James Buchanan

Proclamation – Humiliation Fasting and Prayer – 1860

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By His Excellency

James Buchanan,

President of the United States of America.

A Proclamation

For a Day of
Humiliation, Fasting, & Prayer.

 

To the People of the United States.

A Recommendation.

Numerous appeals have been made to me by pious and patriotic associations and citizens, in view of the present distracted and dangerous condition of our country, to recommend that a day be set apart for Humiliation, Fasting and Prayer throughout the Union.
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In compliance with their request and my own sense of duty, I designate Friday, the 4th of January 1861, for this purpose, and recommend that the People assemble on that day, according to their several forms of worship, to keep it as a solemn Fast.

The Union of the States is at the present moment threatened with alarming and immediate danger; panic and distress of a fearful character prevails throughout the land; our laboring population are without employment, and consequently deprived of the mans of earning their bread. Indeed, hope seems to have deserted the minds of men. All classes are in a state of confusion and dismay, and the wisest counsels of our best and purest men are wholly disregarded.

In this the hour of our calamity and peril, to whom shall we resort for relief but to the God of our fathers? His omnipotent arm only can save us from the awful effects of our own crimes and follies — our own ingratitude and guilt towards our Heavenly Father.

Let us, then, with deep contrition and penitent sorrow, unite in humbling ourselves before the Most High, in confessing our individual and national sins, and in acknowledging the injustice of our punishment. Let us implore Him to remove from our hearts that false pride of opinion which would impel us to persevere in wrong for the sake of consistency, rather than yield a just submission to the unforeseen exigencies by which we are now surrounded. Let us with deep reverence beseech him to restore the friendship and good will which prevailed in former days among the people of the several States; and, above all, to save us from the horrors of civil war and “blood-guiltiness.” Let our fervent prayers ascend to His Throne that He would not desert us in this hour of extreme peril, but remember us as he did our fathers in the darkest days of the revolution; and preserve our Constitution and our Union, the work of their hands, for ages yet to come.

An Omnipotent Providence may overrule existing evils for permanent good. He can make the wrath of man to praise Him, and the remainder of wrath he can restrain. — Let me invoke every individual, in whatever sphere of like he may be placed, to feel a personal responsibility to God and his country for keeping this day holy, and for contributing all in his power to remove our actual and impending calamities.

James Buchanan.

Washington,
Dec. 14, 1860.

Proclamation – Fasting Humiliation and Prayer – 1863


Following is the text of Abraham Lincoln’s 1863 Proclamation for a Day of Fasting, Humiliation and Prayer along with Massachusetts Governor John Andrew’s Fasting Proclamation. The proclamation was issued on March 30, 1863 and declared April 30, 1863 the national day of fasting.


BY HIS EXCELLENCY

ABRAHAM LINCOLN,

PRESIDENT OF THE UNITED STATES OF AMERICA!

A PROCLAMATION

For a Day of Humiliation, Fasting and Prayer.

Whereas, the Senate of the United States, devoutly recognizing the supreme authority and just government of Almighty God, in all the affairs of men and nations, has, by a resolution, requested the President to designate and set apart a day for National prayer and humiliation;

And whereas, it is the duty of nations, as well as of men, to own their dependence upon the overruling power of God, to confess their sins and transgressions, in humble sorrow, yet with assured hope that genuine repentance will lead to mercy and pardon, and to recognize the sublime truths announced in the Holy Scriptures, and proven by all history, that those nations only are blessed whose God is the Lord;

And, inasmuch as we know that, by his divine law, nations, like individuals, are subjected to punishments and chastisements in this world, may we not justly fear that the awful calamity of civil war which now desolates the land, may be but a punishment inflicted upon us for our presumptuous sins, to the needful end of our national reformation as a whole people? We have been the recipients of the choicest bounties of Heaven. We have been preserved, these many years, in peace and prosperity. We have grown in numbers, wealth and power, as no other nation has ever grown. But we have forgotten God, we have forgotten the gracious hand which preserved us in peace, and multiplied and enriched and strengthened us; and we have vainly imagined, in deceitfulness of our hearts, that all these blessings were produced by some superior wisdom and virtue of our own. Intoxicated with unbroken success, we have become too self sufficient to feel the necessity of redeeming and preserving grace, too proud to pray to the God that made us!

It behooves us, then, to humble ourselves before the offended Power, to confess our national sins, and to pray for clemency and forgiveness.

Now, therefore, in compliance with the request, and fully concurring in the views of the Senate, I do by this proclamation, designate and set apart Thursday, the 30th day of April, 1863, as a day of national humiliation, fasting and prayer. And I do hereby request all people to abstain from their ordinary secular pursuits, and to unite, at their several places of public worship and their respective homes, in keeping the day holy to the Lord, and devoted to the humble discharge of the religious duties proper to that solemn occasion.

All this being done in sincerity and truth, let us then rest humbly in the hope, authorized by the Divine teachings, that the united cry of the Nation will be heard on high and answered with blessings, no less than the pardon of our national sins, and restoration of our now divided and suffering country to its former happy condition of unity and peace.

In witness whereof, I have hereunto set my hand and caused the seal of the United States to be affixed.

Done at the City of Washington, this thirtieth day of March, in the year of our Lord one thousand eight hundred and sixty-three, and of the independence of the United States the eighty-seventh.

ABRAHAM LINCOLN.

By the President,
William H. Seward, Sec’y of State.

Echoes of 1860: Is “Life” a Question of State’s Rights?

Much like the election of 1860, the 2008 presidential election generated a spirited debate over the correct relationship between the state and federal governments. The 1860 election debated the relationship of “states’ rights” to the issue of liberty; the 2008 election resurrected the issue of “states’ rights” but instead in the areas of life and family. Several of the 2008 presidential candidates declared themselves to be pro-life and pro-marriage but, citing federalism and “states’ rights,” they oppose either a Human Life or Marriage Amendment to the federal Constitution, claiming that such issues are to be decided by the state rather than the federal government. Yet a candidate’s position on such issues actually identifies their understanding of inalienable rights rather than their commitment to federalism.

In the original governing principles set forth in the Declaration (and then subsequently incorporated into the Constitution through Article VII), the right to life is one of three specifically identified inalienable rights; additional inalienable rights were subsequently enumerated in the Bill of Rights. The original documents – both the Declaration and the Constitution – make clear that the primary purpose of government, at all times and in all situations, is to protect those few inalienable rights.

Some candidates believed that the right to life is inalienable only to the degree that a specific state agrees – that if a state does not believe that the right to life is inalienable, then the federal government should not force the state to protect that right. Yet protection for the few specifically enumerated inalienable rights must always surpass what any particular state wishes – and this is the proper constitutional position on all inalienable rights, whether of life, private property, the right to keep and bear arms, the right of religious expression, etc. It is the duty of all government – including state governments – to protect inalienable rights. In fact, if the philosophy originally set forth in the Declaration of Independence and subsequently secured in the Constitution is rejected – the belief that there is a God, that He gives inalienable rights to man, and that the purpose of government is to protect those rights at all times (even when the states refuse to do so) – then there is no longer a unique American philosophy of government that will distinguish us from the rest of the world.

Understanding this, voices across the nation therefore asserted that what the state of Connecticut did in weakening property rights vis a vi the Kelo decision was intolerable because our founding documents specifically protected the inalienable right of private property through the Fifth Amendment; and they likewise asserted that what Washington, D. C. was doing with gun bans was wrong because it similarly violated the inalienable right to keep and bear arms secured to the people through the Second Amendment. Why, then, do they now believe that it is improper for the federal government to tell states that they must observe the inalienable right to life and traditional family set forth with equal force in the very same documents?

Some candidates even declared that because they are strict constructionists, they oppose amendments to the Constitution (a strict constructionist is one who supports interpreting the Constitution according to its original intent). Yet, since the Founders specifically included Article V in the Constitution to specify how the Constitution might be amended, then a strict constructionist must also support the part of the Constitution providing for its own amendment. In fact, refusing to consider a constitutional amendment does not reflect strict constructionism but rather a rejection of Article V of the Constitution.

The Founders wisely raised the bar so high as to make it is extremely difficult to pass any amendment, requiring a two-thirds approval of Congress and three-fourths approval of the states before any change could occur. Consequently, while there have been over 10,000 amendments to the Constitution proposed since 1789, only twenty-seven have been able to meet the constitutional standard. Of those twenty-seven, twelve were passed by the Founders themselves (the original “strict constructionists”) in only twenty years; in the subsequent two-hundred years, the nation has made just fifteen changes.

Federal constitutional amendments should be rare, but that does not mean they should be non-existent. States cannot be allowed to pick and choose which inalienable rights they will protect (although under the Constitution they are completely competent to determine virtually all other issues). The Constitution was written to preserve American culture and society, not to cause citizens to stand idly by while the culture is destroyed – especially when they have in their hands the means to preserve it through a constitutional amendment in the manner prescribed by the Constitution itself.

Some voices naively assert that simply eradicating abortion at the federal level and returning the issue to the states will correct the problem, but they are completely wrong. When the federal courts get out of the abortion issue and return it to the states, 20 states (based on both pro-life and pro-abortion estimates) will continue their current abortion practices, and those states include many with the largest population (e.g., California, New York, Illinois, etc.). Citizens from the other 30 states will therefore travel to one of those 20 states to get an abortion; so while the number of abortions will undoubtedly go down when the issue is returned to the states, it will come nowhere close to ending. Additionally, stopping abortion at the federal level will do nothing to correct the legal rulings generated in the state courts over the past 35 years as those state courts infused federal court positions into their own state case law. State courts will remain hostile to state attempts to restrict abortion because state case law is now as infused with the broad “health” exceptions, etc., as were the federal decisions.

A parallel legal analogy to today’s life and marriage protection concerns is seen in the 1860 slavery issue. At that time, even though the right to liberty was an inalienable right guaranteed in the founding documents, slavery was so deeply imbedded in the nation that the mere federal removal of itself from that issue vis a vi several federal statutes passed from 1861-1865 did little or nothing to change the slave culture in any of the states, either North or South – and those federal statutes certainly did nothing to change the bad court rulings that had occurred at the state level over the previous century.

Historically, the only manner in which bad case law can be completely eradicated from the law books (and thus completely terminate a long-standing harmful national practice that has permeated the states) is through a constitutional amendment – and a number of constitutional amendments have been passed to do just that (13th, 14th, 15th, 16th, etc.). In fact, had there been no constitutional amendments to secure the inalienable right to liberty that had been so egregiously violated by so many states, then there likely would still be slavery in America today as one generation, or family, or judicial system transmitted its errant beliefs to the next. So, too, with abortion.

The federal government should never have intruded itself into the abortion issue through the multiple Supreme Court decisions that opened the proverbial Pandora’s Box; however, the federal government did intrude itself. As a result, the abortion culture is now deeply implanted in America, and there are those who are as committed to that practice today as there were those who were committed to slavery a century-and-a-half ago. And abortion (like slavery before it) has become one of the nation’s biggest economic businesses; it therefore will not be eradicated from the nation by mere statutory action at the state level (or vice versa).

The Founding Fathers established federalism to preserve states’ rights, but they also placed the protection of inalienable rights far above the level of states’ rights. Candidates who desire to lead the nation should follow the Framers’ example and conform to the principles set forth in the Declaration of Independence and the Constitution, protecting life and marriage through the constitutional process those early leaders wisely provided.

* This article concerns a historical issue and may not have updated information.

Confronting Civil War Revisionism: Why The South Went To War

The rewriting of history in any area is possible only if: (1) the public does not know enough about specific events to object when a wrong view is introduced; or (2) the discovery of previously unknown historical material brings to light new facts that require a correction of the previous view. However, historical revisionism – the rewriting “of an accepted, usually long-standing view especially a revision of historical events and movements” 1 – is successful only through the first means.

Over the past sixty years, many groups, exploiting a general lack of public knowledge about particular movements or events, have urged upon the public various revisionist views in order to justify their particular agenda. For example, those who use activist courts to advance policies they are unable to pass through the normal legislative process defend judicial abuse by asserting three historically unfounded doctrines: (1) the judiciary is to protect the minority from the majority; (2) the judiciary exists to review and correct the acts of elective bodies; and (3) the judiciary is best equipped to “evolve” the culture to the needs of an ever-changing society. These claims are directly refuted by original constitutional writings, especially The Federalist Papers. (See also the WallBuilders’ book, Restraining Judicial Activism.)

Likewise, those who pursue a secular public square seek to justify their agenda by asserting that the Founding Fathers: (1) were atheists, agnostics, and deists, and (2) wrote into the Constitution a strict separation of church and state requiring the exclusion of religious expressions from the public arena. These claims are also easily rebuttable through the Founders’ own writings and public acts. (See also the WallBuilders’ book, Original Intent.)

A third example of historical revisionism involves the claim that the 1860-1861 secession of the Southern States which caused the Civil War was not a result of the slavery issue but rather of oppressive federal economic policies. For example, a plaque in the Texas State Capitol declares:

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Because we desire to perpetuate, in love and honor, the heroic deeds of those who enlisted in the Confederate Army and upheld its flag through four years of war, we, the children of the South, have united together in an organization called “Children of the Confederacy,” in which our strength, enthusiasm, and love of justice can exert its influence. We therefore pledge ourselves to preserve pure ideals; to honor our veterans; to study and teach the truths of history (one of the most important of which is that the war between the states was not a rebellion nor was its underlying cause to sustain slavery), and to always act in a manner that will reflect honor upon our noble and patriotic ancestors. (emphasis added)

Other sources make the same false claim, 2 but four notable categories of Confederate records disprove these claims and indisputably show that the South’s desire to preserve slavery was indisputably the driving reason for the formation of the Confederacy.

1. Southern Secession Documents

From December 1860 through August 1861, the southern states met individually in their respective state conventions to decide whether to secede from the Union. On December 20, 1860, South Carolina became the first state to decide in the affirmative, and its secession document repeatedly declared that it was leaving the Union to preserve slavery:

[A]n increasing hostility on the part of the non-slaveholding [i.e., northern] states to the institution of slavery has led to a disregard of their obligations. . . . [T]hey have denounced as sinful the institution of slavery. . . . They have encouraged and assisted thousands of our slaves to leave their homes [through the Underground Railroad]. . . . A geographical line has been drawn across the Union, and all the states north of that line have united in the election of a man to the high office of President of the United States [Abraham Lincoln] whose opinions and purposes are hostile to slavery. He is to be entrusted with the administration of the common government because he has declared that “Government cannot endure permanently half slave, half free,” and that the public mind must rest in the belief that slavery is in the course of ultimate extinction. . . . The slaveholding states will no longer have the power of self-government or self-protection [over the issue of slavery] . . . 3

Following its secession, South Carolina requested the other southern states to join them in forming a southern Confederacy, explaining:

We . . . [are] dissolving a union with non-slaveholding confederates and seeking a confederation with slaveholding states. Experience has proved that slaveholding states cannot be safe in subjection to non-slaveholding states. . . . The people of the North have not left us in doubt as to their designs and policy. United as a section in the late presidential election, they have elected as the exponent of their policy one [Abraham Lincoln] who has openly declared that all the states of the United States must be made Free States or Slave States. . . . In spite of all disclaimers and professions [i.e., measures such as the Corwin Amendment, written to assure the southern states that Congress would not abolish slavery], there can be but one end by the submission by the South to the rule of a sectional anti-slavery government at Washington; and that end, directly or indirectly, must be the emancipation of the slaves of the South. . . . The people of the non-slaveholding North are not, and cannot be safe associates of the slaveholding South under a common government. . . . Citizens of the slaveholding states of the United States! . . . South Carolina desires no destiny separate from yours. . . . We ask you to join us in forming a Confederacy of Slaveholding States. 4

On January 9, 1861, Mississippi became the second state to secede, announcing:

Our position is thoroughly identified with the institution of slavery – the greatest material interest of the world. . . . [A] blow at slavery is a blow at commerce and civilization. That blow has been long aimed at the institution and was at the point of reaching its consummation. There was no choice left us but submission to the mandates of abolition or a dissolution of the Union, whose principles had been subverted to work out our ruin. That we do not overstate the dangers to our institution [slavery], a reference to a few facts will sufficiently prove. The hostility to this institution commenced before the adoption of the Constitution and was manifested in the well-known Ordinance of 1787. [On July 13, 1787, when the nation still governed itself under the Articles of Confederation, the Continental Congress passed the Northwest Ordinance (which Mississippi here calls the “well-known Ordinance of 1787”). That Ordinance set forth provisions whereby the Northwest Territory could become states in the United States, and eventually the states of Ohio, Indiana, Illinois, Michigan, Wisconsin, and Minnesota were formed from that Territory. As a requirement for statehood and entry into the United States, Article 6 of that Ordinance stipulated: “There shall be neither slavery nor involuntary servitude in the said territory.”

When the Constitution replaced the Articles of Confederation, the Founding Fathers re-passed the “Northwest Ordinance” to ensure its continued effectiveness under the new Constitution. Signed into law by President George Washington on August 7, 1789, it retained the prohibition against slavery.
As more territory was gradually ceded to the United States (the Southern Territory – Mississippi and Alabama; the Missouri Territory – Missouri and Arkansas; etc.), Congress applied the requirements of the Ordinance to those new territories. Mississippi had originally entered the United States under the requirement that it not allow slavery, and it is here objecting not only to that requirement of its own admission to the United States but also to that requirement for the admission of other states.]. . . It has grown until it denies the right of property in slaves and refuses protection to that right on the high seas [Congress banned the importation of slaves into America in 1808], in the territories [in the Northwest Ordinance of 1789, the Missouri Compromise of 1820, the Compromise of 1850, and the Kansas-Nebraska Act of 1854], and wherever the government of the United States had jurisdiction. . . . It advocates Negro equality, socially and politically. . . . We must either submit to degradation and to the loss of property [i.e., slaves] worth four billions of money, or we must secede from the Union framed by our fathers to secure this as well as every other species of property. 5

(Notice that the Union’s claim that blacks and whites were equal both “socially and politically” was a claim too offensive for southern Democrat states to tolerate.)

Following its secession, Mississippi sent Fulton Anderson to the Virginia secession convention, where he told its delegates that Mississippi had seceded because they had unanimously approved a document “setting forth the grievances of the Southern people on the slavery question.” 6

On January 10, 1861, Florida became the third state to secede. In its preliminary resolutions setting forth reasons for secession, it acknowledged:

All hope of preserving the Union upon terms consistent with the safety and honor of the Slaveholding States has been finally dissipated by the recent indications of the strength of the anti-slavery sentiment in the Free States. 7

On January 11, 1861, Alabama became the fourth state to secede. Like the three states before her, Alabama’s document cited slavery; and it also cited the 1860 election victory of the Republicans as a further reason for secession, specifically condemning . . .

. . . the election of Abraham Lincoln and Hannibal Hamlin to the offices of President and Vice-President of the United States of America by a sectional party [the Republicans], avowedly hostile to the domestic institutions [slavery] and to the peace and security of the people of the State of Alabama . . . 8

Georgia similarly invoked the 1860 Republican victory as a cause for secession, explaining:

A brief history of the rise, progress, and policy of anti-slavery and the political organization into whose hands the administration of the federal government has been committed [i.e., the Republican Party] will fully justify the pronounced verdict of the people of Georgia [in favor of secession]. The party of Lincoln, called the Republican Party under its present name and organization, is of recent origin. It is admitted to be an anti-slavery party. . . . The prohibition of slavery in the territories, hostility to it everywhere, the equality of the black and white races, disregard of all constitutional guarantees in its favor, were boldly proclaimed by its [Republican] leaders and applauded by its followers. . . . [T]he abolitionists and their allies in the northern states have been engaged in constant efforts to subvert our institutions [i.e., slavery]. 9

Why was the Republican election victory a cause for secession? Because the Republican Party had been formed in May of 1854 on the almost singular issue of opposition to slavery (see WallBuilders’ work, American History in Black and White). Only six years later (in the election of 1860), voters gave Republicans control of the federal government, awarding them the presidency, the House, and the Senate.

The Republican agenda was clear, for every platform since its inception had boldly denounced slavery. In fact, when the U. S. Supreme Court delivered the 1857 Dred Scott ruling protecting slavery and declaring that Congress could not prohibit it even in federal territories, 10 the Republican platform strongly condemned that ruling and reaffirmed the right of Congress to ban slavery in the territories. 11 But setting forth an opposite view, the Democrat platform praised the Dred Scott ruling 12 and the continuation of slavery 13 and also loudly denounced all anti-slavery and abolition efforts. 14

The antagonistic position between the two parties over the slavery issue was clear; so when voters gave Republicans control of the federal government in 1860, southern slave-holding Democrat states saw the proverbial “handwriting on the wall” and promptly left the United States before Republicans could make good on their anti-slavery promises. It was for this reason that so many of the seceded states referenced the Republican victory in their secession documents.

It was not just southern Democrats who viewed the election of Lincoln and the Republicans as the death knell for slavery; many northern Democrats held the same view. In fact, New York City Democrat Mayor Fernando Wood not only attacked the Republican position on slavery but he also urged New York City to join with the South and secede, explaining:

With our aggrieved brethren of the Slave States, we have friendly relations and a common sympathy. We have not participated in the warfare upon their constitutional rights [of slaveholding] or their domestic institutions [slavery]. . . . It is certain that a dissolution [secession of the State of New York from the Union] cannot be peacefully accomplished except by the consent of the [Republican New York] Legislature itself. . . . [and] it is not probable that a partisan [Republican] majority will consent to a separation. . . . [So] why should not New York City, instead of supporting by her contributions in revenue two-thirds of the expenses of the United States, become also equally independent [i.e., secede]? . . . In this she would have the whole and united support of the southern states. 15

Other northern Democrats also assailed the anti-slavery positions of the Republicans – including Samuel Tilden (a New York state assemblyman and later the chair of the state Democrat Party, state governor, and then presidential candidate). Tilden affirmed that southern secession be could halted only if Republicans publicly abandoned their anti-slavery positions:

[T]he southern states will not by any possibility accept the avowed creed of the Republican Party as the permanent policy of the federative government as to slavery. . . . Nothing short of the recession [drawing back] of the Republican Party to the point of total and absolute non-action on the subject of slavery in the states and territories could enable it to reconcile to itself the people of the South. 16

Even the editorial page of the New York World endorsed the Democrats’ pro-slavery positions and condemned Republicans:

We cannot ask the South – we will not ask anybody – to live contentedly under a government . . . which burdens white men with oppressive debt and grinding taxation to try an unconstitutional experiment of giving freedom to Negroes. . . . A proposal for an abolition peace can never gain a hearing in the South. If the Abolition Party [Republicans] continues in power, the separation is final, [both] in feeling and in fact. 17

However, returning to an examination of southern secession documents, on January 19, 1861, Georgia became the fifth state to secede. Georgia then dispatched Henry Benning to Virginia to encourage its secession. At the Virginia convention, Benning explained to the delegates:

What was the reason that induced George to take the step of secession? That reason may be summed up in one single proposition: it was a conviction – a deep conviction on the part of Georgia – that a separation from the North was the only thing that could prevent the abolition of her slavery. This conviction was the main cause. 18

On January 26, 1861, Louisiana became the sixth state to secede. Days later, Texas was scheduled to hold its secession convention, and Louisiana sent Commissioner George Williamson to urge Texas to secede. Williamson told the Texas delegates:

Louisiana looks to the formation of a Southern Confederacy to preserve the blessings of African slavery. . . . Louisiana and Texas have the same language, laws, and institutions. . . . and they are both so deeply interested in African slavery that it may be said to be absolutely necessary to their existence and is the keystone to the arch of their prosperity. . . . The people of Louisiana would consider it a most fatal blow to African slavery if Texas either did not secede or, having seceded, should not join her destinies to theirs in a Southern Confederacy. . . . As a separate republic, Louisiana remembers too well the whisperings of European diplomacy for the abolition of slavery in the times of annexation [Great Britain abolished slavery in 1833; by 1843, southern statesmen were alleging – without evidence – that Great Britain was involved in a plot to abolish slavery in America. Southern voices therefore called for the immediate annexation of pro-slavery Texas into the United States in order to increase pro-slavery territory, but anti-slavery leaders in Congress – including John Quincy Adams and Daniel Webster – opposed that annexation. Their opposition was initially successful; and in his diary entry for June 10 & 17, 1844, John Quincy Adams enthused: “The vote in the United States Senate on the question of [admitting Texas] was, yeas, 16; nays, 35. I record this vote as a deliverance, I trust, by the special interposition of Almighty God. . . . The first shock of slave democracy is over. Moloch [a pagan god requiring human sacrifices] and Mammon [the god of riches] have sunk into momentary slumber. The Texas treason is blasted for the hour.” That victory, however, was only temporary; in 1845, Texas was eventually admitted as a slaveholding state.] not to be apprehensive of bolder demonstrations from the same quarter and the North in this country. The people of the slaveholding states are bound together by the same necessity and determination to preserve African slavery. The isolation of any one of them from the others would make her a theatre for abolition emissaries from the North and from Europe. Her existence would be one of constant peril to herself and of imminent danger to other neighboring slave-holding communities. . . . and taking it as the basis of our new government, we hope to form a slave-holding confederacy . . . 19

Williamson’s encouragement to the Texans turned out to be unnecessary, for on February 1, 1861, even before he arrived from Louisiana, Texas had already become the seventh state to secede. In its secession document, Texas announced:

[Texas] was received as a commonwealth, holding, maintaining, and protecting the institution known as Negro slavery – the servitude of the African to the white race within [Texas] – a relation that had existed from the first settlement of her wilderness by the white race and which her people intended should exist in all future time. Her institutions and geographical position established the strongest ties between her and other slaveholding states of the Confederacy. . . . In all the non-slave-holding states . . . the people have formed themselves into a great sectional party [i.e., the Republican Party] . . . based upon an unnatural feeling of hostility to these southern states and their beneficent and patriarchal system of African slavery, proclaiming the debasing doctrine of equality of all men irrespective of race or color – a doctrine at war with nature, in opposition to the experience of mankind, and in violation of the plainest revelations of divine law. They demand the abolition of Negro slavery throughout the Confederacy, the recognition of political equality between the white and Negro races, and avow their determination to press on their crusade against us so long as a Negro slave remains in these states. . . . By the secession of six of the slave-holding states, and the certainty that others will speedily do likewise, Texas has no alternative but to remain in an isolated connection with the North or unite her destinies with the South. 20

On April 17, 1861, Virginia became the eighth state to secede. It, too, acknowledged that the “oppression of the southern slave-holding states” (among which it numbered itself) had motivated its decision. 21

On May 8, 1861, Arkansas became the ninth state to join the Confederacy. Albert Pike (a prominent Arkansas newspaper owner and author of numerous legal works who became a Confederate general) explained why secession was unavoidable:

No concessions would now satisfy (and none ought now to satisfy) the South but such as would amount to a surrender of the distinctive principles by which the Republican Party coheres [exists], because none other or less would give the South peace and security. That Party would have to agree that in the view of the Constitution, slaves are property – that slavery might exist and should be legalized and protected in territory hereafter to be acquired to the southwest [e.g., New Mexico, Arizona, etc.], and that Negroes and mulattoes cannot be citizens of the United States nor vote at general elections in the states. . . . For that Party to make these concessions would simply be to commit suicide and therefore it is idle to expect from the North – so long as it [the Republican Party] rules there – a single concession of any value. 22

As Pike knew, the federal government under the Republicans was unwilling to abandon its anti-slavery positions; therefore the only recourse for the guarantee of continued slavery in Arkansas was secession – which Arkansas did.

Eventually, North Carolina and Tennessee became the tenth and eleventh states to secede, thus finishing the formation of the new nation that titled itself the Slave-Holding Confederate States of America. Southern secession documents indisputably affirm that the South’s desire to preserve slavery was the driving force in its secession and thus a primary cause of the Civil War.

2. The Declarations of Congressmen who left Congress to Join the Confederacy

Beginning on January 21, 1861, southern Democrats serving in Congress began resigning en masse to join the Confederacy. During this time, many stood in their respective federal legislative chambers and delivered their farewell statements unequivocally affirming what the secession documents clearly declared.

For example, Democrat U. S. Senator Alfred Iverson of Georgia bluntly told his peers:

I may safely say, however, that nothing will satisfy them [the seceded states] or bring them back short of a full and explicit recognition and guarantee of the safety of their institution of domestic slavery. 23

Democrat U. S. Senator Robert Toombs of Georgia (soon to become the Secretary of State for the Confederacy, and then a general in the Confederate Army) declared that the seceded South would return to the Union only if their pro-slavery demands were agreed to:

What do these Rebels demand? First, that the people of the United States shall have an equal right to emigrate and settle in the present or an future acquired territories with whatever property they may possess (including slaves). . . . The second proposition is that property in slaves shall be entitled to the same protection from the government of the United States, in all of its departments, everywhere, which the Constitution confers the power upon it to extend to any other property. . . . We demand in the next place . . . that a fugitive slave shall be surrendered under the provisions of the Fugitive Slave Act of 1850 without being entitled either to a writ of habeas corpus or trial by jury or other similar obstructions of legislation. . . . Slaves – black “people,” you say – are entitled to trial by jury. . . . You seek to outlaw $4,000,000,000 of property [slaves] of our people in the territories of the United States. Is not that a cause of war? . . . My distinguished friend from Mississippi [Mr. Jefferson Davis], another moderate gentleman like myself, proposed simply to get a recognition that we had the right to our own – that man could have property in man – and it met with the unanimous refusal even of the most moderate, Union-saving, compromising portion of the Republican party. . . . Mr. Lincoln thus accepts every cardinal principle of the Abolitionists; yet he ignorantly puts his authority for abolition upon the Declaration of Independence, which was never made any part of the public law of the United States. . . . Very well; you not only want to break down our constitutional rights – you not only want to upturn our social system – your people not only steal our slaves and make them freemen to vote against us – but you seek to bring an inferior race into a condition of equality, socially and politically, with our own people. 24 (emphasis added)

Democrat U. S. Senator Clement Clay of Alabama (soon to become a foreign diplomat for the Confederacy) also expounded the same points:

Not a decade, nor scarce a lustrum [five year period], has elapsed since [America’s] birth that has not been strongly marked by proofs of the growth and power of that anti-slavery spirit of the northern people which seeks the overthrow of that domestic institution [slavery] of the South, which is not only the chief source of her prosperity but the very basis of her social order and state polity. . . . No sentiment is more insulting or more hostile to our domestic tranquility, to our social order, and our social existence, than is contained in the declaration that our Negroes are entitled to liberty and equality with the white man. . . . To crown the climax of insult to our feelings and menace of our rights, this party nominated to the presidency a man who not only endorses the platform but promises in his zealous support of its principles to disregard the judgment of your courts [i.e., Lincoln had indicated that he would ignore the Supreme Court’s egregious Dred Scott decision], the obligations of your Constitution, and the requirements of his official oath, by approving any bill prohibiting slavery in the territories of the United States. 25

Democrat U. S. Senator John Slidell of Louisiana (soon to be a Confederate diplomat to France and Great Britain), echoed the same grievances:

We all consider the election of Mr. Lincoln, with his well-known antecedents and avowed [anti-slavery] principles and purposes . . . as conclusive evidence of the determined hostility of the Northern masses to our institutions. We believe that he conscientiously entertains the opinions which he has so often and so explicitly declared, and that having been elected on the [anti-slavery] issues thus presented, he will honestly endeavor to carry them into execution. While now [as a result of secession] we have no fears of servile insurrection [i.e. a slave revolt], even of a partial character, we know that his inauguration as President of the United States, with our assent, would have been considered by many of our slaves as the day of their emancipation. 26

Democrat U. S. House Representative William Yancey (who became a Confederate diplomat to Europe and then a Confederate Senator) similarly complained:

[The North is] united in pronouncing slavery a political and social evil. . . . There exists but one party that, either in spirit or sentiment, manifests any disposition to stand by the South and the Constitution, and that is the Democratic Party. . . . The institution of slavery. . . . exists for the benefit of the South and is its chief source of wealth and power; and now in the hour of its peril – assailed by the great Northern antagonistic force [the Republicans and abolitionists] – it must look to the South alone for protection. . . . The question then, naturally arises, what protection have we against the arbitrary course of the Northern majority? . . . The answer is . . . withdraw from it [i.e., secede]! 27

Perhaps the no-holds-barred pro-slavery position of Democrats and southern states was best summarized by Democrat U. S. Senator Judah P. Benjamin of Louisiana (who became the first Attorney General of the Confederacy, then its Secretary of War, and finally its Secretary of State), who declared:

I never have admitted any power in Congress to prohibit slavery in the territories anywhere, upon any occasion, or at any time.28 (emphasis added)

Once the South seceded and organized its Confederate government, it immediately sought official diplomatic recognition from Great Britain and France, wrongly believing that by halting the export of Southern cotton into those nations they could strong-arm them into an official recognition of the Confederacy. But Great Britain and Europe already held large stores of cotton in reserve and also had access to textile imports from other nations, so the poorly conceived Confederate plan was unsuccessful.

France had been willing to extend official recognition to the Confederacy but would not do so unless Great Britain did the same. But Charles Francis Adams (U. S. Minister to England, and the son of John Quincy Adams and grandson of John Adams) rallied anti-slavery forces in Europe and England to successfully lobby Great Britain not to extend official recognition to the Confederacy. Those early diplomatic successes by the Union were bolstered by President Lincoln’s 1862 announcement of the Emancipation Proclamation freeing slaves in the American states in rebellion – an act very popular among working-class Britons. By October 1863, the Confederacy, not having received the official support it so badly needed, expelled British representatives from southern states.

Although Great Britain never extended official recognition, she did indirectly assist the South in many ways, including supplying the Confederacy with naval cruisers that pillaged Union merchant shipping and also providing weapons to southern troops, including the Whitworth rifle (considered one of the most accurate rifles in the Civil War). A number of Britons even crossed the ocean to serve in the Confederate Army; and in some British ranks, the sympathy for the Confederacy was so strong that after popular Confederate General Stonewall Jackson was accidentally shot down by his own troops, the mourning was just as visible in parts of England as it had been throughout the Confederacy. Some in the British press even likened the death of Jackson to that of their own national hero, Lord Nelson; and a British monument to General Jackson was even commissioned, paid for, and transported to Richmond, Virginia by Confederate sympathizers in Great Britain.

Christian leaders in France – seeing Britain’s unofficial support for the slave-holding Confederacy – dispatched a fiery letter to British clergy, strongly urging them to oppose every British effort to help the Confederacy. As the French clergy explained:

No more revolting spectacle has ever been before the civilized world than a Confederacy – consisting mainly of Protestants – forming itself and demanding independence, in the nineteenth century of the Christian era, with a professed design of maintaining and propagating slavery. The triumph of such a cause would put back the progress of Christian civilization and of humanity a whole century. 29

Foreign observers clearly saw what southern Democrat U. S. Representatives and Senators in Congress had already announced: the Civil War was the result of the South’s desire to perpetuate slavery.

3. The Confederate Constitution

On February 9, 1861 (following the secession of the seventh state), the seceded states organized their new Confederate government, electing Jefferson Davis (a resigned Democrat U. S. Senator from Mississippi) as their national president and Alexander Stephens (a resigned Democrat U. S. Representative from Georgia) as their national vice-president. On March 11 (only a week after the inauguration of Abraham Lincoln as President [Confederate apologists not only claim that slavery was not the central issue to the Confederacy but they also frequently portray Abraham Lincoln as a dictator, tyrant, atheist, homosexual, incompetent, drunk, etc. To “prove” this view, they rely heavily on The Real Lincoln by Thomas Dilorenzo (2002), The Real Lincoln by Charles Minor (1901), and Herndon’s Lincoln by William H. Herndon (1888). These three books (and a few others) portray Lincoln in a negative light, but literally hundreds of other scholarly biographies written about Lincoln – including by Pulitzer Prize-winning historians such as Carl Sandburg, Ida Tarbell, Garry Wills, Merrill Peterson, Don Fehrenbacher, and others – reached an opposite conclusion.
A similar corollary would be to study the life of Jesus only by reading The DaVinci Code or The Last Temptation of Christ, or to study the life of George Washington only by using W. E. Woodward’s George Washington: The Image and the Man. In both cases, those writings present a view of that person but hundreds of other writings present an opposite and more accurate view; so, too, with Lincoln. The view of Lincoln presented by Confederate apologists is indeed a view, but it is contradicted by scores of other writers who, after examining all the historical evidence, reached an opposite conclusion.]), a constitution was adopted for the new confederacy of slave-holding states – a constitution that explicitly protected slavery in numerous clauses:

ARTICLE I, Section 9, (4) No bill of attainder, ex post facto law, or law denying or impairing the right of property in Negro slaves shall be passed.
ARTICLE IV, Section 2, (1) The citizens of each state . . . shall have the right of transit and sojourn in any state of this Confederacy with their slaves and other property; and the right of property in said slaves shall not be thereby impaired.
ARTICLE IV, Section 2, (3) [A] slave or other person held to service or labor in any state or territory of the Confederate States under the laws thereof, escaping or lawfully carried into another, shall . . . be delivered up on claim of the party to whom such slave belongs.
ARTICLE IV, Section 3, (3) The Confederate States may acquire new territory. . . . In all such territory, the institution of Negro slavery as it now exists in the Confederate States shall be recognized and protected by Congress and by the Territorial government; and the inhabitants of the several Confederate States and Territories shall have the right to take to such Territory any slaves lawfully held by them in any of the States or Territories of the Confederate States. 30

Ironically, southern apologists claim that the Confederacy was formed to preserve “states’ rights,” yet the Confederacy expressly prohibited any state from exercising its own “state’s right” to end slavery. Clearly, the Confederacy’s real issue was the preservation of slavery at all costs – even to the point that it constitutionally forbade the abolition of slavery by any of its member states.

4. Declaration of Confederate Vice-President Alexander Stephens

On March 21, 1861 (less than two weeks after the Confederacy had formed its constitution), Confederate Vice-President Alexander Stephens delivered a policy speech setting forth the purpose of the new government. That speech was entitled “African Slavery: The Corner-Stone of the Southern Confederacy.” In it, Stephens first acknowledged that the Founding Fathers – even those from the South – had never intended for slavery to remain in America:

The prevailing ideas entertained by him [Thomas Jefferson] and most of the leading statesmen at the time of the formation of the old Constitution were that the enslavement of the African was in violation of the laws of nature – that it was wrong in principle – socially, morally, and politically. It was an evil they knew not well how to deal with, but the general opinion of the men of that day was that somehow or other, in the order of Providence, the institution would be evanescent [temporary] and pass away. 31

What did Vice-President Stephens and the new Confederate nation think about these anti-slavery ideas of the Founding Fathers?

Those ideas, however, were fundamentally wrong. They rested upon the assumption of the equality of races. This was an error. . . . and the idea of a government built upon it. . . . Our new government [the Confederate States of America] is founded upon exactly the opposite idea; its foundations are laid – its cornerstone rests – upon the great truth that the Negro is not equal to the white man. That slavery – subordination to the superior [white] race – is his natural and moral condition. This – our new [Confederate] government – is the first in the history of the world based upon this great physical, philosophical, and moral truth. 32 (emphasis added)

Notice that by the title (as well as the content) of his speech, Confederate Vice-President Stephens affirmed that slavery was the central issue distinguishing the Confederacy.

Were Economic Policies a Major Factor in Secession?

Many southern apologists assert that the primary cause of the Civil War was unjust economic policies imposed on the South by northerners in Congress, 33 but secession records refute that claim. In fact, of the eleven secession documents, only five mention economic issues – and each was in direct conjunction with slavery. For example:

Our position is thoroughly identified with the institution of slavery – the greatest material interest of the world. Its labor supplies the product which constitutes by far the largest and most important portions of commerce of the earth. These products are peculiar to the climate verging on the tropical regions; and by an imperious law of nature, none but the black race can bear exposure to the tropical sun. These products have become necessities of the world, and a blow at slavery is a blow at commerce and civilization. 34 MISSISSIPPI

Texas [and] Louisiana . . . have large areas of fertile, uncultivated lands peculiarly adapted to slave labor; and they are both so deeply interested in African slavery that it may be said to be absolutely necessary to their existence and is the keystone to the arch of their prosperity. 35 LOUISIANA

They [the northern abolitionists in Congress] have impoverished the slave-holding states by unequal and partial legislation [attempting to abolish slavery], thereby enriching themselves by draining our substance. 36 TEXAS

We had shed our blood and paid our money for its [slavery’s] acquisition. . . . [But b]y their [the North’s] declared principles and policy they have outlawed $3,000,000,000 of our property [i.e., slaves] in the common territories of the Union. . . . To avoid these evils, we . . . will seek new safeguards for our liberty, equality, security, and tranquility [by forming the Confederacy]. 37 GEORGIA

We prefer, however, our system of industry . . . by which starvation is unknown and abundance crowns the land – by which order is preserved by an unpaid police and many fertile regions of the world where the white man cannot labor are brought into usefulness by the labor of the African, and the whole world is blessed by our productions. 38 SOUTH CAROLINA

Clearly, even the economic reasons set forth by the South as causes for secession were directly related to slavery. Therefore, to claim that economic policies and not slavery was the cause of the Civil War is to make a distinction where there is no difference.

Summary

Numerous categories of official Confederate documents affirm that slavery was indeed the primary issue that drove the secession movement and was central to the rebellion; it is therefore blatant and unmitigated revisionism to assert – as do Confederate apologists – that “one of the most important” of the “truths of history” is “that the War Between the States was not a rebellion nor was its underlying cause to sustain slavery.” 39

[Many southerners ardently insist on describing the conflict as “The War Between the States” and strenuously object to use of the descriptor “Civil War” (see, for example, “Let’s Say ‘War Between The States’ “ (at: https://www.civilwarpoetry.org/FAQ/wbts.html)). However, cursory examinations of dozens of Confederate documents, as well as histories of the war written by Confederates immediately following the conflict, demonstrate that the descriptor they themselves most frequently used was “Civil War.” (Other descriptors used much less often by southern authors include “War Between the States,” “War of Southern Secession,” and “War for Southern Independence.”) Therefore, the assertion that the term “Civil War” is an inaccurate or biased title for the conflict is refuted by an examination of Confederate soldiers and historians who lived at the time of that conflict. While the question of whether the conflict constituted a “rebellion” was not addressed by this work, a simple query raises a significant implication: If the “war between the states” was not a “rebellion” (as modern southern apologists assert), then why did southern leaders during the Civil War describe themselves and other southern participants as “Rebels” – a derivate of the word “rebellion”? The simple descriptor “Rebels” used by the Confederates themselves certainly suggests that they certainly viewed the Civil War as a “Rebellion.”]


Endnotes

1.The American Heritage Dictionary of the English Language, Fourth Edition, © 2004, by Houghton Mifflin Company.

2. “Derby, Kansas Middle School Suspension Denounced by Sons of Confederate Veterans,” Sons of Confederate Veterans which declares “[T]he War Between the States was fought over issues such as the rights of individual states to set their own tariffs, establish their own governments, and receive full profit from their agricultural production. . . . the question of slavery was brought into the war by Lincoln in late 1862 as an emotional one to bolster the sagging Northern war effort . . .”; and “Children of the Confederacy: Creed,” United Daughters of the Confederacy which declares “We, therefore pledge ourselves . . . to study and teach the truths of history (one of the most important of which is, that the War Between the States was not a rebellion, nor was its underlying cause to sustain slavery)”; etc.

3.Edward McPherson, The Political History of the United States of America During the Great Rebellion (Washington: Philip & Solomons, 1865), 15-16, “Declaration of the Immediate Causes Which Induce and Justify the Secession of South Carolina from the Federal Union,” December 24, 1860.

4.Convention of South Carolina, “Address of South Carolina to Slaveholding States,” Teaching American History, December 25, 1860.

5. “A Declaration of the Immediate Causes which Induce and Justify the Secession of the State of Mississippi from the Federal Union, January 9, 1861.”

6. Addresses Delivered Before the Virginia State Convention, February 1861 (Richmond: Wyatt M. Elliott, 1861), “Address of Hon. Fulton Anderson, of Mississippi,” 7.

7. Orville Victor, The History, Civil, Political and Military, of the Southern Rebellion (New York: James D. Torrey, 1861), 1:194, Florida, “Preliminary Resolution Prior to Secession,” January 7, 1861.

8. Victor, The History (1861) 1:195, “An Ordinance to dissolve the union between the State of Alabama and the other States united under the compact styled ‘The Constitution of the United States of America,’” January 11, 1861.

9. “A Declaration of the Causes which Impel the State of Georgia to Secede from the Federal Union, January 29, 1861.”

10. Dred Scott v. Sanford, 60 U. S. 393, at 449-52 (1856). The Dred Scott decision is arguably the first example of judicial activism by the Supreme Court: it struck down the congressional law of 1820 prohibiting the extension of slavery into certain federal territories.

11. Thomas Hudson McKee, The National Conventions and Platforms of All Political Parties, 1789-1905 (New York: Burt Franklin, 1906), 98, Republican Platform of 1856.

12. See, for example, the Democrat Platform following the Dred Scott decision; not only was there no condemnation of decision, but the platform instead declared: “The Democrat Party will abide by the decision of the Supreme Court of the United States upon these questions of constitutional law.” McKee, Platforms, 108.

13. See, for example, the Democrat Platform of 1856 declaring: “That Congress has no power under the Constitution, to interfere with or control the domestic institutions of the several States. . . . [And] the Democratic party will resist all attempts at renewing, in Congress or out of it, the agitation of the slavery question under whatever shape or color the attempt may be made. . . . [T]he only sound and safe solution of the ‘slavery question.’ . . . [is] non-interference by Congress with slavery in state and territory, or in the District of Columbia.” McKee, Platforms, 91-92.

14. See, for example, the Democrat Platform of 1856 declaring: “All efforts of the abolitionists, or others, made to induce Congress to interfere with questions of slavery, or to take incipient steps in relation thereto, are calculated to lead to the most alarming and dangerous consequences; and that all such efforts have an inevitable tendency to diminish the happiness of the people and endanger the stability and permanency of the Union.” McKee, Platforms, 91.

15. “Civil War Era: Mayor Wood’s Recommendation of the Secession of New York City,” TeachingAmericanHistory.org, January 6, 1861.

16. The Union! It’s Dangers! And How they can be Averted. Letters from Samuel J. Tilden to Hon. William Kent (New York: 1860), 14-15.

17. William P. Rogers, The Three Secession Movements in the United States (Boston: John Wilson and Son, 1876), 16-17, quoting an editorial in the New York World, September 1, 1864, “The Democratic Platform.”

18. Addresses Delivered Before the Virginia State Convention, February 1861 (Richmond: Wyatt M. Elliott, 1861), “Address of Hon. Henry L. Benning, of Georgia,” 21.

19. Journal of the Secession Convention of Texas, ed. E. W. Winkler (Austin Printing Company, 1912), 122-123, address of George Williamson, Commissioner from Louisiana, February 11, 1861.

20. “A Declaration of the Causes which Impel the State of Texas to Secede from the Federal Union, February 2, 1861.”

21. “An Ordinance to repeal the ratification of the Constitution of the United State of America by the State of Virginia, April 17, 1861.”

22. Southern Pamphlets on Secession, November 1860 – April 1861, ed. Jon Wakelyn (Chapel Hill: University of North Carolina Press, 1996), 334, 338, “State or Province? Bond or Free?” by Albert Pike, March 4, 1861.

23. Congressional Globe, 36th Congress, 2nd Session (Washington: Congressional Globe Office, 1861), 589, January 28, 1861; Thomas Ricaud Martin, The Great Parliamentary Battle and the Farewell Addresses of Southern Senators on the Eve of the Civil War (New York and Washington: Neale Publishing Co., 1905), 214, farewell speech of Alfred Iverson, January 28, 1861.

24. Congressional Globe, 36th Congress, 2nd Session (1861), 268-270, January 7, 1861; Martin, The Great Parliamentary Battle (1905), 148-152, 167, 169, 170-171, 172, farewell speech of Robert Toombs, January 7, 1861.

25. Congressional Globe, 36th Congress, 2nd Session (1861), 486, January 21, 1861; Martin, The Great Parliamentary Battle (1905), 202, 204, farewell speech of Clement Clay, January 21, 1861.

26. Congressional Globe, 36th Congress, 2nd Session (1861), 721, February 4, 1861; Martin, The Great Parliamentary Battle (1905), 222-223, farewell speech of John Slidell, February 4, 1861.

27. The Secession Crisis, 1860-1861, ed. P. J. Staudenraus (Chicago: Rand McNally, 1963), 16-18, speech of William Yancey, delivered at Columbus, Georgia, in 1855.

28. Congressional Globe, 36th Congress, 2nd Session (1861), p. 238, January 3, 1861; Martin, The Great Parliamentary Battle (1905), 222-223, speech of Judah P. Benjamin, January 3, 1861.

29. William J. Jackman, History of the American Nation (Chicago: K Gaynor, 1911), 4:1124.

30. “Constitution of the Confederate States; March 11, 1861,” Avalon Project; Edward McPherson, The Political History of the United States of America During the Great Rebellion (Washington: Philip & Solomons, 1865), 98-99.

31. Echoes From The South (New York: E. B. Treat & Co., 1866), 85; The Pulpit and Rostrum: Sermons, Orations, Popular Lectures, &c. (New York: E. D. Barker, 1862), 69-70, “African Slavery, the Cornerstone of the Southern Confederacy,” by Alexander Stephens, Vice President of the Confederacy.

32. Echoes From The South (1866), 85-86; The Pulpit and Rostrum (1862), 69-70, “African Slavery, the Cornerstone of the Southern Confederacy,” by Alexander Stephens, Vice President of the Confederacy.

33. Mike Scruggs, “Understanding the Causes of the Uncivil War,” Georgia Heritage Council, June 4, 2005; Charles Oliver, “Southern Nationalism – United States Civil War,” Reason, August, 2001, where he is talking about Charles Adams viewing “the Civil War as a fight about taxes, specifically tariffs.”

34. “A Declaration of the Immediate Causes which Induce and Justify the Secession of the State of Mississippi from the Federal Union,” January 9, 1861.

35. Journal of the Secession Convention of Texas, ed. E. W. Winkler (Austin Printing Company, 1912),122-123, address of George Williamson, Commissioner from Louisiana, February 11, 1861.

36. “A Declaration of the Causes which Impel the State of Texas to Secede from the Federal Union, February 2, 1861.”

37. “Georgia Declaration of Secession,” January 29, 1861.

38. Edward McPherson, The Political History of the United States of America During the Great Rebellion (Washington: Philip & Solomons, 1865), 15, “Declaration of the Immediate Causes Which Induce and Justify the Secession of South Carolina from the Federal Union,” December 24, 1860.

39. Plaque from the Children of the Confederacy hanging inside the Texas State Capitol. See also “Children of the Confederacy: Creed,” United Daughters of the Confederacy.

Proclamation – Humiliation and Prayer – 1812

Resolution requesting the President of the United States
to recommend a day of public humiliation and prayer.

It being a duty peculiarly incumbent in a time of public calamity and war, humbly and devoutly to acknowledge our dependence on Almighty God, and to implore his aid and protection:

Therefore, Resolved by the Senate and House of Representatives of the United States of America in Congress assembled, That a joint committee of both Houses wait on the President of the United States, and request that he recommend a day of public humiliation and prayer to be observed by the people of the United States, with religious solemnity, and the offering of fervent supplications to the Almighty God for the safety and welfare of these States, His blessing on their arms, and the speedy restoration of peace.

June 30, 1812

[Source: The Public Statutes at Large of the United States of America (Boston: Charles C. Little and James Brown, 1845), Vol. II, p. 786]


A Proclamation.

By the President of the United States of America

Whereas the Congress of the United States, by a joint resolution of the two Houses have signified a request, that a day may be recommended, to be observed by the people of the United States, with religious solemnity, as a day of public humiliation and prayer: and

Whereas such a recommendation will enable the several religious denominations and societies so disposed, to offer, at one and the same time, their common vows and adorations to Almighty God, on the solemn occasion produced by the war, in which He has been pleased to permit the injustice of a foreign Power to involve these United States;

I do therefore recommend a convenient day to be set apart, for the devout purposes of rendering the Sovereign of the Universe, and the Benefactor of Mankind. The public homage due to His holy attributes; of acknowledging the transgressions which might justly provoke the manifestations of His divine displeasure; of seeking his merciful forgiveness, and His assistance in the great duties of repentance and amendment; and, especially, of offering fervent supplications, that, in the present season of calamity and war, He would take the American people under His peculiar care and protection; that He would guide their public councils, animate their patriotism, and bestow His blessing on their arms; that He would inspire all nations with a love of justice and of concord, and with a reverence for the unerring precept of our holy religion, to do to others as they would require that others should do to them; and, finally, that turning the hearts of our enemies from the violence and injustice which sway their councils against us, He would hasten a restoration of the blessings of peace.

Given at Washington, the 9th day of July, A. D. 1812

James Madison

[Source: James D. Richardson, A Compilation of the Messages and Papers of the Presidents (Washington: Bureau of National Literature, 1897), II:498]

Abraham Lincoln’s Second Inaugural Address

Fellow-Countrymen:

At this second appearing to take the oath of the Presidential office there is less occasion for an extended address than there was at the first. Then, a statement somewhat in detail of a course to be pursued seemed fitting and proper. Now, at the expiration of four years, during which public declarations have been constantly called forth on every point and phase of the great contest which still absorbs the attention and engrosses the energies of the nation, little that is new could be presented. The progress of our arms, upon which all else chiefly depends, is as well known to the public as to myself, and it is, I trust, reasonably satisfactory and encouraging to all. With high hope for the future, no prediction in regard to it is ventured.

On the occasion corresponding to this four years ago all thoughts were anxiously directed to an impending civil war. All dreaded it, all sought to avert it. While the inaugural address was being delivered from this place, devoted altogether to saving the Union without war, insurgent agents were in the city seeking to destroy it without war–seeking to dissolve the Union and divide effects by negotiation. Both parties deprecated war, but one of them would make war rather than let the nation survive, and the other would accept war rather than let it perish, and the war came.

One-eighth of the whole population were colored slaves, not distributed generally over the Union, but localized in the southern part of it. These slaves constituted a peculiar and powerful interest. All knew that this interest was somehow the cause of the war. To strengthen, perpetuate, and extend this interest was the object for which the insurgents would rend the Union even by war, while the Government claimed no right to do more than to restrict the territorial enlargement of it. Neither party expected for the war the magnitude or the duration which it has already attained. Neither anticipated that the cause of the conflict might cease with or even before the conflict itself should cease. Each looked for an easier triumph, and a result less fundamental and astounding. Both read the same Bible and pray to the same God, and each invokes His aid against the other. It may seem strange that any men should dare to ask a just God’s assistance in wringing their bread from the sweat of other men’s faces, but let us judge not, that we be not judged. The prayers of both could not be answered. That of neither has been answered fully. The Almighty has His own purposes. “Woe unto the world because of offenses; for it must needs be that offenses come, but woe to that man by whom the offense cometh.” If we shall suppose that American slavery is one of those offenses which, in the providence of God, must needs come, but which, having continued through His appointed time, He now wills to remove, and that He gives to both North and South this terrible war as the woe due to those by whom the offense came, shall we discern therein any departure from those divine attributes which the believers in a living God always ascribe to Him? Fondly do we hope, fervently do we pray, that this mighty scourge of war may speedily pass away. Yet, if God wills that it continue until all the wealth piled by the bondsman’s two hundred and fifty years of unrequited toil shall be sunk, and until every drop of blood drawn with the lash shall be paid by another drawn with the sword, as was said three thousand years ago, so still it must be said “the judgments of the Lord are true and righteous altogether.”

With malice toward none, with charity for all, with firmness in the right as God gives us to see the right, let us strive on to finish the work we are in, to bind up the nation’s wounds, to care for him who shall have borne the battle and for his widow and his orphan, to do all which may achieve and cherish a just and lasting peace among ourselves and with all nations.

Delivered on Saturday, March 4, 1865

 

 

 

Sermon – Thanksgiving – 1862 New York


Alexander Hamilton Vinton (1807-1881) graduated from Yale in 1828 and from a theological seminary in 1835. He was pastor of congregations in: Portland (1835-1836), Providence (1836-1842), Boston (1842-1858, 1869-1877), Philadelphia (1858-1861), and New York (1861-1869). Vinton preached the following Thanksgiving sermon in New York on November 27, 1862.


sermon-thanksgiving-1862-new-york-1

 

Man’s Rule and Christ’s Reign.

A Sermon,

Preached On

Thanksgiving Day,

November 27th, 1862,

By The
Rev. Alexander H. Vinton, D.D.,
Rector of St. Mark’s Church, New York.

 

To the Rev. Alexander H. Vinton, D.D.:

Dear Sir: At the close of the services in St. Mark’s Church, this day, there was a general expression of wish that the sermon there delivered by you should be printed.

Sympathizing entirely and earnestly in that wish of your congregation, in our own and in their behalf, we beg permission to have it published.

With cordial and affectionate respect,

Hamilton Fish,
A.V.H. Stuyvesant,
J. R. Hebrick,
S. A. Dean,
John A. Iselin,
Lewis M. Rutherford,
J. Faitoute,
Meigs D. Benjamin,
Wm. Remsen,
Wm. H. Scott,
E. B. Wesley,
E. S. Chanler,
Charles Easton,
P. C. Shuyler,
H. B. Renwick,
Thos. M. Beare,
Alfred H. Easton,
Thomas McMullin.

To The Hon. Hamilton Fish, and Others:

Gentlemen: I thank you very sincerely for the kind feeling that prompts your request for the publication of my sermon on Thanksgiving Day, and cheerfully submit it to your disposal.
Alexander H. Vinton.

St. Mark’s Rectory, Dec. 1st, 1862.

 

Man’s Rule and Christ’s Reign.
Ezekiel 21: 26, 27.

“Thus saith the Lord God, Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn it: and it shall be no more, until he come whose right it is; and it shall be given to him.”

Zedekiah was one of a series of kings who had profaned the sacred royalty of Israel, and God was about to terminate not only his reign but his dynasty. The crown and the diadem were both to be taken away from Jerusalem, that is, the kingly and priestly powers were to be superseded by the rule of a foreigner and a pagan. Nebuchadnezzar was to be their future lord, and Babylon their royal city. Not that his reign should be lasting or his power perpetual; for there was an ancient covenant of God, that of the fruit of David’s loins should come forth a king who should reign forever.

In this grand revolution of Israel God was only preparing the way for his Messiah, and not by this revolution alone, but others that should follow the track and tread on the heels of this. The Babylonian dominion was to be followed by the Persian; the Persian by the Grecian, and that again by the Roman; and then should come the splendor and power of God’s royal Christ. “I will overturn, overturn, overturn it: and it shall be no more until he come whose right it is; and it shall be given to him.”

This very lesson was taught to Nebuchadnezzar himself, for in the remarkable vision interpreted by Daniel he saw a great image composed of various metals, of which Babylon was the golden head, representing three great revolutions of empire, and after these one grander still, in which a stone, cut without hands from the mountain, should break in pieces all other dominion, and should stand forever. This was the divine regency of Christ. Thus it is, that temporal events help on divine plans. Thus in the mind of God political and religious ideas lie side by side. The nation and the Church are coordinate forces in effecting the divine covenant, and Jesus Christ is King of nations as he is King of saints. There are certain grand, fixed purposes of God which run straight through the order of the universe, from the beginning to the end. There is to them no past nor present nor future—that is, no finished facts can add proof to their certainty—no present force or lack of force can stop them from working out into life and actin before our very eyes; and no contingency or peradventure can, for an instant, bar their way to final completeness. Not that the Divine purposes drive on to their inexorable results alone, treading down nature and art and man, as if to show how superior God is to the world that he has made, and to the laws he assigned for it. It is just as true that man is in the world as that God is—man as he was made and is not yet unmade; in the image of God, with intelligence and a will—man a doer not less truly than God a doer. A Divinity moving sublimely in the world does not exclude humanity working actively, although he shapes our ends, rough-hew them as we will.

These Divine purposes running in parallel strands through the whole course of things, and fastened at each end, are the warp of the universe into which all its history is to be pictorially woven.

They are wound around the great axis of the world, and wrap up the coming centuries, fold beneath fold, and then as the cylinder revolves the warp is unrolled, and comes out to meet and supply the days and months and years and ages, and as it comes, man works into that steady warp his ever-shifting woof. He tosses his busy shuttle back and forth between the strands, with bound and rebound, day and night, with many-colored threads and many-patterned forms, until the straight, strong warp-threads are covered up and hidden, and the whole product seems to be made by man alone. He has worked his mind and passions and will into it so compactly, that history is made up of the freaks of his fancy—the whims of his willfulness, the orderly shapes of his intelligence in business, literature or government; and colored throughout with the complexions of his loves and hates; silvery and golden for his better affections, burning crimson for his lusts, and deadly purple for his antipathies and loathings. So that all history seems man-made. Yet it is not so. This is only the filling and the woof. God’s purposes are still the foundation and the warp. Let any bold hand attempt to thwart these purposes, to traverse the course of Providence, to tear the fabric of events across the fibre, and the man learns a lesson of profitable modesty. He may seem to force a hole in the texture, but the rent will run with the warp, and it is only man’s work that is broken across, not God’s. So much we are taught by universal experience as well as Revelation, while Revelation adds another truth that experience is not yet ripe or universal enough to learn of itself; that is, that God’s purposes in the world have ultimate reference to the glory of his mediatorial Son.

We gather glimpses of this grand truth as we study the history of the world, with Revelation for its key. History loses it profaneness as interpreted by the Bible, and we can recall events and their surroundings which were procured by man acting out his own voluntariness so completely, that nothing but his own personal self is projected on the scene, and yet just these events and just these surroundings made the necessary crisis which manifested the Christ. Could the Savior have been born before the fullness of the time decreed? And what constituted the time’s fullness and fitness? Was it not a universal, earthly monarchy and a universal language? And whence came that monarchy but from human ambition or the universal language, but from commerce, curiosity, luxury, taste, all human purely, and of the earth? Man working in the dark to bring God out into light.

So when the Savior had lived out his human term, the Divine plan that required that he should die contemplated likewise the method no less than the end. The purpose must have its complement in the means. The Christ must have a Judas and a Pilate, or else the world’s salvation were forfeit. Yet were there ever two examples of pure voluntariness and independent action more signal than theirs? Judas plotting, hesitating, chaffering, betraying and repenting; Pilate arguing, excusing, deprecating, yet yielding and condemning, are the very impersonations of free will and voluntary accountability. So do the destroying deeds of devils illustrate the salvation of Christ.

We need not linger on history any longer to establish the principle, as a fast truth of the world, that God overrules the changes of the times, in order to bring out the peculiar glory of his anointed Son—but for our present use, let us look at in its prospective bearings.

Our text is not yet fulfilled. There still are, and shall be, overturnings, overturnings, overturnings among men, of which the presiding purpose shall be all divine and Christly. They shall, each and all, tend to bring out his kingdom into riper development. I say riper development. I say riper development, for all the influences of that kingdom are not yet fruited. The power of the Gospel is a thing of growth and succession. It was necessary to graft it on human nature in separate coins, coming into bearing at different periods. The earliest ages of the Church learned mainly the devotional and pious element of the Gospel, while it is only in its later periods that its ethical influence has burst into growth. The first and great commandment was accepted first, and it sprang forth in the luxuriant godliness which makes the early Church seem so freshly holy through all the ages. But Christians were slower in accepting the second cardinal law of Christ’s kingdom, “Thou shalt love thy neighbor as thyself.” Their godliness is not yet thoroughly mated with charity, and this life-principle of Christian ethics yet seeks a nobler and wider development. When this shall have become universal—when godliness and charity, twin sisters of a divine birth, shall walk hand in hand through the world, welcomed and adorned alike with royal honors from men’s willing hearts, then will begin the hallelujah period of the Church; for the kingdoms of the world will have become the kingdoms of our Lord and of his Christ. Christ’s reign will be unhindered in any one of its declared purposes; deliverance to the captive, the opening of the prison doors to them that are bound, eyesight to the blind, and the healing of all broken hearts. The grand rule of mutual conduct among men will be, “to do to others as we would they should do to us.” The world will need no other redress for its disqualifications and wretchedness. God can claim no worthier tribute for his Son than a world of men changed divinely into an equal and loving brotherhood.

In the changes of the world, then, we are to look for the steady advance of those great principles which grow from the Gospel of Christ, and which Christ’s reign was intended to illustrate. And those principles are, as we have seen, the establishing of human rights and the improvement of the human condition, morally, socially, politically; the awarding to each man his prerogatives as a child of the Heavenly Parent; the loosing of every bond but those of rational and moral obligation; the breaking of all subjection but that voluntary allegiance to law, which is the sublimest act of human independence, and the crown of humanity. This is the liberty wherewith Christ makes all men free. And to this the progress of religion and the revolutions of the times infallibly tend. For not only does our practical Christianity take the form of philanthropy more than ever, in its missions, its hospitals, its asylums; its care for the body, as well as the soul; its remedies for social evils, as well as spiritual; but every civil change of our times looks toward the enlargement and elevation of humanity. Even the first French Revolution, which reversed the proverb that “Satan is clothed as an angel of light,” and was, instead, a celestial idea, mantled with hellish horrors; which wrote its edicts with daggers, drawn and dripping from human hearts; even the mighty overturn left not itself without extenuation, in the thoughts which it set adrift in the world, that stirred the world’s mind to grand and solemn issues.

That sublime idea lived on, when the revolution was past; lived on, when the horrors had subsided into the pit again and the blood stains were faded out; still lives on, in the Christian sentiment of brotherhood, and will live till Christ comes again, and live forever, proving itself celestial by its immortality.

So in the more recent changes of the times. See it in Italy—poor Italy, as we used to think—the cemetery of national character, where you moved among memorials of dead beauty and grandeur, and trod on relics of glory at every step; where the living humanity seemed tapered down to a point, without any pith or fibre, but only soft succulence; where men’s souls seemed shriveled into absorption by the pressure of despotism, civil and spiritual—Italy, glorious Italy now, has been overturned, overturned, overturned. The graves are opened. The manhood that was buried there is awake again, in the strength and beauty of the resurrection. We have stood amazed at the suddenness and completeness of the change, in which despot after despot fled away, in a terror that was ready to call on the mountains to fall upon them and the hills to cover them; while the people possessed themselves of freedom and empire, as calmly as if the right had never been contested nor the possession broken for a moment. What a splendid demonstration it is of man’s capacity for self-government is freedom; and what a long leap of progress our race has taken in the emancipation of Italy! Will any man say that this overturn is not of God, for the speedier manifestation of Christ? We know, indeed, the human agencies that worked the work. We know how French policy, and Austrian fear, and Papal bigotry, and Neapolitan meanness helped on the result, drawing or driving the enslaved people into revolution and independence. We know that not every cause and motive was divine and Christly, but, in part, basely human. Yet the result, how worthy of divinity and of Christ! A free people, a free government, a free Gospel, is not this the liberty of Christ, social, civil and religious?

And when the work goes on to completeness; when, as in the case of Jerusalem, God shall take away not only the crown of despotism, but the diadem too; when king and priest shall tyrannize no more; when he who wears both crown and diadem, claiming to be both temporal and spiritual sovereign of the earth, shall be superseded; when the clay and iron feet of Nebuchadnezzar’s image, which represents the Papal dominion, shall crumble away, and Rome, no longer “lone mother of dead empires,” shall be the royal city of an evangelized Italy, will not all this fresh freedom of soul and body, deliverance to the captive, sight to the blind, demonstrate the acceptable year of the Lord, and prove that Christ is come, whose right it is?

See how the overturn in Russia tends toward the same issue. The serf is a slave no longer, but one with a recognized manhood in him. The agency here was not the same as in Italy. There, freedom was the claim of the people; in Russia it was the gift of the despot. In the one, it came from within; in the other, from without. With one it was an inspiration; to the other a revelation. Yet the same divine spirit of beneficence wrought alike in both, aiming at the same triumph of Christ in the world. We have not, indeed, seen the issue of the measure in Russia, and there are signs that bode confusion. Yet we may safely be hopeful of the result; because the experiment runs in the line of God’s great purposes of love to the race. There is no idea so plastic and creative in its influence on character as the idea liberty; none so fertile of improvement, or that lifts a man so fertile of improvement, or that lifts a man so surely up to the level of his destiny. And I may add, that no social experiment was ever tried that has proved so harmless as the gift of freedom. I say the gift of freedom, because when freedom is quarreled for and battled for, it may sometimes carry its habit of fierceness too long. Born of cruelty and suckled with blood, its first strength may be savage. But let freedom be conferred as a Christian boon, in the spirit and temper of Christ, and there will always be found enough of that essential principle of humanity which responds to a felt divinity to insure for the experiment a grateful welcome, and therefore the perfect safety of gratitude. So far, then, from despairing for the freed serfs of Russia, let us look upon their emancipation as another streak of dawn, heralding the day of Christ.

And now your thoughts fly back from Europe, to brood on our own nest of troubles, hatching and to be hatched. “I will overturn, overturn, overturn it.” And is this God’s overturn, that is shaking our nation almost to pieces, reversing its order, buffeting its enterprise, confounding its ambition, drawing an extinguisher over its glory, and bringing in chaos and old night? Who dares to doubt it?

We know, indeed, but too well, the human agencies that have been busy in it. We can trace out the separate lines of causation which converged into the long, strong pull that almost laid the pillars of our temple flat; and we say, “but for this contingency, or that unprincipled act, the country would have been safe.” We say that, “but for Northern fanaticism, or Southern ambition, the one as restless and the other as craving as the sea, this mischief had not happened.” We saw the very match applied at Fort Sumter that exploded the Union. We charge the tedious train of our disasters upon plotting politicians, and upon imbecile or half-hearted generals; and almost every man thinks that he could right almost every wrong.

Was there ever a crisis in which so many human mismanagements and blunders were crowded together pell-mell? And does God ride on this tempest of confusion? Yes, brethren, and as the sovereign Christ. The times are in his hand, and he holds them for his Son. We did not doubt it once. We used to believe that we were his elect nation. We thought he had gathered here specimen men for all the peoples of the world to make one great nation of, which should stand forth as a model for the world—great because free, and prospering beyond precedent.

We published a manifesto to the world in our Declaration and Constitution, exhibiting the most perfect theory of government ever conceived, and we boasted that in practice it was as benign as it was wise and free. We challenged the admiration of the nations, and they gave us admiration not unmixed with envy; and we were proud of the admiration, and the envy too. Did he not hear our world-shout: “Is not this great Babylon, which we have builded for our glory?” And could we expect him to bear it? Could he bring his Christ upon such a proud nation as we? Could Christ reign here in the glorious beauty of his Gospel, while the national character was bloated into deformity with its self-consciousness and arrogance? Must not his scepter make itself felt in discipline before it could be felt in blessing? We sometimes hear it said, that God is visiting the nation for its sins. And the alleged sins are catalogued, and counted out in long and forbidding series. But many of these allegations are simply commonplace, others are simply absurd, and most of them are only the average sins of nations in all ages. Corruption belongs to courts; and bribery to Parliaments and Congresses; and peculation to offices of trust; and trickery to trade, all over the world. These sins of ours are not peculiar nor preeminent. But our discipline is both. We must, therefore, if we would be wise, seek for the provocation in some sin that is eminently American, and eminently bad. Find it our overweening and profane self-conceit. It is enough to move the displeasure of heaven, for it arrogates the supremacy which God has not abdicated; and he will not give his glory to another.

The old Jew gloried in his Jerusalem, and while he remembered that it was the holy city of his God; his patriotism was piety. But when he mixed in the large alloy of national pride and forgot the nation’s Jehovah, then God took away the crown and the diadem, and overturned, overturned, overturned it. There was a correspondency and a proportion in the case. The punishment bore the same complexion as the sin. So it is with us, and as everything too high topples to the inevitable fall, our towering pride has tumbled us into wreck. The probe has touched the peccant [offending] part. The discipline has struck the fault in its very face, and when the stagger and the blindness have passed off, perhaps we shall accept the lesson of humility as worthy of a thanksgiving. If we do, we are saved, and Christ’s reigning day will then shine upon us gloriously. Although we looked no further than this then, we might say: “It is God’s overturn, and for Christ’s sake.”

But we may look further and higher than this. Although we have been so accustomed to regard our political system as the one best adapted to the great end of human advancement, yet in this we may be in error. A great united people—a national entity, nearly covering a continent, and almost equivalent to a world in itself, is an imposing agency—one, we might almost think, indispensable, to Divine Providence itself; and so we hug the Union, as each man’s other and higher self. It is the object of our reverent love, next only to our religion. Around it our patriotism weaves all its entranced affections. It calls forth the dignified tribute of our self-devotion, even, if need be, to blood and life, and we gladly lay ourselves at its feet as a living sacrifice, and say: “My country, it is for thee.” Ennobling passion, lifting man out of his accidents, and shaking the dust form the wings of his soul, for a flight wider and nearer to heaven. The war has so nobly developed the power of our patriotism, that every man may breathe freer for the demonstration.

But how, if the national entity be broken to pieces—its unity dissolved? Where is our country then, and what becomes of the great human interests that we thought were garnered up in it, and nowhere else? My brethren, these great human interests are God’s and Christ’s, and God will take care of them, for his Son’s sake. Remember that there are no necessities to him but essential truth and right. He can to without us, and without the Union of the nation, but he cannot do without these great ends that the Union was meant to promote; the development of man into the highest freedom of soul and body. This end, no doubt, he will secure, for it is the purpose of the covenanted reign and glory of Christ to exalt him that is low, and abase him that is high; to open darkened eyes, and bid the oppressed go free. But in securing this end, he is fettered by no precedent, and tied to no measures.

He may demolish our republic, and with it its beautiful theory of freedom; and all because the republic has not been true to its theory. But the freedom he will accomplish, if not by our means, then by his own. Nay, we can see already, that whether our Union be maintained or not, that great result is virtually secured. However we may look upon the institution of slavery, from whatever standpoint; and whether our sympathies and affinities go out for the master or his bondman, it is impossible not to see that henceforward it cannot be such as it has been. That same Sumter gun was the morning signal of a new day in America for them that are bound. It is rising up from the horizon, hour by hour. You and I cannot help or hinder its career. Our Union or disunion cannot make or mar its glory now. It is too late. It is the inevitable sun of righteousness, with human healing in its beams. It may be dimmed by a passing cloud of mistaken policy or of disaster to our arms, and we may fail to mark its movement up the heavens. Yet it rises higher and higher, and when it culminates, its meridian light will shine right down upon an emancipated land; and in that mid-day light, there will not be one shadow; among the freemen not one bondman. This is the promised day of Christ’s reign, and if it takes a threefold overturning for its accomplishment, it will come to pass even as God has promised to his Son. Bless him today for this.

But this is future. Have we nothing to thank him for in the past? Yes, for the wonderful demonstration given by our people of their capacity for self-government. How rebellion has awakened a patriotism, whose very existence we doubted! How true has the loyalty of the people been even in its grand anger! How free the land has been from the lawlessness and violence of mobs! How the war has called out the benevolent affections of the people! How religion has been revived, even in camps, and the whole power of Christian zeal and sympathy been enlisted for the army, following the drum-beat with Bibles as well as bandages—with preachers, as well as physicians—nay, inspiring noble women, as well as noble men, with an equal heroism of self-devotion, until the whole people has learned the exalted lesson—may they never forget it—of living outside of themselves, and for others’ good! As we witness this, we may thank God that we have lived to see this; for it is worth living for. We may thank him that war in this land is not an unmitigated horror, and that human blood and wounds can beget the most beautiful forms of character, and nourish the angelic graces of our better life.

And then, since the glorious boon of a free government is dear to us, and since God himself has seemed to love and delight in it, we are by no means to despair of the republic. This danger may be designed to make it yet dearer, by proving its strength and sufficiency. This overturn may be in order to shake the republic into consistency and settle it more firmly on its foundations—to develop powers that have been dormant, and great principles that we have ignored in practice. We are fast learning the value and use of both, from the danger of losing everything besides.

We ought not to despond, moreover, for in this war the nation acts as a representative people—for all other peoples. She has assumed the championship of free principles for all mankind. We have given pledge, in time past, that our polity was adequate to all the emergencies of civil life. Other nations have followed our track with more or less of speed, but none have yet reached the encounter of such a crisis. And now they stand still and look on with various wish. Kings, nobles, castes, and every form of despotism, long for our discomfiture, for we battle against despotism, in its exquisite power; while the real manhood of the world—that huge multitude that makes the mass of human life, whose heart is the heart of humanity, and whom Christ came to lift up and to bless—they rejoice when we rejoice and weep when we mourn. Our struggle is life or death to them. Our defeat would seem to put back the clock of progress to that midnight-hour when its next stroke would be one, and the world would have to begin anew, and wait for the morning. With so much at stake, we must not despair, but peril everything, rather, for success. Our disasters may be God’s method of delay, to bring us more into felt dependence on him, and so more in harmony with his plans. Let every man, then, refresh his fealty by a new resolve to sustain the Government to the last, and let him sanctify this resolve by praying that God would not only retrieve the republic, but wreathe its exalted head with the crowning glory of Christ’s reign, in which pure freedom shall be the universal law of life.

But if in the overturnings of the times our admirable polity should, after all, be fatally dismembered, even then we may not cease to thank God for its happy past; to thank him for a history which has developed some of the brightest and noblest manhood in the world; to thank him for two generations of men to whom our republic was a blessing, and to thank him, finally, if it must fall, that such a republic was necessary to denote, even by its fall, the ripeness of the world for Christ’s full reign.

This, which would be matter of perpetual praise, may well be a theme for this day’s thanksgiving; and even if the grim ghost of dissolution shake its glory locks at us, and the gloom of thick-coming fears darken the day, we can still thank him for the overturning, as we pray, “let him reign whose right it is;” “thy kingdom come.” Amen.

Sermon – Thanksgiving – 1864 Connecticut


A sermon preached by Reverend Charles Little on the day of a National Thanksgiving. Rev. Little uses Titus 3:1 as the basis for his sermon.


sermon-thanksgiving-1864-connecticut-1


Relation of the Citizen to Government.

A

Discourse

Delivered on the Day of

National Thanksgiving,

November 24th, 1864.

By

Rev. Charles Little
Pastor of the Congregational Church,

Cheshire, Conn.

“Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work.” Titus iii, 1.

The subject which I present to you today, is one authorized by the text and demanded by the times. It is the relation of the citizen to the government. Civil government, like the family and the church, is a Divine institution. Ordained of God, whosoever resisteth it, reisteth the ordinance of God.

If any think that an apology is needed for the discussion of this subject in the pulpit, they will find one in its gospel associations. Paul made no mistake when he linked this subject with some of the grandest truths of God’s word. If an inspired Apostle thought it worthy to be classed with such topics—as free grace, the love of God, regeneration, justification, the Saint’s blessed hope, the coming of Christ to judge the world, and the inheritance of life eternal; if he, when commissioning Titus to ordain elders and perfect the churches, commanded him to instruct the converts on their duties to the government, who can claim that pastors are forbidden to speak of these things to their people from the pulpit?

Two preliminary inquiries demand our attention: What is the life of a nation? We hear it said—“The life of the nation is in danger”—“the nation is decaying.” What is meant?

The life of a nation is something more than the aggregate, or united, or concentrated life of its people. It is that which gives it vitality, which secures growth and greatness. It consists, if I mistake not, of three different elements combined and assimilated into that one mysterious principle, which we call life.

The first is found in its civil institutions, its constitution, laws, and the modes of their administration.

The second is in its physical resources, embracing climate, soil, minerals, facilities for manufactures and trade, and perfection of the mechanic arts.

The third is in the industry, intelligence and virtue of its people.

The nation which has the largest share of these in their greatest perfection, will enjoy the most vigorous and the longest life. Its influence will predominate in the counsels of the nations.

What is government? It is that form of fundamental rules and regulations by which a nation is governed, which are embodied in its constitution and laws, written and unwritten. This is the true meaning, though in common language, the right to govern, and the person or persons governing are called the government.

What, for example, is the government of these United States? Is it the President and his cabinet? Is it the congress? Is it the judiciary? Or is it all these combined? Neither. The Constitution of the United States and the laws made in conformity therewith constitute the government of this country. For the administering of this government, legislative power is vested in the congress, judicial power in the courts, and executive power in the President. This government was made by the people and for the people. This is evident from the Preamble to the Constitution:
“We, the people of the United States, in order to form a more perfect Union, * * * * and secure the blessings of liberty for ourselves and our children, do ordain and establish this Constitution for the United States.”

This government is also supreme. In the sixth article you will find these words:
“This Constitution and the laws of the United States, which shall be made in pursuance thereof, and all treaties made, or which shall be made under the authority of the United States, shall be the supreme law of the land, and the Judges in every State shall be bound thereby, anything in the constitution or laws of any State to the contrary notwithstanding.”

Thus, in imperishable letters engraven on the foundation of our government, are recorded the important truths that—it was framed by the people of the whole country, not by the separate States, and that is supreme over all—a true sovereignty, not a collection of sovereignties.

Do we not see here, standing out in bold relief, the fallacy of the much vaunted doctrine of State rights—the doctrine that each state may secede at pleasure?

Though the people reserved to their respective State governments all rights not specified in the Constitution, did they not explicitly say that that should be supreme? But if the general government is supreme, what are the others but subordinate.

The dogma that each State may secede at pleasure, if true, would destroy our government superstructure and foundation. Our constitution and laws would be as worthless as the waste and sand thrown up by the ocean in a storm.

What now is the relation of the citizen to the government; a citizen of our country to our general government?

This is three-fold. First.—He is an elector, charged with the high duty of giving his suffrage for those who are to make or to execute the laws. The distinguishing feature and crowning glory of a republican government is the right of suffrage, the proper use of which, in this country, will solve the problem whether such a government can be permanent.

If, as we believe, a republican form of government will most effectually secure the good of the people, and will the soonest elevate the nations to the highest civilization; if, as we are assured, the oppressed of the world are now looking to the success of our government as their chief hope, and if the failure of free institutions here will roll back the sun of liberty beneath the horizon, and give to decaying despotisms a new lease of life for centuries to come, is it not evident that the right of suffrage involves momentous responsibilities?

The citizen who violating his solemn oath to vote for those men whose election he believes will be for the best good of the nation, gives his suffrage for men whom he knows to be unworthy, is he not largely guilty of the curse which such rulers bring upon the land? And does the citizen who refuses to vote, escape his responsibility or materially lessen his guilt?

Every elector is bound to study and understand, as far as him lies, the nature of our government, and the principles which will best sub serve its high ends—he is bound, so far as possible, to qualify himself for the selection of suitable men for office. Especially is he under obligation to acquire that virtue which will lift him above bribery, fraud, and every dishonorable motive. And the fact that many unworthy men have received this inestimable privilege, increases the obligation of every true citizen to use his right more intelligently and conscientiously.

Again, the citizen is a subject bound to obey the laws. The laws made according to the collective will of the electors are obligatory upon all alike.

The obligation to obedience is two-fold. It exists in the nature of things. A nation cannot live without government, and government cannot continue without obedience. Without this there will be speedy anarchy and ruin.

This obligation arises also from the will of God. He commands obedience. Government is His institution; rulers are his ministers; obedience to them He regards as to Himself.

Therefore, every citizen is bound to obey the laws. The only exception is when a person believes that compliance with a particular requisition will violate his conscience. He may then disobey, but must submit to the penalty. It has also been held that when the laws become cruelly oppressive, and there is no remedy, if a majority of the people believe that success is probable, they may unite in resisting the laws.

Happily, under our constitution there is a peaceable remedy for all oppressive laws and therefore, a justifiable revolution in this country is hardly within the limits of possibility.

Once more the citizen is eligible to office. Hence, it is the duty of each elector, so far as his opportunities will allow, to qualify himself for office, and when this is tendered to accept, unless other duties prevent. True loyalty and patriotism require some persons to make sacrifices in this service of their country. Whoever accepts an office, high or low, should remember that he is the minister of God, that he is to labor in it with fidelity, seeking, alike, the glory of God, the safety of the government, and the welfare of the people.

Besides the peculiar obligations which spring from these three special relations of the citizen to the government, there are others more general, yet too important to be overlooked.

By a decree of the ancient Roman Senate, the Consuls were commanded to see that the republic received no detriment. This duty is now laid upon every American citizen. Providence, philanthropy and true self-interest, make each elector a conservator and defender of our country. Each one is bound to aid in the enforcement of the laws, for laws unexecuted are a source of weakness and of danger. Personal obedience is not enough, we must do what we can to secure the obedience of others. We are bound therefore, to labor for the extension of right principles, for the creation and sustaining of a public sentiment, which will frown down all violations of law, which will demand and ensure the punishment of criminals of every grade. Each elector is also obliged to give his effective influence against all practices which tend to increase ignorance and vice, and for every institution which will promote knowledge and virtue.

These duties, comprehensive and important, follow necessarily form the text and other scriptures, and are as binding upon us as any Divine precept.

In view of the truths thus set forth, in view of the probable future of our country, the glorious possibilities before it, are we not constrained to acknowledge that, in this land, citizenship with the elective franchise is one of the highest earthly distinctions, and when worthily worn, is more honorable than the monarch’s crown?

A prophet’s vision only could picture that future.

Its possibilities appall us. Seven hundred millions of people might dwell here and not equal in proportion the population of Great Britain and Ireland.

Its probabilities oppress us. We expect that there hundred millions will by and by reap the results of this war, in the enjoyment of earth’s richest treasures.

Its certainties surpass belief. One hundred millions are soon to bless God for a home in this land. And then with every material resource developed, every mental gift employed, a government, free and perfect, and these all sanctified; this nation shall be the power and glory of the world; the white robed angel of peace shall continually hove above and guard this land, while rays of light and life shall spread over the earth, hastening the true millennium of the ages.

My subject furnishes some important practical inferences. It affords a triumphant justification of those who have supported the government in this war. It has been thought strange that good men, and especially the ministers of Christ, should be so strenuously earnest in advocating the putting down of this rebellion by force of arms.

In view of the truths presented above, the answer is obvious. Good citizenship required this, good citizenship made this a religious duty. The nation must attempt to conquer the rebellion or give up its life. If, without a struggle, it had permitted one third of its subjects to revolt, and take with them its ships, forts and arsenals, what prestige or power would have remained? It was, undoubtedly, incumbent on those who administered the government to conquer the rebellion, if possible. What other course was open? Negotiations? Who negotiates with armed traitors? Arbitration? When a burglar opens your safe and takes your valuables, do you leave it to referees to decide what part he shall restore? What trust could we have placed in those who had violated their oaths of allegiance? Would they have abided by any arbitrament, if opposed to their wishes?

Again—could we not have granted the traitors all which they wished, and so have allowed them to remain? There was no desire on the part of the leaders to remain, they sought occasion to rebel. No terms would have kept them in the Union except those which would have made the mass of Northern freeman the subjects of a Southern oligarchy.

But you might have let the seceding States go in peace. Yes! And then, where would have been the oath of the President, who had solemnly sworn to “faithfully execute the office of President of the United States,” and to the best of his ability, to “preserve, protect and defend the Constitution of the United States?” Where would have been the oaths of office holders and electors, those oaths by which they all had sworn to be faithful to the Constitution, that Constitution which declares—that it and the laws made in pursuance thereof, shall be the supreme law of the land, anything in the Constitution or laws of any State, to the contrary notwithstanding? These solemn oaths would have been, where? Broken, violated, trodden in the dust. And then the guilty violators, office holders, electors, all, would they not have stood forth before the world, their fair fame blackened and disgraced, their meanness despised of men, and abhorred of God, themselves worthy of the infamy which would have immortalized their names? Would not the very statutes and portraits in our national halls have blushed for shame?

Let the seceding States go in peace, and you destroy the government; for then other States may separate when they shall please. Let Oregon and California request it, the Western Empire rises upon the shores of the mighty Pacific. Let the ingathering crowds of hardy adventures demand it, the Rocky Mountain Empire exists, the Switzerland of America, rich beyond estimate, in mines of gold and silver. Let the dwellers in the great valley wish it, the Mississippi Empire, with its teeming multitudes will claim supremacy over the continent. Let the Middle States agree, the Central Empire is before you bidding for the trade of the world. Where then will be the Union, where the boasted government of our Fathers—the glory of the people and the fear of despots? Where?

New England will indeed remain, the last to abandon, as she was the first to inaugurate the ancient honored Republic. New England will remain intact in her resources of granite and ice, safe in the knowledge and virtue of her people. She will remain with a record honorable above others, marred only by the memory of a few degenerate sons who would not sacrifice themselves to save their country. She will remain with a future, noble, prosperous and worthy of her origin and her history.

Let the seceding States go, and you invite anarchy and despotism to run riot in our hitherto happy land. Think you that these various empires can be established, consolidated and perfected in peace? Will there be no sub-secessions, no counter rebellion, no disputes respecting boundaries, extradition treaties, division of public property, duties on exports and imports? Will these questions be settled peacefully? As well might you expect that the planets, broken loose from their central sun, and whirling uncontrolled through space, would find their way back in safety to their former orbits.

No! Let the general government be destroyed, and in the view of right reason, there will be wars on this continent, of which the present is but a dim shadow. There will be long years red with human blood and gore, before the angel of peace shall again spread her blessed wings over the land. With such facts and probabilities before them, how could religious, thoughtful, loyal men, refrain from giving their influence for the speedy and utter destruction of the rebellion?

Did not their cheeks blanch and their hearts beat wildly while they beheld the vials of Jehovah’s wrath pouring their dread contents upon the guilty land, filling it with these gory battle fields, these groaning hospitals, these shrouded homes and crushed hearts? At such a sight could they remain unmoved? Could they fail to pray for the shortened time, for speedy peace? Having prayed, must they not work?

Moses prayed, but deliverance came not till “he stretched his hand over the sea.” So these true men have prayed and labored till now the nation is walking on dry land, through waters which soon are to whelm the rebel leaders in remediless ruin.

Another inference from my subject, and following necessarily from the last, is this:
It is now the duty of every citizen to use his utmost exertions in sustaining the government and in aiding the administration to subdue the rebellion. Obedience to God requires this, for He commands you to be subject to principalities and powers, to obey magistrates, and to be ready for every good work.

Fulfillment of oaths requires this: Is that man true to his oath, is he faithful to the Constitution, who, when he sees the Constitution violated, and the beautiful flag, emblem of its power, shot down with rebel bullets, sits in silence, caring not and rebuking not the traitor? Justice to a large portion of the Southern people demand this. They did not vote for secession, they did not wish it. They do not today enjoy that which the General Government is bound to secure to every State, a republican form of government. The safety of your children demands this. Let the Government be destroyed and where is you assurance that they will pass safely through scenes of anarchy and blood?

Once more, the welfare of the world demands this. Without doubt, the existence on this territory of on united, free, powerful Republic, firmly grounded in the knowledge and virtue of the whole people, would be the hope, the joy of the oppressed everywhere. This nation would then become the beacon light of the world, before whose brightness the chains of the oppressed, and the sword of the oppressor would disappear.

Under the pressure of these motives, Divine and human, personal and philanthropic, can we hesitate to labor with our might for the entire subjugation of the rebels, which is the only practicable way for the speedy return of peace. And when peace shall come with healing in her wings, by the blessing of God, no more to depart; when peace shall come, filling the expanding hearts of the people with intensest joy, holding in store blessings, unmeasurable and invaluable for the hundred millions yet to dwell on the mountains, in the valleys, and by the shores of this one blessed land, will it not add infinitely to your satisfaction, if you can then feel that, in the hour of her peril, you were faithful to your country, and to you God?

This subject, my friends, sheds a brilliant light upon the grounds of our Thanksgiving, today.

Where are we? On the road to ultimate victory—past the middle mile-stone—within sight of the enemies’ capital—within hearing of their despairing groans.

What have we escaped? The wreck of our Government, the ruin of our nation, the reproach of the world.

What have we saved? Our country’s honor, our self-respect, our power and place among the nations.

What are our hopes? Bright, beautiful as the rainbow tints. Beyond the dark dread path which now we tread, we discern the open plain. Beyond the tide of blood which yet for a time must flow, beyond the burden of debt which, for a little while, must still increase, we behold the early dawn which heralds the rising sun of peace. Even now we seem to see his beams, gilding with gold and purple, the upper edges of the black sulphureous clouds which obscure our lower vision.

There is confidence in the cabinet, confidence in the army, confidence in the hearts of the people.

What are our hopes? They are strong, they energize, they prolong endurance, they produce strength, they give power.

What are our hopes? They are firm in the wisdom of our officers, civil and military, firm in the strong arms and hearts of our patriotic soldiers and sailors, firm in the unswerving loyalty of the mass of the people. They strengthen, as we listen to the echoes of our booming cannon, from sea and land, and to the resounding triumph of our victorious legions.

Our hopes? They are sure because grounded in the justice of a sacred cause, a cause the tidings of whose success shall vibrate over the world and along the coming centuries, thrilling millions of hearts with purest joy.

Our hopes? They are unfailing because sustained by the marked interpositions of an Almighty God, who judgeth among the nations, and who hath proclaimed liberty unto the people.

A few more heavy blows and the double-monster, slavery and secession, dies; a few more months of labor, and rest will come; the woes of war endured a little longer, and peace shall return, a peace, peace-inspiring and permanent, a peace which shall soothe the weeping mourner, nerve the maimed sufferer, free the last slave, and thrill the souls of all.

Is there not in these things reason for devout thanksgiving to Almighty God? Add to these our other blessings—health and fruitful seasons, domestic joys and social happiness, educational facilities and literary privileges; churches, Sabbaths, communion of saints, the mercy seat and hopes of heaven; is there not cause, is there not motive for thanksgiving, such as were never ours before?

How should this day be kept? With praise and prayer, with joy and gladness, with the gathering of households, and the renewal of friendships, with the enjoyment of Providential bounties and gifts to the destitute, with the remembrance of God’s mercies, and the worship of His holy name.

Once in ancient time a nation delivered kept holy day, with timbrels and dances, and with a memorable, memorial song. In a coming eternity, hosts redeemed shall sing that song, and the song of the Lamb, in Eternal Thanksgiving.

Here today, midway between the two, we, a nation richly blessed by the God who delivered them, we, in memory and hope, offer up the tribute of our rejoicing hearts.

Sermon – Thanksgiving – 1864

Thanksgiving for Victories
Discourse
By: Rev. R. D. Hitchcock, D.D.
 

“Blessed be the Lord my strength, which teacheth my hands to war, and my fingers to fight.”—Psalm 144:1
You can not have failed to notice how small a part of the peculiar rhetoric of war has ever come from the great makers and masters of war. The contending heroes of the Iliad simply go out to meet each other under the walls of Troy. It is left for the poet to tell us how they rushed together like thunder-clouds in a summer sky. The nine campaigns of Cæsar in Gaul turned out very much to his mind, but his own account of them in the Commentaries is probably not very much like the reports which would have been sent by the Roman Russell to the Roman Times, had Rome at that time either enjoyed or endured either a Russell or Times. We have a General who threatens nothing more than to “move upon the works” of the enemy. For the “tornado” and “lightning” of the movement we are indebted to the sprightly correspondents, special or regular, who take no part in it only to see it. There is nothing strange in this, and nothing to be sneered at. Battles may be grand when looked at from afar, and grander still in their results; but to those who are in them they are hideous, and those who know the most about them are inclined to say the least. Louis Napoleon is said to have had his stomach turned, and his dreams badly haunted ever since, by the slaughter he witnessed at Solferino.

The author of the sentence chosen for our text today was at once a great poet and a great conqueror. When he received his kingdom, it was only a small fraction even of Palestine. And at last, after seven years, with all the Hebrews under him, it reached only to the roots of Lebanon on the north, touched the Arabian desert on the south, and went but little beyond the Jordan on the east. But before he died, the Red Sea and the Euphrates were his boundaries, and there was no potentate anywhere in Western Asia who did not tremble at the name of the shepherd’s son of Bethlehem.

Now what had this man to say of war? Many things in many places, as he who runs may read, but in our text two things: First virtually, that war is sometimes a good thing; and, secondly, that success in it is of God. “Blessed be the Lord my strength, which teacheth my hands to war, and my fingers to fight.”

Today at the suggestion of the President–the President of these nearly forty United States of North America–we have thanked and are thanking God, thanking him in speech and in feeling deeper than speech, for two most signal and present victories: the one at Mobile on our Southern Gulf, where Army and Navy, planting the feet of our national power, the one upon the land, the other upon the sea, have had a united triumph; the other at Atlanta in Georgia, where after four months of incessant marching and fighting, a shell has been lodged at last in the very bowels of this monstrous Confederacy. These are great victories, there can be no doubt of it; as great as any in history. They do not end the rebellion, to be sure; but they begin the ending of it. A few more such blows, and the work is substantially accomplished. And so we bless God today, in this temple of peace, for these achievements of war, gratefully remembering the dead, tenderly mindful of the wounded and the bereaved, and, above all, humbly supplicating the Power above us for what further victories are needed to bring this great and sore struggle to a righteous consummation, disband our brave and patient but wearied armies, and set in motion again the arrested currents of our ordinary life.

You can not regret more deeply than I that our own spiritual teacher is not here now to lead your devotions, and expound the lessons of the hour. And yet I will not distrust you charity, nor permit myself to be troubled by the fear that you may be yearning for something better than you will get. I am sure you will not be impatient with me for not doing better than I can, snatching time as I do for this discourse from the grasp of other duties and other cares.

I. Let me first speak to you about war in general.

The Bible speaks of it in many, many places as one of the direst of calamities. Those who employ of the Litany of the English Church pray every Sunday: “From lightning and tempest; from plague, pestilence, and famine; from battle and murder, and from sudden death, Good Lord deliver us.” And such is the common feeling of civilized and cultured, to say nothing of regenerated and Christian, men. War, as I have said already, is a hideous thing. Our instincts are against it. As rational beings we resent this appeal from reason to the sword, from brain to muscle, as an atrocious indignity to reason itself. It makes us ashamed of men to see them hunting each other, as the sportsman hunts a tiger in the jungle; to see them tear each other to pieces as tiger tears tiger when both are famished, and are both unwilling to divide their spoil. Swords, and pistols, and muskets, and cannon, and bullets, and balls, and forts, and iron-plated ships, with all the other inventions which mean death to man, are more hateful than any human abhorrence has ever painted them. War, in and of itself in its last analysis, is simply butchery; the butchery, not of soulless animals like sheep and oxen, but of reasoning and immortal men. Shame on it all. And the greater the war, the greater the shame. In great, long wars, the waste of life is frightful. Five millions of me, it is estimated, perished in the Crusades. An equal number of French men fell victims to the military genius of the First Napoleon. Farmers, mechanics, merchants, scholars, are torn away from their beneficent pursuits to fatten corn-fields, as at Waterloo; perhaps to be of less use even than that. And the gaps thus made in society are not filled for a generation. And then there are multitudes on crutches, or maimed and limping, till nature has had time to put them all under the sod. And then there are delicate women, dressed in black, in our sight for years, pensioned, it may be, meagerly, or it may be painfully living by the needle, making shirts at five cents apiece for men who had made fortunes out of the war which cost them their husbands. And then there are little children to grow up, weeping every night when they are put to bed as they are told of their fathers, who had their lives shot or stabbed out of them on some far off battle-field, and whose bodies are not asleep at home in the village graveyard. And then there is the absolute annihilation of property; charcoal, niter, sulfur in the powder that is burnt; lead and iron in the bullets and balls; and a hundred other things, which get planted in every battle, not to grow, but to rot. Harvest fields are trampled to mud, houses and barns are consumed, railways torn up, engines and cars demolished, ships sunk or set fire to with their cargos, light-houses blown up, and harbors obstructed or destroyed. And then, too, there is great peril of serious damage to the moral character. There is the life in camp, away from all domestic endearments and restraints; and raids through hostile territory, sweeping property like whirlwinds; and the fury of battle, so liable to kindle a thirst for blood, or at least to cheapen the value of human life. Such are some of the fruits and tokens of war. War means death and destruction: death, violent and sudden; destruction, utter and irreparable. In this aspect of it, it is hard to imagine any worse thing which could possibly happen. Satanic and hellish some men have called it. But Milton thinks otherwise, and worse, of it:

“O shame to men! Devil with devil damned
Firm concord holds, men only disagree
Of creatures rational.”
But bad as war is, some other things are worse, immeasurably worse. And when war and any one of these other worse things is the only and enforced alternative, then is war a right and good thing; with all its abominations it is right, with all it horrors it is good. War, we have said, is death and destruction; but the death only of the body, the destruction only of property. Even at this, however, the loss is not so great as may at first appear. Death will come sooner or later to us all. The man who falls in battle only dies a little sooner than he expected. Property likewise is perishable. War only sweeps it away more swiftly. But rated at their highest value, neither life nor property should be thought inalienable. Life is sweet and property is good, but life and property may be too dearly ransomed. “What shall it profit a man, if he shall gain the whole world, and lose his own soul?” And souls may be lost without being sent to perdition beyond the grave; reaching that perdition doubtless at last, but lost some time before.

With respect to the Christian martyrdoms, I believe there is nowhere any debate. No man dares to say, if any man is mean enough to think, that those uncompromising saints who preferred death to apostasy, died foolishly. That one early martyr at the stake in Smyrna, the aged Polycarp, states the case for them all. On his way to the flames, Herod, an official with his father Nicetes, met him in their chariot. Lifting the venerable Bishop into the chariot, they say: “What harm is there in it to say, Lord Caesar, and sacrifice, and so be safe?” Afterward the proconsul urged him: “Swear, and I will set thee at liberty; reproach Christ.” But his answer was: “Eighty and six years have I now served Christ, and he has never done me the least wrong; how, then can I blaspheme my King and my Savior?” And so he lost a life which a single sentence would have saved. But so he won everlasting bliss in heaven, and on earth everlasting renown; here the laurel and there the palm.

But it may be said that the difference is wide between yielding up one’s own life and taking the life of another; between martyrdom and war. The commandment is, “Thou shalt not kill;” and war, we are told, is murder. But if mere killing be murder, my reply is, then it is murder to hang a murderer; as some, indeed are quite ready to affirm, denouncing scaffold and battle-field as alike unchristian. This is logical, but false; a right conclusion from a wrong premise. “Thou shalt not kill” does not mean, “Thou shalt not take away life.” But, as expounded by our Lord himself, its meaning is “Thou shalt do no murder.” Murder is more than killing. Killing is sometimes not merely a right, but a duty, even for individuals, as when one anticipates by a quick of his own, the blow of an assassin. And if an individual may take life in self-defense, much more may it be done by the body politic, with its formalities of arrest and trial. In the face of murder, treason, or any other capital offence, the commandment is, “Thou shalt kill.” Magistracy is nothing without its sword. That sword may not always be reddened justly; but justly reddened, it does the will of God, who complacently permits no magistrate to bear the sword in vain. Occasions arise when organized society must either kill or be killed itself; and organized society must not consent to die.

Now war is nothing more nor less than capital punishment on a large scale: sometimes outside, between nation and nation, when we call it foreign war; sometimes inside, when we call it civil. The chief difference is, that on the scaffold there is but one executioner, while on the battle-field the executioners are many. In either case, it is the organized society that strikes, on the scaffold with its single band of civil justice, on the field with its many mailed hands of war. But sheriff or soldier, it matters not, they are equally legitimate. War, then with all its evils, is not itself wrong. In particular instances it may be wrong, or it may be right; but each instance must be judged of by itself. Our proper rule of judgment would appear to be, that war, to be righteous must be always defensive war. Defensive, I mean, in spirit; for it is
obvious that a war may be offensive in form, which is strictly defensive in spirit, as in the case of Charlemagne, who repeatedly attacked and crippled the Barbarians, who were preparing to attack, and might have crippled him. The alternative before him was not that of peace or war, but of war today or war tomorrow; and the choice he made was of war today. Offences have not yet ceased between nation and nation, any more than they have ceased between man and man; nor will they cease for some time to come. Nation still insults and injures nation. The insulted and injured nation may exercise a long forbearance, protesting against its wrongs; but there is a limit beyond which forbearance is not a virtue, but a crime. That limit overstepped, of which the Christian conscience of the nation must calmly judge, then the blade must leave its scabbard, and the God of battles must be invoked to arbitrate the conflict. International offenses, no longer endurable, must be punished. For some offenses, the lighter punishment of commercial non-intercourse may suffice. But other offenses of graver character cry aloud for the crowning punishment of war. And war for a nation’s rights, when those rights are at once vital and jeopardized, is always a war of self-defense; in its essence that, whatever may be its form. Such war, we declare, is right. It is more than right; it is a duty. And the nation which shirks this duty deserves its inevitable doom; I say, its inevitable doom, for whatever nation is afraid to fight, and is known to be afraid to fight, forfeits the respect of other nations and is near its end. The vultures will soon be screaming over it.

But if a nation may defend itself on the outside against foreign assailants, much more may a nation defend itself on the inside against domestic traitors and rebels. Civil war, as all the world knows, is worse than foreign war; as much worse as a wolf in the fold is worse than a wolf at the door. It is more ferocious and bitter in its spirit, more desolating in its effects. It furrows the land with a hotter plowshare, and plants it with larger armies of the slain. Its havoc, as in the last days of the Roman Republic, as in the last days of the French Republic, is often arrested only by the iron hand of a despot, enforcing order at the expense of ancient liberties and rights. There are great miseries, and great risks. But when a wanton rebellion, long brooded over, is at length hatched, when constitutional and peaceful methods of redress for alleged grievances are haughtily spurned, when the national flag is insulted, and the national authority defied, then civil war must come; has, indeed, already come. It is the national life that is threatened: and if that life is worth having, it is worth defending. If there be fire in the nation’s heart, that fire must burst and burn. If there be nerve in the nation’s arm, that arm must strike. It is no longer a question of parties, which shall rule, whether this or that, but the supreme and final question of life or death to the State itself. Unresisted assassination is virtual suicide. A great nation has no right to die; and the greater the nation, the greater the wrong of allowing itself be made to die. Lost wealth me be shortly recovered, slaughtered millions of men may by and by be replaced; but the splendid living organism of a high-hearted, prosperous, puissant nationality, with all its array of arts and industries, of laws and institutions, of grand historic memories and of still grander aspirations, which challenge the coming centuries, the dust of heroes in its soil, accomplished work of man, but a slow growth of reluctant time, a wondrous miracle of Providence, which may not be witnessed again on the same spot for ages. It must not be suffered to perish. By all that is sacred in heaven, by all that is brave, sweet, and precious on earth, by the sleeping ashes of the fathers, by the cradles of the children, by all the examples of the past, by all the prowess of the present, by all the prophetic visions of the future, it must not be suffered to perish.

But war, in such emergencies as we have now considered, has also another aspect than this of tragic and terrible necessity. It has its compensations, greatest always in the greatest and grandest conflicts, which go far to make us bless even the bitterness of the bud for the sweetness of the flower. If war, by withdrawing largely the muscle of a country from productive pursuits to a pursuit whose very genius is destruction, deranges business, choking up the old channels of trade, it, on the other hand, opens new channels of its own. Armies must be clothed, and sheltered, and nourished; navies must be launched; and iron throats on the land and on the sea must be fed with powder, and lead, and iron. And, above all, if men are mowed down by regiments, and sorrow carried to innumerable homes, yet heroes are made for history, and the life of the nation is enriched by the lives of its champions. If some weak statesmen are broken down by the burden, others are found to bear it. If frogs croak, and wise owls hoot, in the night of disaster, birds of promise come singing in the morning. If some moral interests are imperiled, others and greater ones are promoted. What would England have been today without her righteous wars, domestic and foreign? England, or any other of the first nations of Europe? What but “a nation of shopkeepers;” a swarm of bees, hiving their honey; a herd of cattle, chewing their cuds? That is a great day for a man, when he puts his life in peril for a principle. That is a great day for a people, when they stand up for their rights. As men now are, and as the world now goes with them, a long peace, such as the merchant prays for, is more dangerous to the soul than battles are to the body. Peace is a hot summer, teeming with life, and hurrying its crops to ripeness, but drying up the brooks, wrapping the land in smoke, and robbing the air of its tonics. War is lightning. And lightning is good. It may kill a horse or two in the pasture, or burn a barn, or prostrate a man standing in his doorway, or, striking a church, may turn, for some months, a Christian congregation quite out of doors; but its clears the air, and without it we should none of us have long to live.

War, then, with all the losses and horrors that attend it, with all the sorrows that follow it, is not always to be denounced, is not always to be shunned. King David was no stranger to war, making verses about it from afar. The nations round about him would not let him alone in Palestine. His own sons stirred up rebellions against him. And so he became a warrior, fighting for his kingdom and his crown; warrior, as well as lyrist, singing as he returned from victory: “Blessed be the Lord my strength, which teacheth my hands to war, and my fingers to fight.”

II. Let me next speak to you about the secret success in war.

Napoleon is commonly reported to have said that Providence is always on the side of the heaviest battalions. I am slow to believe he ever said it. He must have known better, for he was not ignorant of history. The fact is, rather, that the heaviest battalions are always on the side of Providence; not, I admit, in all the preliminary or incidental skirmishes, not in all the smaller battles eve, but certainly in all the greater, decisive battles which have settled anything worth settling. Many a time have little armies beaten large armies; as at Marathon and Plataea, the Greeks the Persians, who outnumbered them as ten to one. Who knows, or can know, which are the heaviest battalions, till it be found out which did the crushing, and which were crushed? David, though a stripling, was taller than Saul, and weighed more than Goliath. But his stature was not in inches by the rule, nor his weight in ounces by the scales. The Kearsarge and Alabama were more nearly matched than is often the case in naval engagements of that sort. As they steamed towards each other, with sanded decks and shotted guns, it would have been difficult to determine which it would have been difficult to determine which was the better ship, or which was the better equipped, officered, and manned. As hour later it was all plain enough. No intelligent man in Christendom now needs to be told which ship went down, nor why. Patriotism commanded and worked the one; piracy commanded and worked the other.

One of the finest sayings of modern literature is that of Schiller: “The world’s history is the world’s judgment.” It condenses into a proverb the whole philosophy of history and yet nearly three thousand years before, another poet had written: “I said unto the fools, deal not foolishly: and to the wicked, Lift not up the horn: lift not up your horn on high: speak not with a stiff neck. For promotion cometh neither from the east, nor the west, nor from the south. But God is the judge: he putteth down one, and setteth up another.” For us, as individuals there is a great day of judgment to come, with trumpet or archangel, and banner of flame, and book of God’s memory and ours. But for races and nations, the day of judgment, like Elias to the Hebrews hundreds of years ago, is come already. It has come, and stays. It is now, and always. From the moment a nation is born, from that moment it begins to be judged. Nations indeed are free, liking what they will, and doing what they like. Hence, as human nature is always doing the same, human events are always repeating themselves. There is nothing new under the sun; but ever the same old circuit of growth and decay, of conquest and defeat. So at first it seems, and so in part, but only in part, it is. Besides the movement round, there is another movement onward, making the circuits spiral. And that spiral movement is of God, impelling the nations onward, while they go spinning round and round. The goal we know: it is the final triumph here on earth of truth and right over lies and wrong. Towards that goal the revolving nations have always pointed their fingers, and have always moved. I am not addressing atheists, and therefore I shall not now undertake to prove the law of history is not revolution only, but also progress. Suffice it here to say, that the vindication of our Christian philosophy of history is the whole substance of history itself, its woof and its warp. Since the fall of man, which had its organic culmination in the godless civilization of Adam’s eldest son, as far back as we can see through the eyes of Herodotus, as far back as we can see through the eyes of Moses, the world has not revolved only, but also advanced. Not always from age to age, from great epoch to great epoch, has there been one steady march. Any school-boy will recite you the names and the dates. Egypt, Chaldea, Assyria, Babylon, Persia, Greece, Macedon, and Rome, those names of the old empires, all witnesses to progress, all witnesses for God, that he has led amongst the nations, and compelled them, in the working out of their own ambitious purposes, also to work out his purposes of justice and grace Amidst those older empires Palestine stood central. For hundreds of years five millions of Hebrews determined the course of history. It was to train, to try, and finally to punish them, that those empires came and went. And now it is the son o a Hebrew mother, who is also the Son of God, around whom the nations revolve, and whose purposes they execute, whether they will or no. His kingdom, set up eighteen hundred years ago, has been steadily growing ever since. It is stronger today than ever it was before. It will be stronger tomorrow than it is today. Greece helped it in her decrepitude, and died only when she could help it no longer. And so of all the nations since: the empire of Charlemagne, the medieval kingdoms of Europe, the empires of the two Napoleons, and all the rest. Each has had its own inspiration, each its own aims, but of God all have had only one and the same errand, and all have either bowed or been broken, will bow or will be broken, beneath the weight of Christ’s arm. By the eternal covenant of redemption, this world is Christ’s. He died for it, and he will have it. The past guarantees the future. Since those tongues of flame at Pentecost till now, not a single important event has happened which has not done something towards bringing in the promised millennium. Every national birth and every national death, every revolution and every reform, every discovery and every conquest, every invention and every battle, every science and every art, has had its Christian errand, and has done it. The Roman Empire built roads for the feet of the apostles and early evangelists, and kept order in their assemblies. Charlemagne repeated in northern Europe the southern empire of the Caesars. Priests and schoolmen redeemed the Middle Ages from utter barbarism. Then out of the feudal chaos sprang the modern centuries, have been elaborating the Christian civilization that now rules the world. Study closely this chart of history, tracing the career of every nation and of every great ruler of every problem of their fortunes. The race has not been to the swift nor the battle to the strong. But the blood of Christ has been beating in the arteries of the world. Truth, right, law, liberty–these have been the light and the life of men, making the foolish wise and the weak strong, so that one has been able to chase a thousand, and two have put ten thousand to flight.

And of all the methods employed to bring the world right, there is none, perhaps, more effective, surely none so imposing, as this war. It is, indeed, a rough method, the delight of the savage, the dread of the civilized, and yet the appointment of Providence as the indispensable condition of human progress. The onward movement of the race has been always, not a journey, but a march. The new territories have had to be conquered. Wiser laws, humane institutions, liberties enlarged and chartered, order assured–these all have been the crimsoned trophies of war. Even peace itself has had to be purchased with blood and tears. And so it is that the great military campaigns of history are its great way marks. The great battles are but synonyms of great ideas realized. It is no new thing for bayonets to think; they have always thought, thinking better and better from age to age. It is the brains behind the bayonets that are thinking now. The devil rages, but God reigns; and what is best for man is sure to win in the long run. “He always wins who sides with God.” In the great crises of history, when the clock of the universe is about to strike a new hour, it matters now what splendor or genius in leadership, what weight of massed columns, what prodigality of preparation, what prestige of previous achievement, may be set in array against the right; unseen squadrons are in the air above, unseen chariots in the mountains round about, and the battle is the Lord’s–both the battle and the victory. Napoleon could never understand why his army was routed at Waterloo. By all military precedent, the rout should have been upon the other side. Napoleon was never surer of victory than then. But besides the army against him on the ground, there was the army against him on the ground, there was another army against him in the air. The stars in their courses fought against him, and he was vanquished. A bad cause may be successful at the start. Inspired from beneath, and not from above, its fire is fierce and withering; but it fights too fast and wildly. The good cause is stunned and staggered by the first onset; but by and by it rallies, warming as it works, and striking harder and harder till the field is won.

How it comes to pass that the good cause at last carries the day, every good man knows, or ought to know. This secret of the Lord is with them that fear him. Every soldier in the field has an ally in every Christian closet; and he knows it. Every tent-fire blazes with the light of remembered hearth-stones. Every peal of the bugle is tremulous with the voices of wives and children. Every battle has its benediction from every altar of worship. And ever triumph shall have its anthems from generation to generation. Good men thus armed are invincible. We need not await the bulletins; the end is sure.

III. And now let me say a few words about our own war.

We are tired of hearing it called gigantic, that word has been used so much. And yet the fact remains of a great war; the greatest perhaps, in history. I need not tell you how great it is: great in the length and breadth of its theater; great in its host of armed men upon the land, great in its fleets upon the sea, great in its cost of treasure, great in its cost of blood. So great is it, that had its dimension been foreseen, the heart of the nation would have failed it. So great is it, that the hearts of many men have failed them as it is. So great is it, that only the most vivid sense of the still greater issues at stake in it will suffice to bear us through.

Cries of peace are on the wind. We heard them at the start. We have heard them all along. We hear them now louder than ever. But cries of peace from whom, and to whom? Some are the prayers of all the saints ascending since the war began, that God will be pleased, in his own good time, to send us peace by righteousness, that so it may be a lasting peace. But no cry is heard as yet from the rebels in arms, who might have peace tomorrow, by simply throwing down their weapons and striking their flag. No cry as yet from our own brave boys, their blue jackets fragrant with the smell of victories. No cry from the bloody graves of fallen heroes, who would as gladly fight and die again for the old flag. No cry even from widows and orphans, who have lost all they had to lose, and now only pray it may not have been in vain. Nowhere any cry do we hear, but from the lips of rebels not in arms, or who, if not rebels, are the dupes and the tools of rebels, doing the work of rebels, and doing it better now and here than though they had followed their hearts down over the lines these are the men who now cry for peace at any price, peace on the instant by the grounding of our arms, when they know, some of them better even than we–for they have learned it from Richmond–that the rebellion is on the verge of grounding its arms. Peace, they cry, as over a drawn battle, when they know the battle is nearly finished in victory. Peace, they cry, when they know that peace now, without another blow, would be substantially the triumph of our foes. Some of these men who cry for peace are bold, bad man; as bold and bad as Catiline. Others are only the rank and file of old political organizations, who know no other voice than that of their old shepherds. Taking them all together, their name is legion. They are found in all portions of the loyal states, and in numbers are probably about as strong, relatively, as the Tories of the Revolution; perhaps a little stronger. They are now, by the confession of the rebels themselves, the forlorn hope of their Confederacy. Foreign intervention was abandoned long ago as an idle dream. The rebellion is standing literally on its last legs; it ahs conscripted everything it could lay its hands on that could be of any use to it between the cradle and the grave. The recruiting drumbeat would not be more out of place in the churchyards than in the streets of most of the Southern towns. A few thousands of men more on our side, and the thing is ended. Peace would then come, not by an armistice, which would lead to no peace that could last, but by victories so overwhelming and conclusive that no man anywhere would dare to challenge the result. So says the Lieutenant-general of our armies, God bless him for his sublime tenacity of purpose, for his steadfast faith, for his man victories. So say all our best generals. So say all our best soldiers. And the rebels know it to be true. Only one hope now sustains them, and that is their hope of seeing yet, at the eleventh hour, a divided and palsied North.

Shall they see it? Tell me, Christian friends and neighbors, tell me, my fellow-countrymen, shall they see it? This is now the grand question before us. And it is the only question. The question of slavery, in its relations to our politics, our industry, our religion even, is just now supremely impertinent: impertinent, I say, not because slavery can be cleared of the guilt of this rebellion, or can be thought compatible with the revived prosperity and permanent peace of the republic, or can be looked upon with moral indifference by moral men; but simply because, by its own act, it now lies at the mercy of events which must have their course. Of the four millions of southern bondmen at the beginning of this rebellion, more than one million–Mr. Davis has said nearly two millions–have been freed already. Others yet will snatch their freedom as our armies advance. And they would have snatched it all the same had there been no Proclamation of 1863. That military edict is, therefore, but a poor apology for turning against the Government now. Beyond all controversy, it has weakened the rebellion, and strengthened the Government; weakened the rebellion by making emancipation, not merely a military incident, but a well advised and avowed purpose, in order to the quicker an surer triumph of our arms; strengthened the Government by all the thousands of colored troops now in its service, by arraying on our side the sympathies of the best men in Europe, and securing for ourselves the inspiration, not of patriotism alone, but also of philanthropy and the fear of God. To re-enslave these freedmen would be not merely infamous, it would be insane. These, then, are wholly out of the problem. The eagles are uncaged, and gone. What shall be done with such as may not have been actually liberated along the paths of our armies, what shall be done with the institution of slavery itself–these are questions of the future, questions to be taken up and disposed of after the war is ended, and the Union, which, according to the loyal theory of the war, has never been dissolved, shall have been in fact restored. For the future, the immediate future, to which they belong, they are questions of the gravest moment. Perhaps we shall all soon feel them to be the crucial questions of our destiny. Perhaps the hour is nearer than some of us suppose, when the whole nations shall be standing in awe of Him whose office it is to say, Inasmuch as ye have done it, or have not done it, , unto one of the least of these my brethren, ye have done it, or have not done it, unto me. But just at this most critical conjuncture of our affairs–just emerging, as we are, from the lowest depths of our despondency, the national brain oppressed, the natural pulse feverish, and these questions are not in time. The only question now, if we are wise, is the question of war or armistice. This is the question offered us. Let us accept it, and hold its apostles to it and hold ourselves to it, and hold ourselves to it, and hold each other to it, and hold the nation to it. If Ajax fails of victory for want of light, be it no fault of ours.

Armistice is the watch-word. But what is armistice? Not peace; only hostility suspended. But hostility suspended in order to peace, they tell us. Be not deceived, my countrymen. Peace will never come this way. The rebellion is still, engineered and dominated by able and desperate men, who have sworn with an oath as stern as that of the famous Delenda est Carthago, that the old Union shall never be reestablished. This explains the remark of Mr. Davis, that they “are not fighting for slavery, and care very little about it.” He did not mean that they are sick of the institution, and ready to give it up. He only meant, although of course too shrewd to own up to it, that, with their independence established, and an open sea between themselves and the dusky continent, they will know how to make good the losses of the war. They are inflexibly resolved upon an independent Confederacy; and if, with their armies so well in hand, they can hold the Southern masses to that program today, with those armies refreshed and resupplied, they will be able to hold these same masses to that same program tomorrow. The armistice will end, as it began, in an unqualified and stubborn demand for independence. They say they want nothing else and will think of nothing else. If their demand be refused–as refused it must be, for I have read in a recent document that “ the Union must be preserved at all hazards”–then it will be war again, only worse, and less likely by a thousand fold to end propitiously than now. If the demand be conceded, there may, indeed, be peace for a time, but war again after a season, and war for ever, till either our descendants learn the wisdom now offered to us, or the continent is black with ruins. What man in his senses can imagine for a moment the possibility of permanent amity, or anything like it, between two such governments as would take the place of the one government now battling for its life? What man that wishes to plant, or spin, or trade, or study, would be willing to stay amidst such uncertainties as would then be chronic?

Sermon – Thanksgiving – 1863

A Willing Reunion Not Impossible
Thanksgiving Sermon Preached at
St. Paul’s, Brookline, November 26, 1863,
By
Rev. Francis Wharton
“In the shadow of thy wings will I rejoice.” —Ps. lxiii. 7.
It is the usage of the divine Word to speak of God’s mystery as the believer’s peace. Concealment, we are told, is a part of the glory of God; and the very darkness, therefore, in which our path may be enfolded, leads us to trust in God, who is in the cloud. “Thou canst not see my face,” said God to Moses, “for there shall no man see me and live.” “And it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand as I pass by,”—hiding thus from the creature the movement of the Creator, even when the Creator is most near. So the apostle cries,—“Oh the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! For of him, and through him, and to him, are all things; to whom be glory forever. Amen.” And in the same strain of praise for this, the hiddenness of the providence of God, the Psalmist exclaims, in the words of the text,—“In the shadow of thy wings will I rejoice.”

I think, dear friends, in the first place that this must be the believer’s cry in reference to the shadows that hung over him during former parts of his pilgrimage, but which are now passed. Few of us but must recall moments when we seemed placed in the cleft of the rock; and, like one pent in between the rugged walls and the beetling roof of some dark sea-side cave whose mouth the waves wash, could then see no path of escape. Yet, as we now view these moments of depression or affliction, what is our present cry? Do we not feel that even for these we can praise God? Do we not see that he whose paths are on the sea, and whose footsteps are not known, led us forth by a way of which we knew nothing? “Before I was afflicted I went astray, but now have I kept thy word.” We now see that our plans, which we so much cherished, were very different from God’s plans, which we did not understand; and that our plans would have led to ruin, but God’s have led to peace. We see that, whenever, in our own presumptuous wisdom, we chose our own path, against his obvious leadings, it led to sorrow, if not to sin; and that God’s discipline, which tore us, bleeding as it were, from ties in which we had thus wrapped ourselves, was the way of right and of love. We see that even God’s providence of affliction, in removing from us beloved and believing friends, was a providence of mercy,—completing the number of the elect, adding to the glory of heaven, weaning us from earth. We see how even our own sicknesses and disappointments have been blessings, warning us, as we grew older, not to attach ourselves to the transitory things of earth, but to place our affections on heaven. In the shadows of the past we can, therefore, rejoice in the light of experience; and so Faith teaches us to rejoice in the shadow of the present, grievous as may be the affliction or sore the trial. For the shadow is the covering of God’s wing.

But if such be the case with personal troubles, how much more strongly must it be so in reference to those which strike, not merely individuals, but nations,— nations whose destiny involves, not only that of multitudes of individual souls, but, in a large measure, those of Christ’s militant church. It is true, that, in our own case, as our country stands on this Thanksgiving Day, the shadow over us is not unbroken. We look back, as we close this beautiful autumn, upon a harvest of singular fullness. In no time has wealth poured itself so abundantly upon our great marts; at no former period has the giant growth of our giant country been so marked in this, the favored region in which we live. And we see this growth and this flush not only in our business, but in our educational and ecclesiastical interests. Our schools were never so full, our religious contributions never so large, the mental activity of the country never so great, as now. And yet, as we view all this, we turn with a sigh to the one great and overwhelming grief that overshadows us: a country divided into two hostile camps, and divided by a chasm into which not merely wealth, but life, is swallowed up in the costliest libations; a people, only a few years since united in affection and peace, now apparently separated by an enmity even unto death. In this, the shadow of God’s wing on our land, what reason have we to rejoice? By these, the waters of Babylon,—in this, the strange land of discord in which we now find ourselves,—how can we, as a nation raise the voice of praise? This question let me now attempt to consider.

And first, in these, our national trials, we are led to contemplate heaven as the sole country which cannot be disturbed, and God as the sole ruler whose supremacy cannot be touched. Each form of human government has been successively shaken to its centre. The military despot, the constitutional king, the little community in which each man has an equal share of power, the vast centralization, where the aristocrat acts and speaks for;—each, in turn, has yielded to that law which stamps imperfection on all the institutions of man. And now, our own system, of all others the most perfect,—of all others, that which best unites individual liberty with governmental power,—speaks the same lesson. The genius of constitutional liberty stands by the camp, and tells us that not even the best of human governments is able, without force, to control human passion; that there is but one government that cannot be shocked,—that of heaven; but one power in whose protection we can find peaceful refuge,—the power of God. In God, then, let our supreme dependence be placed.

But, secondly, these national trials cannot be studied without seeing in them important political as well as religious compensations. I have never, from the beginning of this melancholy struggle, been able to conceive of the great country included between the lakes and the Gulf, and the Atlantic and Pacific, otherwise than as one. All the analogies of other countries forbid its division, unless division be followed by war which would last until the one part or the other is politically cancelled. In no case in Europe do we meet with two contiguous powers, unseparated by natural boundaries, maintaining their independence and their integrity untouched. Between France and Spain the Pyrenees erect an almost impassable natural barrier, and, in addition to this, there is that moral severance arising from difference of tongue; yet France has, more than once, overrun Spain, and Spain has now sunk to a second-class power, virtually the dependent of France. In a still more active process of absorption, the principalities of Burgundy, of Navarre, of Normandy, were gradually so worked up into the body of the kingdom of France, by the mere energy of homogeneousness of language and contiguity of soil, that now even the old boundaries are lost. Through the same process Wales and Scotland were united to England, Norway to Sweden, Bohemia to Austria, Silesia to Prussia, and, in the very few last years, Naples, Parma, Modena, and Tuscany, to the new kingdom of Italy. If, in some of these cases, the fusion was produced immediately by war, the principle is the same; for the only alternative to a peaceable union, when nature or art has erected no positive boundary, is, war to be continued unto one party or the other gives way; and it is only by such boundaries, or by the joint guaranties of Europe’s leading powers, that the smaller states of the continent are kept from immediate absorption in their more powerful neighbors. I do not say that this is right; but I do say that it is in obedience to one of those instincts of human society which it is as impossible to control as it would be to overrule that law by which the smaller particle gravitates to the greater, or the stronger force attains a supremacy over the weak. And peculiarly does this law seem to apply to this country, where there is not only no natural boundary, where there is not only no natural boundary dividing North and South; not only no dissimilarity in language, in religion, in historical antecedents, in general policy of government,—but where the two sections are united by reciprocity of staples, where the Mississippi couples the lakes and the Gulf by one main commercial avenue, and where the Alleghany and Rocky hills divide the country into valleys running north and south. There could be no permanent peace, were an artificial boundary cut through interests which would thus have such interminable causes of conflict; there could be no peace, without political death, when peace involved a severing of the great arteries of national life: there can be no alternative, as I conceive, between a federal union of some sort, and a series of exhausting wars, which must continue until the one side or the other obtain an ascendency which is final and complete.

Nor do I see any answer to this, in the fact that such is now the antagonism between North and South, that a willing reunion under the same general government is impossible. Antagonisms no less bitter,—antagonisms often strengthened by difference of language, and of political antecedents, as well as by natural boundaries, which do not obtain among us, existed in all the cases of absorption I have mentioned; and yet, the great law of populations prevailed, and the contiguous lands were united. No execration of our own time could be more bitter than that with which the Welsh bards, as the prophets of Welsh patriotism, visited the English Invaders:

“Ruin seize thee, ruthless king,
Confusion on thy banner wait,”—

So they have been paraphrased by the poet Gray; yet Wales soon began to exchange institutions with England, and, under a common government, to be fed by, and to feed, its wealth. No wail could be sadder than that of the Scotch minstrel, singing, as it seemed to him, the dirge of Scotch glory:—

“Old times are passed, old manners gone,
A stranger fills the Stuart’s throne;
And I, neglected and oppressed,
Long to be with them, and at rest.”

Yet soon, not only Highland hate and Lowland suspicion died out, but the poet’s melancholy at the loss of Scotch royalty, gave way to as proud a loyalty to the new empire as ever was felt to the old.

If, five hundred years back, we should stand with Wycliffe in one of the cloisters of Baliol, we might hear him lamenting, as the chief obstacle to British union against papal usurpation, not merely the feuds between York and Lancaster, but the territorial division of the land among distinct powers. “Here,” he might say, “to the west, protected by dense forests, and shut off by a barbarous language, lift up the Welsh princes a defiant brow. Between us and Scotland rise the Teviot hills; but more impassable than there are the barriers of tongue, of habit, of bitter, relentless hate. It seems impossible,” so he may reason, “that these barriers, so fatal to the true independence of this isle should be removed; and yet, while they stand, how can the great cause of truth prosper?” So argued the wisest and most hopeful of Wycliffe’s day, and of many a day following; yet the time came when these barriers sank away, and these warring populations fused, under that invisible process of assimilation which territorial contiguity involves.

Or let us, as illustrating the fugitiveness of the passions of civil, as distinguished from international, war, go to the battle-field of Newbury, at the beginning of the great military contest between Charles I. and his parliament. Let us there listen to Lord Falkland, the purest and most unprejudiced patriot of the day; the one who most faithfully sought to preserve harmony by reconciling the two contending factions, and who now, in utter despair of that country he so much loved, and of that peace for which he so much longed, is about to throw away his life on the spot where the carnage is threatened. “He lives too long who has survived his country,” so we can hear him cry. “I see England finally and definitely divided into two hostile clans. I see the torch of civil war handed down from generation to generation; hatred has dug a pit between brother and brother which they cannot cross; hatred is to be the perpetual boundary-line which is to divide this people into two hostile camps; each element has in it much that is true; each is essential to England’s prosperity: yet now, as it stands, I see only war until one or the other is extinguished, and unchecked despotism, or unchecked anarchy, rules supreme.” Yet Lord Falkland’s own sons might well have lived to see peace restored without either of these essential elements being extinguished; to see Puritanism and Anglicanism, Royalism, and Parliamentism, each surviving the contest, to continue, by their own alternations and interchanges, to build up English prosperity; and to witness a final settlement, in which each element, divested of the fiercer passions with which it was once mixed, would vie with the other in loyalty to a constitutional king.

Nor, should we transport ourselves back to one of our New York or New England towns, at a period but a few years later, do we find political or social antagonisms less marked. New York acknowledged the supremacy of the Dutch crown, New England acknowledged that of England; and England and Holland were then at war. New York held to aristocratic, New England to democratic, institutions; and besides these political and social differences, the two countries were inflamed by the fiercest commercial jealousy. Perhaps nowhere, even in that hard age of dissension, could be found two contiguous populations more utterly unlike, and more heartily disliking each other, as well as politically more thoroughly antagonistic, than those then existing in New England and New York. They were separated by far greater dissimilarities than now are North and South; and by equally bitter antipathies; but the Revolution gave New York and New England one government and almost one heart.

I see nothing, therefore in the immediate animosities of any two contiguous populations to prevent the operation of the great law of which I speak; and least of all, can I assign this effect to an animosity so sudden and recent as that now dividing North and South. We cannot forget that we are substantially one stock. There is scarcely a family which can go back three generations without coming to a common parent whose descendants are scattered north, south, and west; and, underneath this surface antagonism, which is none the less bitter from the very nearness of those whom it now inflames, I do believe that there is in the American people a base of mutual affection and respect which will remain long after this strife is forgotten. In union were formed the impressions of our country’s youth. The old man, whom you watch, retains his childhood’s memories the most vividly; the old friendships, the old scenes, the old sacrifices, are what gave his character its final mould–And the old country will retain, I believe, its old memories, when the transient fever of the present is long past. It will look back to that infancy when its two sections interchanged their sons; when Southern soldiers rallied under a New England captain, to reclaim their soil form the invader, and when Washington’s majestic presence first made a New England army feel the grandeur and the strength of a united land. This consciousness of community of blood, of community of history, of community of religion, of community, it must needs be, of destiny, lies at the foundation of the American life; and, fearful as is the present struggle, and resolute as should be our determination to maintain to the last the cause of authority and law, I see nothing in these, the divisions of the moment, that shows that, as to us, the great laws of population are reversed, and that it is God’s will that we should dwell apart. Once, it is true, in the world’s history, God stretched a sea between two nations whom it was his will to separate; and at his command the path he had opened through the waters was closed, and the waves lifted themselves up to execute his omnipotent decree. But he has laid down no boundary line between the North and South of this American race, but, on the contrary, in the councils of omnipotence, has knit together its rivers, its mountains, its history, its lineage, its religion, in one. When, therefore, we read this decree of reunion on nature’s face, and in the country’s real heart, and the page of the divine economy for the Christian future, we may even now, in these shadows of war, see God’s wing, and rejoice in the hope that we will soon again, though with temper chastened, and energies refined, and institutions ameliorated, possess a united land.

One or two practical points I will mention in conclusion. And the first is, that, as long as reconciliation is scorned, and a war for separation insisted on by those at arms against our government; and as long, therefore, as war is necessary for our own defense, and for that of our country and homes, we are advised, by every principle of humanity and policy, that the war, on our part, should receive our united and unreserved support. “A great country,” it was said by a master of statesmanship, “cannot wage a little war.” Our own imperial attitude; the desire to spare unnecessary bloodshed and cost; the determination to avoid that border vindictiveness which marks a protracted and feeble contest, and the determination, also, if we must have war, to have war disconnected with personal hate,—to have, in other words, battle, not assassination; the determination to close, as soon as possible, the terrible suspense by which we are now overhung;—all these motives combine to urge us to collect our whole strength, and, in perfect union, so far as this immediate object is concerned, to stake everything on the result.

And this brings me to a second point,—the wrong of giving way to feelings or expressions of personal bitterness towards those against whom we are thus arrayed. In the last publication I have seen one of whom I shall never cease to love and venerate, but who believing, as I think wrongly, at the beginning of the war, that the union was finally divided, took his stand on the soil to which he belonged,—in the last publication of the late Bishop Meade, of Virginia, he quoted an old proverb, that we should treat our friends as if they might someday become enemies; and our enemies, as if someday the might become our friends; and he added, that while all our Christian life required us to reject the first part of this maxim, the same Christianity required us to accept the second. And I would add to this, that not only Christian feeling, but national magnanimity; not only national magnanimity, but public policy;—all these motives combine in teaching us to treat as those soon to become friends, those now marshaled against us as enemies. We should avoid, I think, not merely the language, but the temper, of recrimination, as prejudicial to our own success,—as forbidden by the first principles of the gospel we believe.

One other topic I cannot persuade myself to overlook. In addition to that care over our sick, wounded, and imprisoned soldiers to which the associations of this day so impressively call us, there is a special work of cardinal importance to be performed to that large body of the African race now thrown upon us for support. The question is not one of theory, but of fact. By the necessities of war, if not by our own voluntary political choice, vast numbers of this docile and amiable but unhappy people have been detached from their old homes and are now dependent on us, not merely for their daily bread, but for that practical education which will enable them to sustain themselves in their new condition. It well becomes us, on this Thanksgiving Day, to consider what is due from us to this people, thus so solemnly consecrated to our care. And I do not hesitate to say, that this most delicate trust is one which we must make up our minds faithfully and religiously to discharge. We have now accepted the tutelage of this people,—a people whose capacities, great as the far past shows them to be, are to be recalled from the sluggishness into which they have fallen in the bondage of centuries; and we have accepted this tutelage, as one of the elements of restoration of our own political power. We have invited them to aid us: their men have fought for us on the battlefield, leaving their women and children to our care: both men and women are ignorant of the art of self-support, as well as destitute of its means; and may God help us to do to them the right! And, among the elements of this right, let me mention, not merely temporary aid, but the determination to remove that prejudice which in the North, and particularly at the North-West, refuses to receive the negro as part of the industrial energies of the land. If, in the present state of the country,—if, in view of the liberty we are giving to so large a part of the negro race, and the military debt we are accumulating to them, we do not remove this prejudice; if we do not receive the Africans to a free home, and to the full rights of labor in this our land, or, if that be impracticable, give them adequate homesteads elsewhere,—we shall, I think, be eternally branded as a nation dead to generous impulses, and unfaithful to the most sacred trusts. The question is not the political one of emancipating these particular slaves, for that is already done; but of saving those whom, for our own purposes, we have already emancipated from moral and physical ruin. To this work the intelligence and humanity of the country are most solemnly pledged.

And now, as we separate, I recur once more to the comforting thought which the text brings. As our difficulties multiply; as problems, apparently insoluble,—such as that which concerns the destiny of this unhappy people, to whom I have just directed your thoughts,—as problems, apparently insoluble, start up in our path, we fall back on this great truth: that God, who interposes the cloud, will, if we trust in him, open the way. The future will bring its solutions, if the present only bring its faith. The very incomprehensible about us is a proof that it is God who is near, and who leads. It was a cloud that went, in the day, before Israel, as he marched from the land of bondage; but this very cloud, in the night, when Israel would otherwise have died, became lit with flame, and led him in the path of right. On Sinai, God spoke his law from a thick cloud, in the midst of thunders and lightning, and to the voice of a trumpet exceeding loud: just as in the darkness and tumult of war by which we are now beset, he speaks to us. And even divine redemption is hid in the same shadow; and, in the moment when the Lord is transfigured before his disciples, “a bright cloud overshadows them,” and from this cloud the Father speaks, “This is my beloved Son.” Be this comfort, then, ours,—the comfort that God rules, and God redeems; and let this comfort give us a tranquil faith in God, and a resolute determination to perform those practical duties which in this emergency he prescribes. If so, it will be with no mere flutter of languid dependence, but in the courage of a determined and active heart, that, even in the clouds of this Thanksgiving day,—clouds which though sunlit by yesterday’s victory are still dark,—we lift up our voice in triumph, and cry, “In the shadow of thy wings will I rejoice.”