I find from this author, looking farther into his history, that previously to the order of the court at Dorchester, which did nothing more than enjoin a more strict execution of the original plan, which was that of military preparation and defence, some of the settlers had been killed by the natives. The provocation which the natives received, is not mentioned. But it was probably provocation enough to savage Indians, to see people settle in their country with all the signs and symptoms of war. Was such a system likely to have any other effect than that of exciting their jealousy? They could see that these settlers had at least no objection to the use of arms. They could see that these arms could never be intended but against other persons, and there were no other persons there but themselves. Judging therefore by outward circumstances, they could draw no inference of a peaceable disposition in their new neighbours. War soon followed. The Pequots were attacked. Prisoners were made on both sides. The Indians treated those settlers barbarously, who fell into their hands, for they did not see, on the capture of their own countrymen, any better usage on the part of the settlers themselves; for these settlers, again, had not the wisdom to use the policy of the Gospel, but preferred the policy of the world.[17] "Though the first planters of New-England and Connecticut, says the same author, were men of eminent piety and strict morals, yet, like other good men, they were subject to misconception, and the influence of passion. Their beheading sachems whom they took in war, killing the male captives, and enslaving the women and children, was treating them with a severity, which, on the benevolent principles of Christianity, it will be difficult to justify."

[Footnote 17: P. 112.]

After this treatment, war followed war. And as other settlements were made by others in other states on the same principles, war fell to their portion likewise. And the whole history of the settlement of America, where these principles were followed, or where the policy of the world was adopted, is full of the wars between the settlers and the Indians, which have continued more or less, and this nearly up to the present day.

But widely different was the situation of the settlers under William Penn. When he and his fellow Quakers went to this continent, they went with the principles of Christian wisdom, or they adopted the policy of the Gospel instead of the policy of the world. They had to deal with the same savage Indians as the other settlers. They had the same fury to guard against, and were in a situation much more exposed to attack, and of course much more creative of alarm; for they had neither sword nor musket, nor pallisadoe, nor fort. They judged it neither necessary to watch, nor to be provided with ammunition, nor to become soldiers. They spoke the language of peace to the natives, and they proved the sincerity of their language by their continuance in a defenceless condition. They held out also, that all wars were unlawful, and that, whatever injuries were offered them, they would sooner bear them, than gratify the principle of revenge. It is quite needless to go farther into the system of this venerable founder of Pennsylvania. But it may be observed, that no Quaker settlers, when known to be such,[18] were killed, and, whatever attacks were made upon the possessors of land in their neighbourhood, none were ever made upon those who settled on the lands purchased by William Penn.

[Footnote 18: "The Indians shot him who had the gun, says Storey in his Journal, and when they knew the young man they killed was a Quaker, they seemed sorry for it, but blamed him for carrying a gun. For they knew the Quakers would not fight, or do them any harm, and therefore, by carrying a gun, they took him for an enemy." This instance, which was in after times, confirms still more strongly all that has been said on this subject. Quakers at this time occasionally armed themselves against the wild beasts of the country.]

It may not be improper to observe farther, that the harmonious intercourse between the Quakers and the Indians continues uninterrupted to the present day. In matters of great and public concern, of which I could mention instances, it has been usual with the Indians to send deputies to the Quakers for advice, and the former have even been prevailed upon by the latter to relinquish wars, which they had it in contemplation to undertake. It is usual also for some of these to send their children to the Quakers for education. And so great is the influence of the Quakers over some of these tribes, that many individuals belonging to them, and now living together, have been reclaimed from a savage life. These have laid aside the toilsome occupations of the chase. They raise horses, cattle, and sheep. They cultivate wheat and flax. They weave and spin. They have houses, barns, and saw-mills among them. They have schools also, and civilization is taking place of the grossest barbarism.

These facts, when contrasted, speak for themselves. A cabinet of Quaker ministers, acting upon the policy of the Gospel, has been seated in the heart of a savage and warlike nation, and peace has been kept with them for ever. A cabinet of other settlers, acting on the policy of the world, has been seated in the heart of nations of a similar description, and they have almost constantly, been embroiled in wars. If Christian policy has had its influence on Barbarians, it would be libellous to say, that it would not have its influence upon those who profess to be Christians. Let us then again, from the instances which have been now recited, deprecate the necessity of wars. Let us not think so meanly of the Christian religion, as that it does not forbid, nor so meanly of its power, as that it is not ante to prevent, their continuance. Let us not think, to the disgrace of our religion, that the human heart, under its influence, should be so retrogade, that the expected blessing of universal peace should be thought no improvement in our moral condition, or that our feelings under its influence should continue so impure, that, when it arrives, we should regard it not so much a blessing, as a cures. But let us, on the other hand, hope and believe, that, as an opposite and purer policy is acted upon, it will do good to our own natures, good to the peace and happiness of the world, and honour to the religion of the Gospel.

SECT. VIII

Subject finally considered—Authors of wars generally justify their own as defensive—and state that, if any nation were to give up the practice of war, or to act on the policy of the Gospel, it would be overrun by others, which acted upon the policy of the world—Reason to believe, that such a nation would be held in veneration by others, and applied to by them for the settlement of their disputes—Sentiments of Bishop Butler in a supposed case—Case of Antoninus Pius—Conclusion.

Having now said all that I intended to say on the supposed necessity of wars, I shall for a short time direct the attention of the reader to two points, the only two, that I purpose to notice on this subject.