. 47 
 
 his disposition. Whether any such idea was 
 imbibed from the fact well established in the 
 neighborhood, that not a day passed away in 
 which Mr. Greedy did not impress upon the 
 minds of his children the sensible maxim, 
 "Take care of the pence, and the pounds will 
 take care of themselves," or from the circum- 
 stance that he had repeatedly been heard to 
 say with great emphasis, "that it was wrong 
 for a certain storekeeper in a village hard by, 
 always to take the half cent in his dealings," 
 or from other facts and circumstances, it be- 
 hoveth not the deponents to say. One thing, 
 however, no one had any doubt about ; and 
 that was this, that Mr. Greedy was a remark- 
 ably careful man about all his expenditures. 
 He used to boast that he never spent money 
 uselessly ; but his neighbors thought he some- 
 times lost money when there was no occasion to 
 lose it. He used to trade much in cattle, and 
 generally wintered a large stock ; and scarcely 
 a winter passed but that more or less of them 
 died. Now his neighbors thousht that as their 
 
 o _- 
 
 cattle did not die, there was no particular 
 necessity for his cattle to die ; and it was their 
 unanimous opinion, that if he had given them
 
 48 THE UNIQUE. 
 
 more fodder, they would have weathered the 
 season as well as their own. One individual 
 declared "that Mr. Greedy 's cattle were so 
 hungry, that they broke into his land, and 
 eat up three cords of newly cut spruce and 
 hemlock wood, with the exception of one very 
 knotty log, which was so hard that they could 
 not eat it, and so tough that he could not split 
 it." His man called upon the minister, and 
 desired him to have Mr. Greedy "churched," 
 as he called it, that is, disciplined by the 
 church, because he refused to pay for the 
 wood. 
 
 Whether Mr. Greedy spent money care- 
 lessly or not, it was very evident that he did 
 not give money away carelessly, for whatever 
 application might be made to him, he refused 
 to give. Justice, however, demands that it 
 be acknowledged that he always had his reasons 
 for not giving, and was not at all reluctant to 
 state them. If applied to to assist a poor 
 man, he would say "he could not conscien- 
 tiously give to the poor because it made them 
 lazy." He thought all Christians ought to re- 
 frain, on principle, from giving to the poor, 
 "for," said he, "if they can live on charity 
 they will not work."
 
 HKXRY GREEDY. 49 
 
 If requested to aid a needy and suffering 
 sick person, he would say, "when people are 
 sick they do not need much, and that it was a 
 mistaken kindness to beg money and buy little 
 luxuries for them, as they made them worse." 
 And then he would tell what a doctor once 
 told him, which was, "that ascertain poor 
 patient of his was happily recovering from a 
 dangerous fever, when some persons with mis- 
 guided good intentions, brought her some 
 oranges and figs, which she eat, and was 
 thrown back again into the fever, and died." 
 If an agent of any society applied to him, he 
 invariably refused to give, on the ground 
 "that it cost so much to support agents." 
 Thus he always had his reasons for not giving. 
 
 It is said of Peter the Great, that when any 
 individual told him of the faults of another, 
 he would say, "Is there not a fair side also 
 to the character of the person of whom you 
 are speaking ? Come, tell me his good quali- 
 ties." So now, we will mention some good 
 things about Mr. Greedy. He was very 
 good to encourage his minister, by always 
 being at meeting on the Sabbath, unless pre- 
 vented by sickness. Neither rain, nor snow, 
 5
 
 60 THE UNIQUE, 
 
 nor cold, nor heat, nor bad roads kept him 
 from the sanctuary, although his house was 
 more than two miles distant. 
 
 He was very good in regularly attending the 
 weekly prayer meeting in the vestry, and was 
 punctual at the time ; never being ten, fifteen, 
 or twenty minutes behind the time, as many 
 are. And he was always ready to speak and 
 pray ; and although some of the members did 
 not like to hear him, he prayed with conside- 1 
 rable apparent fervor, and exhorted with more 
 than ordinary earnestness. He was generally 
 at the monthly church meeting ; and another 
 thing that is truly deserving of mention, he 
 was never known to be absent from a business 
 meeting, either of church or society. This 
 last ought especially to be remembered to 
 Mr. Greedy's credit, because it is a lamenta- 
 ble fact, that many church members seldom or 
 never attend the business meeting, and seem 
 to think it a sufficient reason for not going, be" 
 cause it is a business meeting ; whereas no 
 church member should ever neglect it. Ano- 
 ther good thing about Mr. Greedy was this ; 
 that he was always willing to serve on any 
 committee, or perform any sort of labor for
 
 HENRY GREEDY. 51 
 
 the church. He never plead off with his 
 modest inability, like some of our brethren, 
 who can talk long, and tell what ought to be 
 done, and when requested to take hold and 
 help do, say, "Excuse me, I think some other 
 one can do better." He was ready to work 
 in any way for the church, and although rather 
 backward in paying his own tax, he very 
 cheerfully went about the parish as collector, 
 to gather the taxes of others. Some, indeed, 
 said he did this "that he might have a good 
 opportunity to talk with the people about the 
 great salary he considered the minister was 
 paid." We will, however, consider this a 
 wicked and cruel slander, and let it pass ; al- 
 though we must now turn the picture over 
 again, and look on the other side. 
 
 It must be confessed that Mr. Greedy was 
 squeamishly sensitive about the salary in ques- 
 tion. He said "he thought conscientiously, 
 that his minister was paid altogether too much 
 salary ;" though the fact was, he received only 
 $450, and had a family of nine children to 
 maintain, the eldest of whom was not seven- 
 teen years of age. He had several times in 
 church meeting most unequivocally advocated
 
 52 THE UMQUE. 
 
 the idea, that it was exceedingly pernicious to 
 a minister "to give him more money than just 
 enough to keep soul and body comfortably to- 
 gether." He unhesitatingly remarked, to the 
 no small astonishment of his friends, "that he 
 firmly believed more ministers had been in- 
 jured by large salaries than in any other way, 
 because it made them vain, and spoiled their 
 usefulness." 
 
 To enforce this point he once used the fol- 
 lowing very expressive .and dignified illustra- 
 tion, before about ten brethren, who composed 
 
 a church meeting. " There was Mr. R ," 
 
 said he, "when he was settled in N , was 
 
 a very pleasant and fine man. I used to like 
 to meet him, he was so kind and agreeable ; 
 
 but after he went to the city of , and had 
 
 a large salary, I once called on him, and he 
 pretended he did not know me at first, but 
 
 when in N , it was always 'Br. Greedy, 
 
 br. Greedy.' His great salary had puffed 
 him up, and he was so big with importance, 
 that I couldn't have touched him with a ten 
 foot pole." 
 
 After having fatigued himself by this exces- 
 sive effort of intellect and eloquence, Mr.
 
 HENRY GREEDY. 53 
 
 Greedy sat down, evidently highly delighted 
 with the tremendous impression he supposed 
 he had made upon the minds of his brethren. 
 
 All that we have now related of Mr. Greedy, 
 was applicable to him ten years since. He is 
 still living, and is now, in some respects, an 
 altered man for the better. The church some 
 eight or nine years ago took up his case, and 
 dealt with him severely for his avarice. First 
 they suspended him, and then excluded him ; 
 but finally he was restored, and since that 
 time he has been more liberal than he was be- 
 fore. His giving, however, has not yet im- 
 poverished him, nor has it proved any serious 
 detriment to his estate ; and he still retains 
 enough of the miser's spirit to prevent his heirs 
 from fearing that such a catastrophe would 
 speedily happen. 
 
 His children, with the exception of the 
 youngest, do not live at home. The eldest is 
 a married man, a thriving mechanic in Rhode 
 Island ; the next is the second mate of a Liv- 
 erpool packet ship ; and the third is a clerk in 
 
 a dry goods store in the city of B . We 
 
 are inclined to think these sons did not profit 
 much from their father's oft repeated maxim 
 5*
 
 54 THE UNIQUE. 
 
 already mentioned, especially the son of the 
 ocean, who, with a sailor's prodigality, takes 
 care of neither pence nor pound. The daughter 
 at home, some intimate, is more like her fa- 
 ther than either of her brothers. 
 
 The sons very seldom visit the paternal 
 mansion. The sailor does, more than the 
 others ; and it has been hinted to us that the 
 reason is, because there is a certain magnet in 
 a neighboring house to his father's, that exerts 
 quite a powerful attraction upon him. 
 
 We hope Mr. Greedy 's sons are not undu- 
 tiful. The clerk says he is not. His business 
 confines him rather closely, and he says, "I 
 do not like to go home on account of the cat- 
 tle ; because they look so poor and lean they 
 deprive me of all the enjoyment I otherwise 
 might receive. Were it not for that, I should 
 ]ike very much to spend a few days at home, 
 as often as I could be spared from the store." 
 
 It is due, however, to Mr. Greedy, to say 
 that none of his cattle have died in the winter, 
 since he was disciplined by the church.
 
 A COLLOQUY. 55 
 
 CHAPTER VII. 
 
 A COLLOQUY. 
 
 Scene. Deacon Stephen Martin's store, 
 in the bustling village of , in New Hamp- 
 shire. Present, br. Reuben Jones, sitting on 
 a barrel of flour, br. Jared L. Smith, sitting 
 on the counter, br. George Orlovv, standing 
 against the desk, and deacon Martin behind it, 
 just receipting br. Orlow's bill. 
 
 Jones. Deacon, don't you think it strange 
 our minister preaches so much from notes, 
 when he knows so many of us are opposed to 
 
 'em 
 
 Dea. Why y-e-s 1 should think he 
 would preach more without them, and I have 
 told him so, but he thinks he knows better 
 than we do how to preach. 
 
 Smith. I have told him the same thing, 
 and he said to me that he thought he could 
 preach better to use 'em sometimes. 
 
 Jones. Sometimes ! he now scarcely ever 
 preaches without 'em.
 
 56 THE UNIQUE. 
 
 Dm. I think he uses them more than he 
 did when he was first settled among us. 
 
 Jones. That he does ! Why the first 
 year he didn't use 'em much. Once in a 
 while he would have a little scrap of paper, 
 but now he uses 'em every Sabbath. 
 
 Smith. I guess not every Sabbath ! 
 
 Jones. Well I guess he does. I don't 
 believe there has been a Sabbath for the last 
 two months, but what he's used 'em do you, 
 deacon ? 
 
 Dea. Well I can't say as to that. I have 
 not taken particular notice to see whether he 
 uses them every Sabbath or not, but I know 
 be uses them a great deal more than he did. 
 I don't think it will do any good to talk with 
 him any more about it I have, two or three 
 times, and have made up my mind to let him 
 take his own course ; for he has a right to 
 preach as he chooses. 
 
 Jones. I know he has a right to, but I 
 should think he would want to please the peo- 
 ple. 
 
 Smith. I tell you he thinks he can preach 
 better if he uses notes part of the time. 
 
 Jones. I don't care if he does think so ; he
 
 A COLLOQUY. 57 
 
 can't. It looks to me like obstinacy, to be 
 preaching from his old papers all the time, 
 when he knows xve don't like it. Now if I 
 was a minister, I should want to please the 
 people, and I should think I ought to please 
 'em when they support me, and do as well as 
 we do by our minister. 
 
 Orlow. Hold on, br. Jones. I don't see 
 as it looks at all like obstinacy. You go too 
 far in talking so. Now I believe our minister 
 preaches for our good ; and if he can preach 
 better from no/es, I'd rather he would use 
 them. I am sure you cannot say he is at all 
 confined to them. He can judge much better 
 than either you or I can, in what manner of 
 preaching he is most likely to prove successful 
 in doing good. And as to pleasing the people, 
 I think he does wish to please us, and strives 
 to please us as much as any minister would. 
 And as to support, a minister ought not to 
 feel that he must succumb to every whim and 
 caprice of his people, because they pay him a 
 salary for his labors in the gospel ; for is not 
 the "workman worthy of his reward?" I 
 don't think we do so wonderfully well by our 
 minister, either. I think we pay him too
 
 58 THE UNIQUE. 
 
 little, and should be glad to have the church 
 vote to increase his salary $100, and would 
 pay my part towards it ; for I know he has 
 hard work to get along. Why the minister 
 at , has $100 a year more than our pas- 
 tor, and that church is not as able as ours. 
 He can get more too ; for the church in the 
 
 city of , you know, offered him $250 
 
 more than we give him, and yet he refused to 
 leave us. I believe that he is a truly pious 
 man, and that his whole soul is bound up in 
 trying to do us good ; and I do think it is too 
 bad to make so much fuss about such a little 
 thing as using notes ; and if all the time was 
 spent in prayer, that is spent in finding fault, 
 I think much more good would be accom- 
 plished. 
 
 Jones. I'm sure I don't want to find fault, 
 and I'm sorry you think so, br. Orlow ; but I 
 know what I like, as well as other people ; and 
 I'd rather he'd preach without notes. It never 
 seemed to me like preaching, when a man had 
 paper before him. 
 
 Orlow. Well, if you don't want to find 
 fault, why do you find fault? Any one to 
 hear you tell about our pastor's obstinacy, and
 
 A COLLOQUY. 59 
 
 using such harsh kind of words, would sup- 
 pose you found pretty serious fault. It seems 
 to me that you are making a great ado about 
 nothing. Why only look ! what is the trouble ? 
 Our pastor preaches from notes little skele- 
 tons of sermons. He scarcely ever reads a 
 sermon. I do not believe he has preached 
 six sermons that were all written out, since he 
 came here. He takes a half sheet of paper, 
 and doubles it, and on that puts down the heads 
 and leading remarks, and then preaches from 
 it ; and this seems to be a little matter for you 
 to talk so harshly about. Pray what would 
 you do if he read his sermons word for word, 
 as many ministers do ? 
 
 Jones. I wouldn't hear him at all. I 
 shouldn't feel it my duty to go to meeting. 
 
 Dea. You said, br. Orlow, our pastor has 
 hard work to get along ; I did not know that 
 before ; at least I did not know any particulars 
 about it, although deacon Addison hinted 
 something of the kind to me. 
 
 Orloir. Well it is so. At the close of 
 this last year, he was behind $73 to my cer- 
 tain knowledge, after being as prudent and 
 economical as he could.
 
 60 THE 
 
 Ded. Was it so ? Well, what was done 
 about it ? 
 
 Orlotc. I was not going to tell you that, 
 but as long as you have asked me, I will. 
 Four or five of us made it up to him. 
 
 Dea. It is singular that I never heard any- 
 thing about it. 
 
 Or/oto. Not very singular either, because 
 we concluded to say nothing about it at the 
 time. But it is no matter now, as our society 
 meeting comes tomorrow evening, and then, 
 as I suppose deacon Addison told you, we 
 are to see if something can't be done in the 
 way of increasing the salary. 
 
 Dca. Yes, deacon Addison said some- 
 thing about it a few days since, but there were 
 so many customers in just then, that he had 
 no chance to tell me any particulars. I did 
 not know why the salary was to be raised, 
 though I supposed our pastor had complained 
 that it was too little. 
 
 Orlow. No, he did not complain. He 
 said not a word about his pecuniary matters, 
 till one day when we were at his house, deacon 
 Addison asked him in his good humored way, 
 "how he made ends meet." He then told
 
 A COLLOQUY. 61 
 
 us just how he was situated. Deacon Addi" 
 son then turned to me, and said, "Br. Orlow, 
 this won't do ! He must not have his mind 
 worried ahout how he is going to get his bread 
 and butter." 
 
 Dea. I supposed he lived comfortably on 
 what we paid him ; but if he don't, I have no 
 objection to his salary being raised, and I am 
 willing to help. 
 
 Orlow. That's right. I don't think there 
 will be any difficulty in doing what is right for 
 him. Come, br. Smith, are you going home ? 
 
 Smith. Yes. (Getting down from the 
 counter.) 
 
 [Exeunt Orlow and Smith. 
 
 Jones. Well deacon, I believe Orlow 
 thinks our minister is perfect. Everything 
 that he does is right. I thought he'd fall in 
 with us about the notes, didn't you ? 
 
 Dea. No ; for I knew he did not care 
 whether he used them or not. 
 
 Jones. If I had known how he felt, I 
 
 shouldn't have spoken so, but I supposed he 
 
 felt as we did. I wish it didn't trouble me so 
 
 much, but I hate notes. I don't believe a 
 
 6 

 
 62 THE UNIQUE. 
 
 man can be under the influences of the Spirit 
 when he uses notes. 
 
 Dea. Tut, tut! You are now certainly 
 going too far. His putting down a few 
 thoughts on paper cannot interfere with the 
 Spirit's influence, for as br. Orlow says, he 
 uses only short notes. Tt is very different 
 from writing his sermons, and reading them 
 word for word. I wish, however, he would 
 throw his notes entirely aside, and then no one 
 would complain ; but it is of no use to say any- 
 thing to him on the subject. 
 
 Jones. I don't want to say anything to him. 
 But what do you think about raising the salary ? 
 
 Dea. I think it well to raise it, if he can't 
 get along with what he now has. Although I 
 don't exactly like it, their not consulting me, 
 I must say I admire their generosity in raising 
 that $73. I expect deacon Addison paid 
 at least half of it, for he is the most liberal 
 and kind hearted man I ever knew. I believe 
 if he had but half a loaf in the world, he would 
 give it away to any one who needed it. He 
 is blunt enough it is true, but it is always blunt 
 kindness, and blunt goodness. 
 
 Jones. I should think our minister is paid 
 enough. Here comes br. Smith back again.
 
 A COLLOQUY. 63 
 
 Smith. (Entering.) I forgot my flour; 
 I want twenty-eight pounds, deacon. 
 
 Dea. I must say I should think it would 
 be tough work for him to get along. I can't 
 support my family on anything like his salary. 
 
 Jones. Ministers, you know, ought to be 
 more prudent than other folks. 
 
 Dea. Ministers must have something to 
 eat and wear, as well as other people they 
 cannot live on air. I'll trouble you to get off 
 this barrel, as I must unhead it to get br. 
 Smith's flour. 
 
 Jones. (Getting off the barrel, and leaning 
 on the counter.) Can't live on air! well no- 
 body wants 'em to live on air. 
 
 Smith. I guess they'd make poor work if 
 they should try it. How mighty secret 
 they've kept it about raising the salary ! I 
 never heard a word on't before. 
 
 Jones. Well, I can't pay any more. Min- 
 isters must come down in their notions, and 
 not be so extravagant. 
 
 Smith. Our pastor isn't extravagant, is he ? 
 
 Jones. Yes ; they all are. 
 
 Dea. I don't think you do right to say so ; 
 I never heard any such accusation against him.
 
 64 THE UNIQUE. 
 
 Just tell us one thing in which he is extrava- 
 gant. 
 
 Jones. I can't stop now, (taking out his 
 watch,) I must be going towards home. 
 
 Dca. That's a good get off. You are in 
 a great hurry all at once. You can't mention 
 one thing in which he is extravagant. 
 
 Jones. Perhaps I can't mention anything 
 pertickler, hut I mean ministers must come 
 down, and live more like their people. 
 
 Dea. Live like their people ! I guess 
 our minister would jump at the chance to ex- 
 change living with some of his flock. 
 
 Jones. I'll talk with you some other time, 
 but I must go now. [Exit Jones. 
 
 Dea. Shall you vote for or against raising 
 the salary tomorrow evening ? 
 
 Smith. I shall vote for it, for I am sure I 
 want our pastor to have enough so as not to 
 run in debt. I don't want him to be in debt. 
 I am a poor man, and can't pay much, but I 
 am willing to pay what I can towards it. 
 
 Dea. That's good. I shall vote for it. 
 For the credit of the church, 1 should hate to 
 liave it said he couldn't live on his salary.
 
 A COLLOQUY. 65 
 
 Br. Jones says he can't pay any more ; but he 
 can and ought to, but I suppose he wont, he 
 is so much worked up about the notes. 
 
 Smith. I don't like notes, but I ain't going 
 to let that keep me from doing right. 
 
 Dea. Nor I neither. Our pastor is an ex- 
 cellent man, and one of the best preachers any- 
 where round here ; and as long as using notes 
 is all the fault we find with him, I think his 
 other good qualities should lead us to overlook 
 that one. I don't know any minister more 
 pious, and more devoted to his work than he is. 
 
 Br. Northfield rides up to the door, and 
 sittins; in his wagon, calls out to deacon Mar- 
 tin. The deacon and br. Smith go to the 
 door. 
 
 Northfield. Got any oil, deacon ? 
 
 Dea. No sir; sold my last gallon this 
 morning. Expect some this evening. 
 
 Smith. Where are you going ? 
 
 Northfield. Home. 
 
 Smith. Take me along ? 
 
 Northfield. Certainly. 
 
 They ride off, and deacon Martin goes back 
 to his desk, to charge br. Smith with the flour. 
 6*
 
 6 THE UNIQUE. 
 
 CHAPTER VIII. 
 
 MR. POMPOLONI. 
 
 " O dear discretion, how his words are suited ! 
 The fool hath planted in his memory 
 An army of great words." 
 
 Mr. Pompoloni was a gentleman, as he him- 
 self supposed, of rather brilliant parts, although 
 all his acquaintances did not agree with him in 
 this opinion. He was the most consequential 
 
 member of Rev. Mr. 's church, in the large 
 
 city of , and considered himself entirely 
 
 competent to give a small bit of advice, now 
 and then, to his pastor. 
 
 His brethren thought he was proud, but this 
 was a mistake, for actually he had much more 
 of the appearance than he had of the spirit of 
 pride. He had a peculiar habit of making a 
 sort of preface, before he came to the main 
 point of his subject ; and he invariably used an 
 abundance of 
 
 " Words of learned length and thundering sound*
 
 MR. POMPOLONI. 67 
 
 which he often introduced in such a ludicrous 
 connexion that the "risibles" of all but himself 
 would be most sensibly affected. The follow- 
 ing conversation, or dialogue, (whichever the 
 reader chooses to call it,) between him and his 
 pastor, will perhaps give a better idea of this 
 gentleman than any farther description of ours. 
 P. For some time there has been a 
 distressing, irrepressible impression weighing 
 down my mind, that it was my unwelcome 
 duty to Irave a faithful and sincerely Christian 
 conversation with you. I have often thought 
 that in some respects you were exceedingly 
 injudicious, and were pursuing a course pre- 
 eminently and preponderatingly subversive of 
 your influence among the people. A minister 
 stands in such a peculiar situation before the 
 world, that the most microscopical indiscretion, 
 under disadvantageous circumstances, may sully 
 and tarnish a reputation, which, on account 
 of the delicateness of its structure, should 
 be carefully and conservatively environed and 
 guarded, as a jewel of inestimable worth, 
 indeed, beyond all price. A man who is not 
 a minister of the gospel, may with symmetrical 
 propriety do many things which a minister
 
 68 THE UNIQUE. 
 
 cannot do, without deteriorating from his influ- 
 ence to an alarming and calamitous extent. 
 Men in public life should ever remember that 
 the community have an undeniable right to 
 suppose that they will act consummately dis- 
 creetly, and with unremitting circumspection, 
 in reference to unimportant as well as momen- 
 tous matters. 
 
 The more influential a man is, the more 
 watchful and solicitous should he be to con- 
 duct with prudence and wisdom. One, even 
 one unwise step taken by you, might be repro- 
 ductive of infinitely more devastating results, 
 than ten thousand taken by an humble individ- 
 ual like myself. 
 
 Your standing in society imperatively de- 
 mands the most cautious and discriminating 
 discretion ; and allow rne to say, Rev. Sir, 
 I sensibly feel that you are habituated to a 
 form of expression before the sharp, Argus 
 eyed world, that determinatively degrades the 
 dignity of your character as a minister of the 
 everlasting gospel ; and in the concatenation of 
 events, it is impossible to decipher how super- 
 latively terrific may be the disastrous deduc- 
 tions consequent upon this detrimental habit,
 
 MR. POMPOLONI. 69 
 
 Minister. Will you be so kind as to in- 
 form me to what form of expression you refer ? 
 
 P. I should say, sir, it was a sort of effer- 
 vescible way of speaking. It apparently re- 
 sults from an irreclaimable hilarity, or an 
 irretrievable irresistibleness of cheerfulness. 
 
 J\l. I do not know that I get your idea. 
 Do you mean that I talk foolishly, or what do 
 you 
 
 P. Oh no ! by no means, sir, by no means ; 
 do not so grievously misapprehend me as to 
 infer that I would intimate that there is the 
 least stultiloquence in your conversation. 
 
 J\f. What then do you mean ? 
 
 P. I mean sir I mean that your irrefra- 
 gable and uncontrollable flow of spirits leads 
 you to make remarks irrelievably irreconcilable 
 with your sacred functions as a minister. 
 
 J\f. I really do not comprehend you, unless 
 you mean to convey the idea that my flow of 
 spirits leads me to make light and frothy re- 
 marks. 
 
 P. My dear sir, I beg you not to use such 
 language, and so unjustifiably and inappropri- 
 ately misconstrue my meaning. 
 
 !/. As then I cannot get your idea from
 
 70 THE UNIQUE. 
 
 your language, you must illustrate it by some 
 of the remarks to which you refer. Tell me 
 some of the things I have said, of the character 
 you mean. 
 
 P. My dear sir, excuse me. It would 
 not accord with that reverential deference I 
 owe you, nor with your unbending dignity as 
 a minister, for us to descend to the minutiae of 
 particulars. I only wished to speak of this 
 matter in general. It is perfectly proper to 
 mention it in the abstract, but it would be irre- 
 deemably unpardonable to come down to the 
 concrete. 
 
 M. Well then, I do not see but that I 
 must plod on my way without the benefit of 
 improvement from your idea, unless you will 
 mention some particulars, for truly I cannot 
 comprehend it from your general remarks. 
 
 P. You will excuse me sir, I am sensible, 
 when in addition to what I have stated, I ob- 
 serve that I have an unconquerable and mono- 
 maniac aversion to particulars. Your percep- 
 tive faculties will luminously penetrate my idea, 
 upon transcendentally tranquilized reflection ; 
 and your supereminent ingenuousness of char- 
 acter will detruncate any suspicion of inter-
 
 MR. POMPOLONI. 71 
 
 ttieddling impertinence on my part ; and your 
 imperturbable piety will be distinguished by 
 refreshing and invigorating reflorescence. We 
 will change the subject, sir, if you please. 
 
 M. Certainly. Have you seen br. N 
 
 to-day ? 
 
 P. I have not, sir ; but I enjoyed the su- 
 preme gratification of hearing his superexcel- 
 lent lecture last evening. 
 
 J\l. He is a man of sterling ability. How 
 \vere you pleased with his sermon to our peo- 
 ple last Sabbath morn ? 
 
 P. No language can express the indefina- 
 ble and rapturously extatic admiration with 
 which I listened to it. How emphatically 
 splendid was his introduction ! What con- 
 secutive reasoning in his argument, without the 
 least periphrastical consarcination ! And then 
 the peroration, what charming permeably de- 
 lightful consentaneousness of thought! I 
 never heard anything so ineffably and en- 
 trancingly enchanting. I really did not know 
 whether I was in the body or out of it. 
 
 Jlf. I was pleased with his discourse, but 
 I think I have heard him preach still better. 
 It was by no means one of his strongest efforts.
 
 72 THE UNIQUE. 
 
 P. You inexpressibly, astonishingly suf 
 prise me. I am bewildered with amazement 
 at what you say ; for it is surpassingly beyond 
 the ramifications of my intellection, to embody 
 a conception of anything superior. It was so 
 indescribably bewitching, and so unutterably, 
 captivatingly fascinating, with such perspicuous- 
 ness of perscrutation, without the slightest 
 adumbration, that to me it was the quintessence 
 of exhilaration to listen to him. 
 
 M. You know our regular church meeting 
 occurs this evening ; shall you be with us ? 
 
 P. Such is my presentaneous calculation. 
 I shall be there unless unavoidably prevented 
 by obstructing circumstances. 
 
 J\f. I hope no such circumstances will 
 arise, then, for I am anxious to have as many 
 members present this evening as possible, as 
 Mr. G 's case will again come up. 
 
 P. An inextricable perplexedness perpet- 
 uates that disagreeable case. An unpropor- 
 tionable quantity of time has been irremissibly 
 expended upon it, which has been prodigiously 
 productive of nought but beclouding obfusca- 
 tions. 
 
 M. I think we shall disentangle it some-
 
 MR. POMPOLONI. *3 
 
 what this evening. Oh ! did you say when 
 you were here last that you have the autograph 
 of Mr. Schriewinski ? 
 
 P. 1 did sir ; and I retain with undecaying 
 preservation, that autographical reminiscence 
 of his personal identity. 
 
 On the evening of the day in which this 
 conversation took place, the following entry 
 
 was made in Rev. Mr. 's journal. "Had 
 
 another call from Mr. P . He has some 
 
 idea about my manner of speaking which I do 
 not exactly understand. He strung big sound* 
 ing words together, as usual ; if anything, rather 
 more so than when he came to lecture me about 
 my course on temperance. He is certainly an 
 odd genius. I hope he will not come again 
 soon, for he invariably makes my head ache."
 
 THE 
 
 CHAPTER IX. 
 
 REV. YATES YERRINGTOtf. 
 
 Sometimes ministers have left their churches 1 
 when they appeared to be doing well, and 
 when no very clearly defined reason could be 
 given for dissolving a connexion which seemed 
 to be so happy and desirable. In such cases 
 the community Wonder why the minister has 
 resigned his charge. 
 
 "Did you know," says one, "Mr. 
 
 has left ? I am astonished. 1 thought every- 
 thing was pleasant and harmonious among his 
 people." Says another, "What does it 
 
 mean, Mr. leaving ? I am sure I never 
 
 heard any fault found with him." Says ano- 
 ther, "Who would have thought it, Mr. 
 
 leaving he has been here so long, and his 
 people were so attached to him." 
 
 Such was the sort of wondering talk when 
 the Rev. Mr. Yerrington resigned the pastoral 
 care of the church in the delightful town
 
 REV. TATES YERRINGTON. 75 
 
 of , in New Jersey. He had been the 
 
 highly esteemed pastor of that church for 
 many years. He was their first minister, and 
 they were his first people. He commenced 
 his labors among them when he was a young 
 man, and when they were a little and a feeble 
 band ; and he had cheerfully borne his share in 
 all the difficulties and trials of their incipient 
 stage of existence. He had labored hard, and 
 earnestly, and prayerfully, in the cause of his 
 Redeemer among them, and had ever felt that 
 no effort was too great, no burden too heavy, 
 and no self-denial too severe, if he could be 
 the means of benefitting the souls of his people. 
 
 Under his faithful ministrations the church 
 and society gradually and steadily increased, 
 till the "little one became," not indeed "a 
 thousand," but rather more than a third of a 
 thousand ; and the usual Sabbath congregation 
 amounted to 5 or 600 individuals. 
 
 For some little time previous to Mr. Yer- 
 rington's leaving, a few of the leading brethren 
 had felt a sort of indistinct dissatisfaction with 
 their pastor. We say indistinct, because they 
 could not exactly tell why they were dissatis- 
 fied with him, only somehow or other he did
 
 76 THE UNrQUE. 
 
 not seem to be just the man they thought was 
 needed in . This dissatisfaction, how- 
 ever, they studiously concealed from him. 
 
 We will give a little account of a church 
 meeting that took place about this time, and 
 that, perhaps, will give to the reader the views 
 and feelings of these brethren in a clearer 
 light than anything we can say. 
 
 In that meeting one brother said, " I think 
 Mr. Yerrington is a very good pastor and a 
 good preacher ; but I do not profit lately from 
 his preaching as much as I used to, and I have 
 thought that perhaps a change of ministers 
 might be well." 
 
 Another one said, "I always liked our min- 
 ister very much, but I do not think he is as 
 spiritual a man as our church now needs." 
 Another, who never paid over five dollars a year 
 towards the support of his pastor, on account 
 of his penuriousness, though he was much bet- 
 ter off in worldly things than some others in 
 the church who paid five times five dollars, 
 said, "I have never been satisfied with our 
 minister's receiving so much salary. I think 
 $500 is as much as ice can pay ; and I think 
 some other minister who would live on less 
 salary would do better for us."
 
 REV. YATES YERRINGTON. 77 
 
 Another said, "I should like it if Mr. Yer- 
 rington would preach more gospel, and not so 
 many practical sermons. I am tired of hear- 
 ing so much ahout our duty. I do not think 
 he is as well adapted to our people now as he 
 used to be." 
 
 Another said, "I believe our pastor is a 
 good man, and wants to do good ; but he does 
 not seem to have the gift now of drawing in 
 the people as he once did. The congregation 
 don't increase as fast as it did. I think that 
 a change of ministers might prove useful." 
 
 Another said, "I have not anything against 
 Mr. Yerrington. I like him much as a man 
 and a minister. For my own part I should 
 be satisfied to have him remain, but I think 
 the novelty of having a new minister would 
 draw in more people." 
 
 Another said, "Our pastor has been with 
 us many years, and has done much good ; 
 but I don't think he will be as useful to us as 
 he has been, if he stays any longer. I don't 
 think he is exactly the man for us now." 
 
 Here he was interrupted by a brother who 
 could keep silence no longer, (and who did 
 think his pastor was the man for them now,) 
 7*
 
 78 THE UNIQUE. 
 
 who inquired as follows : " Why is he not THE 
 MAN FOR us NOW? Have you heard any- 
 thing against him ? Has he been guilty of any 
 impropriety ? Is there any accusation touch- 
 ing his character ? or what is the matter that 
 he is not THE MAN FOR us NOW as much as 
 ever he was ?" 
 
 "Oh no, no," answered the interrupted 
 brother, "not a word has been said against 
 him. His character stands perfectly fair and 
 unblemished. He is a good man, an excellent 
 man ; and I have no fault to find with him at 
 all ; but I do not think it advisable for him to 
 remain here any longer. It is sometimes best 
 for ministers and churches to have a change ; 
 and as our pastor has been with us so many 
 years, I think it will be for his good and ours 
 too, to have a change." These seven breth- 
 ren were all who felt the slightest dissatisfac- 
 tion with Mr. Yerrington. (No other member 
 of the church was in the least discontented, 
 unless we speak of the wives of these brethren. 
 Six of them had wives, the other was a wid- 
 ower. Of these six wives, five sided with 
 their husbands ; the other, the wife of the pe- 
 nurious man, was a firm friend of the minister.
 
 REV. YATES YERRINGTON. 79 
 
 She thought he was the best man in the world, 
 and had none too much salary.) We need 
 not detail what was said- by others at that 
 meeting. Suffice it then to remark, that they 
 were astonished and grieved at what these 
 seven had said, and were very decided in ex- 
 pressing their interest and affection for their 
 pastor, and their opinion that he was still the 
 man for f/iem, and their desire that he should 
 remain with them till God should call him to 
 enter upon the scenes of another world. 
 
 Mr. Yerrington, hearing from this meeting 
 that very night by some of his friends, who 
 could not sleep over it till they had told him, 
 sent word to those seven brethren the next 
 morning, that he would be pleased to meet 
 them in his study that afternoon. They came, 
 and spent an hour with him in talking over the 
 matter ; and after hearing what they had to 
 say, and getting an insight into the character 
 and kind of their dissatisfaction, he told them 
 that all he had to say was, that they ought to 
 have told him of their trouble before ; and that 
 they need not give themselves any further 
 anxiety about the matter, as he would very 
 speedily relieve them from their burden.
 
 80 THE UNIQUE. 
 
 Mr. Yerrington being a very independent 
 kind of a man, and taking but little time to 
 make up his mind, and being very decided and 
 immoveable when it was made up, and being 
 very prompt to act on his decisions, and feel- 
 ing that he never desired to labor with a peo- 
 ple where even a small minority of them felt 
 at all dissatisfied with hiia, resigned his pasto- 
 ral charge on the following Sabbath. 
 
 We will not dwell upon the scenes that en- 
 sued the wonder, astonishment, grief and in- 
 dignation that were felt, and the "bitter 
 
 things" that were said in for several 
 
 weeks the efforts which were made to induce 
 Mr. Yerrington to take back his resignation 
 the trouble these seven brethren had with cer- 
 tain other brethren, and their qualms of con- 
 science. 
 
 We will draw a veil of two years over the 
 
 whole of it, and say the church in have 
 
 settled the Rev. Rodolphus Ruddleford, who 
 is a good man, and loves to labor in his Mas- 
 ter's vineyard ; and the Lord of the vineyard is 
 blessing his labors. 
 
 Mr. Yerrington is the pastor of the large 
 church in the great flourishing inland town
 
 REV. YATES YERRINGTON. 81 
 
 of , in Pennsylvania. He is very pleas- 
 antly located, is very happy with his people, 
 and is doing much good. His people love 
 him much, and esteem him very highly as a 
 preacher. They think he is JUST THE 
 MAN FOR THEM, and that it will be a 
 long time before they will desire a CIJANGE 
 OF MINISTERS.
 
 82 THE UNIQUE. 
 
 CHAPTER X. 
 
 COLONEL RICHARD FORRESTER. 
 
 " The man that's resolute and just, 
 Firm to his principles and trust, 
 Nor hopes, nor fears can bind." 
 
 Colonel Forrester was a very decided man, 
 and a very decided Christian. When he 
 made a profession of religion, he understood 
 what he was doing. He had counted the cost, 
 and had resolutely made up his mind to conse- 
 crate soul and body to his Lord and Redeem- 
 er. As previous to his conversion he had 
 been a very diligent and faithful servant of the 
 devil, so after it he determined, grace assisting 
 him, to be equally diligent and faithful in the 
 service of his God. 
 
 Colonel Forrester did not act from the 
 mere impulse of feeling, but conscientiously 
 adopted his line of duty, and then scrupulously 
 acted up to it, whether he felt like it or not. 
 Under whatever circumstances he might be
 
 COL. RICHARD FORRESTER. 83 
 
 placed, whether at home or abroad, he deemed 
 it his duty and privilege to act upon Christian 
 principle. 
 
 In his domestic relations, he endeavored at 
 all times to set such an example before his 
 family as would lead them to believe that his 
 religion was something more than a profession. 
 He governed his household well, having his 
 children in obedience, as all Christians should ; 
 and manifested not only for them, but for all 
 who might reside under his roof, a kind and 
 tender Christian interest. All the members 
 of his family respected him as a servant of 
 Christ, because his light was constantly shining 
 in his own house. They did not regard his 
 religion as a sort of outside garment, which he 
 put on when going out of his house, and inva- 
 riably took off on his return. 
 
 As soon as his heart was given to God, the 
 family altar was erected in his house ; and 
 neither worldly company, nor the hurry of 
 business, nor anything else, would prevent his 
 offering upon that altar the morning and evening 
 sacrifice. Neither would he allow anything to 
 interrupt his private devotions, nor abridge 
 that time which he had set apart for daily com- 
 munion with God.
 
 84 THE UNIQ.UE. 
 
 He made it a point always to converse with 
 his impenitent friends upon the subject of re- 
 ligion, whenever suitable opportunities oc- 
 curred ; and he was one of those who found 
 many of these suitable opportunities. 
 
 In the conference meeting he never declined 
 taking a part, for he considered it the duty of 
 every Christian to speak and pray in such 
 meetings. 
 
 In his business transactions he never sue* 
 cumbed to anything underhanded and small 
 to gain the advantage, but conducted them all 
 with the most rigid regard to integrity ; de- 
 claring "that he would give up business if he 
 could not do it on Christian principle."* 
 He said "he believed the reason why so many 
 Christian merchants failed was, because they 
 conducted their business too much like the 
 men of the world. The Missionary, Educa- 
 tion, Bible, Seamens', Temperance, Anti- 
 slavery, Moral Reform, and every other good 
 
 * Some professed Christians say " that it is impos- 
 sible to do business on Christian principles that 
 they must succumb to the tricks of the trade or fail." 
 This is not true, as many eminent Christian mer- 
 chants besides Colonel Forrester can testify.
 
 COL. RICHARD FORRESTER. 85 
 
 cause, found in him a firm and uncompromising 
 friend. Though a man of high standing and 
 much repute in the community, he was not 
 ashamed to have it known that he was a 
 TEACHER in the Sabbath school; nor did he 
 consider it beneath his dignity to distribute 
 tracts with his own hand. He was not a 
 stranger to the "fatherless and widow," nor 
 to those "that were ready to perish;" but 
 their "blessing came upon him," as he "with- 
 held not his bread" from them, and "warmed 
 them with the fleece of his sheep." 
 
 He felt that it was his duty and privilege 
 strictly to observe the fourth commandment, 
 and therefore would never ride out, nor eat 
 sumptuous dinners,* nor visit, nor read a po- 
 litical newspaper, nor write letters, nor talk 
 about worldly matters on the Sabbath. He 
 believed that it was the Christian's duty to be 
 decided for his Master abroad as well as at 
 home, and therefore would never, like unde- 
 
 * The Colonel would not allow cooking in his 
 house on the Sabbath. He said " that he had no 
 right to keep his help from the house of God, by 
 compelling them to stay at home to provide great 
 dinners." 
 
 8
 
 66 THE UNIQUE. 
 
 cided Christians, when journeying, travel on 
 the Lord's day to save time. He occasionally 
 spent a few weeks at Saratoga Springs with 
 his family ; but he was not among those Chris- 
 tians who act inconsistently while there, and 
 cause the ministers of that village to regard 
 their coming as a curse instead of a blessing, 
 He was as regular at the sanctuary while there, 
 as at home, and attended the weekly prayer 
 meetings, when he would bear his testimony to 
 the honor of his Redeemer. 
 
 He was once in Paris, and while there was 
 strongly solicited to attend the theatre and 
 opera. He answered, "It is against my prin- 
 ciples." 
 
 He was then urged to go, on the ground 
 that being away from home, his example could 
 do no harm, as it could not be felt across the 
 waves of the broad Atlantic. He still refused. 
 He was then told "that many American C/in's- 
 tians, and some American MINISTERS had vis- 
 ited these places when in Paris," and then 
 was urged to go, on the ground that he need 
 not be more scrupulous than they were. But 
 it was in vain ! His resolution was not to be 
 shaken, and he answered, " Such as I am, by
 
 COL. RICHARD FORRESTER. 87 
 
 the grace of God, in America, the same will 
 I be, by the grace of God, in Paris, and 
 wherever I may go. 
 
 Colonel Forrester was a rich man, and was 
 a liberal ricli man. He believed that every 
 Christian was bound to make his WILL,* and 
 give more or less of his estate to the interests 
 of religion. Bible, Tract, Missionary, and 
 many other good societies were kindly remem- 
 bered in his will; "For," said he, "I want 
 the good cause of my Redeemer to have some 
 of my wealth at my decease. For aught I 
 know, my children may turn out worthless 
 spendthrifts, (which God forbid) and if so, 
 I had better make part of my money safe by 
 putting it into the 'Lord's ftanfc.'" However, 
 while he provided liberally for the "good 
 cause of his Redeemer" after his death, he 
 
 * Many Christians do not agree with Colonel F. 
 in this respect They are drawing near to the 
 grave, having made no will. They know their 
 heirs are of such a character, that when they die, 
 not a cent of their property, which the Lord has 
 tE>*T them, will be appropriated to subserve the 
 interests of Christ's kingdom on earth. Is it right ? 
 Christian, consider!
 
 88 THE UNIQUE. 
 
 did not forget it while living but kept an 
 open purse. 
 
 Colonel Forrester felt the most lively in- 
 terest in the ministers of the gospel, and no 
 man more heartily despised anything like an at- 
 tempt to disparage them, than he did ; and he 
 was ever ready fearlessly to defend them, either 
 against the avowed enemies of religion, or against 
 those professed Christians who have so little 
 sense, or so little piety, as to indulge in the 
 despicable business of foolish tattling against 
 ministers. No man could discern more 
 clearly than he could, between those who 
 might be lamenting the mistakes and errors 
 that ministers sometimes fall into, and those 
 who were captiously ridiculing and making 
 sport of them ; and while he would sympathize 
 with the former, he would most severely chas- 
 tise the latter. 
 
 For his own minister he not only cherished 
 the highest regard, but felt the truest sympathy. 
 Every pastor can bear witness to the truth of 
 the following remark ; that some Christians 
 can enter into their feelings, and sympathise 
 with them much more than others who may 
 be equally pious. Colonel F. was one of the
 
 COL. RICHARD FORRESTER. 89 
 
 former class. He seemed to enter into the 
 very heart of his pastor, and sympathize with 
 him in his joys and sorrows, in his hopes and 
 fears, and in his difficulties and trials. It fol- 
 lowed as a matter of course, that his pastor 
 became very much attached to him, and in all 
 his perplexities and troubles advised with him. 
 Once when party politics were running very 
 high, some members of the church were much 
 exasperated with their minister for voting, and 
 talked very bitterly against him, so much so 
 that the good man began to doubt whether it 
 was best for him ever to vote again. Not be- 
 ing able, quite, to make up his mind alone, he 
 consulted, as usual, the Colonel. "You are 
 a man," said the Colonel, "and have rights as 
 a man. You are a citizen, and have rights as 
 a citizen. You are a minister, and have rights 
 as a minister. Use all these rights, but abuse 
 none of them, remembering that you are ac- 
 countable to God and not to man." His pas- 
 tor knew all this before : he knew that he had 
 these rights, and it was not the words them- 
 selves, but the manner in which they were 
 spoken that decided his course. Henceforth 
 he voted whenever as a citizen he thought he 
 8*
 
 90 THE UNIQUE. 
 
 ought to vote; and disregarded the remarks 
 weak-minded men might make about it. 
 
 If our limits would allow, we might mention 
 many more facts which would show the confi- 
 dence the minister reposed in Colonel F., and 
 which would also show, more conclusively 
 than the one we have related, the sympathy 
 and interest the Colonel felt for his pastor ; but 
 we have mentioned this for a special reason, 
 which, however, we think the reader had bet- 
 ter not know. 
 
 We will close this chapter by relating an 
 incident which will alike exhibit the fearless 
 decision of Colonel F., and his views of gos- 
 pel ministers, and his feelings towards them. 
 
 One dark, stormy night, in the city of , 
 
 intending to go to the church, he missed 
 
 his way, and entered a certain tabernacle, 
 where a meeting was held in which any man 
 was free to express his opinions, and in which 
 all sorts of opinions were freely expressed. 
 But the two most prominent themes of the 
 evening were, the editors of religious news- 
 papers, and ministers ; the latter being harped 
 upon the most. The editors were showed up 
 "as a mean, witless, time-serving set of men,
 
 COL. RICHARD FORRESTER. 91 
 
 who did not know enough to last them over 
 night, and were unworthily earning their salt 
 by sponging the community with editorials that 
 sprung from the brains of others." The 
 ''wolves in sheep's clothing," as the ministers 
 were called, were ridiculed and abused in a 
 manner which showed them up as anything 
 rather than good men. The harshest names 
 that man had ever devised, were none too 
 harsh for the "-canting, hypocritical, licentious, 
 avaricious, money-making parsons," as the 
 ministers were repeatedly denominated. 
 
 The Colonel never having attended such a 
 meeting before, was shocked beyond measure. 
 He thought he must have fallen into a den of 
 infidels ; and he was not very far from the 
 truth, although some of the revilers professed 
 to be Christians COME OUTERS and others 
 were known to be anything but Christians. 
 
 Whatever they were, he determined they 
 should know what he thought. He felt that 
 he could not sit still, and that it was his duty 
 to open his mouth on the behalf of the reviled. 
 Accordingly, as soon as one sallow, pimple- 
 faced reviler, with red, shaggy hair, sat down, 
 he arose, and spoke as follows :
 
 92 THE UNIQUE. 
 
 * "I know not where I am. I know not 
 who any of you are, what you are, nor what 
 you profess to be ; but one thing I do know, 
 and that is, that many remarks have been made 
 here to-night, about religious editors and min- 
 isters, that are false and cruel. I believe that 
 none but the most malicious and wicked of all 
 God's creation could have fabricated such 
 wretched and detestable lies as have come 
 athwart my ears this evening." 
 
 Here some clamor was made, but it was 
 soon hushed, and the moderator, or sort of 
 minister, or whatever he was, the man who 
 sat behind the desk, told him "he could go 
 on, as there was liberty of speech there, and 
 they would hear what he had to say." He 
 then proceeded. "I do not know why you 
 should feel such a malignant and bitter hatred 
 against religious editors, unless it is because 
 they blow up, SKY HIGH, such detestable, 
 practical disorganizes as you have demonstra- 
 
 * Should the reader think the Colonel uses too 
 strong language in his speech, he must bear in mind 
 that his feelings were enlisted, and that he spoke on 
 the spur of the occasion. Of course he had no 
 time to prepare what is called a " set speech."
 
 COL. RICHARD FORRESTER. 93 
 
 ted yourselves to be by your speeches this 
 evening speeches of much more venom than 
 sense. 
 
 "And as to ministers, notwithstanding the 
 wholesale falsehoods which have been told 
 here about them, there is no class of men in 
 the community whose lives are so blameless, 
 and who are so pure in their conduct as they 
 are. I mean evangelical ministers ; for as to 
 Unitarian and Universalist ministers, I have 
 nothing to say, considering their sentiments as 
 nothing more nor less than refined systems of 
 infidelity. I speak then of evangelical minis- 
 ters, and say, that as a general thing, they are 
 wholly engaged in their work, trying to benefit 
 the immortal souls of men. Many of them 
 are constantly required to make the severest 
 sacrifices for the gospel. They possess tal- 
 ents and energies which in any other profes- 
 sion or business of life, would insure them 
 success, and much more than a comfortable 
 maintenance ; in many cases, independence. 
 And yet these talents and energies are conse- 
 crated to the good of a people from whom 
 they receive, perhaps, but a scanty pittance, 
 and in too many cases, scarcely enough to 
 keep the soul inside the body.
 
 94 THE UNIQUE. 
 
 " These devoted men are set up as marks 
 for all to shoot at ; and they are shot at with- 
 out mercy, as they have been here this even- 
 ing. Why, I should think the very fiends of 
 the bottomless pit would blush to hear such 
 vile calumnies, and such gross outrageous lies 
 
 as have been uttered here this evening by 1 
 
 was going to say men ; but no, I will not slan- 
 der men enough to call them so by some 
 sort of indescribably wicked monsters in the 
 shape of men. The trials of a minister's life 
 are wholly known to none but ministers. 
 Other men cannot form an adequate concep- 
 tion of the thousand vexing troubles that are 
 continually occurring to worry and perplex the 
 minister's mind. 
 
 "He must patiently bear all that is put upon 
 him must never complain, however heavy 
 his burden may be. He must willingly lend 
 his ear to every foolish complaint, must sympa- 
 thize with all, must put up with every morbid 
 conscience, must bear with every misguided 
 zeal, and must endure the impertinence of the 
 ignorant and insolent. The most ridiculous 
 stories may be circulated about his character 
 and ministry, which are seized upon with avid-
 
 COL. RICHARD FORRESTER. 95 
 
 ity, and repeated with diligent haste and many 
 aggravations ; and men, with grave faces, ask 
 if they are true. 
 
 "The young, the middle aged and the old, 
 all feel at liberty to canvass his course of ac- 
 tion, and sit in judgment upon his preaching, 
 his life, his motives. If he does not bear the 
 censure of a young, ignorant, conceited mem- 
 ber of his church with all the meekness of 
 Moses, the report goes like wildfire that he 
 shows a bad spirit, and is unwilling to take 
 advice. 
 
 "The minister, too, has many struggles of 
 heart, and inward trials, about his church and 
 congregation. He feels a feverish solicitude 
 and anxiety for his hearers. Little do they 
 know of his prayers and deep distress of soul 
 on their behalf. These, with innumerable 
 other things, make the minister's lot a hard 
 one. It is not a bed of down ! There are 
 many thorns in it ! His life is none of the 
 easiest ! ! 
 
 "And now where are the men who have 
 so much to contend with, and yet so meekly 
 bear their burden ? And where is the class 
 of men who in purity of life can compare with
 
 96 THE UNIQUE. 
 
 evangelical ministers ? I call upon their* re- 
 vilers here present, for an answer. I call 
 upon these calumniators to look at themselves ; 
 to look at their neighbors ; to look at the com- 
 munity ; and answer me this question. And 
 to that villifying being sitting there (pointing 
 to the pimple-faced, red, shaggy haired man) 
 who last reviled, I would say, with all your 
 malice and venom against the servants of God, 
 I challenge you, I defy you to show me the 
 class of men whose lives can compare with 
 theirs. May the Lord have mercy upon your 
 poor, wretched soul, for your own wicked 
 tongue has betrayed you, that you are in the 
 'gall of bitterness and bonds of iniquity.' "
 
 TEMPERANCE INTERVIEW. 97 
 
 CHAPTER XI. 
 
 TEMPERANCE INTERVIEW, 
 
 Between a pastor, who prided himself* 
 upon being very analytical in all his sermons, 
 and who was out of all patience with any one 
 who did not keep to the point in reasoning, 
 and who withal was somewhat nervous ; and a 
 good brother in his church, who was not very 
 remarkable for the conclusiveness of his reason- 
 ing. 
 
 Brother. I called to talk with you about 
 that are temperance sermon you preached last 
 evening. 
 
 Pastor. What have you to say about it ? 
 
 B. I did' nt like it much. I think you 
 was too hard on us. I don't know no mem- 
 bers of our church, that uphold rum-drinking 
 in the way you said, and as for me, I'm sure 
 I've been on the temperance side for years. 
 
 P. In what way ? What do you refer to ? 
 
 B. Why, you said Christians upheld rum- 
 drinking, when they did'nt take no stand agin it. 
 9
 
 
 P. Well, what then ? Is not that true ? 
 If you say nothing against an evil, is not that 
 countenancing it ? 
 
 B. But I do say a great deal agin it. 
 
 P. That is not the point ! I said nothing 
 about you in my sermon. The question is, 
 do all Christians take a stand in favor of tern" 
 perance ? 
 
 J3. Our church does as far as I know, and 
 I guess I know as much about 'ern as any* 
 body. 
 
 P. What has our church to do with it ? 
 I did not say a word about our church. 
 
 B. I know you did'nt call the church out 
 by name, but we all knew you meant us, and 
 we thought it was goin a great ways too far to 
 hold us up, as bein agin the temperance cause. 
 
 P. It is strange you knew I meant the 
 church, when I did not know it myself. I 
 had nothing to say about the church in any 
 manner. What in the world had our church 
 to do with any temperance sermon ? 
 
 B. I thought you meant us, and others 
 thought so too, and was very much hurt. 
 
 P. That is stranger yet hurt ! I cannot 
 conceive what they were hurt about. Did 
 you feel hurt too ?
 
 TEMPERANCE INTERVIEW. 99 
 
 B. Sartinly I did, or I shouldn't come 
 here to talk with you about it. 
 
 P. But why were your feelings hurt ? 
 What about ? 
 
 B. Why, as I jest said, because you was 
 so hard on us. 
 
 P. I do not see as there is any use in 
 talking about the matter. I tell you I did not 
 refer to the church at all. 
 
 B. Well, the church think you meant 'em. 
 
 P. I do not see how any persons could 
 have thought I meant them, unless their own 
 consciences convicted them. They must feel 
 guilty, or they would not have thought so. 
 
 B. Guilty guilty of what ? 
 
 P. Guilty of not taking a stand in favor of 
 temperance ; and if any of them are guilty, I 
 did mean them. 
 
 B. But you jest said you didn't mean the 
 church. 
 
 P. So I say now. I did not mean the 
 church as a church. 1 was preaching about 
 Christians working in the temperance cause ; 
 and said, that I believe that those Christians 
 who did not take a stand in favor of temper- 
 ance, uphold rum-drinking. And I say it
 
 100 THE UNIQUE. 
 
 now, and intend on all proper occasions to say it, 
 and if there are any members of our church 
 who are not willing to come up and do their 
 duty in this cause, I did mean them among 
 others. The fact that some of them feel hurt 
 as you say, leads me strongly to suspect that 
 they are conscious of not discharging their 
 duty, and therefore, as is very apt to be the 
 case, when a man is convicted by his own 
 conscience, supposed I meant them. 
 
 B. I was one that was hurt ; do you think 
 my conscience made me feel kind-er guilty ? 
 
 P. I presume it did, for I have never 
 known you to manifest any particular interest 
 in the temperance reformation. 
 
 B. I do feel interested about it, but I 
 don't make such a pint on't as some folks do. 
 
 P. Do not make a point of it ! How do 
 you show your interest ? Have you joined 
 the society ? 
 
 B. No, I never jined. 
 
 P. Why not ? 
 
 B. Because I an't goin to sign away my 
 liberty for any man. 
 
 P. I am sorry to hear you sing that hack- 
 neyed song about signing away liberty. Do 
 you use intoxicating liquors ?
 
 TEMPERANCE INTERVIEW. 101 
 
 B. No I haven't drunk a drop of speret 
 for six years. I am a real temperance man, 
 but I don't want no pledges. 
 
 P. Why not ? Why are you unwilling to 
 join the society if you use no spirits ? 
 
 J9. Because I want folks to know that I 
 can be a sober man without takin no pledge. 
 
 P. There is no use then in talking with 
 you. If you consider a mere childish notion 
 of not wanting to pledge yourself, sufficient to 
 counterbalance the fact, that you are standing 
 in the way of others who ought to sign at 
 once, and also as an offset to throwing your 
 influence in favor of intemperance, you are so 
 unreasonable, that time spent' in talking with 
 you is thrown away. 
 
 B. You're too hard on me ; I don't throw 
 my influence in favor of intemperance. 
 
 P. If you don't positively, you do nega- 
 tively. 
 
 B. I don't know what you mean by that. 
 
 P. Why, if you do not work against in- 
 temperance, you are countenancing it. 
 
 B. I don't see it so. 
 
 P. Don't see it so ! It is time then you 
 did. It is just such men as you are, who are 
 9*
 
 10"2 THE UNIQUE. 
 
 standing more in the way of the temperance 
 cause than any thing else at the present time. 
 Professed Christians refusing to sign the 
 pledge ! And who is it that thanks you for 
 it ? Not good men, but the rum-seller, and 
 ihe drunkard ! Yes, you are the song of the 
 drunkard, and the devil rejoices in the stand 
 you take. No doubt some miserable ragged 
 sot is quoting you at the present time, and re- 
 fusing to join the society, because you refuse. 
 You know not how many you may save from 
 a drunkard's grave by signing the pledge at 
 once. 
 
 B. I never thought on't so before. 
 
 P. It is high time for you now then, to 
 begin to view it so Your conscience testi- 
 fies this moment, that you have not done your 
 duty You would not have come here this 
 morning, or have felt hurt by the discourse 
 last evening, if you had felt satisfied with your 
 course. Now candidly tell me, am I not cor- 
 rect ? 
 
 J5. Why sometimes I've had doubts, and 
 thought perhaps I ought to jine the society 
 for the sake of others. 
 
 P. I felt sure such was the fact. Now
 
 TEMPERANCE INTERVIEW. 103 
 
 then, as it can do no harm to any one, join 
 the society, and let the world know you 
 are a true teetotaller. Throw away all that 
 nonsense about pledging and signing away 
 liberty, and do your whole duty as a man, and 
 a Christian. Now will you not do it ? Re- 
 member, by so doing, you will, at least, re- 
 move one stumbling block out of the drunk- 
 ard's way. You will do it will you not ? 
 
 B. I don't want to say sartin, but I'll 
 think on't. 
 
 We can give the reader no further informa- 
 tion about this interview ; for seeing the min- 
 ister was considerably nervous, and out of pa- 
 tience with this poor brother, we came away 
 ivhen the conversation had progressed thus far.
 
 104 THE UNIQUE. 
 
 CHAPTER XII. 
 
 THE CONTRAST. UGLY DEACON BRAKE. GOOD 
 DEACON DRAKE. 
 
 Salatbiel Brake was one of the deacons of 
 a church in Connecticut. He was a tall, gaunt 
 man, and had a long, meagre, shallow face, 
 with a very sharp nose. He was not a man 
 of very kind spirit, and always appeared as if 
 something had happened to make him particu- 
 larly crabbed and morose. 
 
 He was never very courteous in his beha- 
 vior, and consequently was not regarded as a 
 dignified and affable gentleman. His neigh- 
 bors did not look upon him with much respect, 
 because they believed he was trickey and un- 
 derhanded in his business transactions. He 
 was considered as no ornament, either to his 
 profession as a Christian, or to his office as a 
 deacon, on account of the inconsistencies in 
 his walk and conversation. His heart was a 
 stranger to true benevolence ; and as to char- 
 ity, he gave not a cent, unless it could be bla-
 
 TEMPERANCE INTERVIEW. 105 
 
 zoned with a trumpet's tongue. He was quite 
 rich in the things of this world, but so poor in 
 faith, that the egg of an animalcule might have 
 held it all, and yet had room to spare. 
 
 In the church, he was positive and dic- 
 tatorial, and was always unwilling to yield in 
 the least, to the opinions and wishes of his 
 brethren. He was an exceedingly troublesome 
 man to his pastors, and made more difficulty 
 for them than all the rest of the church put 
 together ; and was actually the means of dri- 
 ving several of them away. He appeared to 
 take delight in perplexing and worrying his 
 minister. He never seemed at rest in the 
 church, unless he had something on the dock- 
 et, which caused exciting discussions ; and 
 as he was as fickle as the wind, he presented 
 the sort of living paradox, of violently sup- 
 porting both sides of a question, that is, at 
 different times. For instance, one time he 
 was a flaming abolitionist, and nothing would 
 do, but to open the meeting-house to all sorts 
 of anti-slavery lecturers, and yet, in less than 
 a year, his views and feelings had so changed, 
 that he effectually vetoed the opening of the 
 house to one of the best lecturers in the land.
 
 106 THE UNIQUE. 
 
 In a similar manner he wheeled about in re- 
 ference to the temperance question, and several 
 other topics of interest, that came before the 
 church. 
 
 JVb one could tell, when any subject was 
 brought before the church, on which side dea- 
 con Brake would be found, from knowing the 
 side he had formerly espoused ; but all knew, 
 that let the subject be what it would, he 
 would talk loud, long, and fiercely about it. 
 It was always a relief to the brethren, if he 
 was out of town, or if any thing happened to 
 detain him at home on church meeting eve- 
 ning. If he was ill, they were not glad of his 
 sickness, but they were glad if the church 
 meeting occurred while he was sick, for his 
 unkindness, and harshness, and poor counsels 
 were never desirable at the meeting.* 
 
 But we take pleasure in turning from him, 
 to speak of Simon Drake, who was one of 
 
 * This deacon ought to have been disciplined, 
 and he would have been, if the church had had the 
 spirit they ought to have had ; but the fact was, he 
 had in some unaccountable way gained such a 
 Popish ascendancy over the minds of many, that 
 the church were afraid of him.
 
 TEMPERANCE INTERVIEW. 107 
 
 the deacons of a church in Vermont. He 
 \\as a stout, thick man, and had a round, 
 plump, florid face, with a very blunt nose. 
 He teas a man of very kind spirit, and always 
 appeared as if something had happened to 
 make him particularly pleasant and cheerful. 
 He was always very courteous in his behavior, 
 and was consequently regarded as a dignified 
 and affable gentleman. His neighbors looked 
 upon him with much respect, as he was known 
 to be honest and honorable in all his business 
 transactions. He was considered as an orna- 
 ment both to his profession as a Christian, and 
 to his office as a deacon, because he was so 
 consistent in his walk and conversation. 
 
 His heart was filled with benevolence ; and 
 as to charity, he gave all he could, but his 
 left hand never knew what his right hand did. 
 He was rather poor in the things of this world, 
 but so rich in faith that he could almost re- 
 move mountains. 
 
 In the church, he was diffident and unas- 
 suming, and was always icilUng to yield (save 
 where principle was concerned) to the opin- 
 ions and wishes of his brethren. He was nev- 
 er known to make any trouble for his pastors,
 
 108 THE UNIQUE. 
 
 but was invariably ready to assist them, and 
 do all he could for them, when they were in 
 trouble with any one else. He abominated 
 that feeling which takes delight in torturing the 
 pastor, and was always cheerfully doing some- 
 thing to strengthen his hands and encourage 
 his heart. He could not feel to rest, when 
 there was any thing like angry discussion in 
 the church, and always opposed the introduc- 
 tion of any subject which would provoke such 
 discussion. 
 
 As he was not a fickle man he never sup- 
 ported but one side of a question. He was a 
 plain, straight forward, consistent abolitionist, 
 a firm and actice temperance man, and he felt 
 interested in every good cause. 
 
 Every one could tell, when any subject was 
 brought before the church, on which side dea- 
 con Drake would be found, from knowing the 
 side he had formerly espoused ; and all knew, 
 that let the subject be what it might, if he 
 spoke, he would speak low, short, and mildly. 
 The brethren always were sorry if he were 
 out of town, or if any thing happened to de- 
 tain him at home on church meeting evening. 
 
 If he were sick they always hoped that he
 
 TEMPERANCE INTERVIEW. 109 
 
 Would be well before that evening came, be- 
 cause his kindness, and mildness^ and good 
 counsels were always desirable at that meeting. 
 We might go on still farther, and in a sim- 
 ilar style of writing, show the striking contrast 
 between these two deacons. But we have al- 
 ready written sufficient to give a hint of the 
 character of each, and that is all that is neces- 
 sary. The reader can easily imagine, how 
 each of these men would act in the different 
 relations of life, and if he is a minister, he can 
 quickly decide which of the two he would 
 choose for a deacon of his own church.
 
 HO THE 
 
 CHAPTER XIII. 
 
 REV. JAMES JENKINSON JENKINS, 
 
 " Himself he View'd with undisguised respect, 
 And never pardoned freedom or neglect." 
 
 It was in 18- that the Rev. J. Jenkinsor* 
 Jenkins, (as he wrote his name) resigned the 
 pastoral care of the large church in the city of 
 , somewhere between Maine and Geor- 
 gia. The reason why he resigned was a 
 very good one. It was this the people were 
 much dissatisfied with him. The reason why 
 the people were much dissatisfied with him, 
 may, perhaps, be gathered from what is con- 
 tained in this chapter. 
 
 Mr. Jenkins was a man of acknowledged 
 talent. He could write as good a sermon as 
 most any other minister, and his discourses- 
 invariably afforded the evidence of much think- 
 ing and study. They gave ample proof that 
 he possessed a clear and discriminating intel- 
 lect ; and they were couched in language chaste
 
 REV. JAMES JENKINSON JENKINS. Ill 
 
 and strong; ; and their reasoning was always con- 
 secutive and convincing : if they were lacking 
 in any thing, it was in the imaginative. Perhaps 
 the brilliant "coruscations" of a fertile imagi- 
 nation, flashing a little here and there in his 
 sermons, might have relieved them of a sort of 
 cold stateliness, which was somewhat appar- 
 ent in them. This might have improved 
 them, in the estimation of some. However, 
 they were sterling coin, just as they came 
 from his mint. 
 
 But, notwithstanding his good sermons, Mr. 
 Jenkins did not move along very comfortably 
 as a pastor. He did not seem to have the 
 tact of winning the affections of his people, 
 indeed, he did not desire it, for he often re- 
 marked that he would much rather have their 
 respect than their love. Once conversing with 
 a young ministering brother about mingling 
 with the people, he said, " it is best always to 
 preserve your dignity among them, for although 
 they may not love you as much, they will re- 
 spect you the more, and that is what ministers 
 should desire ; they should wish and strive to 
 be respected." 
 
 He had imbibed the erroneous idea that he
 
 112 THE UNIQUE. 
 
 could not be respected, if he was sociable with 
 his people, and therefore always treated them 
 with considerable formality, and sometimes 
 very cavalierly. " To be really sociable," said 
 he, " as many ministers are, is highly derog- 
 atory to the character of a clergyman. It is 
 sinking his dignity exceedingly, and shows that 
 he has no self respect, and, of course, then, the 
 people will not respect him. Now I had a thou- 
 sand times rather my people would fear and re- 
 spect me, than love me to death on account of 
 being sociable and pleasant." He seemed to 
 overlook the fact, that true dignity is always 
 blended with urbanity of speech and manner. 
 
 Perhaps he read Shakspeare full as much 
 as was profitable for a minister ; and he was 
 very fond of quoting him, and altering some of 
 his passages more or less, to suit his own 
 views. As for instance the passage in King 
 Henry the Fourth, 
 
 " The skipping king, he ambled up and down 
 With shallow jesters, and rash bavin wits, 
 Mingled his royalty with capering fools ; 
 Had his great name profaned with then* scorns j 
 And gave his countenance against his name, 
 To laugh at gibing boys, and stand the push 
 Of every beardless vain comparative !"
 
 REV. JAMES JENKINSON JENKINS. 113 
 
 he would alter after the following fashion, and 
 repeat with much zest in the presence of any 
 minister whom, he thought, did not think 
 enough of being respected, and was too socia- 
 ble among the people. 
 
 "The skipping parson, ambled through the streets 
 
 With shallow jesters, and weak headed wits, 
 
 Mingled his ministry with chattering folks ; 
 
 Had his great name made common with their mirth; 
 
 And gave his countenance against his name, 
 
 To laugh, and pleasant be, and sociable 
 
 With Jemmy, and Tom, and Dick, and Harry." 
 
 " There," he would say, " Shakspeare 
 and I together have drawn the character of a 
 sociable minister." 
 
 As to visiting, there was considerable com- 
 plaint among his people, for he did not calcu- 
 late to do much in that way, be the issue what 
 it might. He said, " he had no patience with 
 those ministers who were all the time gadding 
 about their parishes ; for they might know the 
 people could not respect them, if they pursued 
 such a course." 
 
 He said "he considered it sufficient, if he 
 called upon those of his flock who were sick, 
 or had sickness in their families ; and that it 
 10*
 
 114 THE UNIQUE. 
 
 was a work of undignified supererogation to 
 call upon any others ; and that, for his part, 
 he would not do it, but would remain at home 
 studying his sermons, that he might bring 
 ' beaten oil ' into the sanctuary on the Sab- 
 bath." 
 
 Such were the feelings that Mr. Jenkins 
 
 had, when he entered upon his labors at , 
 
 and such were the feelings that he cherished 
 during the (I will not say, how many) years 
 that he remained there. 
 
 Can it reasonably be supposed that the 
 church and congregation should have formed a 
 very strong attachment to their pastor ? It 
 soon became evident that such was the fact, 
 and that, whatever other feelings they might 
 have towards him, they did not love him. 
 The more intelligent portion of his hearers 
 did respect him as a man of talent, and were 
 pleased and edified with his sermons ; but the 
 other portion neither respected him, nor loved 
 him, nor cared for him. 
 
 The people in were a very kind and 
 
 affectionate people, and needed a pastor who 
 could warmly reciprocate their feelings. Such 
 pastors they had been accustomed to have,
 
 REV. JAMES JENKINSON JENKINS. 1 15 
 
 and they had lived and labored with them in 
 uninterrupted harmony and usefulness. And 
 if Mr. Jenkins had exhibited the spirit which 
 a minister of the gospel ever should exhibit ; 
 if he had acted the part of the Christian gen- 
 tleman, the part of a kind and attentive min- 
 ister, the part of a meek and devoted pastor ; 
 if he had mingled with his flock in cheerful 
 and consistent intercourse ; if he had mani- 
 fested a tender interest in their joys and sor- 
 rows ; he might have remained with them till 
 the day of his death ; he might have been not 
 only respected, but sincerely and ardently be- 
 loved ; he might have exerted a widely extend- 
 ed influence ; and doubtless might have been 
 the honored instrument of "turning many sin- 
 ners to righteousness." 
 
 But alas ! He was determined to pursue 
 his own misguided course. He would not 
 listen to the prudent counsels of other inter- 
 ested ministers, who were grieved with the 
 folly of his way, and who, in the spirit of their 
 Master, tried to reclaim him; but he gave them 
 to understand, that he regarded their advice as 
 uncalled for, and as rude officiousness. 
 
 He would not take heed to the gentle ex-
 
 116 THE UNIQUE. 
 
 postulations of his best and most intelligent 
 parishioners, but would answer them with 
 much apparent asperity of feeling, "I know 
 my rights, and I am as competent to judge, 
 what is most advisable for me to do, as any 
 other man. I shall not lower my self respect 
 to receive dictation from any one, nor shall I 
 run the risk of losing the RESPECT of oth- 
 ers by changing my course. I shall act as I 
 see fit, and if the people are pleased, it is 
 well ; if they are not pleased, it is well ; I 
 shall not trouble myself to do any thing differ- 
 ently from what I have done." 
 
 As might be supposed the people became 
 discontented, and lamented the day they had 
 ever settled him. The dissatisfaction contin- 
 ued to increase, till he was compelled to resign 
 his pastoral charge. 
 
 Thus was dissolved a connection, which, 
 but for his waywardness, might have been use- 
 ful and lasting ; and might have been all that 
 could be desired.
 
 CHEATING BY CHURCHES AS CHURCHES. 117 
 
 CHAPTER XIV. 
 
 CHEATING BY CHURCHES, AS CHURCHES. 
 
 Samuel Greiting was a plain, straightfor- 
 ward sort of a man, by trade a shoemaker. 
 He was a man of good common sense, and 
 was a praying, devoted Christian. He acted 
 on principle in his family, and out of it ; on 
 the week days, as well as on the Sabbath ; in 
 the world, as well as in the church. He con- 
 ducted his business on principle, and was 
 scrupulously honest in all his dealings ; and no 
 man could convince him that there was any 
 good reason why all Christians, and in fact 
 churches also, should not act on principle. 
 
 One day as he was in his shop (which was 
 located not in Philadelphia, but somewhere 
 within a thousand miles of that city of "brother- 
 ly love,") with his Bible open before him, for 
 he was accustomed, as he sat upon his bench, 
 hammering the leather upon the lap-stone, or 
 driving the pegs into the shoes, to have his
 
 118 THE UNIQUE. 
 
 Bible on a little stool, opened, that he might 
 read a verse, and then think of it as he work- 
 ed ; we say, one day as he was thus engaged, 
 raising his head, he saw Dr. Barclay passing 
 by his window. He immediately dropped his 
 work, ran to the door, and cried out, doctor, 
 "why is cheating in a church any less sinful 
 than in individuals?" Dr. Barclay being thus 
 suddenly accosted, turned round, walked back, 
 and entered the shop, saying as he was enter- 
 ing, " what do you mean, brother Greiting? 
 What are you at now ?" 
 
 Greiting. Why this morning I read this 
 passage in the ninth chapter, 14th verse of 1 
 Corinthians, (reading it loud) "Even so hath 
 the Lord ordained, that they which preach the 
 Gospel should live of the Gospel," and I have 
 been thinking it over since, and it seems to me 
 that many of our churches don't keep it in 
 mind, for how many of them there are which 
 do not support their ministers, and do not 
 even pay them as much as they ought consid- 
 ering their ability, and how many churches too, 
 let their ministers go away unpaid, and then 
 refuse even to pay them. Now where is prin- 
 ciple, CHRISTIAN PRINCIPLE, when churches 
 conduct in this manner?
 
 CHEATING BY CHURCHES AS CHURCHES. 119 
 
 Doctor. I suppose some of our churches 
 do not provide for their pastors as well as they 
 can, but I reckon it is not often the case that 
 a minister goes away without being paid all 
 arrearages. 
 
 G. Oh, yes it is. 
 
 D. Do you know of many such cases ? 
 
 G. Yes, indeed I do. There was good 
 
 father B who labored for the church in 
 
 sometime, and when he left them, they 
 
 owed him seventy dollars. He has repeated- 
 ly requested them to do something about it, 
 but they refuse. He told them that if they 
 would take up a contribution for him, he would 
 give them a receipt in full, even if it did 
 not amount to ten dollars, but they wouldn't 
 do it. Now if that's not cheating, I don't 
 know what cheating is. Then there was 
 
 brother L , the church in owed him 
 
 more than $300, and they have never paid 
 him one cent of it to this day. There was 
 
 father D too, the church in owed 
 
 him $400 when he left, and they might have 
 paid him the whole of it, before this time, if 
 they had raised only thirty dollars a year to- 
 wards it but they have never paid him a
 
 120 THE UNIQUE. 
 
 levy* of it. Then the church in owes 
 
 brother R $200, and they won't pay him, 
 
 and brother M has never yet been paid 
 
 by the church in . Now all these cases 
 
 I consider just as much cheating, as it would 
 be for me to agree to pay you $500 for a 
 year's labor, and then only pay $250, and re* 
 fuse to pay the rest. Don't you ? 
 
 D. Why yes, I suppose it is but you 
 know it is said that corporations and associa- 
 tions have no souls, and I suppose churches 
 are included, for they are associations of be* 
 lievers, and the societies connected with them, 
 you know, are often incorporated. 
 
 G. Well, if they don't have souls they 
 ought to have, and churches especially, should 
 not cheat, but act on principle, or else they 
 disgrace religion. 
 
 D. That is true, but what can we do about 
 t? I do not see as we can do anything. 
 Do you ? 
 
 G. Yes, something can be done about it. 
 If other churches and ministers would take 
 the stand they ought to, the evil would soon 
 cease. 
 
 *That is twelve and a half cents.
 
 CHEATING BY CHURCHES AS CHURCHES. 121 
 
 D. What stand ? 
 
 G. Suppose a church, as a body, should 
 Uphold the drinking of ardent spirits, it would 
 be considered such a grievous sin that other 
 churches would not fellowship them, and good 
 ministers would not preach for them ; so they 
 would be compelled to renounce this iniquity* 
 In the same way they should conduct towards 
 a church that refuses to pay its honest debts. 
 Now take these churches I have mentioned. 
 If other churches and ministers refused to fel- 
 lowship them, or have any thing to do with 
 them, till they paid their minister, they would 
 soon clear off their debts. But as long as 
 they are fellowshipped just as if they had never 
 cheated their ministers, so long will they con- 
 tinue their iniquity. 
 
 D. I know that is the true course, and if 
 churches and ministers would act on principle, 
 they would follow that course. But they will 
 not, so I do not see as the evil can be cured. 
 
 G. It makes me heart sick, when I think 
 how little real principle there is among Chris- 
 tians. Now if I was a minister, I would no 
 more assist in ordaining a man over a church 
 which had cheated their last pastor, than I 
 11
 
 122 THE UNIQUE. 
 
 would over a church which had voted that in- 
 toxication was no evil. But yet, ministers 
 will take part in ordination services, when they 
 know the church has cheated their pastors, 
 and not say a syllable about the sin of it. If 
 I should be sent as a delegate to such a church, 
 when they were going to ordain a minister, I 
 would refuse to act, and tell them plainly my 
 reason was, because they had not paid their 
 honest debts. 
 
 D. Dear me ! It would make a stir if 
 you should. 
 
 G. Well, it is time there should be a stir- 
 The people of God have slept over this evil 
 long enough. It is time for the churches to 
 act on principle, and neither cheat, nor coun- 
 tenance cheating, any longer. Sins in 
 churches should not be connived at by other 
 churches. 
 
 D. That is true, and I wish all Christians 
 were of the same opinion. 
 
 Gr, And did you ever think, doctor, how 
 mean it is, thus to cheat ministers? If a 
 church owed a worldly man an $100, it would 
 be paid, because they would be afraid of bein 
 sued. But if they owe a minister, they say,
 
 CHEATING BY CHURCHES AS CHURCHES. 123 
 
 he'll not take advantage of the law, and so 
 they will meanly rest contented to owe him 
 forever. 
 
 I don't approve of Christians going to law, 
 or else I should hope that some minister who 
 has been cheated, would prosecute the cheating 
 church, that Christians who will not do right 
 from principle, might be compelled by the law 
 to do so. 
 
 .D. Well brother Greiting, what do you 
 think of those churches which in building a 
 meeting-house, so contrive the plan, that if 
 there is any loss, it shall fall on the mechanics 
 who erected it ? 
 
 G. What do I think ! I think it is down- 
 right cheating, and shows a dreadful lack of 
 principle. 
 
 D. What do you think of churches, which 
 allow their agents in getting subscriptions for 
 building a meeting-house, to have on their list 
 the name of some prominent man for a large 
 sum, which, it is understood, he is never to be 
 called upon to pay, merely to induce others 
 to subscribe liberally ? 
 
 G. Any church that will consent to that, 
 I consider guilty of the vilest hypocrisy, but
 
 124 THE UNIQUE. 
 
 don't ask me any more such questions, for I 
 hate to think of such things among the church- 
 es of Christ. It grieves me to my very soul, 
 when I think how little real principle there is. 
 I trust the day will come when there will be 
 more of it among God's people. 
 
 D. So do I, and I must try myself to act 
 more from principle than I have. 
 
 G. And so must I, and may the Lord 
 help me to do it. 
 
 The doctor now took his departure, and 
 Samuel Greiting again sat himself down to 
 work, and rap, rap, rap, went his hammer 
 o'er his lap-stone, as he said to himself 
 "The Lord, not man the Lord, the great 
 head of the church, has said has ordained 
 that those who preach the Gospel should live 
 of the Gospel. I am afraid that some of our 
 churches forget, that the Lord has ordained 
 this. They must think man has ordained it, 
 or else they would not half starve their minis- 
 ters, nor cheat them. Oh ! that there was 
 more principle among Christians.
 
 REV. CHRISTOPHER FICKLE. 125 
 
 CHAPTER XV. 
 
 KF.V. CHRISTOPHER FICKLE. 
 
 " 'Tis strange, 'tis passing strange, 
 That such a man. a man of so much sense 
 Should be so fickle minded.'' 
 
 Rev. Ferdinand Fickle, the grandfather of 
 Rev. Christopher Fickle, was a man of gigan- 
 tic stature, gigantic intellect, gigantic resolution, 
 and gigantic strength. He was said to be the 
 strongest man in the northern part of England, 
 and was frequently challenged by the most 
 powerful men of his country to a trial of 
 strength. These challenges, however, he in- 
 variably declined, considering it incompatible 
 with his dignity as a minister of the gospel to 
 accept them. One man who had rode a long 
 distance (as the story goes) for the purpose of 
 trying his physical powers with him, after 
 vainly endeavoring to induce him to engage, 
 rudelv seized him, being determined to know 
 
 which was the stronger of the two. Mr. 
 11*
 
 126 THE UNIQUE. 
 
 Fickle very calmly took him up, and threw 
 him over a neighboring fence. The man, 
 being fully satisfied which was the stronger of 
 the two, and not the least out of temper, 
 though somewhat bruised, good naturedly said, 
 "Be kind enough to throw my horse over, 
 and I will be going." 
 
 Solomon, his son, was like his father in two 
 respects, and unlike him in two. He was of 
 gigantic stature and strength, but of inferior 
 intellect, and of no resolution. He ran away 
 from home when thirteen years of age, and 
 went to sea. At seventeen, being tired of 
 the ocean, he quitted the mariner's life, and 
 commenced learning the trade of a carpenter. 
 Having worked at this trade about thirteen 
 months, he ran away from his master, and en- 
 listed in the dragoon service for three years. 
 At the expiration of two years he deserted, 
 and took passage in a ship for Canada. He 
 was wrecked on a desolate part of Newfound- 
 land, and nearly died of starvation before he 
 found a human habitation. He at last arrived 
 in Canada, and remained there three years, 
 and then returned to England, and opened a 
 store in his native town. Being soon wearied
 
 REV. CHRISTOPHER FICKLE. 127 
 
 of the confinement of business, he went to 
 London, and for sometime worked in a brew- 
 ery, then in a dye-house, and next as a porter 
 at the custom house, and finally he was the 
 coachman of a nobleman Sir Somebody; (we 
 forget his name). From London he went to 
 Sheffield, where he was engaged in a cutlery 
 house. He next went to a small town near 
 Shrewsbury, where he was a deputy sheriff, 
 or something of the kind. He next went to 
 Manchester, where he was engaged in the 
 factories three years. From Manchester he 
 went to Liverpool, and opened a public house. 
 He, however, did not succeed very well, and 
 in 17 he emigrated to America. On the 
 passage, about equidistant from Old and New 
 England, Christopher was introduced into this 
 world. Mr. Solomon Fickle settled in New 
 York state, but died in less than a year. 
 
 Rev. Christopher Fickle was like his grand- 
 father in intellect, like his father in irresolution, 
 like both of them in stature, and like neither 
 of them in physical strength. In this last par- 
 ticular lie was inferior to them both. Having 
 a superior intellect, his fickleness of character 
 did not lead him quite such a zigzag course as
 
 128 THE UNIQUE. 
 
 his poor father had run ; however, it was zig- 
 zag enough. 
 
 We will pass over the erratic race of his 
 youthful days, in reference to his sports, his 
 school, his friends and relations. Suffice it to 
 say he was curious and wayward enough to 
 please the most eccentric genius that has ever 
 appeared in the shape of man. We will speak 
 of him only after he had experienced the grace 
 of God, and was settled as a minister. He 
 was engaged to be married to four ladies be- 
 fore he did marry one ; and it is said that in 
 less than a week after he married that one, he 
 repented of his choice, because he then saw 
 another lady whom he thought he could have 
 loved still better. His book shelves, tables, 
 chairs and desk, in his study, changed places 
 every morning, because he did not like to see 
 them in the same spot two successive days. 
 Some affirm that the only thing which occa- 
 sioned any altercation between him and Mrs. 
 Fickle was, his repeated attempts to change 
 the furniture in other parts of the house from 
 place to place. Others deny this, and contend 
 that there were a diversity of matters which 
 produced pleasant little quarrels and amiable 
 jars between them.
 
 REV. CHRISTOPHER FICKLE. 129 
 
 Mr. Fickle was ordained over a church in 
 the western part of New York, where he re- 
 mained a year and a half; and then, thinking 
 that he should like the Great Valley better, 
 removed to Indiana. In that state he labored 
 in three places, but finding many hardships 
 and privations to undergo in that then newly 
 settled country, the cost of which he had not 
 duly counted previous to his going thither, he 
 became wearied and restless, and concluded 
 that the Southern country would suit him better. 
 
 Accordingly he removed to Alabama, where 
 he was the pastor of two churches, but he did 
 not feel at home with either of them. He 
 could not get along with slavery. He said 
 "notwithstanding all the arguments the slave- 
 holders adduced in behalf of their 'divine insti- 
 tution,' he could not make it look right to hold 
 a fellow man in bondage, and sell him as you 
 would sell a brute." 
 
 He thought that he might feel contented 
 and happy in the Middle States, and conse- 
 quently took up the line of march for Penn- 
 sylvania, where he settled over a large and 
 prosperous church, and where he remained 
 longer than he ever did in any other place.
 
 130 THE UNIQUE. 
 
 When he left that state, he located in New 
 Jersey, where, however, he did not tarry one 
 year. His next move brought him into New 
 England, where he was the pastor of three 
 churches ; one in Connecticut, and two in 
 Massachusetts. He did not like the Yankees 
 much, "because," as he said, "they cared 
 more for their dollars than they did for their 
 souls." 
 
 From Massachusetts he went into New York 
 state again, and is now settled within thirty- 
 seven miles of the place where he was ordained. 
 He, however, does not feel satisfied, and is 
 thinking about going to Michigan or Ohio. 
 He says it is difficult for him to determine 
 which of these two fields presents the most 
 promising prospect. 
 
 Some may say, I cannot understand how 
 such a fickle sort of character can be a man of 
 gigantic intellect. Whether it can be under- 
 stood or not, such is the fact. Mr. Fickle is 
 a man of splendid powers of mind. He can 
 write as fine a sermon, or as able an article for 
 the North American Review or the Biblical 
 Repository, as any D. D. in the land. Some 
 may say, How can he confine his mind long
 
 REV. CHRISTOPHER FICKLE. 131 
 
 enough to one point to prepare anything elabo- 
 rately ? Paradoxical as it may appear, no 
 man can study or think more intensely for six 
 hours in succession, than Mr. Fickle. After 
 going into his study in the morning, and chang- 
 ing his book shelves, and table, and chairs, 
 and desk for the day, he will sit down to his 
 work, and scarcely move till dinner hour, so 
 wrapt up will he be in his sermon, or whatever 
 he may be engaged about. Through the af- 
 ternoon and evening, however, during which 
 he never pretends to study, he will not have 
 the same mind three minutes together about 
 anything. 
 
 As a preacher, Mr. Fickle is very popular. 
 He has a full, clear, sonorous voice, enunciates 
 distinctly, though he speaks with rapidity ; is 
 entirely unsophisticated in his manner, every 
 gesture being perfectly easy, graceful and nat- 
 ural ; and he delivers the messages of life and 
 peace as if his whole heart and soul were 
 bound up in them. 
 
 Notwithstanding Mr. Fickle has moved about 
 so much, he has been very useful as a minister. 
 His preaching has been blessed of God abun- 
 dantly, and powerful revivals have prevailed in
 
 132 THE UNIQUE. 
 
 many of the places where he has labored. 
 Probably there are but few if any ministers in 
 the land, who have baptized more converts ; 
 that is, ministers of his age, for he is not the 
 oldest man in the world yet. A half century 
 has not passed over his head.
 
 DIARY OF REV. MR. BARMLET. 133 
 
 CHAPTER XVI. 
 
 EXTRACTS FROM THE DIARY OF REV. BARZIL* 
 LAI BARMLEY. 
 
 Jan. 13. Preached this afternoon upon 
 the duty and privilege of family prayer, as I 
 have discovered that several of our brethren 
 neglect it. One man says " he cannot find 
 time to pray in his family, because his business 
 is so urgent." Another one says "he has no 
 gift for prayer;" and another, "that he has 
 neglected it so long, that he is now ashamed 
 to commence it." 
 
 Jan. 16. Preached this noon at the poor- 
 house. Many of the poor creatures were very 
 attentive, and some seemed much affected. 
 
 Jan. 22. Am very sorry to hear from our 
 superintendent that the teachers' meetings 
 lately have not been well attended. I must 
 attend them myself after this, and see if I can- 
 not get the teachers more interested in them. 
 
 Feb. 9. Had a long talk with br. M , 
 
 12
 
 134 THE UNIQUE. 
 
 to induce him to speak and pray in the confer- 
 ence meeting. He says "he can't do it, be- 
 cause he has no gift." He acknowledges that 
 he often in political caucusses speaks an hour ; 
 but poor man, he can find no tongue to pray, 
 or to give the word of exhortation in a religious 
 meeting. 
 
 March. 4. Attended the funeral of Mr. L. 
 A truly pious man. No doubt he has gone 
 home to glory. 
 
 March 12. Preached this evening in 
 school-house. Universalist interrupted the 
 exercises. Two inquirers. 
 
 April 3. Had some conversation with br. 
 D. He is much worked up, but I trust a 
 little reflection will cool him. 
 
 April 11. Married two couples. Re- 
 ceived $3 and $5. These $8 will more 
 than pay for that wood Mr. N. brought me 
 yesterday. 
 
 May 8. Br. B. called to lecture me 
 about my long sermons. He seemed un- 
 necessarily excited. After he was gone, I 
 thought over the different complaints my peo- 
 ple make. They are many. Have now been 
 here nearly five years, and the following are
 
 DIARY OF REV. MR. BARMLEY. 135 
 
 those which I now remember, and I mean to 
 put down all I hear hereafter, so that when I 
 leave here, be it sooner or later, I may know 
 the sum total of complaints. I put down the 
 complaints in the words of the complainers. 
 
 1. You don't visit enough. 
 
 2. You do not study as much as you should. 
 
 3. You are confined to your books more 
 than you ought to be. 
 
 4. You preach too much about election. 
 
 5. You hammer too much on practical 
 duties. 
 
 6. You preach too many doctrinal ser- 
 mons. 
 
 7. You appear haughty and proud. 
 
 8. You are too reserved for our people, 
 and ought to be more sociable. 
 
 9. You are too free and chatty for a min- 
 ister. 
 
 10. You are too particular about your dress. 
 
 1 1 . You are sometimes very careless about 
 your dress. 
 
 12. Your sermons are too learned. 
 
 13. Some of your discourses are more 
 low and vulgar than our people like. 
 
 14. You preach more than is profitable to 
 Christians.
 
 136 THE UNIQUE. 
 
 15. Too many of your sermons are ad- 
 dressed to the impenitent. 
 
 16. You ought not to say so much about 
 baptism. 
 
 17. You don't preach enough on baptism. 
 
 18. You have too much of hell-fire and 
 brimstone and awful things in your sermons. 
 
 19. You preach too often about tempe- 
 rance. 
 
 20. You show too little interest in the 
 temperance cause. 
 
 21. You hadn't ought to bring slavery 
 into the pulpit. 
 
 22. It . is wrong for you not to preach 
 more against slavery. 
 
 23. Your sermons are too long. 
 
 24. You preach too short. 
 
 25. You don't take interest enough in the 
 Sabbath school. 
 
 26. You do very wrong in voting; a min- 
 ister has no business to meddle with politics. 
 
 27. I am tired of hearing your written ser- 
 mons. 
 
 28. You ought not to preach so much ex- 
 tempore. 
 
 29. You have too much action in the pulpit.
 
 DIARY OF REV. MR. BARMLEY. 137 
 
 30. You holler too much in preaching, for 
 our folks ain't deaf. 
 
 31. You speak so faintly that the singers 
 can't always hear you. 
 
 32. You seem deficient in interest for mis- 
 sions. 
 
 33. You talk too extravagantly for a min- 
 ister. 
 
 34. You love popularity more than a min- 
 ister should. 
 
 35. You hadn't ought to say anything 
 against Millerism. 
 
 36. You ought to preach more against 
 Miller's delusion, as it is getting into the church. 
 
 37. You are too personal in your sermons. 
 
 38. You scold too much in preaching. 
 
 These are all that I now think of. Thirty- 
 eight. That is a pretty large number. I 
 wonder if other ministers can count up as 
 many. 
 
 May 13. Had a plain, faithful talk with 
 deacon R. for neglecting the prayer meeting. 
 
 May 18. Felt more than ever convinced, 
 
 from a conversation with br. K.., that my 
 
 course in reference to him has been right. 
 
 His spirit most manifestly proved that he was 
 
 12*
 
 38 THE UNIQUE. 
 
 in the wrong. Have made his case a special 
 subject of prayer this evening. 
 
 June 6. Was sent for in great haste to go 
 and see a young man who thought he was near 
 death. Found that he was a leading character 
 in the club of Universalists in the factory vil- 
 lage. Said "he found Universalism would not 
 do to die by," and desired me "to pray that 
 God would have mercy upon him." Poor 
 young man ! His burden seemed great. 
 
 June 15. Have not had much enjoyment 
 for several days, being perplexed and harassed 
 most to death by the Millerites. Have 
 thought of two more complaints; viz., that I 
 spend too much time in certain families, and 
 am not attentive enough to the deacons. This 
 makes the number forty. 
 
 June 16. Attended funeral of Mr. G. 
 Died of delirium tremens. His oldest son 
 will probably go in the same way, very soon. 
 
 June 20. Exchanged with br. C. Some 
 of his people much offended at my plainness. 
 Said I had no business to preach so in their 
 pulpit. 
 
 June 23. Was riding on the outside of the 
 coach to-day from to , and as we
 
 DIARY OP REV. MR. BARMLEV. 139 
 
 passed the theological seminary in , the 
 
 driver said "he had lost more than $100 by 
 the students." He said "they would ride in 
 his coach, and say, 'I'll pay you soon,' and 
 that was the last he would hear of their fare." 
 He seemed to think that it was very ungene- 
 rous in them, and I found that it had a tenden- 
 cy to harden his mind against religion. I wish 
 theological students would be more careful 
 about such things. 
 
 June 27. Am much tried with a young 
 brother, not twenty-one years of age, who has 
 lately joined the church, and who feels it his 
 duty to call as often as once a week to give 
 me advice. 
 
 "The boy so troubles me, 
 'Tis past enduring." 
 
 Learned from him another complaint, viz., 
 that I am too self-willed, and unwilling to take 
 advice. This makes forty-one. 
 
 July 1. Father M. called again to urge 
 me to preach on election. He says "if I 
 don't preach about it more, the young mem- 
 bers wont understand it, and will become Ar- 
 minians." 
 
 July 8. Met br. T. this morning, in
 
 140 THE UNIQUE. 
 
 Squire J.'s office. He said, "I wish you'd 
 explain Daniel's little horn next Sabbath." 
 
 July 16. Had a long sitting this afternoon 
 with br. N., who felt it his duty to talk with 
 me "solemnly" as he said, about my extrava- 
 gant way of speaking. 
 
 July 21. In church meeting this evening, 
 some of the Millerites who profess to be sanc- 
 tified, manifested a spirit and temper which, 
 in any other persons, we should say showed 
 human nature very much unsanctified. 
 
 July 28. Dr. Bonesetter called to-day, 
 to request me to preach a sermon upon the 
 duties and privileges of physicians. He says, 
 "he can scarcely ever get to meeting more 
 than half a day, because so many more call 
 upon him on the Sabbath than on any other 
 day." He says "many professors of religion 
 put off calling till the Lord's day, except in ca- 
 ses of severe illness." Being superintendent of 
 the Sabbath school, he says " patients or no pa- 
 tients, he is determined always to be at his 
 post there." 
 
 Jlug. 7. Was sent for to visit Mr. C., 
 who is very sick. For many years he has 
 been a member of the Unitarian church in the
 
 DIARY OF REV. MR. BARMLEY. 141 
 
 North Parish. He said "lie knew that lie 
 should not recover, and that he felt the need 
 of something more spiritual than Unitarianism." 
 Tried to show him the way of life through 
 a crucified Redeemer. Tried to commend 
 him to God in prayer. He would not allow 
 me to leave till I promised to officiate at his 
 funeral. 
 
 Aug. 10. Attended funeral of Mr. C. this 
 afternoon. The house was thronged, and 
 
 most all were Unitarians. Mr. , the 
 
 minister, was not present. It was to me a 
 solemn scene, and a solemn time. 
 
 Aug. 19. Was grieved to-day to hear that 
 our Millerite hrother T. went to the camp 
 meeting yesterday, instead of attending his 
 own meeting ; and what is worse, that he went 
 with his cart filled with cakes and crackers, 
 and sold them at a higher price than he does 
 at home. How can this brother be sincere, 
 and thus break the Sabbath ? 
 
 Jin*. 21. Preached this evening in school- 
 
 o O 
 
 house a good season. 
 
 Aug. 23. Had a talk with br. G. He 
 says the reason why he is so often absent on 
 the Sabbath is ''ill health." He acknowl-
 
 142 THE UNIQUE. 
 
 edged that he labors harder on Saturday than 
 upon any other day. Poor man ! he has pe- 
 riodical fits of sickness weekly ill turns that 
 always come on the Lord's day. Dr. Bone- 
 setter says, "There is no medicine at the 
 apothecary's shop that will cure this Sunday 
 illness." 
 
 Jlug. 29. Mr. D. called this afternoon. He 
 feels very badly. Says "he cannot sit in the 
 seats again till some reparation is made." I 
 don't see why it is that there is so much quar- 
 relling among the singers. It is strange that 
 singers don't agree better, for I believe every 
 choir quarrels more or less. 
 
 Aug. 30. Called this morning to see br. 
 A., who is quite sick, and very low spirited, 
 because he thinks he has been too covetous, 
 and has not given to the cause of Christ so 
 much as he ought to have done. 
 
 Sept. 3. Br. E. told me this evening, 
 "that he feels hurt with the editor of the 
 , and won't take the paper any lon- 
 ger, because there was an article in it last 
 week that he don't like." I wonder how 
 many subscribers our religious journals would 
 have, if all acted on the same principle with
 
 DIARY OF REV. MR. BARMLEY. 143 
 
 fhis wise brother. I believe the poor editors 
 have most as much fault found with them as 
 we poor ministers. I think they had better 
 keep a list of complaints, and now and then 
 publish them for the edification of their read- 
 ers. Found out another complaint against me, 
 and that is, that I drive too fast when I ride 
 round to visit. This makes forty-two. 
 
 Sept. 30. Have heard two more com- 
 plaints, viz., that I am too great a dictator in 
 church meeting, and that I pray too long. 
 These make forty-four. 
 
 Oct. 9. Had a plain talk this morning with 
 br. C., about standing on the meeting-house 
 steps, and talking of the weather, crops, and 
 political news, and tried to convince him that 
 it was not proper on the Lord's day. He 
 said "he could not see any impropriety in it." 
 He is a singular kind of a Christian. 
 
 Oct. 16. Feel much discouraged about 
 the Maternal Association. Wife says, "there 
 were only five mothers present this afternoon, 
 and only one of them brought children, and 
 that one brought but two out of her five little 
 ones." It is strange, when we hear so much 
 about "mother's affection," that they don't
 
 144 THE UNIQUE. 
 
 feel interested to attend these meetings, and 
 take their children with them, when they know 
 their children may derive so much good from 
 them. I should think they might spend one 
 afternoon in a month for their children's good. 
 JVbw. 3. This evening commenced a course 
 of lectures on the Pilgrim's Progress. Intend 
 to go through the book. A large number 
 were present, and appeared interested.
 
 LETTER UPON EVANGELISM. 145 
 
 CHAPTER XVII. 
 
 LETTER FROM REV. TOBIAS SINCERE TO REV, 
 ASA AGAR, UPON EVANGELISM. 
 
 Brookville, June 8, 1 843. 
 Dear Br. Agar : Your favor of the fifth 
 came to hand last evening ; nnd as I have no- 
 thing of very special importance to occupy 
 my time this morning, I have seated myself to 
 answer your inquiries as touching evangelism. 
 "What do you think about evangelism?" is 
 your first inquiry. This, you know, is a pretty 
 extensive question, and I should have liked 
 something a little more definite. I can assure 
 you I think a great many things about evan- 
 gelism, a great many more than I can put 
 down on paper in the compass of anything like 
 a reasonably long letter. However, in a few 
 words, I think favorably of the system. I 
 see nothing in the scriptures which militates 
 against the propriety of setting apart a class of 
 ministers who shall .not settle as pastors, but 
 preach whenever and wherever they are wanted. 
 13
 
 146 THE UNIQUE. 
 
 On the other hand, they appear to me to 
 favor the idea. I have looked at that passage 
 in Ephesians which speaks of apostles, evan- 
 gelists, pastors, &c., and I have also turned to 
 some of the commentators, to see what they 
 say in reference to it ; and I cannot doubt, but 
 that, while some ministers were settled as pas- 
 tors in those primitive days of Christianity, 
 others labored as evangelists, going hither and 
 thither, preaching the gospel wherever Provi- 
 dence might open the door. 
 
 Evangelism seems to me to be an useful sys- 
 tem, and may be made more useful than it has 
 been. It certainly seems reasonable to sup- 
 pose that ministers may do much good without 
 being settled as pastors. There are many 
 fields almost destitute of the preaching of the 
 gospel, in which a pious evangelist, by labor- 
 ing for a season, may hope to accomplish 
 much good for Zion perhaps lay the founda- 
 tion of a Christian church. How many places 
 there are where there are Christians enough to 
 form a church, and yet where there is no 
 church. Now pastors, having their own 
 churches to take care of, cannot visit such 
 places, and remain long enough to gather these
 
 LETTER UPON EVANGELISM. 147 
 
 scattered sheep together, and by preaching 
 and exhortation lead them to feel the impor- 
 tance of combining their energies, by uniting 
 together in the formation of a church. But the 
 evangelist can do this, and this he should con- 
 sider as a part of his duty. 
 
 Again, evangelists may do good by sup- 
 plying the pulpits of churches destitute of pas- 
 tors, till such times as they can procure 
 preachers as candidates ; and if circumstances 
 are favorable, can hold meetings for successive 
 days with such churches. 
 
 Again, the evangelist may do much good 
 by assisting, for a season, weak and feeble 
 churches. Here is a church unable to sup- 
 port a pastor, and the brethren feel dispirited, 
 and are mourning over their low estate. Now 
 let a faithful, devoted evangelist come among 
 them, and it will be like the "coming of Ti- 
 tus." He will "comfort those that are cast 
 down," and through his labors that church 
 may arise and " put on her beautiful garments. 1 ' 
 God may so bless his work among them that 
 the church may be greatly increased, and be 
 abundantly able to support a pastor. Such 
 has been the case. Such a result has been 
 accomplished.
 
 148 THE UNIQUE. 
 
 And then again, it frequently happens that 
 in a season of revival the pastor cannot preach 
 and labor as much as the necessity of the case 
 demands ; and here the evangelist may do good 
 by lending the helping hand, for there cannot 
 be any reasonable objection, under such cir- 
 cumstances, to requesting the aid of the evan- 
 gelist, that he may labor with the pastor as 
 long as may be deemed advisable. Surely, 
 this is as well as it is for another pastor to 
 leave his own flock, and labor with his brother 
 under such circumstances. This is often 
 done, and no one objects to it. Why then 
 object to the assistance of the minister who 
 has no pastoral charge ? Truly, it seems to 
 me preferable to engage the latter, as he can 
 remain longer if desirable, than is often possible 
 for the former. 
 
 And once more, the evangelist may do good 
 by holding meetings of days and weeks with 
 churches where he is requested so to do. It 
 is often the case that a church is anxious to 
 make some special effort, by engaging in a se- 
 ries of religious meetings. Many of the breth- 
 ren feel it deeply impressed upon their minds 
 that, considering their situation, such a course
 
 LETTER UPON EVANGELISM. 149 
 
 would prove eminently useful. They know 
 it cannot be expected of their own minister to 
 preach day after day, and it is often very dif- 
 ficult to obtain other settled ministers to do it. 
 Then let the man who is confined to no church 
 come in and work. Call in the pious, humble 
 evangelist, and let him preach day and night, 
 as long as the religious interest may justify it ; 
 and he, and the pastor, and the church, all 
 join together heart and soul, in praying and la- 
 boring that sinners may be brought home to 
 God. Is there not reason to believe that a 
 prayer hearing God will listen to their suppli- 
 cations, and abundantly bless their labors to 
 the praise of his great and holy name ? Thus 
 I think evangelists may do good by preaching 
 in destitute fields, supplying the pulpits of 
 churches without pastors, comforting and 
 strengthening the feeble churches, assisting 
 pastors in revivals, and by holding protracted 
 meetings with such churches as may request 
 their services. Therefore I am in favor of 
 the system of evangelism. I believe it is and 
 may continue to be a very useful system. 
 
 I think, however, it might be well to have 
 something more systematic about this matter. 
 13*
 
 150 THE UNIQUE. 
 
 1 have thought that it might be advisable for 
 an association, or conference, or some asso- 
 ciated body of churches and ministers, to em- 
 ploy an evangelist to labor within its bounds, 
 going here and there, as his services might be 
 required, he receiving a fixed compensation, to 
 be contributed by the churches comprising 
 the said body. In this way the evangelist 
 would be responsible to the body ; and the 
 complaints, now so frequent, that he is making 
 too much money, would cease, as his salary 
 would be determined by the churches repre- 
 sented in that body. 
 
 You next ask, "What is the reason that so 
 many ministers are opposed to evangelism ?" 
 To this inquiry I must answer that, of course, 
 I know not all the reasons, but I will mention 
 those reasons which I have heard expressed 
 by some ministers, and those which any one 
 might evidently infer from the conversation of 
 others, in connection with the spirit and tem- 
 per they manifested. 
 
 1. Some ministers are opposed to the sys- 
 tem of evangelism, because they conscien- 
 tiously think that the ultimate results thereof 
 will prove disastrous to the stability of the
 
 LETTER UPON EVANGELISM. 15i 
 
 |t 
 
 churches. These ministers, however, as a 
 general thing, object to all protracted meetings, 
 and think that the only way for the church to 
 be built up strongly is, to move along without 
 making any special effort. Many very good 
 brethren have imbibed this idea to a greater or 
 less extent. 
 
 2. Some are opposed to it because they 
 consider it a new thing, and they have made 
 up their minds to oppose everything NEW in 
 the church. They are dead set against any 
 fcmrf, sort, or species of innovation, and desire 
 that everything in the church may remain just 
 as it was ten, twenty, or thirty years ago. I 
 cannot describe these brethren better than by 
 applying to them individually the words of 
 Crabbe. 
 
 "Habit, with him, was all the test of truth. 
 ' It must be right ; I've done it from my youth.' 
 Questions he answered in as brief a way, 
 'It must be wrong; it was of yesterday.'" 
 
 3. Others are opposed to it because they 
 are afraid of too much excitement. They 
 seem to have a sort of monomaniac dread and 
 horror of anything like excitement in religion.
 
 152 THE UNIQUE. 
 
 While they never hint that there is the least 
 impropriety in being excited in reference to 
 many of the affairs of this life, they deem it 
 the height of fanaticism to be the least excited 
 for the salvation of precious souls that are in 
 the road to endless ruin. 
 
 4. Some are opposed to it because they 
 do not exercise discrimination enough to dis- 
 cern the difference between a system, and cer- 
 tain men who abuse that system. Say they, 
 "Such and such evangelists are vain and 
 puffed up ; they are assuming and dictatorial ; 
 therefore I will have nothing to do with evan- 
 gelism." It would be just as reasonable for a 
 man to say, such and such ministers are vain 
 snd puffed up ; they are assuming and dictato- 
 rial ; therefore I will have nothing to do with 
 religion. However improperly certain evan- 
 gelists, or certain settled ministers may have 
 conducted, that argues nothing against evan- 
 gelism or religion. 
 
 5. Others are oppose.d to it because the 
 individuals converted under the preaching of 
 certain evangelists, did not manifest that hu- 
 mility and modesty so becoming to converts, 
 but appeared pert and forward. Jlere, too,
 
 LETTER UPON EVANGELISM. 153 
 
 a little discernment, one might suppose, would 
 lead any minister to perceive that the fact of 
 some evangelists putting forward the converts 
 too much, proved nothing against evangelism. 
 The mistakes of the preachers should not be 
 set down against the systeiv, any more than 
 the mistakes of pastors should he set down 
 against settling pastors. 
 
 G. Some are opposed to it because they 
 are afraid that their church will sometime de- 
 sire the labors of an evangelist, and if, under 
 his preaching, there should be a revival, they 
 themselves will not have the credit of it. 
 They seem jealous lest any one should do 
 good among their own people but themselves. 
 They act as if they would rather that the sin- 
 ners in their own congregation should go to 
 hell, than be converted through the instrumen- 
 tality of any one else. 
 
 7. Others are opposed to it because they 
 are afraid that evangelists will make too much 
 money get rich too fast. It seems to fret 
 them amazingly, that a man who preaches 
 twice a day for a month, besides attending 
 other meetings, should receive a few dollars 
 more than they receive for a month's labor as 
 pastor.
 
 154 THE UNIQUE. 
 
 8. Some are opposed to it because this 
 distinguished preacher and that learned profes- 
 sor are opposed. They have no mind of their 
 own about evangelism, perhaps scarcely know 
 enough to judge of the merits of the system ; 
 but they oppose it with all the strength they 
 do have, because great men oppose it. 
 
 Lastly. Others are opposed to it because 
 they are afraid that the churches will imbibe 
 the erroneous idea that they cannot have a re- 
 vival without an evangelist. 
 
 If pastors and evangelists preach the truth, 
 and impress on the minds of the people the 
 fact that all their dependence for a blessing is 
 on the spirit of God, there will be no ground 
 for this fear. If they do not so preach, then 
 the church may fall into this error, in the same 
 way that they would fall into any other error, 
 where the opposing truth was not preached. 
 
 Having thus stated what I suppose are the 
 reasons which influence many of our minister- 
 ing brethren in their opposition to evangelism, 
 and having thrown in a remark or two gratis 
 about some of those reasons, I proceed to 
 your third inquiry. "What should an evan- 
 gelist especially guard against, when he holds
 
 LETTER UPON EVANGELISM. 155 
 
 a meeting with a church for days and weeks ?" 
 I should say, 
 
 1. He should sedulously guard against 
 saying or doing anything which would have 
 the slightest tendency to weaken the hands of 
 the pastor. Such, for instance, as making 
 any sort of reference to him, either publicly 
 or privately, which in any way might be con- 
 strued as disparaging to him ; or listening to 
 any little complaint that some of his people 
 may injudiciously make ; or doing anything in 
 the course of the meeting that will look like 
 reflecting on his judgment, and thereby rather 
 lower him in the estimation of his people. 
 The evangelist cannot be too careful in guard- 
 ing against everything of this kind ; and he 
 should use all his influence to strengthen the 
 pastor in the affections of his people, and settle 
 him more firmly in his post. 
 
 2. He should diligently guard against the 
 appearance of anything dictatorial, anything 
 like lording it over God's heritage, as if he 
 came among them to command them about, 
 they being the soldiers, and he the captain, 
 rather than as an humble minister jof Christ, 
 seeking their good, and the salvation of their 
 families.
 
 156 THE UNIQUE. 
 
 3. He should guard as much as possible 
 against the appearance of egotism. I know 
 that it is more difficult for an evangelist to 
 avoid this, than it is for a pastor, on account 
 of the manner in which it is often necessary 
 for the former to preach. Still there is a way 
 of appearing unnecessarily egotistical ; this he 
 should watchfully shun. 
 
 4. He should particularly guard against 
 preaching as if the work of God depended 
 upon himself. I am fearful that some evan- 
 gelists have preached in such a manner as to 
 leave the impression quite vividly on the minds 
 of the audience, that they, rather than the 
 Holy Spirit, were converting sinners. The 
 evangelist cannot be too guarded in keeping 
 before the rninds of the people the fact that he 
 himself is nothing, and that all his labors will 
 be entirely in vain unless God gives the in- 
 crease. 
 
 Thus I believe the evangelist should es- 
 pecially guard against these four particulars. 
 
 To your last inquiry, "Do you think it 
 proper for an evangelist to insist upon bapti- 
 zing the converts where there is a pastor ?" 
 I answer, certainly not. That belongs to the
 
 LETTER UPON EVANGELISM. 157 
 
 pastor, and no evangelist lias any right even to 
 request such a thing. If, however, as has 
 sometimes been the case, there should be so 
 many converts ready for baptism at any one 
 time, that the pastor should request the evan- 
 gelist to assist him in the ordinance, I see no 
 objections to his complying. 
 
 Thus have I answered your queries, as far 
 as I can conveniently in a letter, and have 
 made a pretty long letter of it too. So you 
 really think of giving up your charge, and 
 turning evangelist ! Well, I am not much sur- 
 prized, for I somewhat expected such might 
 be the case, from a conversation I had with 
 your friend, the Rev. William Blithestone, 
 whom I met at Shirland, a few weeks since. 
 
 I trust that you are under the influence of 
 the Divine Spirit. I presume you have 
 thought the subject over and over, and have 
 prayed much in reference to it. No doubt 
 you have "counted the cost." You know 
 you will meet with opposition from many 
 Christians and ministers who are now kind and 
 friendly towards you. My prayer is that the 
 Lord would bless you, and make you a bles- 
 sing to others, whether you remain as the pas- 
 14
 
 158 THE UNIQUE. 
 
 tor of your church, or enter upon this new 
 field of labor. Be so kind as to drop me a 
 line soon, and let me know what fault you find 
 with any of the sentiments herein contained. 
 
 Say to deacon Zellebrag, if you please, that 
 I received the interesting pamphlet he sent me, 
 and am much obliged. My kind regards to 
 Mrs. A gar. 
 
 Your true friend and brother in Christ, 
 
 TOBIAS SINCERE.
 
 HORSE-SHED CONVERSATION. 159 
 
 CHAPTER XVIII. 
 
 HORSE-SHED CONVERSATION. 
 
 "A righteous man," says the scripture, 
 "regardeth the life of his beast ;" and it is al- 
 ways pleasant, when we ride to the house of 
 God upon a stormy day, to see that righteous 
 men have erected convenient horse-sheds, that 
 the noble beast which has safely drawn us to 
 the very door of the sanctuary, may find a 
 covert from the storm, while we are in the tab- 
 ernacle, endeavoring to worship God. 
 
 These sheds, however, are often used for a 
 purpose widely different from that which was 
 contemplated by their benevolent builders ; 
 that is, they are often used on Sabbatli noons, 
 between meetings, as a place of resort for cer- 
 tain brethren who love to congregate there, 
 and, in a kind of fault-finding manner, talk over 
 the affairs of the church and minister. These 
 horse-shed caucusses generally consist of from 
 three to five brethren, and, unless the interval 
 is very long, they are usually kept up from the
 
 160 THE UNIQUE. 
 
 close of the morning to the commencement of 
 the afternoon service. 
 
 It was a pleasant Sabbath noon in August, 
 1839, when br'n. Philip Greenville, Lysander 
 Burton, and Eliphalet Watson went into a 
 horse-shed back of the old Congregational 
 meeting-house in , and engaged in the fol- 
 lowing interesting and edifying confab. Philip 
 Greenville, addressing himself to Lysander 
 Burton, said, 
 
 How did you like the sermon this morning ? 
 
 Burton. Not very much ; I've heard many 
 better ones. What did you think of it ? 
 
 Greenville. My opinion is pretty much 
 like yours ; I think it was poor enough. 
 
 Watson. So do I. 
 
 G. I wish Mr. Gunn would leave us, for 
 he knows there are some in the church dissat- 
 isfied with him. I shouldn't think any man 
 would want to stay with a people unless they 
 were unanimous in wishing him to. 
 
 B. I tell you what it is ; it isn't such an 
 easy matter to get rid of a minister when you 
 don't like him, as some people imagine. 
 
 G. That's a fact, or else we shouldn't be 
 compelled to hear such sermons as we have
 
 HORSE-SHED CONVERSATION. 161 
 
 heard this morning. I declare it is too bad 
 that we can't have a minister we like. I wish 
 Mr. Gunn would have compassion upon us, 
 and resign. 
 
 W. I think we shall have a change before 
 long. We are not the only ones in the church 
 who feel discontented. I heard br. Harrison 
 say yesterday, "he was most tired of our min- 
 ister." 
 
 B. There are not many, though, who feel 
 as we do. 
 
 W. There may be more than you think 
 for. 
 
 B. I know pretty well what is the state of 
 feeling in the church, for I have talked with 
 many of the brethren about Mr. Gunn, and I 
 find precious few of' 'em that sympathize with 
 me. 
 
 W. Why not do something about it in 
 some of our church meetings ? Why not 
 break the ice, and let the brethren know how 
 we feel ? and that will encourage others, who 
 now keep their thoughts to themselves, to 
 speak out plainly. 
 
 B. Dear me ! Br. Watson, the time 
 hasn't come yet for such a movement as that. 
 14*
 
 162 THE UNIQUE. 
 
 G. Oh no by no means. If we should 
 do that, we should have the church about our 
 ears amazing quick, I tell you. 
 
 W. What then shall we do ? 
 
 G. Why we must worry along the best 
 way we can, till more feel as we do. If we 
 should say a word about a change of ministers 
 in a church meeting, all the old maids and old 
 women in the parish would be aroused, and if 
 we didn't get our hair pulled, I'm mistaken. 
 They would be mad enough to tar and feather 
 us, for they think there never was such a man 
 as Mr. Gunn. 
 
 _B. How strange it is that people can be 
 so bound up in him. Why can't they see that 
 he isn't the man for us ? 
 
 G. Why, he is a very pleasant man, you 
 know, and that goes a great ways with many 
 people. It is astonishing how Christians act 
 about this. If they like their pastor as a man, 
 they think that's enough, whether he is useful 
 as a minister or not. I wonder they don't put 
 feeling aside, and have more regard for the in- 
 terests of religion. It's so selfish!! 
 
 B. Yes selfish enough. If / liked a 
 minister ever so much, / shouldn't want him 
 to stay unless he was doing good.
 
 HORSE-SHED CONVERSATION. 163 
 
 W. I s'pose many of the people think he 
 is doing good. 
 
 B. Well I don't see as he is, if they do 
 think so, do you, br. Greenville ? 
 
 G. No -I'm sure I don't. I think this is 
 a good field for the right sort of a man, but I 
 don't believe Mr. Gunn will ever do anything 
 here. 
 
 W. Nor I either but I did think so when 
 he was first settled among us. 
 
 G. So did I but he preached a great 
 deal better then than he does now. He don't 
 seem like half the man he used to. 
 
 B. You can't make some of our folks be- 
 lieve that. 
 
 G. I know it because they are so taken 
 Up with him they think there can't be any fault 
 in him. But if they would let reason work 
 Instead of feeling, they'd see quick enough 
 that he isn't the man he once was. 
 
 W. I heard a man saying the other day he 
 thought Mr. Gunn was improving ever) year. 
 
 G. A church member ? 
 
 IV. Yes ; it was br. Hitchborne. 
 
 B. Well, I don't care for one, I say br. 
 Hitchborne and all the rest on 'em may think
 
 164 THE UNIQUE. 
 
 as they are a mind to, but I am heartily sick 
 of Mr. Gunn's preaching, and I am sometimes 
 a good mind to ask my dismission, and join 
 over at the West Parish. 
 
 G. Oh no, don't do that ; there must be a 
 change here sometime or other. I don't be- 
 lieve the church will be satisfied to go on in 
 this way many years longer. Besides, if you 
 should join at the West Parish you wouldn't 
 feel at home there, because they keep up such 
 a fuss all the time about abolition. I'd rather 
 mope along as we do here than be in that hot 
 bed. 
 
 W. Yes hold on, br. Burton. There 
 will be a change here I know, for you will 
 find- 
 Here this exceedingly sensible and profita- 
 ble conversation was broken up by the ap- 
 pearance of good deacon Kremlington ; who 
 came to request br. Waison to go into the 
 meeting-house to instruct a class in the Sab- 
 bath school, the teacher of which was absent 
 that day. Br. Watson, not wishing to refuse, 
 immediately went into the meeting-house ; and 
 then deacon Kremlington persuaded the other 
 two brethren to go to the prayer meeting,
 
 HORSE-SHED CONVERSATION. 165 
 
 which was held every Sabbath noon in a 
 neighboring house, for such persons as did not 
 go home, and were not engaged in the school. 
 Philip Greenville, Lysander Burton, and 
 Eliphalet Watson, for some reason, which the 
 reader need not care about knowing, were 
 "out of sorts," as some people say, with their 
 pastor, the Rev. Jacob Gunn, and were doing 
 all they could to alienate the minds of others 
 from him. We will not say what was the final 
 result of their efforts, but simply remark, that 
 when a minister discovers the fact that more 
 or less of the members of his church, instead 
 of being in the prayer meeting, or Sabbath 
 school on Sunday noons, are engaged in horse- 
 shed conversations, he had better "keep an 
 eye to the windward ;" he "must look out for 
 squalls ;" the day of trouble is at hand.
 
 166 THE UNIQUE. 
 
 CHAPTER XIX. 
 
 OBADIAH KEEDLE. 
 
 " A nondescript he is, 
 Of such an one you never heard before." 
 
 In a country town of New England, where 
 about every other man was either a Major, or 
 Colonel, or Captain, or Squire, there dwelt a 
 certain genius who was known simply as Oba- 
 diah Keedle, or Mr Keedle. This gentleman 
 had seen forty-three summers and forty-two 
 winters, (at the time we refer to him) and had 
 been a member of a Christian church twenty- 
 two years. We shall not attempt to say what 
 kind of a man Mr. Keedle was, for the best 
 reason in the world, and that is, we cannot. 
 In him were 
 
 " Centred such strange extremes," 
 that it would utterly defy all the powers that 
 we possess, to put down on paper a descrip- 
 tion of his character. His fellow townsmen, 
 however, very freely expressed their opinions 
 concerning him. Some said "he was an odd
 
 OBADIAH KEEDLE. 167 
 
 Wan ;" others, "that he was a curious man ;" 
 others, "that he was a penurious man ;" others, 
 "that he was fickle minded;" others, "that 
 he was a hard man;" and others, "that he 
 knew none too much." We will state some 
 things about Mr. Keedle, and then leave the 
 reader to form his own opinion concerning his 
 peculiarities of mind, his traits of character; in 
 short, to judge, if he can, what kind of a man 
 he was. 
 
 Mr. Keedle had very much to say about 
 ministers and churches. He was never in the 
 slightest degree backward in expressing what 
 he thought about the talents of ministers, and 
 their preaching, doctrinal views, habits, ex- 
 travagance or economy, behavior out of the 
 pulpit, &c. He kept a curious book, labelled 
 ministers' book, in which he wrote down all 
 sorts of things, for and against ministers. 
 What particular object he had in view in keep- 
 ing this book and some others, no one could 
 tell, as he had never given satisfactory answers 
 to any questions relative to the said books. 
 He seemed to take pride in showing these 
 books, at least so it appeared to us, when he 
 favored us with a view of their contents. He
 
 168 THE UNIQUE. 
 
 was so kind as to loan us these books, with 
 the understanding that we might take as many 
 extracts from them as we saw fit. Of this 
 permission we availed ourselves, and copied 
 nearly a third of the ministers' book, and very 
 freely from the others. As some persons may 
 feel interested to read some of these extracts, 
 we eive the following; from the ministers' book. 
 
 O O 
 
 He had made out a list of preachers, arranged 
 thus. 
 
 1. "Forcing preachers, who preach as if 
 they could force people to repentance. We 
 should suppose they were commissioned by 
 the Almighty to make Christians. Thunder 
 and lightning, storm and tempest, we should 
 think, were all at their command to slay the 
 rebellious who will not repent. 
 
 2. Censor preachers, who preach as if 
 God had given them the commission of cen- 
 sors. Forever censuring the church for un- 
 faithfulness, and forever censuring dying sin- 
 ners for remaining in sin. 
 
 3. Scolding preachers, who instead of 
 preaching peace and love, scold all the time, 
 just as if the church had abused them, and as 
 if sinners could be scolded into contrition.
 
 OBADIAH KEEDLE. 169 
 
 4. Fighting preachers, who are forever 
 preaching terror, and using all the harsh words 
 they can find in the Bible, and all others they 
 can think of. 
 
 5. Prosing preachers, who prose over 
 nicely written essays. Good compositions, 
 but beauty of frost, as Robert Hall says. 
 
 6. Sleepy preachers, who are always lul- 
 ling their hearers into refreshing slumbers. 
 
 7. Apologizing preachers, who always 
 say, 'brethren I am persuaded better things of 
 you, though I thus speak.' Don't mean you 
 exactly. You are not the worst sinners in 
 the world. You are pretty good. Cannot 
 think such refined people can be very bad. 
 
 8. Trembling preachers, who preach as if 
 frightened out of their wits. Look when in 
 the pulpit as if they were afraid some one 
 was coming to hale them to prison. Scarce- 
 ly dare to say hell. 
 
 9. Long-winded preachers. 10. Bluster- 
 ing. 11. Doctrinal. 12. Practical. 13. 
 Elegant. 14. Pretty. 15. Eccentric. 16. 
 Lazy. 17. Monotonous 18. Heavy. 19. 
 Frothy. 20. Allegorical. 21. Plain. 22. 
 Metaphysical. 23. Experimental. 24. Tn- 
 
 15 

 
 170 THE UNIQUE. 
 
 teresting. 25. Humble. 26. Convincing. 
 27. Exhortatory. 28. Didactic. 29. Awa- 
 kening,. 30. Conscience-troubling. 31. And 
 the last, Christlike preachers." 
 
 Here are thirty-one kinds of preachers, and 
 to each, more or less remarks similar to those 
 given to the first eight, and to each, there was 
 appended the name of one or more ministers, 
 who were considered as samples of the kind. 
 Many of these ministers we are acquainted 
 with, and we believe some of them would 
 laugh very heartily if they could get a sight of 
 Mr. Keedle's list, and see what sort of 
 preachers he considers them. He had the 
 names of 150 ministers on this list. 
 
 How, some may inquire, could he have 
 heard so many different preachers ? When- 
 ever the pastors in his town exchanged with 
 ministers, whom he had never heard preach, 
 he avails himself of those opportunities to hear 
 such ministers. He often visits the cities of 
 
 and , and always arranges his plans 
 
 to include the Sabbath in his visit, and invari- 
 ably hears three different preachers each time. 
 Thus, since he commenced his book, which 
 was fifteen years ago, he has heard many dif- 
 ferent ministers.
 
 OBADIAII KEEDLE. 171 
 
 In another place, he has the following 
 arrangement of what he considers the chief 
 sins of our ministers. 
 
 1. "Envy towards other ministers. 
 
 2. Evil speaking of brethren. Inuendoes 
 and insinuations against them. 
 
 3. Unhallowed ambition to be thought 
 great men. 
 
 4. Popularity seeking. Two kinds, 1. 
 The applause of the great. 2. The applause 
 of the multitude. 
 
 5. Lording it over God's heritage. 
 
 6. Time-serving obsequiousness. 
 
 7. Spiritual pride." 
 
 In another place the following : "Many 
 young ministers know nothing of human na- 
 ture, and yet they think they know that and 
 every think else, because they have studied 
 Latin, Greek, and Hebrew. Have been 
 through college and theological school, and 
 yet are so inexperienced, and have so little 
 common sense, that they are often saying with 
 a pompous air, I'll do this ; /'// not do that ; 
 / would not have a church do so ; my people 
 shall do this ; my people shall not do that. 
 How little do they know of human nature to 
 talk in this way."
 
 172 THE UNIQUE. 
 
 Again: "Rev. Mr. , an orthodox con- 
 
 gregationalist minister, of the city of , told 
 
 me that Rev. Mr. of the same city, and 
 
 same denomination, being a good French 
 scholar, is in the habit of translating the best 
 French sermons, and preaching them to his 
 people as his own. That seems to me like 
 deception." 
 
 Again: "Mr. preached for us to- 
 day. Never heard him before I have put 
 him down among my exhortatory preachers. 
 He is not the greatest man in the world." 
 
 Once more : " Last Sabbath in Boston, 
 
 heard Mr. , the great controversialist, 
 
 preach at Mr. 's church. The sermon 
 
 of this half Ishmaelite was very good. I say 
 half Ishmaelite, because his hand seems to be 
 against every man, whether every man's hand 
 is against him or not." Mr. Keedle had 
 another book which contained all the anecdotes 
 of ministers he had ever heard ; and in it, 
 there were many very curious and interesting 
 things. We should like to give extracts from 
 it, but our limits forbid. 
 
 He had a third book, labelled church-book, 
 from which we should be pleased to make
 
 OBADJAH KEEDLE. 173 
 
 many extracts, but three must suffice. In this 
 book he says, " The prevailing sins in the 
 church at the present day, are covetousness, 
 spiritual coldness, evil speaking or slander or 
 backbiting, standing aloof from the pastor, and 
 unbelief." Again : " Every church in city 
 and country, think they are in peculiar circum- 
 stances, and need a peculiar minister. Every 
 church says they need a man of talents we 
 need a great man Doctor such a one would do 
 for us but they seldom say, we need a very 
 pious, humble man. I know of two churches, 
 that each called two D.D.'s, and each had at 
 last to take up with ministers who are not 
 I). D.'s, and perhaps, never will be." 
 
 And again the following, which certainly con- 
 tains much truth : " A great trouble in our 
 churches at the present day, is, lack of knowl- 
 edge concerning the tests of our faith. Many are 
 so ignorant of what the church believe, that 
 instead of being able to defend her doctrines, 
 they cannot even tell what they are. The 
 pastor seldom preaches upon doctrine, and 
 there is no catechetical course of instruction 
 to indoctrinate the younger members, and the 
 consequence is, they remain year after year in 
 15*
 
 174 THE UNIQUE. 
 
 the church without increasing their knowledge 
 of doctrinal points. Such persons may sus- 
 tain unblemished characters, and may pray 
 and exhort with zeal, but they are not rooted 
 and grounded in the faith, and therefore are 
 easily led into error even by pious enthusiasts. 
 We do not want head knowledge without 
 piety, but we do want it with piety. We 
 need both in the church. We need enlighten- 
 ed Christians, who not only can give a reason 
 for the hope within them, but can tell what 
 they believe, and defend their faith by the 
 word of God." 
 
 Perhaps one reason why Mr. Keedle had 
 so much to say about ministers and churches, 
 was, that he might hear what others would say, 
 so that he could gather greater varieties for 
 these books of his. 
 
 Another thing that we will mention about 
 Mr. Keedle is this ; he was a great reader. 
 He had a library of about 200 volumes, and a 
 very well selected library it was too. We 
 have seen libraries of more volumes, that did 
 not contain as many choice books as Mr. 
 Keedle's. We noticed John Howe, Robert 
 Hall, Chillingworth, Charnock, Doddridge,
 
 OTtADIAIl K.EEIH.1.. 175 
 
 nnd several other old friends on his theolog- 
 ical shelf. He said "Hall and Doddridge 
 \vere his favorites." We noticed several of 
 the British classics, and among these lie point- 
 ed to Johnson as the one he u liked to read 
 best." We were amused at one of his re- 
 marks, which was this, " That if Johnson had 
 been a minister, he would have been much 
 like John Howe." He had some twenty 
 volumes of Poetry, including Milton, Cowper, 
 Crahbe, Burns, Scott, Thomson and Pollok, 
 and some others. "Cowper and Burns," 
 said he, " suit my taste better than any 
 others." 
 
 He occasionally did something himself in 
 the way of poetry. He has written quite a 
 long u poem," as he calls it, upon "death and 
 the pale horse," but we believe we will not 
 inflict upon the reader any extracts from it. 
 
 The greater portion of the 200 volumes in 
 his library, Mr. Kecdle has read through. 
 
 We now say of Mr. Keedle, that he was 
 very careful to inform his pastor of every thing 
 he heard against him. He had one of those 
 consciences, which have sometimes been de- 
 nominated morbid, and consequently felt it his
 
 176 THE UNIQUE. 
 
 duty to do many things, which other Chris- 
 tians did not feel it their duty to do. Con- 
 scientiously did he feel it his duty to tell his 
 pastor every thing, no matter how trifling, 
 that he heard in the way of complaint. For 
 instance, if he heard any one say, our minister 
 does not visit enough, or preaches too long, 
 or prays too loud, he feels it his duty to go 
 immediately to his house, and tell him, and 
 then talk with him seriously about it. In this 
 way, it must be confessed, he harassed his 
 poor pastor more than a little. 
 
 Another thing : Mr. Keedle always told his 
 minister very plainly what he thought about 
 him ; and as he thought many things about him, 
 he had, of course, many things to tell him. 
 He would go to him, and say, / do not think 
 you do right about such a matter. / think 
 you ought to do thus. He felt it his duty to 
 tell his pastor what he thought about certain 
 affairs, which the good man considered was 
 not exactly his business. For instance, he 
 at one time called upon him to inform him of 
 the fact that he thought his children were 
 dressed too expensively for a minister's chil- 
 dren. At another time he talked with him
 
 OBADIAH KEEDI.E. 17< 
 
 very seriously because he thought that he did 
 not rise sufficiently early in the morning. "/ 
 f/mifc," said he, "that you will be much more 
 useful if you get up earlier." In this way, too, 
 he troubled his pastor almost beyond endurance. 
 Again : Mr. Keedle was considered by his 
 brethren as being very hard upon converts, 
 when they related their religious experience 
 before the church. He always insisted upon 
 their explaining the doctrine of election ; that 
 is, expressing those views of it which he en- 
 tertained ; and if they could not do so, he 
 could not vote in their favor. He would ask 
 them such questions as the following. " Which 
 is first, faith or repentance ? What is justifi- 
 cation ? Are you willing to be damned ? Do 
 you believe in particular redemption ? Do 
 you merit salvation if you believe in Christ? 
 What is the difference between conversion and 
 regeneration ?* How does the Spirit convince 
 of sin ? How do you show that it is right in 
 God to elect some to eternal life, and leave 
 others to perish r" 
 
 * Mr. Keedle believed that conversion was the act 
 of the creature, and regeneration the act of God.
 
 178 THE UNIQUE. 
 
 And still again : Mr. Keedle, till he became 
 a Millerite, was exceedingly anxious that the 
 church should be very efficient in reference to 
 missions, education, and the Sabbath school. 
 He attended every missionary concert, and 
 would read the last intelligence from the dif- 
 ferent mission stations, and talked, and ex- 
 horted, and prayed, and did all he could to 
 awaken an interest among his brethren in this 
 cause, equal to his own. He exerted himself 
 also, in every way he could, for the Educa- 
 tion Society. He was very severe on the 
 church because they did so little for this cause. 
 Although he was somewhat tardy about giving, 
 as a general thing, no agent ever found him re- 
 luctant to give liberally to the Mission or 
 Education Societies, till he became a Miller- 
 ite. As for the Sabbath school, he did more 
 for it than any other ten members of the church 
 united. He would let nothing prevent him 
 from meeting his class, and he was a very ex- 
 cellent and interesting teacher ; at least, such 
 was the testimony of all his scholars. He was 
 punctual at the Sabbath school concert ; and 
 many are the times that he has searched the 
 town, from one end to the other, to hunt up 
 new scholars.
 
 OBADIAH KEEDI.E. 179 
 
 Finally, inconsistent as it may seem, Mr. 
 Keedle was ready for every new, exciting 
 thing that came along. When anti-masonry 
 came along, lie went into it at once, and was 
 earnest to have every mason excluded from 
 the church. lie, however, could not carry 
 this point. When the temperance movement 
 was made, he entered into it heart and soul ; 
 and soon, through his unwearied exertions, 
 the church became a temperance church. 
 
 When anti-slavery came along, he drove 
 into it immediately, and soon became one of 
 the strongest and fiercest abolitionists in the 
 town. For some time he could not prevail on 
 the church to act in reference to this subject, 
 but finally he succeeded, and they passed a 
 vote "that thev would not allow a slaveholdins; 
 
 * O 
 
 minister to enter their pulpit, nor would they 
 commune with slaveholders or their apolo- 
 gists." 
 
 The next thing that attracted his attention 
 was, perfection or sanctification, such as is ad- 
 vocated at Oberlin. He heard a man preach 
 on this doctrine, and he fell in with it at once ; 
 and it was not a week before he was sanctified. 
 Then he was very anxious that all his brethren
 
 THE UNIQUE. 
 
 "should secure the same blessing that he had 
 obtained ;" and in every meeting he zealously 
 exhorted them to seek for sanctification. 
 
 And last of all, Millerism came along, and 
 soon numbered him amongst its converts. He 
 heard three lectures, and then embraced this 
 delusion. He speedily became the most de- 
 cided and active Millerite in the church, and 
 even went so far as to lecture some in the 
 neighboring towns upon the subject. 
 
 His zeal for missions, education, and the 
 Sabbath school now died away ; and the only 
 things that would untie his purse-strings were, 
 Millerite lectures and Millerite books. It is 
 true he continued to pay his pew tax, but he 
 would subscribe nothing towards his pastor's 
 salary, because "he didn't preach the second 
 advent doctrine of 1843." The last thing we 
 knew of him was, that he had refused to com- 
 mune with the church, because they had voted 
 "that the Millerites should no longer preach 
 in their meeting-house." Whether his next 
 move will carry him among the Mormons or 
 not, time will show. Here endeth the narra- 
 tive of the indescribable Obadiah Keedle. 
 
 "A man so various that he seemed to be 
 Not one, but many men's epitome."
 
 CERTAIN MEMBERS OF CHURCHES. 181 
 
 CHAPTER XX. 
 
 (T.KTAIM MEMBERS OF CERTAIN CHURCHES. 
 
 Colonel Henry Bluinford, a member of an 
 Orthodox Congregationalist church in Massa- 
 chusetts, was a large and somewhat portly man. 
 He was called the finest looking man in his 
 town, and appeared to great advantage on 
 horseback, in his regimentals ; and it would 
 not be slandering the Colonel, to say that he 
 evidently felt considerable pride in managing 
 a high-spirited charger. Some of his brethren 
 thought there was too much of a martial air 
 about him, and that he cared a little too much 
 about military matters for a Christian. It must 
 be acknowledged that he did appear to enjoy 
 the din of the muster field full as much as he 
 ought, but still he was a very good member of 
 the church, a much better member than many 
 others. 
 
 He was regular at meeting, never made any 
 trouble for his minister, and was always ready 
 16
 
 182 THE UNIQUE. 
 
 to do his part in a pecuniary point of view. 
 He was worth about $10,000, and gave $35 
 a year towards the salary, and never complained 
 that his minister received too much. He had 
 made himself a life director of the American 
 Bible Society, and a life member of the Amer- 
 ican Tract Society. No agent ever left his 
 house without obtaining something more than 
 his good wishes. He took the Boston Record- 
 er, Missionary Herald , and several other publica- 
 tions, and was never dunned for his subscription. 
 
 The Colonel had one bad habit ; he would 
 stand on the meeting-house steps while the 
 people were passing out. Some said "he did 
 this to look at the ladies;" others said "he 
 did it to give the ladies an opportunity to look 
 at him." 
 
 Nehemiah Nettleville was the greatest talker 
 in a Presbyterian church in the state of N. York, 
 and he felt it his duty to take a part in every 
 meeting, although several of his brethren thought 
 he was mistaken about his duty in this respect. 
 He was worth not far from $20,000, and paid 
 $25 a year towards the salary. He sometimes 
 gave a little to foreign missions, but never to 
 any other object. He would not listen to any
 
 CERTAIN MEMBERS OF CHURCHES. 183 
 
 agent, "because," said he, "men have no 
 business to go round among the churches, ur- 
 ging them to give to the different societies." 
 He talked much about the "many sacrifices he 
 made for the cause of Christ," and found 
 much fault with the salary that was paid his 
 pastor, declaring "that the church was unable 
 to pay so much." He took the New York 
 Evangelist, but never paid for it till the bill 
 was sent. 
 
 Thomas Walkeen was a member of a 
 Methodist church in Maine ; and cheerfully 
 did he do all in his power for the interests of 
 that church. He was punctual at all the meet- 
 ings, and labored hard to induce all his breth- 
 ren and sisters to act from principle about at- 
 tending, and not from mere impulse of feeling. 
 He always carried tracts in his hat, that he 
 might have them ready to give on every suita- 
 ble occasion. He was a kind-hearted, liberal 
 soul, an efficient and interesting class leader, 
 and was always on hand to assist his minister 
 in any labor of love. He took the Zion's 
 Herald, and always paid for it in advance. 
 
 Captain Charles G. Sumerton was a member 
 of a Baptist church in Massachusetts, and was
 
 184 THE UNIQUE. 
 
 considered by his townsmen as a "man who 
 lived up to his profession." He was a very 
 decided temperance man, and heartily took 
 hold of every good cause that came along. 
 He was a blacksmith, and by the strength of 
 his arm had accumulated $1000. He paid 
 $25 towards the salary, which he thought 
 ought to be increased, as he said "he was 
 fearful that it did not comfortably maintain his 
 good minister." He took the Christian Watch- 
 man, Christian Reflector, Baptist Magazine 
 and Sabbath School Treasury, all of which he 
 invariably paid for in advance. Although he 
 could not give like a rich man, he never shrank 
 from giving what he could to every good ob- 
 ject. He had a large soul, and devised liberal 
 things. He was one of nature's noblemen, 
 both in personal appearance and spirit ; and 
 grace had made him what nature never could 
 have made him a faithful and fearless soldier 
 of the cross. 
 
 Major Daniel Kimbrose was a member of 
 an Orthodox Congregationalist church in Ver- 
 mont. He was not a very spiritual Christian, 
 and was very much engrossed in politics ; so
 
 CERTAIN MEMBERS OF CHURCHES. 185 
 
 much so that he seemed to have but little time 
 to take care of his heart, or to attend to the 
 active duties of a Christian. 
 
 He grieved his brethren by attending politi- 
 cal caucusses,>when they thought he ought to 
 have been with them in the vestry, praying. 
 He was, however, a very pleasant and affable 
 gentleman, and generous, as some would say, 
 to a fault. He was very kind to his minister, 
 and scarcely a week passed but that he sent 
 some substantial present to his house. If an 
 agent called upon him, he was sure to receive 
 a liberal donation without being long detained. 
 Some said "he gave to get rid of them," but 
 charity will set that down to the account of 
 slander. 
 
 Nathaniel R. Buxton, a member of a Baptist 
 church in Pennsylvania, was a very mean man. 
 Though worth some $6000 or $8000, he 
 never paid more than four dollars a year 
 towards the salary. He was mean in all his 
 dealings, so much so that he had acquired the 
 charming and envied name of mean JVaf. It 
 is said that his father, who had made much 
 money from working a quarry, was just like 
 the son. 
 
 16*
 
 186 THE UNIQUE. 
 
 " The father too, a sordid man, 
 Nor love nor pity knew, 
 Was all unfeeling as the rock 
 From whence his riches grew." 
 
 But be this as it may, the son was undoubt- 
 edly the meanest man in the town. In the 
 church he was continually lamenting that so 
 much money should be spent for the salary, 
 repairs on the meeting-house, singing, sexton's 
 services, oil, fuel, &c. ; and his whole aim 
 seemed to be, to contrive how the church 
 should get along with the least expense. He 
 took the Baptist Record for two or three 
 years, and then his name was cut off from the 
 list of subscribers because he did not pay for 
 it. It is needless to say this man did not en- 
 joy religion. 
 
 Darius P. Crumpton was a curious sort of a 
 man, belonging to an Episcopal church in 
 Rhode Island. He entertained some ultra 
 views for a churchman, and would have made 
 some trouble, had it not been for the firmness 
 of the Rector, who was a very pious man. 
 A monthly contribution was taken up in this 
 church, for a specified purpose ; and it was 
 noticed that on the Sabbath afternoon when it
 
 CERTAIN MEMBERS OF CHURCHES. 187 
 
 occurred, lie was never present. Whether he 
 gave any reason for this half-day, monthly ab- 
 sence or not, we are not able to say. The 
 more pious portion of the church were much 
 grieved with the course he pursued in refer- 
 ence to an unpleasant political excitement that 
 once took place in Rhode Island. 
 
 John Ringdale was a consistent and useful 
 member of a Methodist church in New Jersey. 
 He felt an unusually deep interest in the Sab- 
 bath school, and no man labored more inde- 
 fatigably than he did to promote its prosperity. 
 He was very particular to have his own chil- 
 dren invariably attend ; and if the weather was 
 too stormy for them to walk, he cheerfully 
 harnessed his horse to his covered wagon, and 
 drove them to the school. Of these children, 
 during one year, only one of them was absent 
 a single Sabbath, and that Sabbath she was 
 confined to her bed with an attack of the croup. 
 No member of the church obtained half as 
 many new scholars as Mr. Ringdale did. 
 
 Arthur Mildredge, a member of an Ortho- 
 dox Congregationalist church in New Hamp- 
 shire, was a very humble and sincere Christian ; 
 a man who loved to pray . He was worth no
 
 188 THE UNIQUE. 
 
 property, being a day laborer, and literally 
 supported his family by the sweat of his brow ; 
 and yet this man paid ten dollars a year towards 
 his pastor's salary, and never hinted that he 
 thought he ought to pay less. There was no 
 member of the church whose prayers and ex- 
 hortations in the meetings were more accepta- 
 ble than his. He spent the first day of every 
 month (except when it occurred on the Sab- 
 bath, and then the second) in going round 
 among the impenitent people of the town, for 
 the purpose of conversing with them about re- 
 ligion, and giving them tracts. 
 
 Deacon Isaiah Luvarin, of a Baptist church 
 in Rhode Island, was a man who "used the 
 office of a deacon well, and was purchasing to 
 himself a good degree and great boldness in 
 the faith which is in Clirist Jesus." He was 
 highly respected as an honest man, and it had 
 passed into a sort of proverb through the place, 
 "that deacon Luvarin's word was as good as 
 a genuine bank note." He was engaged in 
 business, but his income was not large, amount- 
 ing to something like $500 a year ; one quarter 
 of which, at least, was given, in one way and 
 another, to the cause of religion. He was the
 
 CERTAIN MEMBERS OF CHURCHES. 189 
 
 Superintendent of the Sabbath school, which 
 made him a life member of the New England 
 Sabbath School Union, as a token of their re- 
 spect and affection. 
 
 George Delton was a young man, and had been 
 a member of a Presbyterian church in the city 
 
 of , three years. He was an eminently 
 
 growing Christian, and had far surpassed, in gifts 
 and graces, many of his brethren who were much 
 older in years, and who for a much larger period 
 had been professors of religion. While he felt 
 interested in every good cause, the moral con- 
 dition of seamen more especially called forth 
 his sympathies and efforts. He spent much 
 time on the wharves, not as an idler or loiterer, 
 but for the purpose of conversing with the sai- 
 lor about his soul. Many are the hours that 
 he has spent in the cabin and in the forecastle, 
 on his knees, praying for the mariner. Prob- 
 ably he has spent more money to purchase 
 tracts, and testaments, and Bibles for seamen, 
 which he would give with his own hand, than 
 any other man of his age in the whole country. 
 He has the satisfaction of knowing that through 
 his efforts many of the sons of the ocean have 
 been persuaded to join the temperance society ;
 
 190 THE UNIQUE. 
 
 have been reclaimed from the paths of the de- 
 stroyer ; have laid up money which before they 
 threw away ; and have abandoned every vicious 
 habit. More than this, he has reason to re- 
 joice in the fact that God has honored him 
 as the instrument of leading some of these brave 
 and hardy men to the Saviour of sinners ; and 
 they, now, instead of being a curse among the 
 people wherever they go, are ready, as faithful 
 Christians, to proclaim the words of salvation 
 in every port whither the winds of Heaven 
 may waft them. 
 
 Grace Laugton joined the Episcopal church 
 in the city of , realizing that she was ta- 
 king a solemn and responsible step. The work 
 of the Divine Agent upon her soul had been 
 most deep and thorough. Subdued in spirit, 
 broken in heart, a pardoned penitent, she con- 
 secrated all her powers to God, without the 
 least reserve. Beautiful and graceful in per- 
 son, brilliant and attractive in conversation, 
 and possessing a mind of a superior order, ex- 
 panded and refined by the most perfect educa- 
 tion that Our highest female seminaries can 
 boast, it might well be said of her, 
 
 " Grace was in all her steps, heaven in her eye, 
 In all her gestures dignity and love."
 
 CERTAIN MEMBERS OF CHURCHES. 191 
 
 She was capable of exerting a powerful in- 
 fluence for good, especially in the circle of her 
 intimate friends, which embraced a large num- 
 ber of the most genteel and accomplished 
 young ladies in the city. And such an influ- 
 ence she did exert. Although these young 
 ladies thought too much of dress and fashion, 
 they could not but admire the becoming sim- 
 plicity Miss Laugton displayed after her con- 
 version ; and she so won upon their feelings 
 by manifesting the kindest and most tender 
 Christian interest in their behalf, that finally 
 she was instrumental of inducing some of them 
 to renounce the world, and to walk with her 
 in the ways of pleasantness and peace. Her 
 influence, however, was not confined to these 
 young friends. The Sabbath school and every 
 female society connected with her own church, 
 and some other benevolent organizations, felt 
 the effects of her interest, prayers, and labors. 
 Laughed at, it is true, by some of her fashion- 
 able acquaintances, she went forward in the 
 Christian path, deviating neither to the right 
 nor to the left, and proved before the world 
 that she was what she professed to be a child 
 of God.
 
 192 THE UNIQUE. 
 
 Miss Martha Ann Belding was a member of 
 
 a Presbyterian church in the city of . 
 
 She was not a useful Christian. The follies 
 of a fashionable circle seemed dearer to her 
 heart than the cause of the Redeemer. She 
 was not a teacher in the Sabbath school, be- 
 cause she could not be dressed in season ; and 
 she found it inconvenient to attend a little meet- 
 ing of praying sisters once a week, in the af- 
 ternoon. Her health was so delicate that she 
 did not dare to expose herself by going to the 
 weekly lecture, or prayer meeting of the 
 church, but she did dare to go to a fashionable 
 party, and there remain till after midnight, 
 where, 
 
 "Practised to lisp, and hang the head aside," 
 
 she could "faint into airs," and then most 
 gracefully and expressively "languish with 
 pride." Practically, she was not acquainted 
 with the meaning of pity, or charity. She 
 would read a foolish novel, and weep a profu- 
 sion of morbid tears over the fictitious sorrows 
 of some faultless heroine, but haggard Want 
 and perishing Hunger might appeal to her 
 heart in vain. She was very severe in her
 
 CERTAIN MEMBERS OP CHURCHES. 193 
 
 remarks upon other Christians, and was by no 
 means free from something very much like 
 slander. Just, or not just, she was called by 
 more than one, "a tattling, slanderous old 
 maid." 
 
 Mrs. Catharine Skinflint, a member of an 
 Orthodox Congregationalist church in Massa- 
 chusetts, was a very curious sort of a Christian. 
 She was both master and mistress in her house, 
 for she had gained such a control over her 
 husband, Squire Nicholas Skinflint, as he was 
 called, that he did not dare to say a word in 
 the house without her permission. He was 
 always obliged to tell her where he was going, 
 which was, sometimes, a vexation to him. 
 But there was no help for it, as he did not 
 have the moral courage to say to his Kate 
 what Shakspeare represents one of his charac- 
 ters as saying to his spouse of the same name : 
 
 " But hark you, Kate, 
 
 I must not henceforth have you question me 
 Whither 1 go." 
 
 Mr. Skinflint was also obliged to give her the 
 detail of his business transactions every night ; 
 and when he had been fortunate, her words 
 were sweeter than honey ; but when he had 
 17
 
 194 THE UNIQUE. 
 
 been unfortunate, they were more bitter than 
 wormwood. 
 
 Mrs. Skinflint had a very peculiar faculty 
 of appearing exceedingly glad to see company 
 when she was not glad. She would urge call- 
 ers to stay, with repeated assurances of the 
 happiness it would afford her ; but as soon as 
 they left, would say, in a very snarly manner, 
 " I'm glad they are gone ; I wonder folks don't 
 know better than to stay so long, and keep 
 me from my work to hear their gabble." 
 Thus, to them, her "words were smoother 
 than oil," at the same time "the poison of 
 asps was under her lips." Mrs. Skinflint said 
 "it was a burning shame their minister should 
 have such a great salary ;" and she would allow 
 Mr. Skinflint to pay only six dollars a year 
 towards it, though he was one of the richest 
 men in the church. Notwithstanding all this, 
 when her pastor called upon her, this lady 
 would, in a subdued voice, and with many 
 fears, lament that she did not enjoy religion. 
 
 Mrs. Mehitable Rondout was a member of 
 an Episcopal church in Connecticut. She 
 was accustomed to visit friends in New York 
 city, at least as often as once a year; and she
 
 CERTAIN MEMBERS OP CHURCHES. 195 
 
 undertook to ape in her town what she had 
 seen and heard in that great, bustling Babylon. 
 She occasioned many remarks on account of 
 her dress, and the furniture of her house. 
 She told fibs, by sending word to the door 
 that she was not at Aowe, when she was. This 
 very much perplexed her husband, who was a 
 plain, common sense Christian ; and when she 
 told him "that people in New York did so, 
 and that it only meant she was engaged," he 
 very innocently replied, "Why don't you then 
 say engaged, so that no one will mistake your 
 meaning ?" 
 
 Mrs. Rondout did not govern her children 
 as a Christian mother should, but indulged 
 them in all their whims and caprices, "be- 
 cause," as she said, "she could not bear to 
 restrain the little dears." The children were 
 all captains in the domestic establishment, acted 
 the part of petty tyrants over their mother, 
 quarrelled with each other more times than 
 there were hours in each day, and made the 
 house one continued scene of confusion, noise 
 and riot, from sunrise to sunset. It was really 
 amusing, as well as lamentable, to see these 
 minor editions of human beings, strutting about 

 
 196 THE UNIQUE. 
 
 in childish despotism, fully conscious that 
 they, and they only, were lords of the manor. 
 If Mr. Rondout ever undertook to make one 
 of them obey, she would at once interfere, 
 and say, "My dear, don't be severe on the 
 little darlings." Mrs. Rondout, however, 
 was a very kind-hearted woman, and was never 
 guilty of slandering her neighbors. She was 
 neither a tattler, nor a busybody in other peo- 
 ple's matters. 
 
 Widow Rachel Guilford, a mother in Israel, 
 had been for many years a member of the Bap- 
 tist church in the city of . She was very 
 
 much like the widow Anna, mentioned in the 
 second chapter of Luke, only she was not 
 "eighty four years" of age, and did not re- 
 main in the "temple night and day," but was 
 always found in the temple when there was any 
 meeting there. She loved the house of God, 
 and desired to see it always kept in order ; and 
 therefore, whenever it was in the least out of 
 order, she would cheerfully work with her 
 own hands, as she said, "to put matters to 
 rights, because it was not meet that the sanc- 
 tuary should either be defiled with dirt, or re- 
 main neglected." She loved the ministers of
 
 CERTAIN MEMBERS OF CHURCHES. 197 
 
 Christ ; the rich and the poor Christian ; the 
 high and the low ; all in whom she saw the 
 image of her Saviour reflected. She enjoyed 
 uninterrupted peace of mind, because her heart 
 \\asfixed on God. She trusted in him at all 
 times, and therefore was like "Mount Zion, 
 which cannot be removed." 
 
 This devoted sister was a very useful Chris- 
 tian in many ways. She felt the deepest so- 
 licitude for the welfare of the church, and did 
 everything in her power to promote its inter- 
 ests. She was always at the female prayer 
 meeting, and regularly instructed a Bible class 
 of young ladies in the Sabbath school. She 
 originated the Maternal Association in the 
 church, and spared no pains to make its meet- 
 ings interesting and profitable to the mothers 
 who attended ; and she would always relate 
 some appropriate little anecdote, to impress 
 some moral lesson upon the minds of the chil- 
 dren present. Wherever she went, if you 
 looked into her bag, you would see a variety 
 of tracts there choicely adapted for general 
 distribution. She sincerely sympathized with 
 all who were in affliction, and was the benev- 
 olent friend of the needy and the suffering. 
 17*
 
 198 THE UNIQUE. 
 
 She was well acquainted with the habitations 
 of the poor the wretched hovels of a great 
 city. 
 
 "In Misery's darkest cavern known, 
 Her useful care was ever nigh, 
 Where hopeless Anguish poured his groan, 
 And lonely Want retired to die." 
 
 The coldest storms of winter did not prevent 
 this godly woman from visiting the "darkest 
 caverns of misery," to administer to the ne- 
 cessities of the distressed ; and while she pro- 
 vided food for the dying body, she did not 
 forget that that body was merely a temple for 
 a soul, which would famish without spiritual 
 sustenance. Her pastor frequently remarked 
 "that he believed if the Saviour was now on 
 earth, he would say of her, as he once said of 
 another, ' She has done what she could. ' '
 
 CONVERSATION. 199 
 
 CHAPTER XXI. 
 
 CONVERSATION BETWEEN REV. MARK COLE- 
 \VOOD AND REV. EZEKIEL J. MELROSE. 
 
 It was a stormy and blustering Sabbath 
 morning in March, 184 , when Rev. Mr. 
 Colewood drove through the muddy road, 
 from Galetown to Yorkland, to exchange with 
 Rev. Mr. Melrose. After performing service 
 thrice in the sanctuary, he drove back to Gale- 
 town, through the same muddy road, in the 
 rain and darkness of the evening. Mr. Mel- 
 rose had gone to Galetown on the preceding 
 day, intending not only to preach there, but to 
 remain with his friend Mr. Colewood till the 
 following Wednesday. Mr. Colewood being 
 desirous of spending as much time as possible 
 with Mr. Melrose, thus rode to and from 
 Yorkland on the Sabbath. 
 
 Some would say this was right under the 
 circumstances, and others would say it was 
 wrong. All that we feel bound to say about 
 the matter is this : " Let each man be fully per-
 
 200 THE UNIQUE, 
 
 suaded in his own mind," and act in similar 
 situations as conscience may dictate. 
 
 On the following Monday, the storm con- 
 tinuing, these clerical gentlemen passed the 
 forenoon comfortably seated before a large, 
 blazing, cheerful wood fire, in the study of Mr. 
 Colewood, talking over many things about 
 ministers and churches in that desultory sort of 
 manner which, under such circumstances, 
 comes very naturally, and is not very uncom- 
 mon. We will relate some disjointed portions 
 of that conversation, as it may interest, and 
 possibly, PROFIT some of our readers. 
 
 Colewood. Have you any Millerites in your 
 church ? 
 
 J\lclrose. Only two, thank Heaven, and 
 they are such narrow minded men, that they 
 exert but little influence. 
 
 C. I am glad that none of my people have 
 yet become tainted with that foolish delusion, 
 for I could not have any patience with them. 
 
 M. Oh yes, you could, for you know we 
 must have patience with all men, errorists as 
 well as others. 
 
 C. Old Johnny Angell, of Providence, 
 used to say, "It is a point that I will yield to
 
 CONVERSATION. 201 
 
 no man, that I know as much about unknowa- 
 ble things as any other man." So I say I 
 know as much about the time of Christ's com- 
 ing as any other man, and I know nothing 
 about it, and I have no patience with those 
 who pretend to know. Besides, I don't be- 
 lieve the Millerites are sincere ; that is, the 
 great body of them. How can a man really 
 believe Christ is coming so soon, and yet 
 build him a house with just as much care as if 
 he knew he should live in it forty years ; or 
 send his ship round Cape Horn on a three 
 years' voyage ; or purchase a farm, and tug 
 and toil to put it in order ? Fudge ! they 
 don't believe any such thing. 
 
 J\t. You are hard on the poor Millerites. 
 
 C. Well, it is time to be hard. Ministers 
 have been too easy with them, and the delu- 
 sion has crept into too many churches already. 
 
 M. I see D'Aubigne there on your shelf; 
 have you read it ? 
 
 C. No, I have not ; I purchased it on last 
 Friday. Have you read it ? 
 
 J\l. Yes, I have, and with much interest, I 
 assure you. I could scarcely lay the book 
 down till I finished it. I am waiting with im-
 
 202 THE UNIQUE. 
 
 patience for the other volumes. It is a charm- 
 ing history. He portrays Luther's character 
 most graphically ; and in fact you have no idea 
 of the web of interest he weaves round all the 
 prominent characters that figured in the great 
 Reformation. 
 
 C. The press eulogizes it very highly. 
 
 M. Have you heard that br. Bangus is 
 soon to leave his church ? 
 
 C. No, 1 have not. Why does he leave ? 
 
 M. He feels it his duty to be an agent for 
 the . 
 
 C. Fiddle ! How is it that men who say 
 they are called to preach the gospel, can feel it 
 their duty to give up the ministry, and travel 
 about on agencies ? 
 
 M. I don't know ; but that is not half as 
 strange as some other things in the world. It 
 may be they have india rubber consciences, as 
 I heard a man the other day denominate pli- 
 able consciences. 
 
 C. I should think so. But what other 
 things do you refer to ? What do you mean ? 
 
 M. Such, for instance, as everlastingly 
 picking upon the minister's wife ; finding fault
 
 CONVERSATION. 203 
 
 \vith her appearance, dress, household manage- 
 ment, and in fact, everything she says and does. 
 
 C. What in the world made you think of 
 that ? Do your people pick upon Mrs. Mel- 
 rose after that fashion ? 
 
 M. Oh no, not at all. 1 believe our 
 church are not guilty of any such mean and 
 despicable business, but br. Lesion's people 
 are at it. He told me himself, and says "if 
 they do not stop their abuse he will resign his 
 charge, for he will not hear so much foolish 
 fault-finding about as good a woman as his 
 wife is." 
 
 C. I have heard something of the kind. 
 My people, as far as I know, have nothing to 
 say against my wife. They find some fault 
 with me, but I believe they consider her a 
 very fair sort of a woman. 
 
 .17. What fault do they find with you ? 
 
 C. They complain that I am too reserved. 
 
 M. Goodness ! That's the last fault I 
 should think would ever be found with you. 
 What would they say of br. Dillington, if he 
 were settled here ? 
 
 C. Say ? He could not remain here a 
 month, and pursue the same course that he 
 does at Xewington.
 
 204 THE 
 
 tM. I should say you were too free, rather 
 than too reserved. By the way, speaking of 
 br. Dillington, do you know what it cost his 
 people to alter their house ? 
 
 C. Not exactly, but one of his deacons 
 said it would be about $3000, as near as could 
 be calculated ; and I think it is wrong to ex- 
 pend so much, merely to pamper their pride. 
 
 M. What do you mean ? 
 
 C. What do I mean ? Why, was not 
 their house good enough before it was remod- 
 elled ? It was just as good as it is now, only 
 not so modern looking. The only reason why 
 it was altered was, to pamper their pride, that 
 they might say their meeting-house looked as 
 well as any in Newington. 
 
 M. Not quite so fast. Perhaps they 
 thought that if they fitted up their house, and 
 made it more inviting, they would stand a bet- 
 ter chance of drawing in the people. 
 
 C. Perhaps ! But you and I both know 
 that a vast amount of money is uselessly ex- 
 pended on meeting-houses, not only in building 
 many of them too costly in the fi^st place, but 
 in repeatedly altering them when they do not 
 actually need it. How much of this money
 
 CONVERSATION. 205 
 
 might, with greater propriety, have been given 
 to the heathen ! I tell you what it is there is 
 an absurdity in seeing a minister standing in a 
 splendid pulpit, with a large and rich damask 
 curtain behind him, pleading for missions, and 
 urging upon his people self-denial, that they 
 may give the more to perishing idolaters, when 
 that people have lavished their thousands mere- 
 ly to gratify his and their pride in decorating 
 their meeting-house. I am heart sick of such 
 things. 
 
 J\f. It seems to me you are particularly 
 severe this morning. 
 
 C. Not at all. I believe in having every- 
 thing decent and comfortable about the sanctua- 
 ry, but further than that I believe is unacceptable 
 to God. 
 
 J\L We think of altering our house this 
 spring. 
 
 C. I should think it was time to alter it. 
 I was going to say it was built before the flood. 
 Why yesterday, when I was preaching, I did 
 not know but that I should be drowned out. 
 Several had to change their seats, the rain 
 came through so. Such an old trap as thai 
 18
 
 
 206 THE UNIQ.UE. 
 
 ought to be altered ; at least, the leaks ought 
 to be stopped. 
 
 Enter Mrs. Colewood, and addressing her 
 husband, says, The sexton has called to know 
 whether he shall open the house this evening, 
 or the vestry. He says Mr. Savage has for- 
 bidden his daughters to attend our meeting any 
 longer. 
 
 C. Has he ? That's too bad ! He is a 
 mean slaveholder. Br. Melrose, which do 
 you prefer to preach in, the vestry, or the 
 house ? 
 
 M. I don't care which it is immaterial 
 to me. 
 
 C. Well, my dear, then tell the sexton if 
 it continues stormy, we will hold the meeting 
 in the vestry ; but if it clears off, he can light 
 up the house. [Exit Mrs. Colewood. 
 
 M. What did you mean by calling that 
 Mr. Savage a slaveholder ? 
 
 C. I mean that he is a detestable tyrant ; 
 an unnatural father, who would hold the con- 
 sciences of his children in abject and degrading 
 slavery to his own wicked will. 
 
 J\l. So then, you class him among the 
 slaveholders, do you ?
 
 CONVERSATION. 207 
 
 C. Certainly I do. He is as much a 
 slaveholder as any cotton planter in Missis- 
 sippi ; and if I had to be a slave at all, I would 
 as soon be a black slave, and toil on a southern 
 plantation, as to be the white slave of a north- 
 ern tyrant. I consider that there are six dis- 
 tinct classes of slaveholders in these United 
 States. 
 
 Jlf. Indeed ! Let us hear who they are, 
 for I have not thought of so many classes. 
 
 C. Well then, the first class consists of 
 wicked men at the South,* who care nothing 
 about the right or wrong of slavery, but who 
 are determined to retain the system, come 
 what will, and buy, sell, work, beat and abuse 
 the slaves as much as they choose. 
 
 The second class is composed of good men 
 at the South who are kind to their slaves ; who 
 think that the Bible justifies slavery, and there- 
 fore consider that they are doing no wrong in 
 keeping their fellow beings in bondage. 
 
 The third class comprises those good men 
 in the Southern states who consider slavery a 
 curse ; who believe the Bible does not sanction 
 
 * Mr. Colewood meant to include by "the South," 
 all the slaveholding states.
 
 208 THE UNIQUE. 
 
 it, and who would do anything that might come 
 within their power to abolish it, but who are so 
 cramped and restrained by the cruel laws of 
 the slave states, that they cannot do anything, 
 and therefore are unwillingly implicated in this 
 iniquity. 
 
 The fourth class consists of men who live in 
 the free states, but who uphold slavery ; who 
 plead for it, and who possess the spirit of the 
 most brutal slaveholders in Louisiana, and who, 
 if they lived at the South, would greedily buy 
 and sell their species, and barter in human 
 blood. 
 
 The fifth class embraces those individuals, 
 scattered here and there in all parts of the 
 land, who hold their own flesh and blood, the 
 members of their own families, in gross and 
 unrighteous servitude of soul ; who, like Mr. 
 Savage, take away their liberty of conscience. 
 Sometimes a man will hold his wife in this de- 
 grading bondage. She will wish to join a 
 church, and he, like a base tyrant, will forbid 
 it. I knew three men in, one town, who thus 
 made slaves of their wives. I have known 
 Universalists and Unitarians thus to prove 
 themselves slaveholders, forbidding their wives
 
 CONVERSATION. 209 
 
 and children attending an evangelical meeting. 
 I have known even professed Christians who 
 were slaveholders, who would not allow their 
 children to join other Christian churches. I 
 knew one female Christian slaveholder, whose 
 twin daughters were converted in a revival, 
 and one of them conscientiously thought that 
 she ought to join the church where she was 
 converted ; but she was compelled by her ty- 
 rannical mother to join another one. I con- 
 sider the slaveholders of this class the vilest of 
 the whole. 
 
 The sixth class consists of abolitionist slave- 
 holders. That is, those ranting abolitionists 
 who will not acknowledge any man as a true 
 and genuine abolitionist who may in the least 
 respect differ from themselves. These men 
 possess the spirit of the worst despots that 
 have ever cursed the earth ; and they would 
 gladly put their feet upon the necks of all abo- 
 litionists who differed from them, and keep 
 them there till they agreed with them in every 
 particular. If it were in their power, they 
 would establish an anti-slavery inquisition, and 
 make every man endure worse tortures than 
 were ever suffered in the Spanish inquisition, 
 18*
 
 210 THE -UNIQUE. 
 
 who would not sign their abolition creed. 
 With such, I have no fellowship, for instead 
 of friends, I consider them the worst enemies 
 of the slave. They are relentless, implacable, 
 persecuting slaveholders. Now have I not 
 shown you six distinct classes of slaveholders ? 
 
 M. Yes, I think you have. I like your 
 classification much. There are several per- 
 sons in my town who may be reckoned in your 
 fifth class. There is one man who professes 
 to be an anti-slavery man, who will not allow 
 his daughter, a young lady of seventeen, to at- 
 tend our meeting. 
 
 C. His profession is all hypocrisy, then, 
 for no man having true anti-slavery principles 
 in his breast, will act the part of a mean, das- 
 tardly tyrant over his children. 
 
 M . Did you know br. Pinkerman had de- 
 clared himself an abolitionist ? 
 
 C. I did not, but he ought to have done 
 so long ago. I do hope he will be stable now, 
 and not whiffle about as he has for the last 
 seven or eight years. 
 
 *M. I heard a few days since that there 
 was trouble in the camp at Barden about anti- 
 slavery. Some of the pro-slavery brethren
 
 CONVERSATION. 211 
 
 are very decided against the church taking any 
 action on the subject. 
 
 C. I hope br. Sherlock won't flinch, but 
 will carry the matter straight through with a 
 steady hand. 
 
 J\L Not he ! He is not the man to flinch. 
 You don't find the word flinch in br. Sherlock's 
 vocabulary. 
 
 C. If I knew anything about the church 
 at Barden, he will have a trying time if he 
 don't flinch. 
 
 J\f. By the way, while I think of it, do 
 you ever have any trouble among your singers ? 
 
 C. Oh yes, they have a blow up every 
 now and then. 
 
 lf. So do ours ; they are quarrelling now 
 about one of the female singers. They say 
 she has not a good voice for singing second, 
 and she insists on singing that, or not singing 
 at all. 
 
 C. Our choir had a fight a short time since 
 about a clarionet, but I believe they are at 
 peace among themselves now. However, I 
 presume it will not last long, and I should not 
 be surprised if there should be some to leave 
 the seats next Sunday, on account of a flute,
 
 212 THE UNIQUE. 
 
 or bass viol, or because somebody did not sing 
 bass right. Oh ! did you know br. Sperry is 
 to preach his farewell sermon at Bloomington 
 next Sabbath ? 
 
 M. I'm sure I did not. What's the mat- 
 ter there ? 
 
 C. Why, the trouble is, there are a few 
 brethren who are not edified by his preaching ; 
 and they never were edified by the preaching 
 of any of their former pastors. 
 
 M. Dear me ! I am sorry to hear it. Br. 
 Sperry is a good preacher, and if they are not 
 edified, the fault must be in themselves. 
 
 C. There is no doubt of that. There is, 
 in many of our churches, a little clan of breth- 
 ren who govern the whole concern, and as 
 soon as they are the least displeased with the 
 pastor on any account, come before the church 
 with their complaint "they are not edified," 
 and then the poor man must be shipped off at 
 once. 
 
 M. Where is br. Briddlebane now ? 
 
 C. He has gone back to the seminary. 
 
 M. I gave him a very plain talk a few 
 weeks since. 1 don't know when I felt so 
 grieved with a brother. He has broken off 
 his engagement with Miss Marlton.
 
 CONVERSATION. 213 
 
 C. Has he? That is too bad. What 
 reason does he give ? 
 
 *V. He says he thinks he is not as much 
 attached to her as he ought to he to marry her. 
 
 C. Attached to her ! Why did he not 
 find that out before ? I should think he might 
 have judged of his feelings so as not to let the 
 engagement run on so long. Well, was not 
 Miss Marl ton much attached to him ? 
 
 M. Very much. The poor girl feels 
 wretchedly about it. And I tell you, br. 
 Colewood, it is time that our theological stu- 
 dents quit this business of trifling with the af- 
 fections of young ladies. It is a dishonorable 
 and wicked piece of business. How often 
 such cases occur ! 
 
 C. I know it. It is high time such busi- 
 ness was ended. I was riding in the stage, a 
 short time since, with a man who was telling 
 of a similar case ; and he was much enraged 
 about it, as the young lady was his brother's 
 daughter. He was not a pious man, and I 
 could easily see that it caused him to look 
 upon religion with suspicion. 
 
 M. I told Briddlebane, plainly, that he 
 had done wrong, and I think he felt it, for he
 
 214 THE UNIQUE. 
 
 semed much depressed when he left my house. 
 
 C. Well, he ought to feel depressed. A 
 man that will jilt a young lady in that manner, 
 a man that will suffer an engagement to go 
 on two years, and then break it, because he 
 thinks he is not attached enough, regardless of 
 the lady's feelings, I say such a man ought to 
 be depressed. He ought to suffer, , and he 
 will, if he has any conscience. Our professors 
 in the theological seminaries ought to caution 
 the students on this point, and also about run- 
 ning in- debt, for in certain quarters there is 
 much complaint on each of these points. 
 
 J\l. 1 know it, but the professors cannot 
 help it. 
 
 C. True, they cannot help it, that is, they 
 cannot make the students avoid these two evils, 
 but they can talk about the iniquity of them 
 more than they do, and in that way some stu- 
 dents .may be saved. 
 
 M. Did Briddelbane tell you that his pas- 
 tor was having some trouble with his church ? 
 
 C. Yes ; he said they found fault with him 
 because he went away so much to deliver Ly- 
 ceum lectures, but I did not suppose it would 
 amount to anything serious.
 
 CONVERSATION". 215 
 
 M. It will amount to something serious, 
 unless he stays at home more. But what do 
 you think about ministers delivering Lyceum 
 lectures ? 
 
 C. It never appeared to rne exactly the 
 thing for a minister, but if others think it their 
 duty to do so, I shall not interfere with them. 
 For one, I find enough to do in my church 
 and congregation to keep me busy. I have 
 no spare time for the preparation of such lec- 
 tures. 
 
 ..I/. Nor 1. The fact is, I do not have 
 time enough to take care of my people as well 
 as I want to. 
 
 C. Did you know br. Genolly was in 
 trouble among his people ? 
 
 ilf. Yes, I have heard all about it, and I 
 declare, how many things there are in the 
 churches at the present day to try us poor 
 ministers. 
 
 C. That's a fact. True enough, true 
 enough! And then, too, how many things 
 there are among us ministers to try the poor 
 churches ! While it is a wonder to me how 
 some ministers get along with their churches, 
 it is equally a wonder how some churches get 
 along with their ministers.
 
 216 THE UNIQUE. 
 
 Here a little rap was made on the door, and 
 a little voice succeeded the little rap, inform- 
 ing these ministers that dinner was ready. So 
 Mr. Colewyod opened the door, and taking 
 his little son by the hand, they all three ad- 
 journed to the table ; and here we bring our 
 protracted chapter to a close.
 
 REV. T. T. TOMPKINSON. 217 
 
 CHAPTER XXII. 
 
 REV. THOMAS THOMPSON TOMPKINSON. 
 
 Mr.Tompkinson was ordained, many years 
 ago, over a church in a pleasant village of Mas- 
 sachusetts, "under favorable and auspicious 
 circumstances," as the newspapers of these 
 days sometimes say. He labored with all his 
 heart for the good of this people, a little more 
 than two years, during which time they were 
 blessed with a gracious revival, which greatly 
 increased both the church and congregation. 
 Some of the members became dissatisfied with 
 the doctrinal views of Mr. Tompkinson, not 
 considering him sufficiently Calvinistic, and 
 made so much trouble on account of his sup- 
 posed heresy, that he resigned his charge of 
 the church, and removed to the seaport town 
 of , in Maine. Here he labored diligent- 
 ly for three years ; and although there was no 
 special revival, he had the pleasure of adding 
 some thirty-five or forty to the church, who 
 hoped that they had "passed from death unto 
 life." 
 
 19
 
 218 THE UNIQUE. 
 
 At the end of the three years he left this 
 people, because he was exceedingly tried with 
 one of the deacons, who was much offended 
 with him, on the ground that he, Mr. Tomp- 
 kinson, did not treat him with that respect and 
 attention which he thought was due to his age 
 and experience. This deacon was a kind of 
 an "old betty," and was a very difficult man 
 to get along with at all, because he was of a 
 very jealous turn of mind, and was continually 
 surmising that he was slighted. He had, how- 
 ever, considerable influence in the church, and 
 he brought it to bear upon Mr. Tompkinson 
 in such a manner that he was induced to ac- 
 cept a call from the church in the farming 
 town of , in New Hampshire. 
 
 With this church he did not remain but one 
 year, as he found himself very unpleasantly 
 situated on account of the tongues in his parish. 
 Those tongues run so fast, and tattled so fool- 
 ishly about his house, furniture, wife, children, 
 horse, &c., and seemed to be so much in the 
 way of his doing good, (for none were con- 
 verted under his ministry here) that he was 
 glad to get away, and once more cast his lot 
 in Massachusetts. He settled in a small man-
 
 REV. T. T. TOMPK1NSO.V. 219 
 
 ufacturing town, where he was comfortably 
 maintained, and where his usefulness seemed 
 to be increasingly great from year to year. 
 His people were very kind and affectionate, 
 and everything went on pleasantly and pros- 
 perously, till four years and two months had 
 passed away, when a certain case was brought 
 into the church, of such a character that it cre- 
 ated strong opposing parties. Mr. Tompkin- 
 son doing as ministers frequently do under such 
 circumstances, that is, warmly espousing the 
 interest of one party, so grievously offended 
 the other, that, from that evening, he saw not 
 one single day of peace till he quitted the 
 place. No opening presenting itself immedi- 
 ately, he removed to a neighboring town, where 
 he was engaged in teaching in an academy, and 
 occasionally supplying pulpits, for five months, 
 when he complied with the invitation of a 
 church in New York state to become their 
 pastor. 
 
 In this enterprising and thriving young town 
 (a city now) he had a better church under his 
 care than he had in any of the places where he 
 had previously preached. The call was not 
 quite unanimous, but the minority that voted
 
 220 THE UNIQUE. 
 
 against it was so small, that nothing was said 
 to him about it in the invitation. He, how- 
 ever, had the good fortune to win upon their 
 affections in such a manner, that before six 
 months had passed they were among his strong- 
 est friends. In this place he remained six 
 years, preaching the gospel with success, and 
 almost monthly adding more or less to the 
 church. The congregation increased so rap- 
 idly, that before two years had expired, their 
 house of worship was razed to the ground, and 
 a larger and finer structure erected upon its 
 site. As the people had become very much 
 attached to their pastor, he probably would 
 have remained here much longer than he did, 
 had he not become involved in the masonic 
 trouble, which was then raging with great and 
 exciting violence in that section of the country. 
 How he was involved in this matter we are not 
 able to say ; but it so seriously affected his 
 ecclesiastical relations, that he deemed it the 
 path of prudence to retire to another field of 
 labor, and accordingly went to Rhode Island, 
 
 and settled over the church in . 
 
 During his residence in this place he was 
 very unhappy. As the temperance reforma-
 
 REV. T. T. TOMPKINSON. 221 
 
 tion at that time had scarcely commenced, he 
 found a large majority of the people addicted 
 to the free, use of intoxicating liquors. Many 
 of the Colonels and Majors, and the Captains 
 and Squires of the town were confirmed drunk- 
 ards ; and what was still more shocking to his 
 feelings, several of his church members were 
 drunkards. Even one of his deacons was a 
 rum seller as well as a rum drinker, presenting 
 the interesting consistency of serving at the 
 Lord's table on the communion Sabbath, and 
 the next day serving at the devil's table, by 
 standing behind his counter, and dealing out 
 his drams of diluted New England rum to rag- 
 ged, filthy sots, who appeared, indeed, in the 
 external form of men, but who lived and died 
 like brutes. The good man could not stand 
 all this. Although he had seen rum drinking 
 and rum selling in other places where he had 
 labored, he had never seen them on this wise 
 before ; he had never seen them carried on so 
 extensively as in this same town of Rhode 
 Island, and therefore he gave something more 
 than slight hints about the matter, repeatedly, 
 from the pulpit. This produced a tremendous 
 uproar in the church, but Mr. Tompkinson 
 19*
 
 222 THE 
 
 stuck by, like a faithful soldier, till the uproar 
 subsided. He, however, did not feel at home 
 here, and his ministry did not seem productive 
 of much good. He remained as long as he 
 considered it duty; viz., one year and nine 
 months, and then crossed the state line, and 
 took charge of the church in the rich farming 
 town of - , in Connecticut. 
 
 In this place he found the people of God 
 quite dead in religion, and disheartened in their 
 feelings. They had been for nearly a year 
 destitute of an under shepherd, and everything 
 wore the aspect of neglect. Mr. Tompkin- 
 son, however, went to work like a man in 
 earnest. As a strong man goes into a neglect- 
 ed field, with a determination to clear it of the 
 thorns and brambles which have overspread its 
 soil, that it may be prepared for the reception 
 of the generous seed, "to give bread to the 
 eater, and seed to the sower," so he vigorously 
 nerved himself to the task of clearing up this 
 moral field, that it might be prepared for spir- 
 itual cultivation, and yield the fruits of spiritual 
 increase. His assiduous labors as a pastor, 
 and his popularity as a preacher, soon revived 
 the heart of the people, and ere long a better
 
 nr.v. T. r. TOMPKINSON. 22:3 
 
 state of religions feelina; was apparent. Tin; 
 church began to arise and put on her "beauti- 
 ful irarments ;" Christians awoke from their le- 
 thargic slumbers ; impenitent men becran to 
 inquire the wav of life; and before a year had 
 passed, there was a heart-cheering and glorious 
 work of grace progressing through the toun. 
 1 pwards of 100 expressed a good hope in 
 Christ, as the fruit of this revival. Mr. 
 Tompkinson remained with this church three 
 years, which under his ministry increased from 
 ll.">toJll. He left this people \vilh reluc- 
 tance, in the possession of their highest esteem 
 and most cordial affection ; and he would not 
 have left them had it not been that ///.? licaltli 
 was evidently declining, under his many and 
 arduous labors for he was not the man to 
 spare himseli in his work. 
 
 lie next spent sor.e six months in the fam- 
 ily ot his oulv brother, in New Hampshire, 
 who, hearing ot his illness, with a true bro- 
 ther's kindness, iyviled him and his familv to 
 make his house their home as Ions; as they 
 pleased. This man. having an abundance of 
 the things of this world, did not consider it a 
 burden, but a pleasure, to have his brother's
 
 224 THE UNIQ.UE. 
 
 family remain with him. In his house Mr. 
 Tompkinson spent many pleasant hours, and 
 many profitable hours, for his brother was a 
 godly man, and loved to converse about spirit- 
 ual things. When the six months had passed, 
 Mr. Tompkinson being quite recruited in 
 health and strength, again, and for the third 
 time, entered the Old Bay state, and was in- 
 stalled as the pastor of the church in a finely 
 located village on the banks of the river . 
 
 In this village he found a trouble which he 
 had never experienced before, and that was, 
 a wayward backwardness among the people in 
 paying the stipulated salary. In other places 
 where he had resided, the salary had always, 
 after some sort and fashion, supported him, 
 because, though it varied in different places, 
 he had determined at all events to live within 
 his income, or, as he said, "to cut his coat to 
 his cloth." This he had been able to do by 
 economizing and managing, as he had always 
 been paid quite promptly the compensation 
 agreed to be given. 
 
 Here, however, at the end of the first year, 
 he found that not half the promised salary was 
 paid. Hoping that the people would see the
 
 REV. T. T. TOMPKINSO.V. 225 
 
 impropriety and injustice of such a course, and 
 would pay him more fully and regularly, he 
 labored on to the end of the second year, and 
 then, finding his hopes unfulfilled, he was com- 
 pelled to leave them, as it was impossible for 
 him to support his family on what he did re- 
 ceive. The church were indebted to him 
 several hundred dollars when he left, and so 
 great has been their meanness and wickedness, 
 that they have done nothing towards cancelling 
 that debt, even to this day. His ministry did 
 not prove very profitable in this village ; wheth- 
 er such was the result because the people 
 practised dishonesty in cheating their pastor, 
 or from some other cause, we cannot, of 
 course, decide. 
 
 He next removed to the farming town 
 
 of , where he remained only six months. 
 
 It was his lot, soon after settling here, to be 
 severely afflicted in the loss of his wife, with 
 whom he had lived in the greatest affection for 
 many years. Mr. Tompkinson considered it 
 proper, on account of his children, to marry 
 the sister of his deceased wife, especially as 
 Mrs. Tompkinson, on her death bed, said 
 "she hoped he would, as she knew her sister
 
 226 THE UNIQUE. 
 
 would prove a mother to her children." Mr. 
 Toinpkinson thought it consistent and becom- 
 ing to marry this lady (who had resided in his 
 family several years) in about three months 
 after his wife's decease. Not so thought the 
 church. Anything, anything but " consistent 
 and becoming," said they. Some said, "It is 
 wrong ;" others said, "It is shameful." Some 
 said, "It is very wicked ;" others said, "It is 
 awful." Some said, "He agreed to marry 
 her before Mrs. Tompkinson died ;" and 
 others said, "Poor woman! I wonder what 
 she'd have said if she'd known how soon her 
 husband would forget her." A thousand 
 things were said, and all kinds of slanderous 
 stories were invented and circulated, till Mr. 
 Tompkinson, wearied with the number and va- 
 riety of the same, delivered a discourse on 
 slander, from the words, "The tongue can no 
 man tame ; it is an unruly evil, full of deadly 
 poison ;" and then resigned the pastoral care 
 of the church. 
 
 He soon received a call from the church in 
 
 the old and dilapidated town of , which 
 
 he accepted. I say old and dilapidated, be- 
 cause it was one of the oldest towns in Massa-
 
 REV. T. T. TOMFK1NSON. 227 
 
 chusetts, and many of the buildings were not 
 only deficient in paint, but more or less of 
 them were in a tumbling down condition. 
 However, in this said ancient town there was 
 a good church, and over this church Mr. 
 Tompkinson presided some four years, with 
 mutual satisfaction to himself and the people, 
 with increasing popularity, and with a good 
 measure of success in the work of his Master. 
 The reason of his leaving arose from the intro- 
 duction of the anti-slavery question into the 
 church. Declining to take an active stand, either 
 for or against the abolitionists, he found himself 
 in a similar situation to that of a man who should 
 be sitting on a fence, while the people on both 
 sides were pelting him because he would sit 
 there. The abolitionists pelted him because 
 he would not join with them, and the anti-abo- 
 litionists pelted him equally severely because 
 he would not declare for them. Finally he be- 
 came so sorely bruised with this continual pelt- 
 ing, that he preached his farewell sermon, and 
 removed to the town of , still in the bor- 
 ders of Massachusetts. 
 
 Here he hoped and prayed that he might 
 spend the remainder of his days in quietness
 
 228 THE UNIQUE. 
 
 and peace. He found a thriving church in 
 this place, an affectionate and interesting peo- 
 ple ; and he began his labors under very plea- 
 sant and prosperous circumstances ; and he 
 soon had the satisfaction of seeing that God 
 was blessing those labors, not only to the edi- 
 fication of the church, but to the conversion of 
 sinners. Here he continued, happy and use- 
 ful, beloved by his people, and increasing in 
 favor among the other denominations of the 
 town, till some of his church members became 
 Millerites. Mr. Tompkinson, believing that 
 their views were erroneous and fanatical, felt 
 it his duty, as a faithful watchman, to warn the 
 people against them. These Millerites were 
 of the more furious kind ; and thinking that 
 their pastor stood very much in the way of the 
 advancement of their doctrine, they were ex- 
 ceedingly severe upon him. 
 
 Everything was said against him which these 
 deluded men could say. They alleged "that 
 he was in the way of the conversion of souls, 
 that he was doing more harm than he had ever 
 done good, that he was a poor hypocrite, an 
 incorrigible sinner, an unfaithful watchman ; 
 that there was no salvation for him, and that he 
 must go to hell.
 
 REV. T. T. TOMPKINSON. 220 
 
 Mr. Tompkinson, not relishing the idea of 
 being disposed of for eternity in this summary 
 sort of manner, was as severe upon the Miller- 
 ites as they were upon him. The trouble 
 finally came before the church; and Mr. 
 Tompkinson, finding that the church, as a bodv, 
 (with some noble exceptions) were afraid of 
 the Millerites, and would not come up to their 
 duty, as laid down in the gospel, concerning 
 those who make divisions and trouble in the 
 church ot God, declined serving them any 
 longer as pastor, and requested his dismission. 
 
 As we have thus accore^anied Mr. Tomp- 
 kinson through these eleven churches, which 
 brings us down nearly to the present time, we 
 will close this prolonged narrative, by stating 
 that he is still living, that he is fifty-seven years 
 of age, that he is laboring as a minister in the 
 great Western Valley, and that he says, "/ 
 have seen ENOUGH of J\"cic England, and desire 
 to spend t)ie residue of my years where less ISMS 
 abound, and u-hcre the people arc more FAITH- 
 FUL to stand by their minister through THICK 
 AND THIN, when he labors for the BENEFIT of 
 their souls." 1 
 
 20
 
 230 THE UN1Q.UE. 
 
 CONCLUSION. 
 
 And now, reader, it is time to bring this vol- 
 ume to a close. We intended to have written 
 five or six chapters more, illustrative of some 
 things in the religious world, that might inter- 
 est, and perhaps profit, but we have already so 
 far exceeded our proposed limits, that we think 
 it prudent to hasten to the finis. 
 
 Are you a minister ? I will not ask you 
 what you think of my book, for that is none of 
 my business. I shall, however, ask one favor 
 of you, and if you are a good minister of the 
 gospel, I know you will grant it. I desire 
 that you would pray that this volume may 
 be blessed to the good of all to whom it is in 
 any wise applicable. This you can conscien- 
 tiously do, whether you regard it as a judicious, 
 or injudicious publication. 
 
 Are you a professed Christian, a member of 
 the Redeemer's visible church? You have 
 found two classes of Christians described in 
 this book. One class make trouble in the
 
 CONCLUSION. 231 
 
 churches, and are inconsistent in their lives. 
 The other class do not make trouble in the 
 churches, and are consistent in their lives. To 
 which class do you belong ? You may easily 
 decide this question if you have found anything 
 in this volume applicable to yourself; and the 
 probabilities are, that you have found something 
 here that comes athwart your track. If you are 
 ruffled in your feelings, and with an unkind 
 spirit murmur to yourself, " That's too bad, I 
 am afraid the writer knows me, and had me in 
 mind; THERE, he means me again, 1 declare; 
 I wish the writer of this book was in Guinea," 
 YOU belong to the former class. If in the 
 spirit of kindness you say, "THERE, / have 
 been guilty of that very thing, myself, and I 
 am glad my attention is thus called to it, for I 
 will strive to overcome it now, and pray for 
 strength to gain the victory," YOU belong to 
 the latter class. 
 
 Christian reader, whatever your course hith- 
 erto may have been, it is "my heart's desire 
 and my prayer to God," that henceforth you 
 may walk only in the "path of the just, which, 
 as the dawning light, shineth more and more 
 unto the perfect day."
 
 232 THE UNIQUE. 
 
 Reader, it may be that you neither profess 
 religion, nor have any reason to believe that 
 you possess it. You may have been some- 
 what amused while reading this book, but 
 shall it produce no other effect? Do not 
 throw aside this volume with a laugh. That 
 will not be wise. Seriously ask yourself, in 
 view of all that is contained herein, what is my 
 duty as a rational, immortal being, hastening 
 on to the judgment seat of Christ ? Is it my 
 duty to make sport about evangelical ministers, 
 churches and Christians, because there are so 
 many things wrong among them ? Or, is it 
 my duty, knowing this fact, to become a fol- 
 lower of the Lord Jesus at once, and set an 
 example before the world of what a true Chris- 
 tian should be ? I appeal to the conviction 
 of your conscience ! is it not the latter ? 
 
 Dear friend, every devoted minister, and 
 every real Christian, will acknowledge that 
 there is much in the religious world to weep 
 over, but "what is that tothee?" Religion is 
 strictly a personal concern ; a matter between 
 yourself and your Maker ; and if you die in 
 your sins, it will avail you nothing, when you
 
 CONCLUSION. 233 
 
 stand at the highest tribunal in the universe, to 
 plead, on your own behalf, the faults of Chris- 
 tians. It will not affect the case between you 
 and your God in the least, if every professing 
 Christian now on earth should prove an arrant 
 hypocrite, and sink down to hell. Remember, 
 then, that if you permit the day of your proba- 
 tion to pass without securing an interest in the 
 "great salvation," it will afford no relief to 
 your lost spirit in the dismal prison of despair, 
 to reflect upon the faults of Christians. 
 
 Then you may curse the memory of that 
 minister who failed to declare the whole coun- 
 sel of God, but will that assuage the anguish of 
 the flame which will never be quenched ? 
 Then you may bitterly curse the memory of 
 that Christian who never warned you to "flee 
 from the wrath to come," but will that ease 
 one pang of the worm which will never die ? 
 Say, thinking man, will these things mitigate 
 your sufferings then 1 ? Religion is a personal 
 concern ; you will believe it then, if you do 
 not now ; but alas ! too late. Oh, stop now, 
 in your downward course ; think, act, fly to the 
 Redeemer of sinners. Tarry not, haste, es- 
 20*
 
 234 THE UNIQUE. 
 
 cape for thy life, lest thou " fulfil the judgment 
 of the wicked, and judgment and justice take 
 hold on thee ; then a great ransom cannot de- 
 liver thee."
 
 1ICSB LIBRAE