COLLECTION OF SERMONS

FROM SOME OF THE

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John H. Livingston, D.D., S.T.D. ( 1746-1825 )

Yale, 1762, doctor of Theology, Univ. Utrecht, 1770, President, Rutgers Univ., 1784-1825.

Pp.406 ff, The New York church and the American Revolution.

Page 410-- The religion of Jesus the only hope of the nation. Our true National Treasure !

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JOHN LIVINGSTON, D.D. S.T.P.

One of the Ministers of the Reformed Dutch Church, city of New-York.

Exodus xx. 24.

A SAVIOUR was early revealed. Immediately after the fall the promise was given to our first parents, in a short, but very comprehensive sentence against the serpent. I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel. This was afterwards gradually unfolded through all the preparatory discoveries of succeeding ages; and its important meaning illustrated by many additional declarations, which all pointed to the blessed Redeemer.

* This Sermon was preached, July 4, 1790, in the new, or middle Dutch Church , which had been ruined during the war, and having been repaired, was that day dedicated anew to the service of God.

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A character so singular and. eminent, ought to be fully ascertained by every mark of distinction. His church must know at his corning, for what end he appeared; and be able to discriminate him from all others. To answer this purpose, the wisdom of God is conspicuous, in separating Israel as a particular nation, to preserve the truths of revelation, and be the peculiar people from whom the Saviour, as to the flesh was to spring, who is God over all, blessed for ever more.

But to set apart a nation, in such a manner as to prevent a mixture with the rest of mankind, and answer the great designs respecting the Messiah, it was necessary a government should be constituted of a very singular kind: a government, which would bind the conscience in religion, as well as the conduct in civil affairs: A government, in which the church and state would be perfectly incorporated, and the neighbors of both societies be united under the same code of laws. This could only be done by a theocracy. No human constitution could possibly effect it.— The sacred rights of conscience can never be delegated by any people to their rulers; nor can the magistrate assume the prerogative of enforcing uniformity in doctrines or worship, without injustice and tyranny.

Fifty days after the departure of the children of Israel from Egypt, they arrived at Mount Sinai. There the covenant was formally ratified, between

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God and them: and their government completely organized. On that occasion, an august display of the divine presence was made, superior to any that was ever before exhibited on earth, or will probably be again until, the Lord shall descend from heaven with a shout, with the voice of the arch-angel, and with the trump of God. There were thunderings and lightenings and a thick cloud upon the mount, and the voice of the trumpet exceeding loud, and Mount Sinai was altogether on a smoke; because the Lord descended upon it in fire, and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.

From the midst of this tremendous scene, the sum of the moral Law was aloud proclaimed to Israel. The remaining parts of the legislation, at the express request of the people; were communicated to Moses first, and, by him, brought down to them. The words of the text, which follow shortly after the ten commandments, are a promise annexed to the law, which respected the altar. An altar of earth thou shalt make unto me, and shalt sacrifice thereon on thy burnt offerings, thy sheep and thine oxen : In all places when I, record my name 1 will come unto thee and bless thee. A gracious promise ! calculated to direct the Israelites to an acceptable service, and encourage them to persevere in their faith and worship but a promise which refers to the church under the New Testament dispensation, as much as to that under the old.

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There is but one Saviour, and one covenant of grace, whereby sinners can obtain eternal life. There is also but one church, founded on that covenant, however various it may have been in its outward forms. Whatever was, therefore, an essential promise of that covenant to Israel, is equally so to as; and, in this extent I shall now consider the text.

There is, perhaps, no passage in the sacred oracles more applicable to our present situation, or better suited to excite in your minds proper exercises upon this solemn occasion. In all places where 1 record my name, 1 will come unto thee and bless thee. Words replete with instruction and comfort ! Words which clearly determine what constitutes a true church, and what blessings we may hope to obtain in the sanctuary ! Confident as I am of your usual attention, I need not fear trespassing upon your patience, while I discuss a subject in which you are deeply interested, and for meditating upon which, with eager expectations, you are now expressly come. The Lord bear witness to his own word, and make it the first fruits of a plentiful harvest, in this house! To understand the text, it will be necessary to know,

I. What is meant by recording the name of the Lord in anyplace. And then,

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dependence upon divine aids I purpose to explain₁ and apply.

First—I must shew you what is meant by the Lord’s recording his name in any place. GOD has not left himself without a witness. The invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead. The brightest evidence of his existence and attributes, are engraved on every object around us. The heavens declare the glory of God, and the firmament sheweth forth his handywork. But something particular is designed in the text. The name of the Lord is mentioned with singular emphasis; and some places are distinguished from others, by their relation to that name. Let us investigate both these.

t. With respect to the former; by the NAME OF THE LORD is often understood, God himself, or the display of his infinite perfections in those works, whereby he makes his being and nature known.— Thus Psalm xx. i. The Lord hear thee in the day of troub1e, the name of the God of Jacob defend thee. So Psalms xxix. 2. Xxxix. 3—I Tim. vi. i. And thus also in the third precept of the decalogue: Thou shalt not take the name of the Lord thy God in vain. But the NAME of the Lord, when used in a particular reference to the covenant of grace, always represent God considered as a REDEEMER; and expresses his divine perfections, as they are gloriously displayed in the salvation of sinners. This

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is ascertained from that memorable passage in the 34th chapter of Exodus us, where the Lord Is said to have proclaimed his name to Moses. And the Lord descended in the cloud, and stood with him there and proclaimed the NAME OF THE LORD; and the Lord passed by before him and proclaimed the LORD, the LORD God merciful and gracious , long-suffering ; and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgressions, and sins, and will by no means clear the guilty.

This was the blessed name implied in the first promise of a Saviour in paradise, and was the only foundation on which the worship of sinners could be built. In the earliest age of the world it was thus understood, Then began men to call upon the name of the Lord. As soon as their numbers were sufficiently increased, they began, as a church, in a public manner, to worship the Lord, AS A GOD OF SALVATION, through the promised Messiah.

The knowledge and profession of this sacred name continued in the world, until infidelity and wickedness had gradually effaced the truths of revelation, and threatened, at last, wholly to extirpate the worship of God. Noah; who was a preacher, and heir of the righteousness which is by faith, preserved the treasure. He conveyed it to his posterity, who survived the flood; and revealed religion was universally acknowledged, until ignorance and enmity a second time made a formidable opposition, and mankind began again to degenerate into idolatry and profaneness.

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The calling of Abraham, and entailing the promise upon his family secured the doctrines of grace, and perpetuated the true worship of God. To that patriarch the Lord confirmed his name.—Fear not Abram, I am thy shield and exceeding great reward—I am GOD ALMIGHTY—a God unto thee, and to thy seed after tbee. -Upon the separation of Abraham to a special interest in the promise, two great privileges were granted to him. The first was, that, according to the flesh, he should be the father of the Messiah, who was the life of the covenant, the origin and cause of all the blessings contained therein. The second was, that the faith of Abraham; whereby he became personally interested in the covenant, should be a pattern of the faith of the church in all generations.; so that none should ever be real members, or partake of its blessings, but by the same faith which Abraham exercised.. It is upon account of this, that be is father of all, them that 6elieve and the heir of the world. It is in this respect that, in the covenant made with him, the basis of the church, for all future ages, was fixed. Wherever that covenant is established, and with whomsoever it is confirmed, there is a church, and to them all its essential privileges appertain.

It was the distinguishing happiness of Israel to enjoy these privileges. Notwithstanding the frequent instances of depravity in that nation, there were always some, and often many among them,

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who possessed the faith of their father Abraham, and inherited the blessings of the covenant; Previous to the departure of the people from Egypt, the NAME OF THE LORD was expressly made known and explained, as the foundation of the whole Mosaic economy. And Moses said unto God behold, when I come unto the children of Israe1, a₄nd shall say unto them; the God of your fathers hath sent me unto you, and they shall say unto me, what is his name? What shall I say unto them? And God said unto Moses, Say THAT I AM THAT I AM: And he said, thus shalt thou say to the children of Israel, I AM hath sent me unto you And God said, moreover unto Moses, Thus shalt thou say unto the children of Israel, the Lord God of your fathers, The God of Abraham, the God of Isaac and the God of Jacob, hast sent me unto you: this is MY NAME for ever, and this is my memorial unto all generations. Of this, Israel was again admonished, Exodus xxiii. 20, 21.—with which compare. 2 Cor. iv. 6. It was also enjoined upon the high-priests continually, to put that name, by their very forms of blessings upon the people—Numb. vi. 27.

There is no necessity of detaining you with any observations upon the particular titles, by which it hath pleased God to distinguish himself in the Old or New Testament. The word JEHOVAH is the most expressive and is absolutely incommunicable. It denotes his essential and independent being, and has an immediate relation to the covenant of grace. It points, with all the others, to the

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same important center and designates the Supreme as a reconciled God in the Mediator. This is, the sum and scope of divine revelation. This is his Name; and this is his memorial. Believers, under the Old dispensation, considered it in that light. When they mentioned the name of the Lord, as a plea, or an invocation in prayer, they comprised what we, now intend, by naming the Redeemer, or calling upon God as the God and Father of our Lord Jesus Christ. All, therefore; that is implied in the redemption of sinners, and which is, perhaps expressed in fewest words, by saying with the Psalmist—Psalm lxviii. 19. that God is THE GOD OF OUR SALVATION,

The words might be rendered, in all places where I shall fix the memory of my name: or, in all places where 1 shall make my name to be invoked. The Chaldaic paraphrase has it, in every place where I shall make my majesty to dwell. The phrase, agreeably to either of these translations, evidently refers to the public worship of God, and has respect both to the place when, and the manner in which it was to be celebrated. The blessing was not

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indiscriminately located in every spot where any of the tribes might determine to fix a sanctuary; nor did God promise to be propitious to every kind of worship they might choose to celebrate, but only to such place, as he should designate, and such worship as should be performed according to his appointment.

It is well known, that the tabernacle was the place of public worship, which God, exclusive of all others, determined for the Israelites, while they were in the wilderness. After they had possession of the promised land, the ark of the covenant was lodged at Shiloh, and there, for a long while, the people celebrated divine service. When the temple was finished, Jerusalem was fixed upon as the permanent seat. To that place the tribes were obligated go up, and thrice every year all the males were there to appear before the Lord. After the captivity in Babylon, the privileges of the sanctuary were again restored. A second temple was built by Zerubbabel, and Israel continued to worship at Jerusalem until the Messiah came.

If you now, enquire, how the name of the Lord was RECORDED in all these places, and by what means it might be said that, he made himself to be there remembered as the God of Salvation? We refer you, for a general answer, to the genius and scope of the Mosaic institution. The covenant of Sinai, that whole dispensation, was not only subordinate to the covenant of grace, but it had an

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immediate respect to the Messiah, and was subservient to his coming. The types and ceremonies —the religious rites, and all the various parts of their worship, were instituted of God himself for the express purpose of confirming the faith of Ls church, and they all pointed to the blessed Jesus, as the end of the law. By these, therefore, the name of the Lord was recorded in Israel, and the worship, performed in the sanctuary, served to perpetuate the memory of Jehovah as the God of Salvation.

But this great end was more especially attained by the SACRIFICES and burnt-offerings, which formed an essential part of their worship in Israel. Abstractly considered, and without any reference to the divine appointment, there is, indeed, nothing instructive, or even rational, in spilling the blood of a beast, or offering either the vegetable or animal creation as a part of religious service.— It is easy for infidels, upon the subject, to shew their enmity against revealed religion by arguing:

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offices, the genera! notion of sacrificing is altogether as extraordinary as it appears to have been universal in the world." But however strange and improper sacrifices may appear to superficial observers; yet, when they are considered as commanded of God, and calculated to represent and confirm the great benefits he designed to confer upon sinners, through the Saviour, they must be acknowledged to be a rational and divine service. They cannot, it is true, be ingrafted by the religion of nature into the worship of sinless creatures. Had man not fallen, a victim had never bled. Tile idea of an expiation, where there is no guilt, is incompatible. But the religion of sinners is founded upon the relation they sustain to God as their Redeemer. They cannot approach him without a mediator and the intervention of an atonement. A sacrifice, therefore, either in the type or the archetype, is absolutely essential in their worship. It was a consciousness of guilt which prompted the desire of satisfying divine justice by some offering, or rather a tradition respecting the Saviour, which was the source of sacrifices among the heathen nations, and the practice cannot be accounted for upon any other principle. But in Israel, where the truths of revelation were preserved, and sacrifice had the sanction of a new and immediate appointment, they constituted a noble and instructive part of divine worship. Believers were then looking for the appearance of the promised seed, who was not yet come. What could be

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better calculated to assist their faith—to establish their hope, and instruct them in the method of salvation, than to be commanded of God to substitute a bloody offering in their own stead, and thus transfer the legal guilt and punishment upon a sacrifice? In this act of worship, the bleeding lamb and smoking altar directed them to the promised surety, the precious Lamb of God, who, by his sufferings and death, was fully to atone for his people, and, by one perfect sacrifice, became the author of salvation unto all that obey him. Thus, by the manner in which the solemn worship was celebrated in those places, the Lord recorded his name in Israel, as a God of Salvation. In this way the saints of the Old Testament-dispensation had their graces drawn into exercise. They lived by faith; and the apostle, in his epistle to the Hebrews, assures us, that they also died in faith, not having received the promises, but having seen them afar off, they were persuaded of them, and embraced them.

When the Messiah came, a new dispensation commenced. The object for setting apart a distinct nation, under a theocracy, was fully obtained. The necessity of a singular government no longer existed. The separating wall was consequently broken down, and the peculiarities of the Mosaic worship and polity were totally abrogated. Now there is no distinction of nations, nor is there any place particularly assigned by divine appointment for public worship. The hour cometh, said

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our Lord to the woman of Samaria, when ye shall neither in this mountain, nor yet at Jerusalem. worship the Father; the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth; for the Father seeketh such to worship him. Wherever the people of God unite in spiritual worship, the blessing is secured. Where two or three are gathered together in my name, there am I, in the midst of them. A gracious word! which reaches to every place where his children may be engaged in the duties of religion;. and extends the text, in its fullest import, to the churches under the New Testament dispensation, as much as formerly, to the tabernacle or temple, to Shiloh or Jerusalem.

But what constitutes a church within the meaning of the text? The mere assumption of the title without possessing the essentials requisite to give existence to a true church, will surely not suffice. It is possible to have the form of godliness, and yet to deny the power thereof. It is possible to retain the name, and yet to depart even from the form, so far, that little or nothing of the doctrine or worship peculiar to Christianity is found.— This renders it necessary to enquire, what it is records the name of the Lord in any place of worship under the New Testament, and by what unerring characteristic such a place may be distinguished from all others? Let it suffice upon this important and extensive enquiry, in order to reduce it to the limits of the present hour to reply, first, in a

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negative view; that the name of the Lord, under the present economy is not recorded—by types and shadows, the sacrifices and legal ordinances which formerly constituted a proper and acceptable service. The law was given by Moses, but grace and truth came by Jesus Christ. A free, a filial, and a spiritual worship is most suitable to the privilege and dignity of the New Testament church. Again, it is not any exclusive national establishment, or the partial favor of civil rulers, that can constitute a church. Denominations, in principle and worship very contrary to each other, have been adopted in different nations, without obtaining thereby the least weight in the scale of truth or becoming the church of Christ because they were the church of the magistrate. An union between the church and state, however artfully contrived to suit the genius of civil government, or ingeniously defended to apologize for usurped privileges, is, under the present dispensation, absurd and impossible—it is of human invention, and has often prostituted the most sacred things, by making them subservient to mere political views, to avarice, or the lust of domination. Again, it is not the magnificence of a building, the shew of wealth, or any ostentatious ceremonies, which can record the name of the Lord among a people. The house is not the church, and parade is not worship. These may all originate from improper principles, and be monuments of pride and superstition, instead of an acceptable service in spirit

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and in truth. Lastly, it is not a worship dictated solely by the religion of nature, or the legal spirit of the covenant of works, without an immediate and particular regard to the blessed Mediator, that can possibly commemorate the God of Salvation. Wherever the distinguishing truths of the gospel are omitted, or lightly passed over, and social duties, however important and necessary, are only inculcated to the neglect of what we owe to God, and to the Saviour; there the most essential and constituent parts of a New Testament-church are wanting; and such places of worship are not within the promise of the text. The name of the Lord is not recorded there.

But, in a positive view, if you enquire in what it consists, or where it may be said the sacred name, under the New Testament, is recorded? We reply—it is there where the doctrines of grace, and what essentially relates to the salvation of sinners, through the imputed righteousness of the precious Saviour, are firmly believed and openly professed. It is there where these truths are plainly and boldly preached by the ministers of the gospel, and divine worship is conducted upon evangelical principles, A crucified Jesus, and eternal life in him, constitute the glad tidings of great joy. To be renewed by the Holy Spirit, to repent of sin, and believe in the Son of God, are the great requisitions and promises of the gospel: and self— denial, humility and holiness in all its branches

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are the fruits of that faith which works by love and purifies the heart where these truths are faithfully, taught, and where these things are experienced and practiced, there is a church. There the name of the Lord, as a God of Salvation, is recorded. A church thus constituted, although attended by the poor, although assembled in a building destitute of colonnades, engravings and ornaments, is more glorious, more acceptable in the sight of God, than the most stately temple, and illustrious audience, where these doctrines are not honored. To this permit me to add, (and

the bare mention of them must suffice) the due administration of the sacraments; and, an impartial use of the keys of discipline in excluding unworthy members. Wherever all these are found, whether in a thronged city, or a waste forest, amongst the highest, or the lowest ranks in society, there God will meet with his humble supplicants, and make them joyful in his house of prayer. To such worshippers the promise in the text is made, and to all such places he will come and bless his people.

Before we proceed to consider the precious promise, it deserves our notice, upon this first part of the subject, that while the things we have been speaking of are to be viewed as matters of duty, with respect to us, they are primarily to be considered as originating wholly from God, and must be received as his gift. I record my name, saith the

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Lord—And it is so—it is of his sovereign good will that a Saviour is provided for fallen men and not for fallen angels. It is of the Lord that there is a church preserved on earth, notwithstanding all the opposition of the gates of hell; and it must be ascribed to his grace, that in any place, and among any people, his truths are faithfully preached, and spiritual worship is celebrated. I might add, it is of him that a people find a pure desire to build a house for his service; and it is he, in his good providence, who puts it in the power of their hands to finish the work. Except the Lord build the house, they labor in vain that build it . But let us attend to the promise, and consider,

II. The import of these words, I will come unto thee, and bless thee.

The blessing of the Lord is always upon his people in every place. He hears their prayers in secret, and in their families. He has never said to the seed of Jacob, seek me in vain. But to public worship peculiar mercies are annexed. He loves the gates of Zion more than all the dwellings of Jacob. For the Lord hath chosen Zion—he hath destined it for his habitation. This is my rest for ever—here will 1 dwell, for I have desired it.. I will abundantly bless her provision: I will satisfy her poor with bread. I will also clothe her priests with salvation, and her saints shall shout aloud for joy. The ordinances of his house are positive institutions for promoting his glory in the world. These he has appointed as the

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ordinary means for converting sinners, and edifying his faints; and these, in an especial manner, he will own and bless.

1. I WILL COME—this is the promise: 1 will come where I record my name. -God is never absent—he compasseth our path and our lying down, and is acquainted with all our ways. He is not far from every one of us, for in him we live, and move, and have our being. He is no local deity, like those of the idolatrous heathen. He is confined to no spot—the heaven is his throne, and the earth is his footstool. All nature is his temple—all space his abode-—every living thing is the workmanship of his hand, and his providential care and tender mercies extend overall his creatures. But he is near to his people in a sense more exalted, than the ordinary cares of Providence imply. He is their reconciled God and Father; they are his chosen whom he loves—his treasure—his jewels; a people formed for himself, to shew forth his glory. He is said, therefore, in the style of scripture, to come to his church, because he there gives the most distinguishing proofs of his gracious presence, and exhibits the most unequivocal evidences of his love and divine approbation. Remarkable to this purpose are the promises with respect both to the tabernacle and the temple. In relation to the former, see Exodus XXIX. 43, 44, 45. And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory. I will magnify the tabernacle of the

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congregation and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest’s office. And I will dwell amongst the children of Israel, and will be their God. In regard to the latter, 2 Chron. vii. 12—15, 16. And the Lord appeared to Solomon by night., and said unto him, I have heard thy prayer, and have chosen this place to myself an house of sacrifice. Now mine eyes shall be open, and mine ears attent unto the prayer that is made in this place. For now have, 1 chosen and sanctified this house, That my name may be there for ever, and, mine eyes and mine heart shall be there, perpetually.

A cloud by day, and a pillar of fire by night were tokens of the divine protection to the whole camp of Israel.. These directed the people in the wilderness where to bend their course, and when to pitch their tents. But the ark of the covenants with the mercy seat between the cherubims, were the AUGUST SYMBOLS of the more immediate presence of God in the sanctuary. Under the New Testament, agreeably to the present spiritual economy, the divine presence is not accompanied with such visible emblems; but it is not the less real, efficacious, and comfortable. In both dispensations The name of the city remains JEHOVAH SHAMMAH, the Lord is there. The blessed Redeemer, since his resurrection and triumphant ascension, is no more on earth, with respect to his human nature₁ but with respect to his Godhead, majesty, grace and spirit, he is at no time absent from us. At his departure

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he said—lo! I am with you always, even unto the end of the world—And it is even so. The amen—the faithful and true Witness still holds the stars of his church in his right hand, and walks in the midst of the golden candlesticks. The springs of Zion are all in him ; and glorious things are for ever continue to be spoken of the city of God—the Highest himself shall establish her, and God is known in her palaces for a refuge. All this is implied in the text before us, and expressed in one general term—I WILL BLESS THEE. Let us examine this second part of the promise.

2. The blessing here intended cannot refer to sensual enjoyments, nor mean the riches, pleasures and comforts of this life. Our Emmanuel hods out no Mahometan paradise to his followers, nor is his kingdom of this world. The church of God is formed on nobler principles, and far higher purposes—Blessings of a superior nature are in store for her. The kingdom of God is not meat, or drink but righteousness, and peace, and joy in the holy ghost. Great peace have all they who love his law ; but they may, nevertheless, suffer great tribulation, and, be exposed to many afflictions here.—Under the theocracy, civil and domestic mercies were promised, but these were only the appendages of the covenant of grace suited to that dispensation, and constituted no part of its essential benefits. The promise in the text refers principally to SANCTUARY BLESSINGS. Those great and good things

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before mentioned, for the obtaining of which the ordinances of the sanctuary were especially instituted.

That the Lord conferred these blessings upon his church, under the Old Testament, is evident from his word. Notwithstanding the provocations of Israel, and the severe judgments which their sins very frequently brought upon them; yet he remembered his covenant, and his presence was not wholly removed. The oracles of truth were preserved inviolate, and spiritual Israel, the elect people of God in each succeeding generation, were converted, comforted, and finally saved. When the old dispensation had done its work, it resigned over to the new, the memory of the sacred name, and a glorious ERA commenced. Zion rejoiced in her sudden prosperity, and became invested with extensive blessings. What these blessings are, as they refer to us, is of more importance now to ascertain.

The apostle sums up the whole, in saying to the .Ephesians—He hath blessed us with all spiritual blessings, in heavenly places, in Christ Jesus. And with respect to sanctuary privileges, he asserts the superior excellency of the New Testament above the Old, to the Corinthians—If the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. The veil is done away in Christ, and we all, with open face, beholding, as in a glass, the glory of the Lord are changed into the same

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image from glory to glory, even as by the spirit of the Lord. The borders of Zion are now enlarged— the church is no longer as a child under age, but enjoys a glorious liberty—access is opened into the holiest by the blood of Jesus—by a new and living way which he hath consecrated for us. Believers obtain the nearest approach to heaven, which, on this side of the world of spirits, will, or can be granted.— The New Testament is the last and highest economy of graces and its holy institutions are amply fitted to prepare the faints for the immediate vision and fruition of God in glory.-

But it is necessary to descend to particulars, and enquire, with respect to gospel churches, "when the Lord may be said to bless his people where his name is recorded," agreeably to the import of the text? Without enumerating all the mercies comprised in the promise, let it suffice to answer:

1. The Lord blesses his churches, when he gives them a pure and faithful M1NISTRY—When he raises up men, who have experienced the power of the truth upon their own hearts; who believe what they preach, and shudder at making the pulpit the theatre of their own praise, or private interest.— He sends a blessing when he sends laborers into his harvest, who, unbiassed by worldly fears and hopes, continue resolute in every part of duty, inflexibly honest, and exemplary in their conversation. Such men were promised: I will give you pastors according to my heart, which shall feed you with knowledge

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and understanding. Thine eyes shall see thy teachers. Such men are blessings to the churches. By taking heed to themselves, and all the flock, they hold forth the word of life, with the prospect of success, and will have cause to rejoice in the day of Christ, that they have not ran in vain, neither labored in vain. It is by the ministry of men, it pleases God to call sinners to his communion, and accomplish his designs of love. He has committed the treasure of the gospel into earthen vessels, that the excellency of the power may appear to be from him. The gifts, therefore, for the ministry, which the exalted Savior bestowed from his throne, are represented by the apostle, as a principle blessing conferred, upon the church. When he ascended up on high, he led captivity captive, and gave gifts to men. He gave some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.

2. The Lord blesses his church when, in his good providence, he preserves his people together in mutual PEACE, and prevents confusion, animosities and schisms. Behold, how good and how pleasant it is for brethren to dwell together in unity; it is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments. As the dew of Hermon, and as the dew that descended upon the mountains of Zion, for there the Lord commanded the blessing, even life forever more.

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3. But especially he blesses his people in the place where he records his name, when he bestows that blessing of all blessings, the HOLY SPIRIT.— When he pours water upon him that is thirsty, and floods upon the dry ground. Then the light of Zion breaks forth as the morning, and her health springs forth speedily. The wilderness is glad; the desert rejoices, and blossoms as the rose. This brings the truth with power to the consciences of sinners—alarms the careless and profane, and directs them, agreeably to the written word, to fly for refuge to the hope set before them. This establishes his own people in their most holy faith—calls forth their graces into exercise, and enables them to adorn the doctrines they profess, by a holy life and conversation. He comes with a blessing, when be breathes upon the slain, that they may live; when he makes his house a Bethel, administers consolation to his mourners, and grants them fellowship with the Father, and with his Son Jesus Christ. These, and what is inseparably connected with these, constitute the principal blessings conferred in the sanctuary. Thus his children, who are born in Zion, are fed by the ordinances, as in green pastures. Thus they are enabled to go from strength to strength, until they shall appear without spot or wrinkle, prepared to join the general assembly and church of the first— born, which are written in heaven. But I must not omit.

4. THE PROTECTION AND DEFENCE of the Most high, whereby he preserves his churches in the

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enjoyment of their privileges, and continues his blessing from the fathers to the children. The Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and The shining of a flaming fire by night; for upon all the glory shall be a defence.—This shall be written for the generation to come, and the people which shall be created shall praise the Lord. The children of thy servants shall continue, and their seed shall be established before thee. While his name continues to be faithfully recorded, his churches may expect the continuation of the blessing. But if they become lukewarm, if they depart from the faith, or degenerate into immoral practices they have reason to fear a suspension, if not a total loss of the promised mercies: And wo to a people when God departs from them! The message brought by Azariah the son of Oded, is replete with instruction and very alarming. Hear ye me Asa, and all Judah and Benjamin, the Lord is with you while ye be with him; and if ye seek him, be will be found of you ; but if you forsake him, he will forsake you. Agreeably to this rule, God addressed the people, Jer. vii. 12. Go ye now unto my place which was in Shiloh, where I set my name at first, and see what I did to it, for the wickedness of my people Israel. Those, therefore, who enjoy the gospel, must not be high minded but fear. For if God spared not the natural branches, the seed of Abraham according to the flesh but broke them off because of unbelief, let Gentile sinners take heed, lest he also spare not them.—.

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What was addressed to the church of Ephesus, Rev. ii. 5—7. May be considered as spoken to all in a similar situation: Remember, therefore, from whence thou art fallen, and repeat, and do the first works ; or else I will come unto thee quickly, and will remove thy candlestick out of his p/ace, except thou repent. HE THAT HATH AN EAR, LET HIM HEAR WHAT THE SPIRIT SAITH UNTO THE CHURCHES.

After explaining the subject, it only remains, before I proceed to the application, that I detain you a few moments, in shewing the actual accomplishment of the promise in the text. That it was verified under the Old Testament, we have sufficiently seen; and the outlines of its fulfillment under the new, are easily drawn.

At the beginning of the dispensation, on the day of Pentecost, the name of the Lord was gloriously recorded. He came agreeably to his promise, amid dispensed his blessing. Three thousand were converted under one sermon; and these were only the first fruits of a great and plentiful harvest. Throughout the whole primitive gospel ministry, the most evident tokens of the divine presence, and a concurring blessing, were uniformly exhibited. God was with his servants, and bore them witness with divers signs and wanders, and there were added to the church daily. Such as should be saved.

In every succeeding age the great Jehovah has remembered his inheritance. The blessing has

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been more copious at one time than another, but the promise has never totally failed. Under the persecutions of Imperial Rome, the Lord did not withdraw from his afflicted Zion. He gave his people strength equal to their day. He made the blood of the martyrs to prove a seed to the church; and caused the gospel finally to triumph, against all the powerful efforts of Pagan superstition and cruelty.

During the long and dark period of anti-christian tyranny, when a train of fiery trials attended the faithful followers of the Redeemer, the presence of the Lord was abundantly experienced,

and the promise sweetly accomplished. His little flock, hemmed in on every side by devouring wolves, obtained, in their pious assemblies, such confirmations of their faith, and such exalted consolations and encouragements, as rendered the church of Christ, even while groaning under the fiercest hatred of the church of Rome, a witness for the truth expressed in the text.

Since the happy reformation, in different nations where his name has been recorded, the Lord has often manifested his glory and majesty, by astonishing displays of his presence and power in the sanctuary. And where the rich out-pourings of his spirit have been suspended, he has still continued, by his more ordinary blessings, to be as the dew unto Israel. At all times he has fulfilled his gracious promise, and made himself known in

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Zion, as a God of Salvation. In this testimony, his people on every coast, and in every age, unite.

This also we ourselves can witness this day. With us his name is recorded within these walls—he has formerly afforded us his presence. Here, in this very place, as well as in our other sanctuaries, he has often come and dispensed his blessing.

I have shewn you what we are to understand by the name of die Lord, and what is implied in his recording that name in any place. I have also pointed out the peculiar blessings promised to the sanctuary, and the faithfulness of God in accomplishing his word. Suffer me now to apply the subject. And,

First, We learn, "that the Son of God, from the beginning to the end of the world, gathers, defends, and preserves to himself, by his spirit and word, out of the whole human race, A CHURCH, chosen to everlasting life, and agreeing in true faith. * This church is but one, considered in its relation to the exalted Redeemer, the Head and King of Zion. It consists of many members. Millions are already in heaven, and constitute that part which may be called the church-triumphant. Millions are now on earth, who compose the church— militant. And millions more will yet be gathered, even as many as the Lord our God shall call.

Interesting observations might be deduced from this subject, respecting the love of God towards his

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people—the safety of Zion—the communion of saints, and the discipline and government of the church. It might be proper, also attend to the marks of a true church—the distinguishing characteristic of a member, and the peculiar obligation upon all who enjoy the privileges of the sanctuary to preserve them pure, and to be found faithful. — But it is impossible at present to enter upon these. I can only remind you, that you have seen it is not a mere form of words, or any ceremonies in the visible church that can dedicate a temple to God, or render any building a consecrated sanctuary. Nothing less than recording the name of the Lord by sound, evangelical doctrine, and worshipping in spirit and in truth, can insure the blessing.

Secondly, We learn, there is forgiveness with our God, that he may be feared; and thus a foundation laid for TRUE AND SPIRITUAL WORSHIP. The great object of religious adoration is clearly revealed, and a glorious way opened for our return to him. All the angels in heaven worship God, and they cease not day nor night in ascribing the homage, praise and thanksgiving, which are due to his holy name. Should we not, then, esteem it an unspeakable blessing and honor to be permitted to join in such exalted service? Ought we not to rejoice in liberty of access to the Father of our Spirits, who, in sovereign mercy, has made himself known as the God of Salvation? It is in this faith, and with views and exercises founded upon these

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principles, that we adored the great Jehovah in those prayers, with which divine service was just now opened in this house; and with this worship, in spirit and in truth, HIS NAME IS NOW RECORDED in this place.

Thirdly, We see, that the doctrines of the gospel, like their divine Author, are the same yesterday, to day, and for ever. Larger measures of knowledge, and of the Spirit, may have been granted under one dispensation than another, but the nature and properties of saving-faith are ever the same. The great Redeemer has always been precious to his people; and, in their Emmanuel, all the saints have ever found both righteousness and strength. Know then, my brethren, the God of your Salvation; and remember, that the PERFFCT RIGHTEOUSNESS OF CHRIST is the sole meritorious cause of the justification of a sinner, and the basis on which every blessing in the SANCTUARY, as well as all your hopes for eternal life, are founded.— This righteousness the Son of God has wrought out, by his active and passive obedience, for all his people: This they receive by faith; and this the Father imputes to them, as he imputed to Christ their sins. He who knew no sin, says the apostle, 2 Cor. V. 21 was made sin for us, that we might be made the righteousness of God in him. But how was Christ made sin for us? Not surely by partaking in our depravity, nor having any sin inherent in himself; but, by having our sins imputed to him, that

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he, as a sin offering and sacrifice, might atone for them. In like manner we are made righteous in him, not by any inherent righteousness in ourselves, but by having his righteousness imputed to us. The name by which he was known, under the Old Testament-dispensation as well as the New is the Lord our-righteousness. Jer. xxiii. 6. But in what way can the righteousness of Christ become ours? It must be so inherently or irnputatively— There is no other alternative. But, is it inherently ours? Certainly no, for it is expressly opposed to all inherent righteousness in us, Phil. iii. 6. Nor can that be inherent in us, which was performed by Christ. It is, therefore, OURS by imputation. Wherefore God is said to IMPUTE righteousness without works. This is that righteousness of God which is manifested without the law, being witnessed by the law and the prophets. This is the righteousness of God, which is by the faith of Jesus Christ, unto all, and upon all them that believe. By faith we are justified, in as much as we receive the offered salvation by the hand of faith. Through faith we are saved, as there is no other way of appropriating to ourselves the righteousness of the surety, than by believing in him. But it is not for faith, nor any other work performed by us, or even graces wrought within us, that we obtain pardon for sin, and a right to eternal life. In the Redeemer alone God is well— pleased, and for his sake alone is become the God and Father of all who are united to his Son. Faith is his gift. and every grace is bestowed by him.—~

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This insures his glory in our justification, and is the only productive principle of sanctification in heart and life—of that inherent holiness which constitutes moral rectitude, and without which no man can see God. These are the doctrines we profess and believe. " We believe the Holy Ghost kindleth in our hearts an upright faith, which embraces Jesus Christ with all his merits, appropriates him, and seeks nothing more besides him. Therefore, we justly say with Paul, that we are justified by faith alone; or, by faith without works. However, we do not mean that faith itself justifies us, for it is only an instrument with which we embrace Christ our righteousness.— We believe that our salvation consists in the remission of our sins for Jesus Christ’s sake, and that therein our righteousness before God is implied. As David and Paul teach us, declaring this to be the happiness of man, that God imputes righteousness to him without works; and, therefore, we always hold fast this foundation, ascribing all the glory to God, humbling ourselves before him, and acknowledging ourselves to be such as we really are; without presuming to trust in any" thing in ourselves, or in any merit of ours, relying and resting upon the obedience of Christ crucified alone, which becomes ours when we believe in him. This is sufficient to cover all our iniquities, and to give us confidence in approaching to God; freeing the conscience of fear, terror, and dread. We believe, it is so far

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from being true, that this justifying faith makes men remiss in a holy and pious life, that on the

contrary, without it they would never do any thing out of love to God, but only out of self-love, or fear of damnation. It is impossible that this holy faith can be unfruitful in man—it is a "faith that worketb by love, and excites man to the "practice of those works, which God has commanded in his word. * It is by preaching these evangelical truths the name of the Lord, as a God of Salvation, is this day recorded in this house. And now witness these walls! which have often reverberated the joyful sound of peace on earth, and good-will to men. Witness ye columns! and thou lofty arch! renewed and decorated with that simple magnificence which becomes a temple under the New Testament. Witness ye angels! who, while invisible to us, are ministering spirits, sent forth to minister to the heirs of salvation, and who rejoice in the purity of our worship, and the conversion of sinners. And 0! be thou also witness exalted King of Zion! who holdest the stars of the church in thy right hand, and whose eyes are as a flame of fire; witness thou, if ever false doctrines are taught in this house—if ever we refuse to reverence thee! Great God of Abraham, our God and Father, to whom this building is again consecrated! Let Thine eyes be open toward this house night and day, even towards the place, of which thou hast laid, my name/ba/i be there. Make the priests to keep knowledge, and

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To these great purposes this building was formerly devoted, and for these important ends it is now raised from its ruins. But the mention of RUINS calls back our thoughts to past scenes, and present disagreeable ideas to our minds. When destruction is caused by the immediate hand of heaven—by earthquakes, storms, or fire, we are silent before God, and dare not reply. But when men have been the instruments, it is difficult, although proper, to look up to the over-ruling power, and forget the interposition of the means. I dare not speak of the wanton cruelty of those who destroyed this temple, nor repeat the various indignities which have been perpetrated. It would be easy to mention facts which would chill your blood! A recollection of the groans of dying prisoners, which pierced this ceiling; or the sacriligeous sports and rough feats of horsemanship* exhibited within these walls, might raise sentiments in your minds that would, perhaps, not harmonize with those religious affections, which I with, at present, to promote, and always to cherish.

The Lord has sufficiently vindicated our cause, and avenged us of those who rose up against us.—

* This church was, during the first part of the war, made a prison, and afterward turned, by the British troops, into a riding school.

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He girded our Joshua for the field, and led him, with his train of heroes, to victory. Heaven directed our councils, and wrought deliverance.—Our enemies themselves acknowledged an interposing Providence, and were obliged to say, the Lord hath done great things for them while we repeated the shout of praise, THE LORD HATH DONE GREAT THINGS FOR US, WHEREOF WE ARE GLAD.

Through the long avenue of dangers. and perplexity, while discouragements, like dark clouds; were hovering all around, who could penetrate the gloom, and foresee, that God would so soon bring order out of confusion—so soon dismiss the horrors of war, and grant an honorable peace—a perfect revolution? Where was it ever seen, excepting only in Israel, that God took a nation out of the midst of another nation, with a mighty hand, and a stretched out arm? Who could have predicted, that from such indigested materials, with such short experience, and within so few years, an efficient, liberal, and pervading government would have been formed?—A station and rank is now obtained among the nations of the earth; and, if the full enjoyment of civil and religious liberty is a constituent part of social happiness—if the prospects of the rising importance, strength, and greatness of our new empire, are of any weight in the scale, we may safely pronounce ourselves, at this day, to be the happiest nation in the world. A nation where all the rights of man are perfectly secured. Without

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a monarchy—without hereditary nobility, and without an hierarchy. Hail, happy land! A land of liberty !—of science !—of religion! Here an undisturbed freedom in worship forms the first principle of an equal government, and is claimed as a birthright, which none of our rulers dare call in question, or control. Here no sect is legally preserved with exclusive prerogatives—the chief magistrate worships as a private citizen, and legislators, by their influential example, not by penal laws, prove nursing fathers to the church of Christ. In this happy and elevated situation, the ruins of our temples, and all we have sustained, appear a price too small to mention. We are more than compensated. We have forgiven, and we forget past injuries. God has abundantly made up for all our former griefs. When the Lord turned again the captivity of Zion, we were like them that dream. —When was our mouth filled with laughter, and our tongue with singing. We are a happy people—we feel and know that we are so. The labors of the husbandman prosper, and there is plenty in all our borders. Commerce is enlarged, and public credit established. The education of youth is universally patronized, and there is no complaining in our streets.— In safety we sit, every man under his own vine and fig-tree, and there are none to make us afraid.— With sufficient room to accommodate nations, and a government adequate to all the important purposes of society, we are not only at ease ourselves, but extend our arms, and cordially invite

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an oppressed world to come under our shade, and share in our happiness. Happy is that people that is in such a case! yea, happy is that people whose GOD IS THE LORD!—Whether we shall continue thus happy, will greatly depend upon our wisdom and justice—our industry and manners, but principally upon our faithfully recording the name of the Lord. According to the measure in which the religion of the blessed Jesus is honored and prevail; our land will be truly happy, and our liberty secure. This holy religion establishes the purest morality, and inculcates the reciprocal obligations which members of society are under to each other: It engages men of all ranks, by the highest sanctions, conscientiously to fulfil the duties of their station; and it is, without controversy, the surest pledge of the divine protection. The maintenance of this, in its purity, will most effectually establish our invaluable blessings and as this declines, our ruin will hasten. See the rule of Providence with respect to nations, Jer. xviii. 9,10. At what instant shall I speak concerning a nation, and concerning a kingdoms to build and to plant it; if it do evil in my sight, that it OBEY NOT MY VOICE, Then I will repent of the goad werewitb I said, I would benefit them.

While others, at our political anniversary, in their animated orations, employ all the powers of eloquence, to confirm your love of liberty, and, by enraptured views of civil blessings, touch with transport all the springs of life; I desire, with plainness

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of speech, but with a zeal becoming a minister of the gospel, to raise your views to heaven, and persuade you wisely to improve your precious privileges. Seven years are not yet elapsed since we returned to this city in peace. And lo! in less than seven years, two ruined churches have been, by us, repaired. The Lord hath strengthened our hands,, and given success to our efforts. Let a humble sense of our dependence upon him, and a recollection of his numerous mercies, call forth lively gratitude upon this occasion. Bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits. It is, my brethren, a circumstance which, upon our part, is altogether fortuitous, but it deserves your notice₁ that, in the direction of Providence, you have more than one object, upon this memorable Fourth of July, that claims your attention. While you glow with patriotic ardor for your country, and pour out fervent prayers for its rising honor and happiness; you are also exulting that the gates of this house are again opened to you. Enter into his gates with thanksgiving, and into his courts with praise; be thankful, unto him, and bless his name. With ardent prayers, and solemn vows, I know you now unite with me in this sacred exercise; and may your ardent prayers, and solemn vows be ratified in heaven! But suffer me, in faithfulness, to warn you against the deceitfulness of your hearts towards God; and to charge you to mingle a holy fear and trembling, this day, with our rejoicings. Remember Shiloh

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—remember what has already befallen this house; and never forget that you have to do with a holy God, who is jealous for his honor and worship:— Holiness becometh the house of God forever; and all who name the name of Christ must depart from iniquity. Keep, therefore, thy foot. when thou goest to the house of God, and be more ready to bear than to give the sacrifice of fools. When thou vowest a vow unto God, defer not to pay it, for he hath no pleasure in fools. Pay that which thou hast vowed.

With what humble awe and pious reverence should ministers of the gospel engage in the service of the sanctuary! Upon us, my venerable and respected colleagues, a new burthen is this day laid—to us a new door is opened! I congratulate you on this auspicious occasion, and hope we may view it as a token for good from the Lord. Let it encourage us to persevere and become more faithful in preaching a crucified Jesus, and inciting this People to worship God in spirit and in truth. But where is our LAIDLIE!* Where is now that bold herald of the gospel, who feared not the face of man, nor courted the applause of fellow—worms !-.-~ He spoke with authority, and what flowed from

* The Rev. Doctor Archibald Laidlie was born and educated in Scotland. He was ordained, in 1760, a minister in Flushing, in Zealand. The Dutch church in New-York finding it necessary to the divine service performed in English, called him for that purpose, and he arrived here in March, 1764. He was a man of genius, learning, and eminent piety—a very instructive, bold, and animated preacher; and his indefatigable labors were eminently blessed of the Lord. He died of a consumptive illness at Red-Hook, in October,1779, during our exile from the city.

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his heart, reached the hearts of others. How often from these heights of Zion have his words dropped as the rain, while sinners trembled and saints rejoiced. But he is gone, and rests from his labors! His name still survives, and he, being dead, yet speaketh. Excuse this tribute of affection— forgive this tear, which I owe to the memory of a man, who was once dear to me, as a fellow—laborer in this house, and whose ministry was highly acceptable, and greatly blessed to this people. From the example of those who proved faithful in their day, let us, my worthy colleagues, be prompted to the most vigorous exertions in the service of our minister. May you be long spared in mercy to the church! and, when the lips, which now address you, are moudering in the tomb, O may you live to record the name of the Lord, and be the happy instruments of building that spiritual temple which is founded upon the prophets and apostles, Jesus Christ himself being the chief corner-stone. Late, very late, after gaining many seals to your ministry, may you close your exemplary and useful lives in peace, and obtain the crown of righteousness! The blessing of the God of Salvation be upon you!

The aged men who were present at the dedication of the second temple wept at the remembrance of the first. But, blessed be God! you, who worshipped in this house formerly, have no cause for weeping on that account. This house is restored to its former splendor, and the Lord has exceeded

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our highest expectations. We have no reason for weep for the house, but we may weep and be ashamed for the hardness of our hearts; for the want of faith and; gratitude—of love and holiness. Many bitter tears might also be shed, when looking around, we find so many wanting, who used formerly to worship with us in this place. Alas! how many parents—how many husbands and wives—how many children and Friends, have gone down to the silent grave since last we assembled in this house ! But I may not indulge the mournful recollection. The joy of the Lord is to be our strength this day. May you, my brethren, be spared logo Up with the multitude to the house of God, with the voice of joy and praise: May you live to see his power and glory in the sanctuary, and your souls be fed as with marrow and fatness! The Lord bless you with all spiritual blessings in Christ Jesus!

You who are young, behold the goodness of God in providing the means of grace, and bringing the gospel in its purity to you! Remember to whom we have dedicated this place. The once crucified, but now exalted Jesus, is Lord of this house. Here his name is recorded. See to it that you never defile his temple; make not his house a house of merchandize, nor sell his truths. Yet a little while and we shall bid adieu to ordinances and to you. But we rejoice in the prospect of leaving you the rich treasure of a faithful profession and spiritual worship. Preserve with anxious

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solicitude the precious inheritance. It is your life it is the pledge of all your mercies improve the means. Search the scriptures. Understand the doctrines you profess. Rest not in a name to live, but look unto Jesus and find life and peace in him. Be ready always to give an answer to every man that asketh for a reason of the hope that is in you with meekness and fear. Beware of ever being ashamed of Christ. Sin not away your privileges, and provoke not a holy God to withdraw his presence and blessing.

It is not, my children, without very tender emotions, that we look around and consider you as our dearest hope; our highest joy; the rising pillars of the church and state. Soon you are to succeed us in the duties we now strive to fulfil. Very soon you will have to bear the sacred burthen which will devolve from us to you. I charge you, in the sight of God, to be fruitful. Be faithful to your country ; be faithful to the church. Forsake nor assembling yourselves together. Record the blessed name. Continue to record it, that God may dwell with you, and with your children’s, children, as long as the sun shall endure. Bat will God indeed dwell on the earth? Behold the heaven, and the heaven of heavens cannot contain him, how much less this house which we have built? The heaven is indeed his throne, and the earth is his footstool, but here is the house that we have built unto him, and here is the place of his rest. May it ever be a house of

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prayer ! A house of praise! A house of blessings ! Peace be within thy walls, and prosperity within thy palaces. For my brethren and companions sake, I will now say, PEACE BE WITHIN THEE. Because of the house of the Lord our God, I WILL SEEK THY GOOD Great King of Zion, fill it with thy glory! When writing up the people, let it be counted that many were born here, and here trained up for that house, which is not made with hands, eternal in the heavens; bless all thy churches! let Israel be saved! and from the rising of the sun, even to the going down of the same, let thy name be great among the Gentiles. In every place let incense be offered unto thy name, and a pure offering! AMEN.

CONDUCTED BY

PRINTED BY PERKINS & MARVIN.

1840.

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VOL. XII. FEBRUARY, 1840. No. 3. 217

MEMOIR OF THE REV. JOHN H. LIVINGSTON, D. D.

THE family, from which Dr. Livingston was descended, is honorably noticed in Scottish history. One of his ancestors was Lord Livingston, afterwards the Earl of Linlithgow, who, with Lord Erskine, had the care of Mary Queen of Scots, in the castle of Dumbarton, in 1547. His daughter, Mary Livingston, was one of the four Manes that accompanied the queen to France as her companions.

The great-great-grandfather of the subject of this memoir, was the eminently pious minister of the gospel, and the common ancestor of the Livingston family in this country, the Rev. John Livingston. He was born in Monyabroch, Stirlingshire, Scotland, June 21,1603. He preached his first sermon, January ~, 1625. He delivered a discourse at the kirk of Shotts, June 20, 1630, which was followed by a remarkable display of divine influence. About five hundred persons, as it was thought, there experienced a saving moral change. He was soon after settled over a church in Killinchie, Ireland. Here an extraordinary manifestation of divine power attended his preaching. By the instrumentality of two sermons as it was supposed, not less than fifteen hundred persons were either renewed in holiness, or were greatly quickened in the Christian life. Mr. Livingston now became an object of bitter persecution; was proceeded against for non-conformity, and actually deposed. He now determined to emigrate to New England. The vessel, however, to which he had set sail, was driven back by adverse winds, and the design was abandoned. In 1638, he was settled in Stranrawer, in Scotland. While here, he was sent several times by the General Assembly, on a missionary tour to some vacant parishes in Ireland. These labors were very arduous, and were greatly useful. In 1648, he removed to Ancrum, in Tiviotdale. From this place, through the intolerant spirit of the times, he was compelled to flee. He went first to England. In 1663, he fled to Holland, and settled in Rotterdarn. His wife and two children followed him, while five children remained in Scotland. He died August 9, 16?2, aged 69.

Robert Livingston, the son of John, and the great-grandfather of the subject of this memoir, came over to America, it is believed, soon after his father’s death. The patent for the manor of Livingston was granted in 1689. Smith, in his history of New York, states, that he was a principal agent for the convention, which met in Albany in 1689, and that he became peculiarly obnoxious to his adversaries, because he was a "man of sense and resolution." He was connected in marriage with the Schuyler

[1840] MEMOIR OF THE REV. JOHN H. LIVINGSTON, D. D. 218

family, and had three sons, Philip, Robert and Gilbert. Among the children of Philip, were Philip Livingston, one of the signers of the Declaration of Independence, and William Livingston, LL. D., Governor of New Jersey. Robert had only one son, Robert, the head of the Clermont family, as it is sometimes called by way of distinction, and to which belonged the late Chancellor Livingston.

Gilbert had five Sons and two daughters. His eldest son, Henry. the father of John H., was an amiable and excellent man. Throughout a long life, he enjoyed the esteem and confidence of the community. He was, for a considerable period, a member of the colonial legislature of New York. He was, by letters patent, proprietor of the office of clerk of the county in which he resided. This office he retained after the revolutionary war until his death. In the struggle for independence, he was a decided friend of his country. He was born September 8,1714, and died February 10, 1799, at his paternal estate, near Poughkeepsie, on the banks of the Hudson, and which is now in the possession of his grandson, Col. Henry A. Livingston.

JOHN HENRY LIVINGSTON, the subject of this brief sketch, was born at Poughkeepsie, May 30, 1746. His mother’s maiden name was Conklin. At the age of seven years, he was sent to Fishkill, and placed under the care of the Rev. Chauncey Graham. When he had been with this gentleman between two and three years. his father obtained a competent private tutor for him. He was accordingly placed under the charge of Mr. Moss Kent, father of Chancellor Kent, a gentleman well qualified for the trust, and of whose faithful attentions to him, he ever afterwards cherished a grateful recollection. In 1757, he was placed in a grammar school in New Milford, Ct., under the direction of the Rev. N. Taylor. In 1758, when a little more than twelve years of age, he entered Yale College. This institution was then under the presidency of the Rev. Thomas Clap. The mathematics were at that time, as it should seem, a favorite object of study. Of course, at his tender age, young Livingston found in these pursuits many things beyond his comprehension. The first half of his college life, he afterwards justly considered as having been spent to little purpose. His knowledge of the Greek and Latin languages enabled him to appear to much advantage. Some of his fellow students, when about to prepare their classical exercises, would often seat him upon their knees, as he was then quite small, and with all deference, listen to his rendering of the lessons. He was amiable in his deportment, and in his perilous situation and extreme youth, preserved an unsullied reputation. He took his first degree, July, 1762. *

In the autumn of the same year, he commenced the study of law, in the office of Bartholomew Crannel, Esq. of Poughkeepsie, said to have been a gentleman of note in his profession. He applied himself assiduously to his studies until the close of 1764, when his health being impaired, in consequence, as he supposed, of close application to reading and writing, he deemed it his duty to give up his attendance at the office of Mr. Crannel. This retirement gave him leisure for serious reflection. Apprehending from some symptoms of pulmonary disease, that his life was drawing to a close, and that he should soon be called to give up his final account, the

[ * The number in Dr. Livingston’s class when they graduated was forty-two. Among them were the following clergymen: Rev. Joseph Huntington, D D., Eleazor Stone, Richard Clar,. Gideon Bostwick, Theodore Hindsdale, Benjamin Mills, Jedidiah Chapman, Daniel Fuller, David Brownson, Burrage Merriam, and Whitman Welch. ]

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momentous concerns of eternity took entire possession of his mind. He saw his true character and condition as a sinner, and was, for a season in deep distress. It pleased the Lord, at length, to lift upon him the light of his reconciled countenance and give him joy and peace. Bunyan’s "Grace Abounding to the Chief of Sinners," seems to have been the means which first excited great alarm in his mind. Doddridge’s "Rise and Progress" gave him more correct and enlarged views of religion than he had previously possessed. He perused it with great attention, and hoped to experience the power of the truths developed in the book as they occurred in succession. His chief attention was fixed upon the Scriptures. "Convictions of sin, of guilt, of misery," he says, "became clear and pungent; and some confused idea of redemption through a Saviour, and the possibility of pardon, and the restoration of my depraved nature, engaged my thoughts and prayers, without intermission. For several months, I could do nothing but read and meditate, plead at a throne of grace, and weep over my wretched and lost estate. As new inquiries and difficulties arose, and new truths, with their inseparable consequences, came under consideration, I repaired to the Bible, I supplicated for light and instruction, and had to contend, study and struggle for every article of faith in succession. Two doctrines, above all others, engaged my ardent attention, and caused a severe and long conflict. The first was the divinity of the Lord .Jesus Christ. I saw in his word, that he was a great Saviour, that the Father was well pleased in his Son, and that sinners, the chief of sinners, were accepted in the Beloved. I believed that he was able to save, even to the uttermost, all who came unto God by him. The other doctrine which fixed my attention, and excited much care and study, respected justification. A conviction of misery, of pollution and inability, assured me of the impossibility of my being accepted of God, either in whole or in part, for any thing to he produced or performed by me. I was fully convinced that without a better righteousness than my own, I must and should perish for ever. This conviction prompted me most attentively to read, and with fervent prayer to study the word of God. I made no use of commentaries, nor any human aid, but perused and compared again and again the sacred Scriptures, especially the prophecy of Isaiah, the epistles of Paul to the Romans and the Galatians, the first epistle of Peter, and the gospel of John. These I attentively read; upon these I meditated, and with a sincere desire for instruction, continually supplicated the throne of grace to be led into the truth, preserved from error, and established in the doctrine of the gospel. And it pleased the Lord, I trust, to give me the light and instruction I sought. The righteousness of Christ, comprising his active amid passive obedience, and the imputation of that righteousness to every soul who receives the Saviour by faith, and thus, by his Spirit, becomes united to him, which is the basis upon which imputation rests, were rendered so intelligible, clear and convincing to my mind, that I considered the result to be the teaching of the Holy Spirit by his word, and received it, and submitted to it, as such, without any wavering or carnal disputation. That the atonement of Christ was specific, complete, and worthy of all acceptation, I was sure."

"During these studies and conflicts a sense of guilt increased, and the most distressing, convictions of sin excited amazement and terrors, which no words can express. My unbelief prevented me from closing with the gracious calls of the gospel; my heart remained so hard and stubborn, amid my tears became so alarming, that I was reduced to the brink of despair, and felt and experienced what it would be improper even to mention. In

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this dreadful horror of soul, and fearful state of mind, I continued many weeks; and had it continued much longer, or risen much higher, I must have died. I believed the Lord Jesus was able to save me, but I could not believe that he was willing to receive and save a wretch, who had sinned so much, and resisted his grace so long as I had done. At length it pleased him to conquer my unbelief, by convincing me that if the Saviour was able to save me, he must, most assuredly, be also willing, and that as such, he had pledged himself not to cast out any who came to him. Now consolations succeeded to griefs. I lived by faith. I found rest, and knew what it was to have Christ living in me.

"The first alarm, respecting a change in my comfortable frames was occasioned by a sermon I one morning heard the celebrated Whitefield preach. His text was Ps. xl. 1—3. In the introduction, he said, he had intended to preach upon another subject, but this passage was impressed with such power upon his mind, that he was constrained to take it; and I believe,’ said be, ‘there is one now present for whom God designs this to be a word in season. ‘The young convert, rejoicing in hope, and in a lively frame, expects he shall always proceed, with swelling sails, before a propitious gale of consolations, but remember’ (and I thought he pointedly and solemnly addressed me) ‘that at some period of your life, you will come into a situation and exercises, which you will denominate with David, a horrible pit and miry clay; there you will remain until your patience is severely tried. Yet be of good courage; the Lord will bring you out with triumphant songs of deliverance. He will set your feet upon a rock, and establish your goings. Your restoration will be equal to your first joys. Be of good cheer. Look unto Jesus. The victory is sure.’ From that hour, I considered this word intended for me, and have anticipated its fulfilment. In the progress of my spiritual warfare, I have experienced it, though I still wait for its highest accomplishment.’’

About this time a remarkable occurrence in Providence made an indelible impression on his mind, he had determined to accompany a young friend on a voyage to the West Indies, as the health of both was feeble. After his preparations were made, to the surprise of his friends, he suddenly gave up the voyage. His friend sailed without him. When the voyage was nearly completed, two of the crew seized the vessel, and murdered all on board except a little boy. They then gave themselves up to intoxication, and in this condition, while in sight of the island of St. Thomas, it so happened, providentially for their speedy detection, that they ordered the boy to row them ashore. He did so; and then, as soon as out of their power, informed against them. They were immediately pursued. One fled to St. Eustatia, but was there seized, and broken upon the wheel. The other, whose name was Anderson, was taken in the island of St. Thomas, and sent back to New York. After his trial, he was there executed, on an island in the bay, near the city, which, from that circumstance, has been called ‘Anderson’s’ or ‘Gibbet Island.’

Mr. Livingston was now led to contemplate an entrance upon the work of preaching the gospel. For some time, however, it appeared to him to be so momentous, and the danger of failure in it so great, that he hesitated. The solemn words, " Who hath required this at your hand to tread my courts," were continually sounding in his ears. He repeatedly observed days of fasting and prayer for divine guidance. On one occasion, he committed to writing in one column, all the arguments in favor of entering the ministry; in the other, those against it. He endeavored most accurately to examine his motives, and ascertain the end which he proposed. At

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length, he concluded, that he was called to undertake the labors of this most responsible office. His father promptly and cheerfully assented to his design, and engaged to render him the necessary pecuniary assistance.

Before proceeding further with the life of Dr. Livingston, it will be necessary to state a few facts in relation to the establishment of the Reformed Dutch church in this country. At the time he began his ministry, and for a long period previously, the church had been involved in very serious difficulties, in the removal of which, Dr. Livingston took a distinguished part. New Belgia, or New Netherland, embraced a considerable extent of country. The first emigrants brought with them from Holland a strong attachment to the doctrines, worship and government of the National Reformed communion. The church at New York was probably organized as early as 1619. Dr. Livingston affirmed, that there was a document still extant, dated 1622, which contained the names of members in full communion. As early as 1642, we find that a meeting-house was erected. Another was built on what is now called the Bowery, before 1664. The first minister of New York was the Rev. Everadus Bogardus, who probably came over with the first settlers, or soon after they came. The ministers following, until the year 1693, were the Rev. Messrs. John Megapolensis, Samuel Dresius, William Van Nieuenhuysen and Henry Solyns. The precise time when a church was first formed at Albany, or who was the first minister there, cannot be ascertained. It is, however, certain that they had ministers there, as early, if not before, any were settled in New York. Churches were early established at Flatbush, New Utrecht, Flatlands and Esopus. Between the years 1664 and 1693, a church was formed in Schenectady, another on Staten Island, three or four churches were formed in different towns on the Hudson, two or three more on Long island, and several in New Jersey. The first churches, being connected with no particular classis in the mother country, very naturally availed themselves of their relation with the Dutch West India Company, Whose influence was likely to obtain for them suitable pastors. This company, the greater part of whose directors resided in Amsterdam, whenever applications for ministers were received from the colony, availed itself of the assistance of the classis of Amsterdam. This way of relieving the exigencies of the churches ultimately reduced them to a slate of ecclesiastical vassalage. Though not formally connected with the chassis of Amsterdam, they were easily brought to consider themselves as subject to its authority. Submission was finally yielded as a matter of solemn duty. For more than a century, the colonial churches continued to receive their ministerial supplies from Holland, to refer there its controversies for decision, and implicitly to obey all its commands. The Netherlands judicatory thus acquired power over its American charge. The opinion was somewhat prevalent, that no ordination was valid, except it had been performed or approved by the chassis of Amsterdam. This ascendancy continued unimpaired, and without even the semblance of opposition, till 1737, when an attempt was made to form a local convention, for the purpose of exercising some general superintendence over ecclesiastical matters. The Rev. Messrs. G. Dubois of New York, G. Haeghoort of Second River, B. Freeman of Long Island, C. Van Santvoort of Staten Island, and A. Curtenius of Hackensack, met in New York, and agreed upon the plan of an assembly of ministers arid elders, to be subordinate to the chassis of Amsterdam. This assembly was called a Coetus. In the following year, a meeting of twenty-six ministers and elders was held, by

whom the plan was formally adopted. A copy of it was at once forwarded to Holland, but no answer was returned for eight or nine years. A favorable response at last arrived, and in the fall of 1747, the Coetus was organized. This body, however, possessed no right of independent ordination, nor any of the essential powers of a classis. It was not till 1753, that a motion was made to form a regular classis. It was not a little mortifying to several friends of the church, that congregations should still be compelled to send to Holland for ministers, when the foreign chassis, not knowing exactly the character and circumstances of a vacant congregation, was not always the most happy in the selection of a supply. It often happened too, after the transmission of a call, a vacancy remained for years without the regular ministrations of the gospel. The proposal, though very popular in many places, alarmed the adherents of the classis of Amsterdam. These commenced a course of the most determined opposition. They first met in 1755, and called themselves ‘Conferentic.’ The ministers of this party were the Rev. Messrs. Haeghoort, Curtenius, Ritzema, De Ronde, Van der Linde, Schuyler, Van Sinderin, Rubel, Freyenmoet, Kock, Kern and Rysdyck. The parties were nearly equal in numerical strength. The Coetus excelled in ‘‘ practical preaching, zeal and industry ;" the Conferentic had the greatest share of learning. The two bodies took their stand against each other, and carried on a ‘‘long, obstinate and dreadful conflict." The peace of the churches was destroyed; neighboring ministers and churches were set at variance; houses of worship were locked by one part of a congregation against the other; tumults on the Lord’s day, at the doors of the churches, were frequent, and the virulence of party spirit produced the most disastrous effects.

Another topic, which occasioned vehement disputes, was the introduction of the English language. Long after the country was in the possession of Great Britain, the Dutch used their own language in their families, schools, public worship and civil business. The governors, however thought it good policy to encourage English preachers and schoolmasters in the colony ; the Episcopal church was patronized and finally established virtually by law ; the civil courts performed their business in the English language; English families multiplied English schools and merchants shops were increased intermarriages between English and Dutch families occasionally took place. Many of the young people, particularly in the city of New York, who had grown up in the constant use of the English language, no longer sit with profit under Dutch preaching. Unwilling to leave the church of their fathers—the church in which they had been baptized, and to which, for that and other reasons, they felt much attached—they ventured to urge the necessity of a substitution of the English for the Dutch language in the church service. Some respectable families had already left the Dutch communion on account of the language, and united with other churches, but still many, especially the aged, contended that the very existence of the church depended on the continued use of the language. The request made for a change was received with indignation, and resisted to the utmost. The aggrieved party feared that the alteration would necessarily involve the loss of the doctrines, the mode of worship, the government, and the very name of the church.

At length, the Consistory resolved to call a minister to preach in the English language and in order, if possible, to conciliate the disaffected portion, they determinned to send to Holland, and procure a minister through the medium of the classis of Amsterdam. The chassis very promptly complied with the request, and sent Mr. Archibald Laidlie, a minister of

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the English church at Flushing in Zealand, and a member of the classis of Walcheren. Mr. Laidlie was a native of Scotland, and was educated at the University of Edinburgh. He preached his first sermon in New York, the first ever delivered in the English language in the Dutch church, April 15, 1764, to a very crowded and attentive auditory. To show the warm affection with which some persons greeted him, it is remarked that they gathered around him, at the close of one of the evening meetings, saying, "Ah, Dominie! we offered up many an earnest prayer, in Dutch, for your coming among us; and truly the Lord hath heard us, in English, and has sent you to us." Mr. Laidlie, (subsequently honored with the title of doctor in divinity by the College of New Jersey,) was a man of ardent piety, and of unquestionable pulpit talents. He also possessed more than common discernment and prudence. He complied with the existing practices of the church in the most trivial things, and treated with the utmost respect the patrons of the Dutch language.

Still, however, there was a party, who were not to be reconciled to the innovation. They at length instituted a civil suit against the Consistory for a supposed illegal act, which, after many years’ controversy, was decided against them.

Such was the state of the Dutch church in this country, when Dr. Livingston entered on the study of divinity. The bitter contentions, in which his fellow Christians were involved, strongly tempted him to join some other denomination. One of the reasons which induced him to remain in the Dutch church, was the hope that God would make him an instrument to heal these mournful dissensions.

A part of the year 1765, Mr. Livingston spent in miscellaneous reading. In July, he took the degree of M. A. at Yale College. The succeeding winter he spent in New York, in the society of Dr. Laidlie and other pious friends. In the spring of 1766, agreeably to the earnest recommendation of Dr. Laidlie, he proceeded to Holland, in order to acquire a theological education. He arrived at Amsterdam on the 20th of June. Several individuals of that city to whom he had brought letters of introduction, showed him the most gratifying attentions. From them he endeavored to learn where he could most advantageously pursue his theological studies. The universities of Leyden and Groningen had a high reputation, but public opinion gave the preference to the University of Utrecbt. This institution was favored with a man, in the department of theology, who had no compeer in the country, professor G. Bonnet. The long summer vacation, Mr. Livingston partly spent in the acquisition of the Dutch language. On the opening of the term, he repaired to Utrecht, and was very kindly received by Prof. Bonnet, and also by Mr. Henry Peterson, an American merchant. Mr. Livingston has left the following account of the existing condition of the university. ‘‘ There were no public buildings belonging to it. A large hall appertaining to the old Cathedral or Dome kirk, was occasionally used for public orations and disputations; and in a hall of the St. Jans kirk, the public library was deposited. This was not large in respect to the number of books, as it contained chiefly such as were very rare; but it was especially celebrated for a rich collection of MSS. The lectures of the professors were all held in their houses respectively. There were no buildings appropriated as lodgings for the students. They hired chambers agreeably to their choice, among the citizens. It was usual for them to dine in select parties, in boardinghouses. The average number of students at the University of Utrecht, during the four years I resided there, was to me unknown. The students

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who attended to the different branches of science, repaired to their own respective lecture-rooms, and had little or no knowledge of any others. And, as there were several professors, even of the same science each of them had a distinct number of students, who seldom associated familiarly with those who attended a different professor."

Mr. Livingston gave his principal attention to the lectures of professor Bonnet in the department of didactic and polemic theology, he attended, in addition, upon the instructions of the following professors, Elsnerus in didactic theology, Ravius in the Hebrew language and Jewish antiquities, Segaar in the Criticism of the New Testament, and Van Goens on the Greek of the New Testament. These learned men delivered all their lectures in the Latin tongue. Mr. Livingston was not able at first to understand it in oral discourse. He accordingly applied himself most assiduously to the study of the Latin classics. In a short period, he was able to attend on the professors without embarrassment. Before he left the university, he could speak the Latin almost as readily as his native tongue, and the Dutch equally, or more so. To quote his own language,

he thought and wrote and even prayed in secret, uudesignedly, sometimes in Latin, sometimes in Dutch."

Besides, his theological studies with ardor, he sought to gain useful information upon various other subjects. He occasionally attended the public lectures upon chemistry and anatomy.

While thus earnest in the pursuit of knowledge, Mr. Livingston was by no means inattentive to practical duties, or to the state of his heart. "I was determined," he says, never to adopt any sentiment upon the authority of public profession, or the decision of any man, however dignfied or imposing his name or influence might be, unless I was convinced it was founded upon the word of God." As the doctrines were successively discussed, in the course of the lectures, it was his custom to search the Bible in order to ascertain himself the ground of their authority. He had daily devotional intercourse, also, with a few eminently pious young friends of the university. One object of his attendance on Elsnerus’s lectures was the benefit which he derived from the fervent and impressive prayers, with which the professor opened and concluded his lectures. During his residence in Utrecht, he had also pleasing evidences of having been the instrument of the conversion of several young men, who became humble and exemplary followers of the Lord Jesus. One of them was a law student, and the son of an East India governor. Another was a Dr. D., a graduate of the University of Groningen, and then known as the author of some respectable Latin works.

In 1768, the Rev. Dr. Witherspoon, having accepted the call of the trustees of the College of New Jersey, visited the continent of Europe, for the purpose of forming an acquaintance with some of the distinguished men of learning. Mr. Livingston had the happiness of providing lodgings for him at Utrecht, and of introducing him to Prof. Bonnet and to others connected with the university. During the visit, some interesting conversation was held between Dr. Witherspoon and Mr. Livingston on the practicability of healing the dissensions of the Dutch church in America, and of making some adequate provision for the instruction of young men designing to enter the ministry. It may here he remarked that the Coetus party, in pursuance of their plan for rendering themselves independent of the classis of Amsterdam, had adopted measures for the erection of an "academy" in New Jersey, in which pious youth might be educated for the ministry, and which "contained nothing about Coetus or Conferentic

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in it," being founded on the constitution of the church of Holland, as established in the national synod of Dort.* No professor was, however, appointed, nor was it determined where the academy should be established, some wishing it to be placed at Hackensack, others at New Brunswick. Mr. Livingston cherished the hope for some time, that a temporary provision could be made, by which the young men of the Dutch Reformed church, preparing for the ministry, could be educated in the college at Princeton.

The Dutch congregation in New York, having erected a new house of worship, called the North Church, determined to invite a minister who would be able to preach in the English language. Accordingly, a regular call to Mr. Livingston was made out by the Consistory on the 31st of March, 1769. This North, or Third Church, was opened for divine service, by Dr. Laidlie, on the 25th of May.

Mr. Livingston, having finished his studies at the university, appeared before the classis of Amsterdam, on the 5th of June, 1769, to be examined for licensure. His examination proving satisfactory, he became a candidate for the ministry, or what is called in Holland, a proponent. His first sermon was preached in the Dutch language, in a village east of Amsterdam. He soon after preached in Dutch at a city in North Holland, in English in the English church in Amsterdam, and in English in the Scotch church in Rotterdam. His first labors in the ministry were acceptable in a high degree. Expecting to remain some time in Holland, and supposing that it might be of some advantage to him to be able to produce in his native land what was then regarded as a valuable testimonial of proficiency in theology—the degree of doctor in divinity—he concluded to present himself before the theological faculty of the University of Utrecht, a candidate for the same. It was not customary for that university to confer honorary degrees; and the distinction now sought could not be attained, without passing through a pretty severe ordeal. The candidate must be examined and reexamined, and after being sifted by the learned faculty for a whole day, he must produce and prepare himself to defend the next day, against the adverse arguments of the professors, two short discourses, the subjects to be selected for him, the one from the Old Testament, and the other from the New. And he must answer, write and defend altogether in the Latin language. Then another dissertation was to be prepared arid published, in Latin, to be publicly supported before the whole university.

Mr. Livingston accordingly wrote a dissertation De Foedere Sinaitico, and sent it to the press. A depression of spirits, however, caused him suddenly to stop the printing of his dissertation, and to prepare to leave the country. He was ordained on the 2d of April, invested with the ministerial office, and consigned to the church of New York. While at Rotterdam, preparing to embark, he received a letter from an Amsterdam friend, censuring his conduct in relation to the theological degree, and strongly urging him to the final step necessary to its acquisition. On deliberation, he determined to follow the advice. He then abridged and printed his dissertation. On the 16th of May, 1770, he had his trial, when he was just twenty-four years of age. The assembly convened, a band of music attended, and much splendid ceremony was observed.

[* The letter in which it is asserted that a charter had been granted for this literary institution is dated September, 1767. But the charter of Queen’s College, ( now Rutgers,) which was originally established by the Coetus Party, is dated March 20, 1770. To account for the discrepency between the letter and the charter, as to the date of this instrument, it is to be presumed that only an institution of a secondary order was at first contemplated. When it was determined to make it a college, a new charter was procured, or the old one retained, with the necessary alterations, and additions, newly dated. ]

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Several gentlemen controverted some of the positions advanced in his dissertation. The disputation lasted nearly two hours. Shortly after it closed, the degree of doctor in theology was conferred on him, in the usual forms.

Before returning to this country, Dr. Livingston made a short stay in London, during which he visited Oxford, and had a pleasant interview with Dr. Benjamin Kennicott, who had then about half completed his stupendous collation of Hebrew MSS. Dr. Livingston arrived safely at New York, September 3, 1770.

Dr. Livingston preached, on the second Sabbath after his arrival, in the Middle Church in Nassau Street, to a large and attentive auditory, from I Cor. i. 22—24. He was then acknowledged, in a suitable manner, as one of the ministers of the Reformed Dutch church in New York. He commenced the discharge of his pastoral duties with great diligence and zeal. He assumed at once a full share of pulpit and parochial labors, preaching regularly twice on the Sabbath, making visits among the people, and attending two, and sometimes, three catechetical exercises every week. The fervor of pious feeling which be uniformly discovered both in and out of the pulpit ; his affectionate, dignified and prudent deportment; and the style of his preaching, novel, yet plain and forcible, admirably fitted to engage attention, to alarm the consciences of sinners, and particularly to comfort and build up believers in faith and holiness, rendered him, in a high degree, beloved and popular. His labors, though arduous, were pleasant. Favored with a number of pious and devoted friends, who sincerely and constantly prayed for him, and who, by various little attentions and expressions of kind solicitude, encouraged, without flattering him, he was cheered and sustained in his work. Being blessed also with a coadjutor in Dr. Laidlie, who was well acquainted with the state of the congregation, and who was ever ready to afford him all the counsel and assistance in his power—he labored with alacrity and diligence, while his usefulness and reputation daily increased.

Considering his youth, and his station, it was necessary that he should apply himself closely to study. He employed almost every moment, which was not otherwise occupied, in the vigorous pursuit of knowledge, and in the preparation of his sermons, he read, thought and wrote, with scarce any intermission, except what was requisite for attending to the other important duties of his station. At the beginning of’ his ministry, he wrote his sermons entirely out, and committed them to memory; but finding that his health was affected by such severe labor, he afterwards accustomed himself to preach from full notes, or what he called a copious analysis. This mode of preaching gave a freer scope for the exercise of his powers; it was precisely suited to his peculiar gifts. Often time amplitude of his intellectual views was so striking, and the degree of feeling with which he delivered his discourses was so deep, and his manner of addressing his hearers was so singular and impressive, that he was heard with the deepest attention and with great delight. Pious and judicious persons considered him to be a preacher of first-rate excellence. By his public ministrations, by the habitual suavity of his manners in private intercourse, and by his unwearied exertions to do good at all times and in all places, he soon acquired an influence, which is rarely possessed by one so young in the service of his Master.

His high standing in the church contributed greatly to the ultimate success of his endeavors to accomplish the plan that had been devised for promoting the general welfare of the Dutch church. Soon after his

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settlement in New York, he sought, with his characteristic prudence and zeal, to bring about a reconciliation between the Coetus and Conferentie parties. The bitter spirit, which had so much prevailed, began to subside, and it became the general sentiment, that something should be done in order to open the way for the regular education of youth for the ministry. A short time before Dr. L. returned to his native country, the classis of Amsterdam was appointed by the Synod of North Holland, through his influence with the latter body, a committee, with plenary power, to do whatever they might judge would be conducive to the interests of the American church. Between the clerical members of the classis and Dr. L. there existed a perfect understanding in relation to the plan, which, after his return, should be offered to the consideration of his brethren. At his suggestion, a general convention was holden in the month of October, 1771. All the ministers belonging to the Dutch church were invited, together with one elder from each congregation. Mr. De Ronde, a colleague of Dr. Livingston, preached the introductory sermon; the doctor himself was chosen president, and a committee was appointed to prepare a formula of union, consisting of two ministers and two elders respectively, from the Coetus, the Conferertie and the neutral churches of New York and Albany. When the committee met, the doctor disclosed the plan, which had been prepared in Holland, and which his brethren there had agreed that he should submit to the church in this country. The committee examined the same with great care, and having made a few slight additions and changes, resolved to report it to the assembly. The assembly approved it without a dissentient voice, with the understanding that before it should be finally adopted, or be considered as having the binding power of a solemn compact, it should be referred to the judgment of the classis of Amsterdam. While the Coetus brethren, on the one hand, were gratified by the recognition of principles for which they had long contended, the feelings of the Conferentie Party, on the other hand, were no less gratified with the proposed reference to the foreign chassis, as it fully accorded with the principle which they had maintained, and which gave to the classis a paramount authority over the concerns of the American Dutch Church.

The convention having proceeded in the business as far as it was then deemed advisable, adjourned to meet again the next October. In the meantime what they had already done with so much harmony and good feeling, had a gradual and salutary operation in diffusing a spirit of forbearance and love.

In October, 1772, the convention reassembled, and the letter of the classis of Amsterdam, officially certifying that the Plan of Union had been approved by them, was laid before it. Every member then subscribed the articles, and the good work was thus formally and solemnly consummated.

This event proved a most auspicious one to the Dutch church in this country. As the original projector, the pious, prudent and persevering promoter of the union, Dr. Livingston will be had in grateful and honor able remembrance while the church endures. He had, indeed, zealous cooperators, particularly, in the Rev. Drs. Laidlie, Westerlo and Romeyn, and Rev. Messrs. Hardenbergh, Light, Ver Breyck and Rysdick but Dr. Livingston is preeminently entitled to the high honor of having been the peace—maker. The station to which he had been elevated in the convention, though but twenty-five years old, and though he had been then but one year in the ministry, is indisputable evidence of the opinion entertained of his talents and of his character by his brethren of both parties.

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In order to strengthen and perpetuate the union which Dr. Livingston had been the honored instrument of effecting, and to raise the character of the church, a project was started, of procuring the establishment in a suitable place of a professorship of theology. It was proposed that it should be in connection with Queen’s College in New Brunswick, N. J., and that the classis of Amsterdam should nominate the incumbent. In the latter part of 1773, £4,000 had been subscribed for this purpose. The classis of Amsterdam, after advising with the theological faculty of Utrecht, unanimously recommended Dr. Livingston as the most suitable person for professor. The letter of Prof. Bonnet was enclosed in that of the classis, and both commended him as a person well qualified for the office, and to be preferred to any one that could be sent from Holland. In order to confirm these proceedings, an assembly of the Dutch ministers and elders was called in the month of May, 1775. This was a few days subsequent to the battle of Lexington. Such was the excitement of feeling produced by that event, that the members of the assembly hastily terminated their session. The particular business, for which they had assembled, was necessarily deferred.

Many families now retired from the city of New York into the country. Many more soon followed them. Among these was the family of the Hon. Philip Livingston, a distinguished patriot and a member of Congress. In the month of October, 1775, he retired with his household to Kingston in the county of Ulster. With Sarah, the youngest daughter of this gentleman, Dr. Livingston had previously entered into a matrimonial engagement. In the month of October, 1776, they were united in marriage, a union which was eminently happy for all parties concerned. Mrs. Livingston was a lady of good sense, of a mild and affectionate disposition, of great prudence, and of eminent piety.*

Dr. Livingston was himself a decided friend of the American cause, and like many other clergymen, offered up fervent prayers for its success. He took up his residence in the family of his father-in-law, and visited the city for the performance of ministerial duty, as often as it was practicable, and as long as it was considered proper to continue religious services there, till the autumn of 1776, when the British took possession of the city. He was then invited by the Consistory of the Dutch church in Albany to preach in that city while he should be excluded from his pastoral charge. He accordingly removed to Albany in the month of November. In 1777, Kingston was burnt by the British, and the family of his father-in-law retired to Sharon, Ct. The winter climate of Albany proving too severe for Mrs. Livingston, he removed in the summer of 1779 to Livingston’s Manor, in hopes that this change of situation would be beneficial to her health. In April, 1780, he received a call from the church in Albany to become their pastor. This call he felt it to be his duty to decline.

Dr. Livingston, subsequently, preached in the village of Lithgow, near the Livingston Manor- House. He spent the two following years, 1781, l782, in Pooughkeepsie, in his father’s mansion, and supplied the pulpit of the Dutch church in the town. At the close of 1783, the conflict with Great Britain was brought to a close. New York city was evacuated by the British troops November 25, 1783. Dr. Livingston thereupon returned and resumed his pastoral charge. It was a season of joy as well as of sorrow. Two of the places of worship belonging to the Dutch church had been

[* The eldest daughter of the Hon. Philip Livingston was the mother of the late Gen. Stephen Van Rensselaer of Albany; the second, who was married to a Dr. Thomas Jones, was the mother of Mrs. Clinton, the widow of De Witt Clinton. }

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wantonly abused, and were in a ruinous state. Many sad changes had also taken place by death. His beloved and venerable colleague, Dr. Laidlie, was numbered with the dead.*

The old house of worship in Garden Street, being found uninjured, was reopened for public worship.

In October, 1784, another convention of the Dutch church assembled.† This body unanimously confirmed the appointment of Dr. Livingston as professor of theology, which had been made before the war by the classis of Amsterdam. On the 19th of May, 1785, in compliance with the

request of the General Synod, he delivered his inaugural oration before them in Latin. This discourse, the subject of which was ‘the Truth of the Christian Religion,’ was afterwards published.

During the greater part of several years, Dr. L. lectured five days every week to a class of theological students. In the lapse of the period which has been mentioned, he received, upon a confession of their faith, more than 400 persons into the communion of the church. The period was in fact one joyful season of revival. A particular incident will illustrate this.

In a memoir of the Rev. David S. Bogart‡ we find the following sentences: " It appears that Mr. Bogart early exhibited evidences of piety, and in the year 1786, at the age of sixteen, he was received a member of the Collegiate Reformed Dutch church, then under the pastoral care of the Rev. Dr. John H. Livingston. The ministry of Dr. L., who, for a short time succeeding the Revolution, was sole pastor, was about this time greatly blessed. A deep religions influence was widely extended, the fruit of which was found in large accessions to the church. It has been our privilege to be acquainted with several who were the subjects of this influence, the characteristics of whose piety was of a peculiarly pleasant arid ripened kind."

Dr. Livingston himself participated in the influence which so graciously and copiously accompanied his ministrations. The large accessions, made to the church from time to time, comforted and encouraged him, and his work, with these convincing tokens of the Divine presence, if debilitating to his body, was nevertheless a delightful one.

Dr. Livingston soon after received as colleagues in his ministerial labors, the Rev. Drs. William Linn and Gerard A. Kuypers, the former to preach in the English language and the latter in the Dutch. A call was also tendered to Dr. Romeyn of Schenectady, which he declined. The leisure which Dr. Livingston gained in consequence of these arrangements, was devoted to the young men under his care preparing for the ministry. Dr. Livingston now took a prominent part in all the acts which had respect to the general prosperity of the Dutch church. Among other duties, he revised and published, with other members of a committee, a revision of the Psalms. A Digest of the doctrines, worship arid government of the church was also prepared, and bound up with the Psalms. The work was ratified by the General Synod held October 10, 1792, and

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entitled "The Constitution of the Reformed Dutch Church, in the United States of America."

About this period, Queen’s College in New Brunswick not being in a prosperous state, an effort was made to unite it with the college at Princeton. This project, Dr. Livingston strenuously and ably opposed, and it was abandoned.

Dr. Livingston was naturally of a sociable turn of mind, and a large circle of lay, as well as of ministerial friends, claimed his attentions. He seldom paid a visit, whether of a pastoral or of a social kind, without endeavoring to render his conversation profitable to all around him, or to intermingle some pious and profound observation, in a manner so impressive, that it could not be forgotten. He took special pains, particularly with youth, whether of his own church or not, at every suitable opportunity, to make some salutary impression on their minds; in these efforts, few men were more successful. At the same time his health was not good, while his parochial labors were much increased by the serious illness of Dr. Lion. In such circumstances, it was impossible for him to give that attention to the duties of his theological professorship, which his own sense of their intrinsic importance, and a due regard to the improvement of the young men under his care, prompted him to render. The General Synod, at length, became convinced that it was necessary to adopt some measures, that would place him in a situation more appropriate to the duties of his office. It was determined, after mature consideration, to establish the Divinity professorship in connection with a flourishing academy on Long Island, near the place of Dr. L.’s summer residence. He was to preach only once on every Sabbath. In 1796, he removed from the city to a place which he had purchased at Bedford, about two miles from Brooklyn. Here his Divinity Hall was opened with cheering prospects. The number of students immediately increased, and Dr. L. was encouraged to believe that the plan would be crowned with complete success. But his hopes were disappointed. The Synod failed to meet their engagements, and the institution languished. In June, 1797, the Synod voted that it was not expedient, under present circumstances, to take any further measures for the support of the professorate. Dr. L. returned to the city and resumed his pastoral labors. Such young men as wished to prosecute their studies under his direction, were still cheerfully and faithfully attended to; but, for several succeeding years, he was chiefly devoted to the beloved people of his charge, among whom his labors continued to be acceptable and useful.

In 1804, another attempt was made to revive the theological school. Dr. Livingston was chosen the permanent professor, whose temporary seat should be the city of New York, " subject, however, at all times, to the government of Synod, with respect to a more eligible and expedient place for this purpose." Rev. John Bassett arid Rev. Jeremiah Romeyn were appointed professors of the Hebrew language.

Dr. Livingston frequently preached in the neighboring Dutch churches; and on particular occasions, as the laying of the corner stone of a new place of worship, on the opening of a new church, it was in a manner considered his prerogative to officiate. He preached two sermons before the annual meeting of the New York Missionary Society, one in 1799, and one in 1804. Both were published, one in a second edition. They were able and interesting sermons.

In 1807, the trustees of Queen’s College, having resolved to revive the institution under their care, made a communication to that effect to the

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General Synod. The proposal was cordially approved by the latter body. About $10,000 were immediately raised in the city of New York for the support of a professorship of theology in Queen’s College. To this professorship, as well as to the presidency of the institution, Dr. Livingston was soon invited.

He removed to New Brunswick on the 10th of October, 1810. In the capacity of president, it was not expected that he should render much active service. His duties were confined to presiding at commencements, authenticating diplomatic documents, and taking a general superintendence of the institution, as far as his time and health might permit. The department of theology was that to which he was chiefly to devote himself; this belonged exclusively to him, and he engaged in it with all his heart. At first, he had but five students to attend his course; but, the text year, the number increased to nine.

In 1812, the committee of the General Synod made the following statement. ‘‘ Since the removal of the professor, he has opened the theological school, and the number of students has so increased, as to afford a hopeful prospect that this institution will be of extensive and permanent usefulness to the church." " When your committee reflect on the zeal of the professor, thus to promote the best interests of the churches, his leaving a people endeared to him by a useful ministry of forty years, removing from a place where numerous connections had been formed, and an ample support was secured, when they reflect upon his entering on a new scene and on arduous duties, at such sacrifices, in his advanced period of life; the committee hesitate not to express the high and grateful sense which they entertain of the conduct of the professor, and feel confident that their sentiments are in unison with those of the churches generally."

About this period, Dr. Livingston published a small and useful work, entitled, ‘‘ A Funeral Service, or Meditations, adapted to Funeral Addresses." The book of Psalms and Hymns was revised and enlarged by him, at the request of the Synod.

In 1814, Dr. Livingston was called to mourn the loss of his excellent wife. On the day of her funeral, he thus wrote to a friend. " This day her dear remains are to be deposited in the grave. I do not love my blessed Jesus any thing less for afflicting me. He is now very precious to me. All my springs are in him. He stands by me, and strengthens me. It is the Lord. He bath taken away, blessed be his name, notwithstanding. It is the heaviest stroke I have ever received, but it is well. Before she was taken ill, she frequently expressed an ardent desire to be with Christ, and almost envied those who were called home, of which there were three instances in this place, in the course of this very week. Her Lord has given her the desire of her soul, and has received her spirit."

In 1819, the Board of Superintendents of the Theological School thus report. " With gratitude to the great Head of the church, the Board inform the Synod, that the health and usefulness of their venerable professor, Livingston, are still continued and that, at his advanced age, he is, with his visual devotedness and ability, blessing the church, by communicating to her successive ministers that theological information, for which he is so eminently distinguished."

As Dr. L. drew towards the close of his long and useful life, he seemed habitually to hold communion with heavenly things, to forget what was behind, and to reach forth with increased ardor to his crown. " My soul is engaged more than ever," he says in a letter, "to redeem the time, which with me is short; to grow in grace, and in the knowledge of my

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blessed Lord and Saviour, and to finish my course with joy, and increased faithfulness and usefulness." I expect and hope soon to change my trials and tears, my sighs and conflicts, for high hallelujahs and perpetual praises." " My health is gradually becoming better and more confirmed, yet I feel very feeble, and am not yet restored to my former vigor. Perhaps I never shall be. It is all right. I have had a long day, and a good day and if at evening time it shall be light, the mercy shall be great, and I shall commit my departing spirit into his hand, who has redeemed me, without distracting fears or unbelieving doubts."

The time of his release at length came. During the week preceding his death, he enjoyed apparently his usual strength and spirits. In the morning of Wednesday, January 19, 1825, he paid several visits; when he returned home, he delivered a long lecture to the students upon the subject of Divine Providence. The evening he spent in conversing with his colleague, chiefly upon religious subjects, with a cheerfulness and vigor which excited admiration. Afer an interesting family exercise, in which he appeared to draw very near to God, and to remember every object dear to him, he retired to his chamber, making no complaintt of indisposition. In the morning, one of his little grandsons, who had slept in the room with him, but who had seen or beard nothing to excite a suspicion of what had happened, called him, and said, Grandpa! it is eight o’clock,’’ but there was no response, nor sign of his awaking. The family became alarmed, and it was soon discovered that he had ceased to breathe. The precise moment at which he expired, could not of course be known. His perfectly composed countenance, the natural position of his hands and feet, the unruffled state of the bedclothes, all told that his dissolution had been without a struggle. He lay as one in a sweet sleep. He was in the 79th year of his age. The next Sabbath, his remains were committed to the house appointed for all living. A funeral service, appropriate to the occasion, was performed by the Rev. Dr. Milledoler. On the following Sabbath, a number of pulpits were hung with mourning and in several churches of the connection funeral sermons were preached. Those delivered by the Rev. Drs. C. C. Cuyler, John De Witt, and the Rev. N. J. Marselus were published. By order of the General Synod of the Dutch Reformed church, a monument, with an appropriate inscription, was erected over his remains.

Dr. Livingston was a tall and well-formed man, of a grave and intelligent countenance, of an easy and polite air. He dressed usually in the ancient clerical fashion, and there was that in his appearance altogether, which strongly marked the elevation of his character, and could hardly fail to convince even a stranger, upon merely passing him in the street, that he was a person who had more than ordinary claims to attention and respect.

He was naturally of a mild and affectionate disposition. In the entertainment of his friends, to the very last, he displayed the ardor and sprightliness of youth, and was attentive without unnecessary and irksome ceremony, cheerful without levity, and communicative without repressing that free interchange of remark, so essential to agreeable conversation.

"As a theologian,’’ says the Rev. Robert Forrest, "his great forte lay in that which was systematical and practical. He had studied, with the utmost diligence, the writings of those distinguished men who reflected so much honor upon Holland arid Geneva, during the seventeenth and the beginning of the eighteenth centuries. It did not appear to me that his talents qualified him for a successful controversialist ; but in the faculty of illustrating the Christian system, and in exhibiting its spiritual and moral tendencies, for the instruction of theological students, or a Christian

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congregation, he certainly had few, if any, superiors among his contemporaries."

The warmth and constancy of his devotional feelings," says Dr. Milledoller,* ‘‘ formed a very striking and prominent feature in his character. No person could be long in his presence without perceiving that he was conversing with a man of God, nor depart from it, if he had a kindred spirit, without receiving some new impulse of holy love, and increased fidelity to Heaven. By the weight of his character, and the combined dignity and courtesy of his manners, he acquired an influence over the minds and hearts of those with whom he associated, which is rarely attained. This was experienced by old and young, rich and poor, not only by members of his own, but also of other denominations, and that to such a degree, that it was difficult to come in contact with him, and not feel his superiority. In that branch of the church with which he was more particularly connected, he had, and has left no compeer."

Dr. L.," remarks the Rev. Dr. Janeway, " was eminently pious and devout. He lived near to the throne of grace. His gift in prayer was great. He drew nigh to the mercy-seat with reverence; but he pleaded with the freedom and confidence which a child uses with a parent, whom he reveres and loves. He once remarked, that the prayers of an advanced Christian are distinguished, not by going over the lofty titles of Jehovah, but by using the tender appellation of ‘Father.’" " For the duties of a theological professor, when I had the advantage of attending his lectures, he was eminently qualified, and second to no man in this country. He was learned and extensively read in theological books, especially those written in the Dutch and Latin languages. With the Greek and Hebrew he was acquainted. So familiar was he with the Latin, that as he once informed me, while in Holland pursuing his studies, be used to dream in that language.

The characteristic of this venerable man," says the Rev. Dr. Samuel Miller, "which most deeply impressed me at my first acquaintance with him, and which continued to deepen its impression on me, up to my last interview with him, was his ardent, habitual piety. I know not that I ever met with a man, whose daily and hourly conversation indicated a mind more unremittingly devout, or more strongly marked with the exercises of the deeply experimental Christian." " As a preacher, he deservedly enjoyed a high reputation. He seldom or never, I believe, wrote his sermons fully out; and very often, more especially towards the close of life, preached without writing at all. Hence he was by no means remarkable for that terse, polished, rhetorical style of sermonizing, in which some distinguished preachers have succeeded so admirably. The great excellence of his preaching consisted rather in the solidity and excellence of the matter, than in the refinement of the manner. He was generally diffuse, sometimes circuitous in his expositions and illustrations; but generally rich in thought always solemn and experimental; sometimes in a high degree powerful; and seldom failed to keep up, and to reward to the last, the attention of all classes of his hearers, especially of the more deeply pious."

NOTE. For the greater part of the facts contained in the preceding sketch, we are indebted to the interesting Memoir of Dr. Livingston,, prepared by the Rev. Alexander Gunn, D.D. of New York,and published in 1829, in one vol. Svo.

[ * See sketch of Or. Livingston’s character, by the Rev. Philip Milledoller, D.D.,in the New York Observer, February 5, 1825. ]

THE END OF THE THIRD VOLUME.